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Ursula Legvin, koja je decenijama bila jedna od najznačajnijih knji- ževnica naučno-fantastičnog žanra, odnosno žanra u koji se danas osim naučne fantastike svrstava i (epska) fantastika i horor,1 za antropologa je bila zanimljiva na više nivoa. Generalno gledano, kako kaže Bojan Žikić: „da bi zaključci u vezi onoga šta se istražuje imali ika kvog smisla, predmet istraživanja mora biti od vrste stvari koje konotiramo u stručnom govoru kao deljene, ili zajed ničke. Komunikacija koja je proizvod onoga što smatramo književnošću, recimo, zadovoljava taj uslov na dva načina. Na prvom mestu, takvom je proučavamo, polazeći od pret postavke da postoje određeni komunikativni resursi za čiju upotrebu autor i recipijenti moraju posedovati odgovara juću kompetenciju, ali i deliti je. Ono što je bitnije, među tim, jeste da stvaralački akt koji će iznedriti tu komunikaciju počiva, zapravo, na pretpostavci o postojanju zajedničkih komunikativnih resursa...“ (Žikić, 2006: 41) Međutim, pored samog teksta njenih dela, koji – kao i dela drugih autora koja teoretičari i/ili čitaoci svrstavaju u ovaj žanr – nesumnjivo ispunjava ove polazne uslove, te je tako zanimljiv za antropološko ispi tivanje, rad Ursule Legvin je sa antropologijom, kako teorijskom, tako i praktičnom, bio povezan na više načina. Njen život, obrazovanje, knji- ževna produkcija i recepcija njenih dela činili su celinu, višestruko povezanu sa antropologijom sa jedne i promenama u savremenom svetu sa druge strane. Njeno delo je, zahvaljujući ogromnoj popularnosti, u velikoj meri doprinelo usvajanju nekih primarno antropoloških teza u najširoj (ne samo američkoj) populaciji i time bitno uticalo na promenu javnog diskursa – na oblikovanje savremene idealne slike sveta, kao mesta u kome bi svi ljudi (bez obzira na rasu, kulturu, religijska uvere nja, pol i sve ostale razlike) trebalo da budu ravnopravni, jer su deo opšte-ljudske zajednice, kao i na shvatanje da je komunikacija/dijalog jedini način uspostavljanja mostova preko realnih i/ili izmišljenih razlika među njima.
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The region of north-eastern Serbia is known for a vivid magic activity of its population. Every village has sorceresses using the so called white or black magic. The most attractive example of magic practice is a wide-spread ceremony of casting spells in order to “tie” someone. Magic tying is a way in which wives punish their unfaithful husbands and lovers, causing their partial or complete sexual impotence. It is not hard to imagine why this magic activity has survived until today. It is clear that, alongside its therapeutic significance (e.g.autosuggestion), this practice has a conclusive social significance too. Charms are, in a certain sense, also means of pointing out that impotence is a social phenomenon. It is implied that the impotence of a man is not an expression of his physical or mental disability, but that it comes as a result of the magic activity of women. In this way man does not lose any of his supposed strength, masculinity and authority otherwise attributable to the patriarchal male person. The order in which the male is domineering over the female remains preserved. On the other hand, it seems that the “tying” and the efficiency of spells amount to some kind of a relief for women who are unsuccessful in social terms, for women that are abandoned or are about to be abandoned by their husbands or lovers. For both of these categories of women, the casting of spells always leaves hope that their apparently insoluble situation will be resolved.
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The author explores, within the scope of the research project, a perception of death in three archaic but ideationally persistent forms of our folklore: lamentations, curses, and charms. The first and foremost stage of this research work is a study of lamentations. Due to the complexity of the notion of death, it is, first of all, necessary, as the author points out, to determiner there is anything peculiar to this avenue of approach to death, with respect to the official orthodox dogmatic, and with respect to other forms of folk creativity. It is also imperative to make a close study of whether the contemplated lamentations include certain old ideas of death and of the afterlife, which may have their origin in some ancient religion. Exemplified by fragments of folk lamentation verse taken from three anthologies (compiled by Vuk St. Karadžić, Novica Šaulić, and Tatomir Vukanović, respectively), the subjects under consideration include how lamentations relate a down-to-earth attitude to death, what is meant by the syntagm “eternal home”, and how death reflects in the community of the living. Metaphoric and sublimated poetic language, reelected also in curses, could be of use to us as a criterion in our appreciation of praise worthy qualities of our people.
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Identity means consciousness that we are the same person in different time and space situations. This notion of identity most often does not correspond to the way in which someone’s individual identity is perceived by other individuals. In such a situation reference is made to that individual’s cultural identity which, as a rule, is composite, or rather made up of a number of elements. Which of these elements, or components, of identity will be subject to the ascription or description of identity will depend on the socio-cultural context. In dual ethno-cultural communities, the essential element of identity ascription or description is its ethnic component. The paper considers the conditions and ways of structuring individual cultural identities in such communities - as exemplified by the municipality of Bečej, which is Serbo-Hungarian in ethno-cultural term s - through analyzing the meaningful aspects of ethnic identity ascription and description.
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This story is inspired by a genuine event, and if some scene and characters seem familiar to you, you are right, for, unfortunately we are surrounded by such characters, and some of them are lurking in our midst.
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The identity of a Nation is a value which belongs to the nation itself. It is not a product to import or to be exported; to be imposed to others or to be created by design for your own sake or in the name of others, as the history reveals in certain cases. What means to love your own country in this European Context and not to be judged as nationalistic? In 1989, I was 10 years old, enough to find that even the sliest critique of the regime was punished, now after 30 years I find that even the sliest critique of European Union is punished by ,,the public opinion” and characterized as euro sceptic.
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(English edition) Ongoing public debates frequently focus on European identity. What sparked off such debates were tremendous global changes after the Cold War, disappearance of two opposing blocs, ethnic conflicts, migrations, sociopolitical crises of liberal societies as well as the mass renouncement of value-based orientations Europe and the whole world had been built on after World War II and defeat of Nazism. People all over the world are now growingly concerned with the issues of statehood, ethnicity and the notion of “being a citizen.” Political manipulation of collective identities badly affects people’s lives and policies on which societies are being built. Many theoreticians are questioning – and with good reason – the very notion of collective identity, ethnic in the first place, as extremely exclusive. The Helsinki Committee for Human Rights in Serbia has launched a series of round tables under the title “Youth in a Post-Truth Era: European Identity and Education.” Participants were intellectuals of younger generations mostly, NGO activists and civil sector representatives, but secondary school and university students too. What we wanted achieve with these open debates – never devoid of controversial arguments – was to give shape to authentic views with impact on practical politics and (in)formal education of the youth. Our researches and experience in communication with young people show that they do care about collective identities, and that their ethnicities and religions are crucial in identity-building. Although they recognize the potential of Euro-integration for, say, better schooling or economic progress, a snail’s pace of the accession process and domestic propaganda make them turn to other international players. Young Serbs are turning to Russia and Putin, Bosniaks to Turkey and Erdogan, while young Hungarians to Serbia’s neighbor in the north and Orban. Revisionism also strongly influences the youth regardless of their ethnicities. They practically always oppose strongly any questioning of patriarchal values and react fiercely to it. Value-based orientations as such are mostly the effects of the spread of fake news and narratives predominant in the media, schools environments and families; the narratives that forced their way into the public sphere in the 1980s, bloomed in the 1990s and are thriving now against the global backdrop. Is the narrative about European identity and education a key to changes and inclusive enough? When I say European identity I am not advocating for Euro-centrism, especially not now when it implies social and economic exclusion of people heading for Europe from various continents and countries, or those outside the European Union. In Balkan countries aspiring to EU membership European identity is used as a political instrument supportive to integration processes. At the same time, it supports the transfer from a one-dimensional, nationalistic and wartime identity to a multi-dimensional, civic one. As it has turned out so far, the issues of class consciousness, socioeconomic justice and the right to education for all will be predominant in the debates to come. We do not intend to impose alternative narratives on the youth but to capacitate them for critical thought; to help them recognize and stand up against social repression and collective identities that have been imposed on them and exclude any “otherness.” Ever since the early 1990s the European Commission has also been focused on the researches of European identity (or identities). The European bureaucracy was interested in it for very practical reasons: the European Commission’s concern with the manner in which different processes of identification with the European Union shape integrative processes and strengthen the sense of solidarity among Europeans. On the eve of the Gothenburg Summit in November 2017 the European Commission issued guidelines for strengthening of the common European identity through education and culture, under the motto “unity in diversity.” The document was meant for the European Parliament, the Council of Europe, the European Socioeconomic Committee and the Committee of Regions. It was motivated by the rise of populism “at home” and beyond the EU, the spread of fake news and manipulation of information networks. Given that the EU administration interferes not into educational systems and culture of its member-states but leaves them to national, regional and local authorities, its role is limited to strengthening of cooperation and support to national projects in these spheres. It realized that education and culture make Europe attractive for learning and working, attractive as a space of freedom and shared values reflected in fundamental rights and an open society. And education as such builds foundations for active citizenship and helps to prevent populism, xenophobia and violent radicalism. Education, along with culture, plays a key role in cross-border meetings and learning about the true meaning of “being a European.” According to an analysis commissioned by the European Commission, joint, cross-border actions such as engagement in social movements or in organizations with shared goals (such as ecologic organizations) can promote the sense for European identity since collective actions are always taking into consideration the “other’s” points of view. How to involve candidates for the membership of the EU in the debate on Europe’s future and identity (identities) is among major issues. Isolated periphery and people’s frustration with accession that is being constantly postponed incite Euroskepticism and passivity of the youth who actually stand for European integration. The publication “European Identity and Education” resulted from a series of discussions and debates organized by the Helsinki Committee. Its introductory section presents one of the essays and political analyses of the international and local context in which Serbia’s youth are being raised: “Democracy, Pluralism and Extremism” by Vladimir Gligorov. The following section presents readers with draft practical politics for those dealing with institutional and informal education of the young. These draft policies, actually suggestions, are about teaching methods that may efficiently develop critical thinking among the youth and their awareness about alternatives. Inter alia, the suggested approaches are meant to motivate young people to get actively involved in building of a democratic society based on pluralism, inter-culturalism, solidarity and socioeconomic rights. Recommendations can be summed up as follows: 1. Strengthening of the idea of active citizenship; 2. Media literacy and development of critical thinking of the youth; and 3. Development and modernization of educational programs and present approaches to education of school children. Drafts of public policies were on the agenda of debates held in Belgrade and Novi Sad with participation of scholars and activists from younger generations mostly, concerned with the issues of identity and education. This publication also presents excerpts from those debates. How possibly could cosmopolitanism, inter-culturalism, anti-fascism and open society be promoted in today’s Serbia but also in Europe where extremism, fear of “otherness,” concerns for the safeguard of one’s own national identity that is allegedly threatened, be on the up and up? This is one of major dilemmas facing us today. Few students have access to informal education that rests on the principles guiding a democratic society. Speaking from experience many participants in debates pointed to the lack in professional staffs involved in educational process. Civic education is being marginalized in elementary and secondary schools. The participants also presented well-thought-out arguments against religious teaching in school curricula. The majority of participants take that strengthening of informal education that would lead towards incorporation of similar contents and methods into the educational system could be a solution to the above-mentioned dilemma. That would be a chance for attracting young people whose interests and ambitions are well beyond the rigid educational system, they argue. Positive experiences of Yugoslavia’s interculturalism and socialism, and the common history and culture can be used as resources for strengthening interculturalism throughout the region. Small steps forward within institutions that depend, above all, on individual activism and courage are another possible approach to resolution. This publication is meant as a contribution to local but also more extensive debate on European identity and new European policies that would cope with today’s challenges by far more efficiently.
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This presentation, starting from the field research reflections and seeking a theoretical framework for continuous mobile immigrants, suggests the approach of cultural mobilities as an analytical lens for understanding modern and multiple forms of movement. It argues that all movements are culturally constructed and should be considered within the particular social, economic and political contexts that unfold. The emergence of subjective migration experiences about mobilities (from below), in conjunction with an examination of the policies adopted by the states for these (from above) can help us to understand better how different types of movement are being promoted or are limited by states and how these overlaps are interpreted by the people themselves. It also proposes multi-sited ethnography as a methodological tool for understanding how people's cultural concepts and practices are transformed or reproduced when they move. Finally, it concludes that mobilities are simply the means to illuminate the particular aspects of each culture and the way they are expressed, interpreted and renegotiated in the contemporary, diverse spatial and temporal contexts.
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A collection of articles from the field of political anthropology in the context of African studies, covering history, culture and politics in Africa. The authors present the development of political anthropology from a historical perspective. They look back on the figure of Georges Balandier and analyse his works. The also write about customary law in refugee camps, events connected to the end of the war in Algeria, the modern history of both Sudans and about the “politicalness” of the filmmaker and anthropologist – Jean Rouch.
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The text focuses on the “politics” of Jean Rouch (French filmmaker and anthropologist), which was reflected in the sphere of action rather than declarations. One of the main issues discussed is the empowerment of his African friends, collaborators and actors. The author concludes that enhancing their agency was, in fact, a complex and difficult process. The author claims that the fact that Oumarou Ganda – a migrant worker, the main actor in Moi, un Noir, and then one of the first African film directors – distanced himself from the film made together with Rouch as well as from Rouch himself (thus “freeing himself” from the colonial and hierarchical relationship) one can read as Rouch’s biggest (though probably unintentional) “political” success.
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Refugee camps are not free from internal crime that must be fought against. This raises the question of how should it be done on the basis on what law? The 1951 Convention on the Protection of Refugees obliges nations to respect the law of the host country in whose territory the camps are located. In the case of Kenya and some other African countries, their authorities have almost completely withdrawn from using their own state law in the camps in favour of UNHCR and its executive partners, who in turn, have withdrawn from enforcing international law. According to the author’s research, customary law rules in the camps.
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The article considers the intersection between legal pluralism and the international refugee regime in Somaliland. The author claims that UNHCR is reluctant to embrace legal pluralism as a tool of international protection activities. However, the field research shows that the living law should be considered to be the only effective mechanism of dispute resolution in the region, including the majority of all legal cases in the refugee camps administered in the field by the protection cluster system.
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Within his own cultural era, Ernesto de Martino stands out as an illustrious ethnologist, by virtue of his capacity to emphasize and express inherent qualities possessed. As a history researcher regarding humankind's fathom origins from the farthest lands, de Martino was also an interpreter of the contemporary society, portrayed by suffering. The laborious commitment Ernesto De Martino shows throughout his literary activity during the '50s has an extremely vital role in anthropology and ethnology, not just due to the historic, background of his work, but above all, it exhibits his originality in the approach towards complex topics, flourished within the analysis of the philosophic mould and directed towards the socio-cultural reality of poorly developed areas in the post-World War II Italy. The basis of the Demartinian research broadens the approaches of the Italian folklore and the cultural phenomena − the mourning rituals in Lucania, the choral dancing therapy of tarantism in Puglia − and, moreover, it develops an interest towards Romanian folklore, represented by its mourning and funeral ceremonies.
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Sociologija kao nauka od samih početaka bavljenja izučavanjem društva povezivala se s osobinama ljudi i društvenih grupa, institucija, te identitetskih oznaka pojedinaca i kolektiva koji oni čine. Kultura joj se nametala kao diferencirajuća odrednica koja je čovjeka i njegove društvene tvorevine razlikovala od drugih živih bića. Strogo razdvajanje naučnih disciplina često predstavlja i parcijalizaciju ukupnog znanja, te proizvodi ekskluzivitet u bavljenju određenim područjima društvenog života, što je najbolje „osjetila“ sociologija. Naime, iz njenih bazičnih korijena, pa i metodoloških postulata formirale su se brojne naučne discipline koje pretendiraju na apsolutnu samostalnost. Takva vrsta samostalnosti nemoguća je u sadašnjim globalizirajućim društvenim odnosima, jer rezultati istraživanja bivaju nedovoljno osvijetljeni samo kada se posmatraju iz jednog naučnog diskursa. To se najbolje vidi na primjerima pojma etničkog, kao i u drugim aktuelnim pojmovima kao što su identiteti, ali i posmatranje geopolitičkih kretanja. Zato je svaku od aktuelnih tema iz prošlosti i sadašnjosti u projekciji razvoja ljudskog društva u budućnosti nemoguće izostaviti doprinos većeg broja naučnih disciplina, a istraživanja svake teme u pravilu su interdisciplinarna. Zbog toga i pitanje vremenskog slijeda nastanka naučnih disciplina, što je jedna vrsta vremenskog poimanja i u društvenim naukama, nije jednostavno pitanje koje bi moglo izdvojiti različite diskurse, ali i različite izvore koji figuriraju kao akademski prihvatljivi.
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The variations of morpho-spatial and formal modeling within the local / regional architecture typologies are determined not only by specific microclimatic elements (plain field or hills), but also by numerous other conditionings such as the type and use of local building materials. Nowadays, low quality modern materials and the effects of poorly understood modernization have a negative impact on the environment and the rural ambience. The traditional houses have taken over, perfected and diversified over time the repertoire of construction systems and execution techniques developped in the previous stages. Using traditional techniques in the process of built heritage restauration is synonymous with its adaptation to the contemporary comfort requirements and to the fulfillment of the exigencies of resistance and stability. The main constituent elements of the traditional building systems leads us to the analyzing the houses on subassemblies: the roof (roof frame and covering), walls, foundations and socle, carpentry and opening. Proper repair of traditional houses must be carried out accurately, taking into account the fact it is imperative to use good quality materials that prove effective during the reconstruction process. Beyond the importance and cultural relevance of the traditional house, the compatibility of materials is a complex and thorny process that involves a lot of responsibility.
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As part of the European Union the definition of migration has changed: we can no longer talk about immigrants and emigrants across the EU as long as it is a home for all its citizens. We don’t emigrate or immigrate to the EU anymore; we just migrate or travel. Practically we take a walk into a giant and multicultural familiar space.There is no doubt that Romania's presence within the European Union has positively influenced the economic and social development of our country but, in the meantime, the phenomenon of migration has expanded a lot over the last 30 years for Romania, the main reason for leaving being the financial gain that cannot be earned in the home country. Migration has resulted, globally, in the decrease of the population and the loss of a significant volume of labour, including highly qualified.
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The elements of cultureand local tradition are essential of the collective imaginary, but also of th enational portfolio. The discovery of the cultural heritage through techniques and methods of promotion and integration of some objectives in the tourist circuit, are for the purpose development of tourism and attracting the potential consumers of cultural heritage. The contemporary influence is encountered both in promoting the area, the tourist circuit and the business, as well as in responding to the demands of consumers of built cultural heritage. Thus, in this material, we will analyze the contemporary influences that help the development of the business and the area in which it is carried out, by applying five entrepreneurial models in several villages in Mures County.
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