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"College of Wizardry" (2014) is presented in Michał Mochocki’s chapter as an activist live action role-playing game and, at the same time, a product of social activism. This is a product that brings social justice into the gaming community with the aim to create inclusivity and acceptance for underprivileged or marginalized groups. Using extensive online communications, all scenerios and character roles were created by a huge collective of players, game creators and spokespersons for the activist groups. This effort was put together to meet the expectations expressed by the representatives and spokespersons of the underprivileged and marginalized. The official game packaging and contents include a design document with commentaries and explanations are of an ideological in nature, e.g., statements concerning gender and the LGBTQ equality. Adding a new region, new school and 20 years of recent history to the Potterverse, the creators highlighted inequalities and social tensions that underpin the discourse against privilege and
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The introduction of the following article focuses on the definition of the term dialectology and its role in language. The problem of distinction between terms “dialect”, “slang”, and ”spoken dialect” has been discussed. A classification of dialecticisms into phonetic, grammatical, and lexical forms has been proposed. The main part of the article includes examples of dialecticisms used in selected historical novels. They were briefly characterized (together with their etymology) and compared to other languages, contemporary Ukrainian among them. The final part discusses the purpose of the use of dialecticisms in literature and indicates their functions.
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The ceremonial act of procession - before its banning subsequent to World War II - was widespread on the Serbian ethnic territory as one of the most important rituals. This phenomenon features a whole range of exceptionally interesting characteristics which have never been scientifically investigated: from the specific ways of structuring the ritual procession path to the intricate mythical complex accompanying the ritual. The results of years-long research of this phenomenon point to its multi-layered semantic and structural makeup. The contemplated ritual may therefore be used as a key in solving numerous dilemmas relating, on the one hand, to the research of the Serbian folk religion, and, on the other, to the research of the mythical/ritual systems structure in general. The function of the procession ritual was to provide a tight social unity of the rural community and favourable weather conditions for a fertile year. On the semantic plane, this ritual is exceptionally complex, with a number of connotation levels which all together make up a unique mythic-ritual text. In terms of mythological analysis, the most significant mythical determinants to be singled out here are the magic circle, the sacred trees, and the lord o f the weather, with a deeper mythological layer relating to the global cycle of annual folkways. Also met with in this ritual are the elements of diverse cults (agricultural, solar, vegetational, ancestor worship, etc.). Structural and semantic analyses of the procession ritual have revealed a spectrum of syntagmatic expressions and paradigmatic possibilities of the analyzed phenomenon, with an emphasis on specific patterns observed in the most intricate manifestations of the procession ritual - similar or identical to the patterns noted (in previous research) within the framework of heterogeneous linguistic, logical, mythical and ritualistic models. This scholarly approach is congruous with a hypothesis on the existence of homologous structural patterns, tentatively called patterns of the primary structure of thinking of universal character - revealed in diverse spheres of culture and nature.
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The paper gives a broad outline of propositions for a research of folk perceptions of wealth and poverty within the framework of a wider research program investigating goods consumption in contemporary Serbia. Its introductory part spotlights the history of research work related to consumerinsm , and the basic issues and concepts forming up the theoretic grounds for consumerism research in anthropology. Consumerism emerged as a separate subject of research in the late 1970s with the publication of “ The World of Goods”, a book by Mary Duglas and Baron Isherwood, and was further established as such through several important books published during the 1980s. The characteristic feature of anthropological approach to the research of consumerism is the emphasis on its social and cultural aspects, and an observation of the symbolic and expressive qualities of consumerism . The paper reviews the most important concepts in the formative period of consumption anthropology, particularly the theoretic questions raised by Mary Duglas, Arune Apaduran and Daniel Miller. This is followed by a brief survey of works and topics which would make up the domestic (Serbian) ethnology/anthropology of consumption. The second part explains the meaning and usage, both in this paper and in the whole body of research, o f the key notions: wealth, poverty, folk perceptions. The closing part of the paper identifies several issues ensuing from a brief field research o f the folk perceptions o f wealth and poverty in the neighborhood of Knjaževac during 2002, and suggests possible directions of further work. The fieldwork has shown that the investigation of prosperity, of material and symbolic wealth, of labor as value, of traditional forms of succession and of ways of acquiring new riches can reveal the cultural perceptions of Knjaževac area dwellers and serve as an indication o f the social and cultural changes that are currently under way.
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The subject-matter of this research work is the Serbian citizenry in Banjaluka at the end o f the 19th and at the beginning of the 20th cc., or, more exactly, the Serbs who were town inhabitants during the Austro-Hungarian rule of Bosnia-Hercegovina (1878-1918). The goal of the research work is to acquire an all-embracing insight into the existence and culture of the Serbs in Banjaluka and thereby supplement ethnologic understanding of the Serbian civil society of the late 19th and early 20th centuries, the time of transition processes. The research focus is threefold: 1) The origin of families, the migratory movements, 2) The social structure of the Serb national community in Banjaluka, 3) The cultural structure in pursuance of two models: patriarchal and central-European. The research work has draw n on written sources (registers of births, marriages and deaths, land-property registers, legacies of individual families), verbal sources (evidence of Banjaluka Serbs), relevant literature, press, works of fiction, visual sources (photographs, portrait paintings).
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The life cycle folkways (baptism , wedding, monasticism, funeral rites) of the Serbs in California have to a considerable extent been influenced by the American way of life. The ceremony of baptising adults is carried out either in church or in improvized baptistries, or in pools within private homes or condom iniums. Weddings in church are extremely rare, and half of their total number is for heterogeneous marriages. The weddings in most cases take place on Saturdays and are preceded by a “dress-rehearsal” in church, where the participants practice the wedding arrangements. The funeral rites have been affected by the US laws, from the “beautification” of the deceased, to funeral time-schedule, to tom stone height. American monasticism within the framework of the Serbian Orthodox Church contributes to the spreading of the Serbian saints worship. The americanization of the people of faith is shaping, so to speak, the “americanization” of the ritual-religious practices.
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Пре разматрања једне овакве теме, читалац мора увек имати на уму да не постоји нешто јединствено што би назвали „српска историографија“ и њој насупрот „светска историографија“. Једна – априорно претежно „традиционална“ (често обележена као „националистичка“ или „митоманска“), друга – модерна, баштиник нових метода, избалансирана. По нашем разумевању и искуству постоји низ индивидуалних подухвата на обе стране, али и трендови, вододелнице међу њима које са много скрупула треба идентификовати и обележити. Дебате о традицији и модернизацији на овом простору не воде се само у крилу историјске науке, подједнако су укључени социолози, антрополози, правници, економисти и други. Ако су историчари обзирни према карактеру извора (нажалост не сви) код других дисциплина често мањкају знања из историје општег друштвеног контекста неког времена. Историчари, с друге стране, нису понекад обзирни према социолошким, економским или социопсихолошким категоријама. У више радова упозоравали смо на непознавање, али и олако баратање теоријама и моделима који су развијени на основу потпуно друге историјске емпирије од оне на коју их поједини аутори шаблонски примењују. [...]
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Evropska kultura počiva na čoveku kao na temelju. Čovekom se iscrpljuje njen program i cilj, njena sredstva i sadržina. Humanizam je njen glavni arhitekt. Sva je izgrađena na sofističkom principu i kriterijumu: čovek je mera svih stvari, vidljivih i nevidljivih, i to evropski čovek. On je vrhovni stvaralac i davalac vrednosti. Istina je ono što on proglasi za istinu; smisao života je ono što on proglasi za smisao; dobro i zlo je ono što on proglasi za dobro i zlo. Kratko i iskreno rečeno: evropski čovek je sebe proglasio za boga. Zar niste primetili kako on neizmerno voli da boluje, da boguje naukom i tehnikom, filosofijom i kulturo, religijom i politikoim, umetnošću i modom, – da boguje po svaku cenu, makar inkvizicijom i papizmom, makar mačem i ognjem, makar – trogloditstvom i ljudožderstvom? On je jezikom svoje humanističko – pozitivističke nauke objavio da – nema Boga. I vođen tom logikom on je smelo izveo zaključak iz toga: pošto nema Boga, onda sam ja – bog !
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Mi živimo na geografskoj i duhovnoj vododelnici između dva sveta, između dve kulture, između Istoka i Zapada. Naša narodna duša poslata je u ovaj zagonetni svet, i rečeno joj je živi – na oštrici mača! Može li iko od nas bez opasnosti po sebe živeti na oštrici mača? Nije li za takav život neophodno da se svi atomi bića našeg pretvore u oči neuspavljive, i sve misli duše naše u zenice neoslepljive? S jedne strane, dušu našu privlači metežni Zapad magnetskom težinom svojom, a s druge – mami nas spokojni Istok tajanstvenom krasotom svojom. Pod politiranom korom Zapada tutnje vulkanske protivrečnosti, pod hrapavom korom Istoka šume bogočežnjive ponornice duha. I nas rastržu dva sveta. Kuda ćemo ići: na Istok ili na Zapad. Naša duša mora biti heruvimski vidovita i serafimski sluhovita, da bi mogla poći i ići putem, koji se neće završiti njenom smrću. Ne reci: neka se razdeli duša naroda našeg, neka pola pođe na Istok a pola na Zapad. Prijatelju, može li oko tvoje gledati, ako ga razdeliš? može li srce tvoje osećati, ako ga rasečeš? može li carstvo opstati, ako se razdeli? Same činjenice neporečno odgovaraju i nepobitno svedoče: ne može. Kako onda duša naroda našeg može živeti, i ne umreti, i besmrtna postati, ako se razdeli?
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The tenth elegy in the Fifth Book of “Sorrows” (Tristia 5.10), which Ovid wrote in 12th year AD, was repeatedly commented on and translated for historical, ethnic and literary purposes. Particularly, for Tristia 5.10.41—42 it was noted that “the text seems to be dubious” and such translations were offered that did not reflect the essence of that elegiac observation by the Roman poet. In 1975, Friedrich Hauben perceived the meaning and made an ethnographic parallel to point out that only Bulgarians and Greeks had the opposite use of a pan-European gesture system with head nodding expressing consensus or negation. However, the «ethnic stereotype» described by Ovid is characteristic only for the Bulgarians in Europe, and when registering an approving head nod (top-down) or turning it left and right (as a sign of denial) in present Turkey, Macedonia and Albania, we must seek for the ancient substrate (the presence of similar substrates in India also requires further research). The Getaic head nodding as a consensus for now has no other explanation except for the fact that the Getae, like the other Thracian communities, had not “disappeared”, but what is more, made a significant contribution to the evolution of the Bulgarians as an ethnic group. Against the background of the available evidence and futility of the German thesis of Völkertode of the “ancient peoples”, however paradoxical it sounds, there is literally no need to prove that the Getae and the Dacians were the main part of those North Thracian peasant communities, which in the written documents from the end of the 6th century AD on began to be designated in Greek as Σκλάβήνοι or Σκλαύηνοι, while in Latin — Sclaueni, Sclavi, Sclauini.
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In 2010—2012, excavations were carried out at the Trypillia settlement of Rusanovtsy 1, located in the upper reaches of the Upper Southern Bug River. The remains of three ground structures, which could have one and two chambers were studied. The living quarters were located at the level of the lower tier, as indicated by details of the interior — hearths and permanently installed pithos. Among the finds, ceramics with bichromic paintings predominate — a pattern made with dark brown paint, supplemented with white edging or small patterns. Products made from flint from local Bug or imported Volhynian raw materials were manufactured directly at the settlement. The settlement belongs to post-Zaleshchiki sites and dates to the beginning of stage BII.
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In the 1960s, German industry was in need of low-skilled labour and started to recruit ‘guest workers’ (Crul and Vermeulen 2003: p. 970). Many of these labour migrants came from Turkey. In 2011, about 1.6 million individuals of Turkish origin lived in Germany, constituting that country’s largest migrant group (Statistisches Bundesamt, 2011). Several studies report that on average, the socioeconomic status of Turkish immigrants is lower than that of native Germans. Furthermore, they are the least well integrated migration group in Germany (Diehl & Schnell, 2006). Research in Germany mainly focuses on the German language ability, but knowledge of the heritage language can help to maintain the immigrants’ ties to their ethnic culture, which in turn can facilitate their psychological adjustment. The stronger roots in the ethnic culture may facilitate their social and cultural adjustment through the ethnic community and may also facilitate their adjustment to the host culture (cf. Park et al., 2012). In the following paper we seek to answer the question of how children of Turkish immigrants in Germany are able to learn their heritage language (language retention/maintenance).
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Rather than a legal recognition as religion, Alevism in France has been pursuing a public type of commitment that is different from the past and from elsewhere. The Franco-Alevi novelty presented here reveals important peculiarities that differ from common academic representations of Alevism in Turkey as well as in European articulations. Such a peculiarity relies mostly in an endorsed public collaboration of the federation of French Alevi associations (FUAF) with ecologist organizations operating in France as well as in Turkey. Such collaboration was achieved thanks to the adoption of an environmental discourse overshadowing canonical framings of Alevism as an oppositional and secretive religious movement. Focusing on a specific event as an ethnographic case study, in this paper I wish to highlight the ‘permeable’ character of Alevism in this recent French articulation. The public collaboration of the Alevis in France with ecologist associations and their embracing of an environmental discourse resonate with Ruth Mandel’s expectations over contemporary and cosmopolitan Alevi experiences.
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This article explores some of the methodological issues relating to outsider and insider identities in ethnic and migrant qualitative research. It draws up-on two qualitative research studies that set out to examine older (55-75 years) migrant African Caribbean women’s experiences of health and ageing in the UK. An aim is to problematise the conceptualisation of insiderness and outsiderness as polarised and discrete, and provide some examples of how these identities might overlap and intersect. The article takes issue with the argument that it is both possible and desirable to ‘match’ the ethnic background of researcher and participant.
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The contemporary literary and cultural studies emphasize primarily concerns such as mass migration, global movement, mass displacement, and other similar aspects of life which in our epoch assume a central position. Some historical and social conjunctions have brought to the creation of the phenomena of migration, which although not new, has accelerated greatly in the recent decades. The globalized finances and industries have led to the creation of international labour force, which has brought with itself the illegal immigration and its implicit acknowledged binary opposition between the developed and undeveloped areas of the world. The accelerated modes of transportation and communication have also contributed to the growth of mobility of people, commodities, information, capital, etc. Therefore, we witness an era of an unmatched movement, border crossing, and migration. This grand spectacle we behold includes tourists, frequent travelers, pilgrims, but also refugees, expatriates, immigrants and exiles, who in the moment of the border crossing confront with cultural, religious, social, ethnic and linguistic barriers. In this age, as Sten Pultz Moslund claims, “we are witnessing a massive international and transnational defeat of gravity, an immense uprooting of origin and belonging, an immense displacement of borders, with all the clashes, meetings, fusions and intermixings it entails, reshaping the cultural landscapes of the world’s countries and cities” (2010, p. 2).
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War, as a devastating reality of humanity, brings the life of many to a certain, determinant point of no return through destructive impacts. The most significant of these points is death. The survivors, on the other hand, face displacement, are obliged to follow new routes, while trying to start new lives. The boundaries of their previous lives shatter; places once called ‘home’ lose their meaning. Social and cultural bonds that tie them to those places are shattered, gone. They feel obliged to migrate, to search for new hopes. The increasingly ongoing Civil War in Syria since ongoing 2011 has caused millions of people go through such traumatic processes changing the boundaries and places of these persons.
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Çok eski dönemlere uzanan göç ile yazın ilişkisi, günümüzde sayıları giderek artan göç/göçer romanlarının gündemde yer tutmasıyla, daha da önem kazanarak geleceğe doğru evrilmektedir. Göç olgusu, günümüzde eskiden olduğundan daha çok toplumsal, siyasal, artırımsal ve ekinsel yönleriyle konuşulmakta ve tartışılmaktadır. Bu tartışma alanlarının en önemlilerinden birisinin de toplumun bir anlatımı olan yeni yazın alanı olduğu açıktır. Bu bağlamda, günümüzde belli bir inceleme yöntembilimi olmayan göç romanlarının belli yöntem ve yaklaşımlarla incelenmesi yaşamsaldır.
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İnsanların bireysel ya da kitlesel olarak çeşitli nedenlerle bir yaşam alanından bir başka yaşam alanına doğru yaptıkları yer değişikliğinin süreci ve sonucu olarak kısaca tanımlanabilecek göç olgusu insanlık tarihinin her evresinde varlığını duyumsatır. Toplum bilimleri çok farklı düzey ve içeriklerle göç olgusunu ele alırlar. Her bir bilim dalı göçe kendi penceresinden farklı anlamlar yükler. Yazın alanı ise birey/toplum, tarih, coğrafya, felsefe, kültür, politika, düşüngü (fr. idéologie), vb. birçok alanının harmanlandığı, gerçeklik ile kurgunun birbirlerine karıştığı, merkezine insanı alan estetik bir içerik sunduğundan diğer bilim dallarından daha farklı bir yaklaşımla göç olgusunu ele alır. Yazın dışındaki diğer toplum bilimleri göç olgusunu nedenlerini, sonuçlarını ve sorunlarını veriler düzeyinde irdeler ve çoğu zaman öznesi olan insanı göz ardı eder. Bu bağlamda göç olgusunun nedenleri, sonuçları, sorunları, verileri bağlamında ele alınmasından daha çok göçün süreçleri ve bu süreçlerde yaşananı/yaşanması olası olanı çevrelemesi ve duyumsatabilmesi, göç edenin bir öyküyü ve belleği taşımasını imlemesi açısından bambaşka bir alandır.
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Son yıllarda sosyal bilimler alanında Aleviliğe yönelik büyük bir ilgi var, bu konuyu çeşitli boyutlarıyla ele alan çalışmalarda adeta bir literatür patlaması yaşanıyor. Aleviliğe yönelik bu artan ilgiyi açıklamak için siyasal, konjonktürel ve uluslararası pek çok neden sıralamak mümkün. Nitekim Alevi hareketinin örgütlenmesinde hem ulusal hem de uluslararası etkiler mevcuttur.
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