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Jedan uporni paradoks provlači se i održava kroz većinu negativnih stereotipa samozvanog Zapada: Drugi je beznadežno drukčiji, fragmentiran i podeljen iznutra i to u tolikoj meri da na kraju svi ti narodi deluju radikalno slično. Ko može da razabere tolike različitosti? Lakše je sve ih otpisati kao iste.
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Često se kaže da je konstrukcija etničkih ili kulturnih granica potpuno arbitrarna. Ova arbitrarnost se nikada ne dovodi u pitanje. Štaviše, savremeni antropolozi smatraju koncept »nacije« veoma sličnim konceptu »rase« – naime, radi se o pojmu koji neki ljudi zaista koriste, ali »u stvarnosti« taj pojam nema neko »objektivno« značenje. Naravno, ovo ne znači da se ljudi zaista ne ponašaju na osnovu sopstvenih pretpostavki i predrasuda, koje uključuju ideje izvedene iz koncepta »nacije«. Tako da nešto što ne postoji u »realnosti« može da proizvede vrlo ozbiljne i realne posledice.
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Posle raspada Socijalističke Federativne Republike Jugoslavije na sámom početku 1990ih godina, gotovo istovremeno sa razbuktavanjem nekoliko jugoslovenskih ratova, počinju da se pojavljuju novi konglomerati nacija i država. Ove nove tvorevine stvaraju se od novih država koje izranjaju iz rasparčane Jugoslavije, koja je i dalje u rasparčavanju, kao i iz susednih balkanskih zemalja. Region Jugoistočne Evrope se rodio (ili se još uvek rađa...). To je vreme smrti i vreme rađanja imena: gušeći se u krvi jugoslovenskih ratova, ime »Balkan« umire dok istovremeno na svet dolazi ime »Jugoistočna Evropa«. Balkan umire (i to onako »kako mu priliči« – u krvi), a Evropa se ponovo rađa – na balkanskoj teritoriji.
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Kad objašnjavaju kako je došlo do izbijanja nedavnih ratova u bivšoj Jugoslaviji, mnogi autori spominju pogubne efekte historijskih mitova u tom regionu. Ti se mitovi često pripisuju specifi čnom balkanskom mentalitetu, te se smatra - eksplicitno ili implicitno - da je Balkan zaražen tim mitovima u većoj mjeri od drugih dijelova Evrope. Prihvatam prvo, ali ne i drugo stanovište. Postoje jaki dokazi da su mitologizirane verzije prošlosti doista utjecale na mišljenje mnogih građana bivše Jugoslavije i navele ih da prihvate ratne pokliče svojih vođa. To je, zapravo, i razlog što smo odlučili organizirati ovu konferenciju. Ali, ta sklonost nije, vjerujem, obilježje balkanske kulture kao takve.
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Bratislav Ivanov's new book is dedicated to the values and traditions of the Japanese culture. Already in the early twentieth century, French scientist Henry Dumolard draws attention to the fact that the Japanese people are guided by their logic and draw conclusions that are often incomprehensible to Europeans. To understand the Japanese people, we need to know the values that form the core of their culture. A key to their understanding is the geographical environment, mythology, religion, and Japan's history.
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This modern translation of all the surviving literary compositions ascribed to Liudprand, the bishop of Cremona from 962 to 972, offers unrivaled insight into society and culture in western Europe during the "iron century". Since Liudprand enjoyed the favor of the Saxon Roman emperor Otto the Great, and traveled to Constantinople more than once on official business, his narratives also reveal European attitudes toward the Byzantine Empire and the culture of its refined capital city. No other tenth-century writer had such privileged access to the high spheres of power, or such acerbic wit and willingness to articulate critiques of the doings of powerful people. Liudprand's historical texts (the Antapodosis on European events in the first half of the 900s, and his Historia Ottonison the rise to power of Otto the Great) provide a unique view of the recent past against a genuinely European backdrop, unusual in a time of localized cultural horizons. Liudprand's famous satirical description of his misadventures as Ottonian legate at the Byzantine court in 968 is a vital source of information on Byzantine ritual and diplomatic process, as well as a classic of medieval intercultural encounter. Readers interested in medieval European culture, the history of diplomacy, Italian and German medieval history, and the history of Byzantium will find this collection of translated texts rewarding. A full introduction and extensive notes help readers to place Liudprand's writings in context.
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The book concerns the fundamental questions set by the founder of Bulgarian sociology Ivan Hadjiiski: Where are we coming from? What have we gone through? How far have we reached? Where are we going? Sociology is a science in which the person puts his imagination and heuristic potential. Sociology is a craft, in the practice of which the outcome depends on the mastery of the techniques and methodologies, the correct observance of rules and procedures. Sociology is a business that requires certain resources and also can reproduce or increase them. Sociology, however, is something else; it is not only a knowledge of society, but it is a public activity. It loses its meaning beyond the public realization or changes it if this realization does not correspond to the scientific credibility.
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Analizirajući televizijski serijal s kraja osamdesetih godina Top lista nadrealista, Pavle Levi u svojoj knjizi Raspad Jugoslavije na filmu pravi paralelu između pomenutog serijala i izvornog nadrealizma iz prve polovine veka: sarajevski „nadrealisti“ nikada nisu težili uspostavljanju direktne veze sa avangardnim nadrealizmom iz tridesetih godina, ali sličnost je, osim u nazivu evidentna u još jednoj činjenici – dekonstrukciji stabilne (možemo reći – esencijalistički, ili ontološki fundirane) vizije stvarnosti. U svojoj analizi Levi se poziva na postavke francuskih filozofa Rolana Barta, odnosno Žorža Bataja – ono što je svojstveno svim apsurdnim, grotesknim, „nadrealističkim“ skečevima sarajevske grupe jeste ono što Bart naziva „sistemsko izuzeće smisla“, odnosno suprotstavljanje fiksiranosti („hipostazi“) smisla: „Ova lista – ’top lista’ – predstavljala bi kompletan dosije o odbijanju sarajevskih komedijaša da ’pripišu tajnu’, definitivno značenje tekstu (i svetu kao tekstu)…“ Po Bataju, ovo je suština nadrealizma – nadrealizam jeste put ka slobodi, a sloboda implicira upravo „da ništa nije moguće fiksirati“; drugim rečima, nadrealizam jeste otvaranje ka svetu „destabilizovanih referentnih tačaka i odučavanju od stvarnosti“.
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U oktobru 2011. godine je u Beogradu umro Radomir Konstantinović, književnik i filozof, dosledni borac protiv nacionalizma i jedan od najaktivnijih članova Nezavisnog udruženja jugoslovenskih pisaca koji su krajem osamdesetih godina pokušavali da se odupru nadolazećem nacionalističkom ludilu. Još jedan angažovani član udruženja, pisac Pavle Ugrinov, u svom dnevniku navodi da se Konstantinović, pošto je pročitao dokumente za osnivačku skupštinu udruženja, usprotivio tome što se u njima Jugoslavija tretira isključivo kao geografski pojam i podvukao da je „Jugoslavija za nas i nešto više, i nešto dublje, i nešto ne samo objektivno već i lično, pa je ne bi trebalo svoditi na geografski pojam”. U godini Konstantinovićeve smrti navršilo se i dve decenije od raspada Jugoslavije. Već toliko dugo Jugoslavija nije više (ni) geografski pojam, ali se čini da pitanje kako o njoj razmišljati sve više dobija na značaju.
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Klasno društvo podrazumeva preživljavanje socijalno i biološki jačih. U vremenu krize istrebljivanje slabijih se intenzivira. Rolsovo popravljanje liberalizma preko izjednačavanja početnih pozicija biološki i socijalno inferiornih ostaje u svetu sanja i tlapnji, a u najboljem slučaju smešta se u razgovore vođene iz udobnih naslonjača.
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The bibliography is the first product of a documentary research in the field of studies of Roma communities, being a collection of data on documents and analyzes on public, social, educational policies, etc. from the European space, with a strong focus on Central and Eastern Europe, South-East Europe. The research aims at producing an annotated bibliography and as complete as possible in the field. The collection of bibliographic data is addressed to researchers in social sciences interested in Roma issues and interethnic relations, but it can also serve as a tool for orientation of persons and institutions active in community development or those engaged in improving the situation of Roma in Romania and the East-Europe. The bibliography is the first product of a documentary research in the field of studies of Roma communities, being a collection of data on documents and analyzes on public, social, educational policies, etc. from the European space, with a strong focus on Central and Eastern Europe, South-East Europe. The research aims at producing an annotated bibliography and as complete as possible in the field. The collection of bibliographic data is addressed to researchers in social sciences interested in Roma issues and interethnic relations, but it can also serve as a tool for orientation of persons and institutions active in community development or those engaged in improving the situation of Roma in Romania and the East- Europe.
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The present study redraws the map of ethnic relations in Romania on the basis of sociological surveys carried out by the Reseach Center on Inter-ethnic Relations (Centrul de Cercetare a Relaţiilor Interetnice,CCRIT) and by the Ethnocultural Diversity Resource Center (Centrul de Resurse pentru Diversitate Etnoculturală), together with the Metro Media Transilvania Institute and the Romanian Institute for Research on National Minorities (Institutul pentru Studierea Problemelor Minorităţilor Naţionale, ISPMN). The author participated in all of these surveys as either research coordinator or as a consultant; and although the aforementioned surveys had different objectives and were carried out in different contexts, they had a common denominator, i.e. they examined the interethnic climate in Romania by taking the mirror-images which the main ethnic groups (Romanians, Hungarians and the Roma) had about one another. Going beyond the descriptive level that was typical of the first attempts synthesizing the collected data, the study intends to synthesize the main attitudes and orientations of the population from Romania on the basis of ideal-typical attitudes and discourses corresponding with certain social segments. The study incorporates the longitudinal data which enable a unitary approach based on continuity, and record essential and relevant aspects for positioning the subjects in the field of inter-ethnicity.
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This study addresses the social structure of the Hungarian minority in Romania from the point of view of minority bilingualism and of language use practices. It summarizes the main characteristics of the minority social structure in the context of the recent past as well as the expected trends in the forecasts. Based on the data of an empirical research conducted by the Institute for the Study of National Minority Problems in 2008, it analyzes the linguistic competences of the different occupational categories in relation to the study language with different interpretations of the affirmation and the language of the communication at the place. Given that the situation of the Hungarians on the labor market is influenced not only by language skills in the state language but also by other factors (structural, cultural, symbolic) it can be concluded that the minority social structure can be rectified by education and by the accumulation of social and cultural capital in the education process. The knowledge of the language of the state is undoubtedly a specific genre of cultural capital, in minority environments this is very important, but it is only one of these genres. Therefore, the work puts the well-known Hungarian cliché - "The child to study in the Romanian language in order to be able to say better" - in a critical and at the same time more nuanced view, in relation to everyday views.
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The study is divided into two parts. The first part presents the results of the census in 2011 and the changes occurred between 2002 and 2011 in the case of ethnic minorities. The main objective of this part is to describe the evolution of Hungarians by region, type of settlement and spatial ethnic structure both in terms of absolute numbers and percentages. We sought to identify contextual factors that determine the evolution of Hungarians (in absolute numbers and percentage) without resorting to demographic analysis. Demographic analysis is presented in the second part of the study. Research done after the census in 2002 highlights a consolidated model, which can describe the demographic processes of ethnic minorities. Besides natural growth and net migration, the model also takes into account the phenomenon of assimilation and looks at changes in identification occurred from one census to the next.
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Svaki put kad nešto ili netko što je povezivalo ljude i društva na jugoslavenskom prostoru, zauvijek nestane, htjeli-ne htjeli, učini nam se da je to definitivan kraj jedne priče. Tako je bilo sve od raspada partije, pa zemlje, preko nestanka tvorevine zvane SRJ, posljednjeg intoniranja himne ‘Hej Slaveni’ na Mundijalu, pa sve do nedavne smrti Đorđa Balaševića. Taj refleks jeste prirodan iz perspektive ljudi koji su doživjeli propast i poraz jedne civilizacije, no on je suštinski netočan jer taj svijet i kulturni prostor neće nikad nestati. O čemu uostalom najbolje svjedoči i definitivan uspjeh Bjelogrlićevog filma ‘Toma’ na svim stranama, a koji se upravo bazira na tim emocijama.
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In Albanian-language folk tradition, The Ballad of Halit Gashi is categorized as historical because of its central figure and the historical event that it presents. The event occurred during the Ottoman occupation in the Balkan region, but the song itself has come down to us and continues to be actively performanced. This song is part of the folk repertoire, accompanied with vernacular stringed instruments such as çiftelia. But at the same time it has a public life in mass culture, performed as a genre of urban music. Both versions, the folk and the urban, continue to exist in parallel and represent different social and cultural dimensions that echo the different social and cultural communities of Albanian-speaking society in Kosovo and Albania. Is it the theme of the song, the text, sensitivity of the theme, music, singer, or the taste of the public that continues to keep The Ballad of Halit Gashi alive? Why does this song continue to have two parallel performance traditions: the folk and the pop? What conditions led to a modern version in the urban style? Parallel existence of both types signifies coexistence of tradition and modernity in Albanian-speaking society. While comparing versions of the song and their characteristic elements, we will examine the social and cultural of society, drawing on the work of Sadri Fetiu, Gene Bluestein, Marjetka Golež, Rory Archer, Mathew Gelbart, and others, and with the help of social anthropology, we will try to be able to find these answers.
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𝑆𝑜𝑐𝑖𝑒𝑡𝑎𝑠 𝐶𝑙𝑎𝑠𝑠𝑖𝑐𝑎 is a multilingual collection of papers presented at the international scientific conference that has been organized by the Department of Classical and Eastern Languages and Cultures of St. Cyril and St. Methodius University of Veliko Tarnovo (Bulgaria) since 2002. Until 2015, the conference was held annually. Since 2018, it is held once every two years. St Cyril and St Methodius University Press issues the collection within the Dr. Nicola Piccolo series. The wide range of topics and the opportunity for authors to submit their academic publications in the original language attracts researchers from all over the world.
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𝑆𝑜𝑐𝑖𝑒𝑡𝑎𝑠 𝐶𝑙𝑎𝑠𝑠𝑖𝑐𝑎 is a multilingual collection of papers presented at the international scientific conference that has been organized by the Department of Classical and Eastern Languages and Cultures of St. Cyril and St. Methodius University of Veliko Tarnovo (Bulgaria) since 2002. Until 2015, the conference was held annually. Since 2018, it is held once every two years. St Cyril and St Methodius University Press issues the collection within the Dr. Nicola Piccolo series. The wide range of topics and the opportunity for authors to submit their academic publications in the original language attracts researchers from all over the world.
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As a result of the changes of borders in the 20th century, a large proportion of Poland’s cultural heritage found itself on the territory of present-day Belarus and Ukraine. Over the centuries, many cultural goods were created on the erstwhile eastern territories of Poland which the contemporary Polish state, like the other two countries, considers part of its national heritage. This consists mainly of architectural and artistic monuments, archives, libraries and cemeteries. It is difficult to determine in detail how much of the Polish cultural heritage created before 1945 remained in Belarus and Ukraine, but certainly without it, the history of Polish culture and knowledge about it cannot be complete. In fact, no other countries in the world (except Lithuania) are as important to the Polish cultural heritage as Ukraine and Belarus.This report gives a comprehensive overview of issues related to Polish cultural goods in Belarus and Ukraine. It discusses the significance of the cultural assets located within the territories of these two countries in the context of preserving the heritage of the Polish-Lithuanian Commonwealth, while also presenting the state of their preservation and how it is perceived by the respective authorities and societies. The publication also contains an analysis of Poland's activities towards Polish cultural goods in Belarus and Ukraine over the past three decades and a discussion of issues related to cataloguing cultural assets, the extent of financial commitment to their restoration, as well as the organisation of the Polish public institutions responsible for the activity in this field. The final part of the report includes recommendations concerning some possible solutions and potential directions of policy that Poland could try to implement in the subsequent years.
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