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In the paper, the result of field inquiry concerning the reception of "Sretenje"-Serbias national day holiday, in times of transition, are presented. Through a five year research of this public holiday, communication channels, form and contents of the community messages were being analyzed. From 2004-2005 the research was focused upon the recipients of these messages, towards a communication collective, i.e. the public. The study was performed in Belgrade, Krusevac and Vrnjacka Banja. I examined the reception of a holiday in transitional times, as well as the fulfillment of the prime objective of the messages.
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In this paper, I discuss the contribution of late professor Dušan Bandić to the research of popular religion and popular orthodoxy, in the context of 20th century Serbian ethnology. The concept of "popular religion" Bandić introduced helped fill a void created by decades of theoretical and methodological stagnation in studies of popular religion and beliefs. The concept of popular orthodoxy, likewise, represented a completely innovative approach to religion studies, since it focused on the reception and interpretation of messages from the Serbian Orthodox Church among the general population. Thus, it managed to reach the depths of religious research that had been previously obscured in studies that could only provide an image of formal religiosity.
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The research in the town of Knjaževac and surrounding villages reveals that the phenomenon of spirit possession influences the formation of a special category of ritual functionaries, called "church persons". Depending on the degree of professionalization of their abilities, the services those persons offer range from communicating with the dead (channeling their souls' voices) to becoming the key religious functionary in a community, where he/she, besides communicating with the other world, healing, and foreseeing the future, also organizes religious life and offers religious, moral and ethical sermons, which play an important role in the community through the foundation and maintenance of important places of cult. Church persons are upwardly socially mobile, in terms of economy and status. The actions of these functionaries subsume the two previously known categories – medicine men and priests. They apply their knowledge in ways close to the popular spirit,with additional authority generated by the phenomenon of spirit possession.
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Since 1950s the United States of America (USA) legitimized their imperial hegemony also by conquest of Space. Consequently, this empire sees itself as a legitimate representative of the humanity. Such a notion reflects itself in both folklore and science fiction.
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Nakon pada Bosne pod otomansku vlast (1463) razrušeni su, spaljeni i napušteni mnogi samostani u Bosni. Jedan od njih je i Lašvanski samostan, koji se nalazio, prema izvješćima bosanskih apostolskih vikara o pohodima Lašvanskoj župi, na Guvnima, naselju današnje dolačke župe. Ne znamo ni koliko je bilo braće u njemu kad je krajem 15. stoljeća stradao ni kamo su nakon njegova stradanja otišli. U nekim šematizmima provincije Bosne Srebrene piše da su odmah nakon toga prešli u Guču Goru. Makar sjedište vjerskog i franjevačkog života u Gučoj Gori, i to za čitavu Lašvansku dolinu, sezalo tako daleko u povijest, ipak je godina 2009. jubilarna - stopedeseta godina od njegova osnutka i postojanja u pravnom smislu. Sve do tada je ondje bila kuća, kasnije franjevačka rezidencija, u kojoj su boravili franjevci odakle bi odlazili obavljati pastoralnu službu po čitavoj Lašvanskoj dolini, pa i šire. Uz dopuštenje crkvenih vlasti, general Reda Manje Braće, dekretom od 30. svibnja 1859., proglašava samostan u Gučoj Gori. Sagradio ga je biskup fra Marijan Šunjić, rodom iz Bučića, jedan od najobrazovanijih ljudi svoga vremena. Organizatori za obilježavanje stopedesete obljetnice samostana odlučili su tim povodom održati znanstveni skup i izdati malu monografiju o samostanu. Znanstveni skup je održan 25. i 26. rujna 2009. godine, a monografija je ugledala svjetlo dana nekoliko dana prije održavanja znanstvenog skupa. U životu svakog naroda važno mjesto zauzima kulturno-povijesno naslijeđe kao dokaz stvaralaštva i životne snage naših predaka, kao simbol duha i pobjede čovjeka koji je ostavio znakove svoga postojanja. Stara je i mudra izreka koja se pripisuje fra Filipu Lastriću: “Pročitao sam kako je neki ozbiljan povjesničar rekao da je za svakoga čovjeka sramota ako ne pozna kraja u kojem boravi, ako ne zna kako je u njega došao i od kojih je pređa potekao”. A fra Ljubo Hrgić piše u svom Dnevniku: “Dane i noći hodao bih pokraj Lašve i gubio se u šumama. Tražio bih po grobljima starim, tražio bih staru dušu Bosne, drevnu tišinu. Možda je sav mistični čar moje zemlje u njenoj vjekovnoj tišini”. Koliko je Bosna i Hercegovina bila “svoja” svjedoče i samostan i crkva u Gučoj Gori. Ne samo što su ondje bili odgojni zavodi provincije Bosne Srebrene, nego se u njemu nalazila i pučka škola; ne samo što su franjevci Guče Gore vodili važne kulturne i poljoprivredne ustanove već su u njemu omladinska društva nalazila svoje prostorije. Selo Guča Gora nalazi se na 11. kilometru od Travnika i devetom od naselja Doca na Lašvi. Pogled iznad sela penje se prema sivom golom brdu Humu, te Carinama, stijenama koje kao da podupiru jedan plato, borovom šumom obrastao. A dolje, s druge strane prema jugu, vrletna se konfiguracija tla blago spušta prema dolini, praćena njivama, livadama i šumom. Ondje se nalazi prelijepa građevina, kao arhitektonski dragulj, s netaknutom i neunakaženom prirodom s kojom se teško može usporediti koji drugi krajolik. Sam je objekt bio prepušten igri povijesti, čiji su vjetrovi divlje trgali bosanski mir i idilu. Međutim, samostan se uvijek ponovno kao iz pepela dizao i fratri su u njemu započinjali novi život. Tako to traje već 150 godina od njegova proglašenja, a od davne 1706., dakle više od 300 godina, kada se prvi puta spominje, kao sjedište stare Lašvanske župe. Radovi sa simpozija u povodu stopedesete obljetnice postojanja samostana u Gučoj Gori pružaju čitatelju mogućnost upoznavanja s povijesnim zbivanjima, nekad dramatičnim i sudbonosnim, tijekom ne tako lake, ali ipak poštovanja vrijedne prošlosti samostana; također upoznavanja života kako običnih ljudi i istaknutih pojedinaca tako i povijesnih i kulturnih spomenika lašvanskog kraja.. Iznoseći mnoštvo povijesnih podataka i zanimljivih zgoda i nezgoda iz burne prošlosti i iz svakodnevnog života ljudi, autori svojim radovima skidaju prašinu s temelja iz kojih je nikao gučogorski samostan, ali i pročišćavaju izvore na kojima se snagom napajaju ljudi koji vole i samostan i svoj zavičaj. U tim radovima izlaze na vidjelo heroji, znameniti pojedinci, koji su ostali nepokolebivi u vjernosti Bogu, svome narodu i svojoj državi čak i onda kad je to, ljudski gledano, bilo nemoguće; ali izdvajaju i antiheroje, koji su, posebno u otomansko vrijeme, gušili život i rušili sve što drugačije od njih misli, govori i vjeruje. U odabiru autora i radova za jedan simpozij postoji opasnost da ostane po strani nešto što je važno. Radovi sa simpozija su upravo zbog toga poziv čitatelju na traženje i čitanje literature, izvještaja i kronika o svemu što je vezano za gučogorski samostan i njegovu povijest. U tom su smislu poticajne riječi fra Jake Baltića, graditelja samostana i velikog ljetopisca: “Svakomu čoviku, koji iole ima prosvete, milo je čitati i znati povijest svojih starih. Kakvi su naši stari bili? Što se s njima zbilo? Kako su se u događajim vladali? Kad bi se tako što napisano našlo od naših starih, prije šest stotina godina barem, ako ne starije, to bi vridilo prema dragom kamenju. Jer događaje i dila svojih starih pred očima imati, mogo bi se čovik okoristiti u svom življenju. Mudrih je ljudi izreka: ‘Nauči se na primjeru mnogih, što treba nasljedovati, a što izbjegavati’. Neka ti učitelj bude tuđi život’”.
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On the occasion of 150-anniversary of the Franciscan monastery in Guča Gora dedicated to St Francis of Assisi the article addresses his worship in the tradition of Bosnian Franciscans. It was done through presenting the preaching of Fra Stjepan Margetić Na svetoga Oca Frančeska Patriarka našega, O čudo i veselje (On the Feast of our Patriarch St Francesco – Oh, miracle and joy). St Francis is described as a marvel to God, angels and humans, attesting to the tradition of justified correlation and differentiation of mystics and politics (J.B.Metz) in the worshiping St Francis by the Bosnian Franciscans: the religious and social meaning of Christian monkhood, meaning the more mystic, the more social! The mysticism of Bosnian Franciscans is especially visible in their faith and love of God and in imitating St Francis – marvel to God, angels and humans. The Franciscan politics is manifested in their (1) continuing protection of Bosnia and Herzegovina as followers of the Bosnian middle-age kingdom and the hope of ridding Bosnia of Ottoman slavery as Israel rid Egypt of slavery; (2) Accepting B&H not only as a political, but also as a mystic reality through metaphysical ideas and physical praxis of the country being in God’s providence – a marvel to God, angels and humans. This attitude of the Bosnian Franciscans to B&H takes rise from St Francis sprit of love for Triune God revealed in Jesus Christ and the Holy Spirit, but also for God’s creation which includes loving land, as seen in Song of Brother Sun by St Francis: Be praised, my Lord, for our sister, mother earth, who sustains and governs us and produces diverse fruits and colored flowers and grass.
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This is the second collection of selected essays by the authors who attended the courses and seminars the Helsinki Committee for Human Rights in Serbia organized in 2005. Within the tree-year project “Building up Democracy and Good Governance in Multiethnic Communities” that is being implemented with the assistance of the European Union, twenty-four 5-day “Schools of democracy” and sixteen 3-day seminars under the common title “Life and Living in Multiethnic Environments” were held in 2004 and 2005 in Belgrade, Novi Sad, Kragujevac and Novi Pazar. Over 1000 trainees attended these courses and seminars. The project is aimed at capacitating young people - by the means of attractive courses of training - not only for a life in multiethnic communities that are particularly burdened with the adverse experience of the recent past, mutual distrust and stereotypes, but also for a life in the conditions that mark a modern democracy and reflect its standards. An objective as such implies, among other things, rational perception of notions, developments and trends that are in Serbia still blurred, marginalized and subject to relativism or, moreover, to various and even misguiding interpretations. The Helsinki Committee’s experience testifies this is all about a process that takes time but is worthy of effort - the more so since young people, as evidenced by the selected writings as well, fully perceive it as an imperative need of their own.
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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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Every people group is distinguished through specific traits that reflect both its identity and ethnicity. While identity refers to the process of ‘becoming’ a people throughout history, and it represents its current dominant image, ethnicity refers to the roots of a people, the particular elements within it that make some say, ‘us’ or ‘them’ (People and Bailey 2009, 383). These features of ethnicity and identity are given by several elements that contribute to the formation of a people: anthropological aspects, linguistic elements, the history of a people and contextual framework. The anthropological aspects refer to a people and the origin of different ethnic groups located in the same geographical area. The linguistic elements point to the origins of the populations set together, characterized by specific vocabulary. The historical framework shows the process by which populations found in the same geographical area, due to specific circumstances, managed to preserve their ethnicity, but also to form a new common identity. The contextual framework refers to the social, cultural, and religious aspects specific to certain groups or mixed in the process of forming a new identity. In this article we aim for two things. First, we would like to make several observations on the ethnicity of the Malagasy people, located in the geographical territory of Madagascar, in the Indian Ocean, in the light of the above-mentioned elements, and then to look at the identity of the Malagasy people today, following the process of homogenization of the different populations and cultures that form it. Although we could not comprehensively cover all these elements that reflect ethnicity and identity, we sketched a picture of the Malagasy people including some of the four elements mentioned above: the genesis of the Malagasy people, the linguistic elements, and a brief historical, cultural, and religious framework reflected in the social life of the Malagasy people.
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Folk culture was formed in the past without regard to the state borders. For its appearance, the geographical and climatic conditions, the resulting source of livelihood, the economic ties to the city centres, and the way of life in its material, social and spiritual form were fundamental. For the ethnographic regions of Podluží in the south-eastern tip of Moravia and Záhoří in the south-western part of Slovakia, the lowland position and the same conditions for agriculture are characteristic. The historical circumstances of coexistence in the common state of the Austrian Monarchy contributed to their proximity, as well as being influenced by the Croat colonization that began in the mid-16th century, which also affected the appearance of folk clothing and was reflected primarily in the colour of individual components and their embroidery decorations. However, the development of folk costumes can only be observed systematically from the end of the 18th century, as written and pictorial sources and material documents are missing for the older period. By comparing the cut of clothing components in both regions, it can be concluded that male and female workwear exhibits the most common features, some differences in festive and ceremonial dresses are found especially in accessories. Nevertheless, the overall character of folk clothing in Podluží and Záhoří tells us about the cultural proximity of inhabitants on both sides of the border.
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Přestože se v Číně od roku 1928 používá gregoriánský kalendář, data oslav tradičních svátků se stále určují dle tradičního kalendáře (nónglì 农历, jiùlì 旧历, yīnlì 阴历). Je to lunisolární kalendář, který počítá roky, měsíce a dny podle astronomických jevů – pohybu Měsíce, ale i Slunce. V tradičním kalendáři dny začínají a končí o půlnoci a měsíce začínají v den novoluní. Roky začínají o druhém (nebo třetím) novoluní po zimním slunovratu. Počátek a konec každého měsíce upravují dvacet čtyři sluneční cykly (jiéqì 节气), které dohromady představují celou oběžnou dráhu Země kolem Slunce. Data v moderním gregoriánském kalendáři odpovídající jednotlivým slunečním cyklům se zpravidla nemění a pouze zřídka se liší o jeden nebo dva dny.
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