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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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Jednog mog prijatelja je jednom prilikom carinik na čikaškom aerodromu zamolio da mu pomogne da objasni starijem čoveku u srpskoj narodnoj nošnji da u SAD nije dozvoljeno unositi prehrambene proizvode kratkog roka trajanja. Mada je carinik govorio (bivši) srpsko-hrvatski jezik i mada se iz sve snage trudio da junaku ove priče ob- jasni carinska pravila, ovaj je uporno odbijao da se rastane od svoje drvene kačice i njenog dragocenog sadržaja – kajmaka
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This paper questions the paradox of hospitality from within, by interrogating the phrase We, the Europeans. By employing the metaphor of mythical raped, putatively black Europe, it introduces the concept of foundational/conservative violence, as a means to initiate and maintain the European production of otherness. Whereas previously the conception of the other was mapped and fabricated for colonizing purposes by those who possessed the power to “civilize”, nowadays all the others tend to slip out of their imposed image, trying to imbricate themselves in the genuinely European – male and white – model of “man and citizen”. In contrast to available patterns of assimilation of and indifference towards the others, I propose Derridian concept of negotiation as a way of dealing with the other. Negotiation displaces and uproots the horizons of the possible, since it advocates neither monopoly nor dissipation. The paper ultimately endeavors to present itself as a kind of “double-binded” negotiation, as having been written by a dubious European and a woman.
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The article revolves around the culture and media and their functions in the first decade of the 21st century. With the development of technology to create and transform image messages the rank of their entertainment and information features rises, while the rank of spiritual and aesthetic functions performed by the images diminishes significantly. Technological development facilitates the creation of images of intangible assets, which increasingly are the result of computer simulations. Unprecedented ease of creating and image processing enables almost anyone to become a creator of the pictorial messages. Thanks to the development of new imaging technologies such as photography, cinema, television, the computer, Internet or virtual reality, we are now dealing with the perception of the world as an image that is created by other images.
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Assuming all teaching activity as a performative act with ethical implications, this article focuses on how traditional points of view about language still appear in handbooks, despite new anthropological as well as semiological theories. Regarding teaching of Spanish as a foreign language, the paper analyses several contemporaries textbooks, in order to conclude that most of them not only show structuralist views, but also a strong link between culture and language, with a biased Hispanocentrism (at least in books printed in Spain). Several of these out-of-date teaching discourses, however, still find their place in the Common European Framework of Reference for Languages, though some of its key points are communicative competence and the active protagonism of students.
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The expansion of reflection on the position of people with disabilities outside of Western culture is of particular importance today. As a result of processes taking place in today’s world, our society is changing ethnically and begins to diversify in terms of culture and religion (migration processes, refugees, etc.). In this sense, it is important to recreate ways of defining disabilities shaped under separate civilizational and cultural conditions so that people with disabilities can receive effective help. The main purpose of this chapter will be to show the perception of disability shaped under the influence of the Muslim religion. Islam regulates all spheres of life of its followers, thus reconstructing the ways of perceiving disability in the Koran and sunnah will allow to show ways in which the followers of this religion define this phenomenon and explain cultural patterns of social reactions to disability.
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The paper attempts to define the term “holiness” from the point of view of anthropology. It traces the transformations of the understanding for “what/who is holy?” starting from the Old Testament term „ קדוש – kadosh” (meaning ‘separate, different’). The analysis of the ancient Slavic root *svęt- < *k’ṷen-to- leads to the Orthodox understanding of holiness as the ultimate level of spiritual bliss, an upper limit for the rise of humans in their humanity. Also observed is the problem of the “historical accuracy” of the hagiographical works. A series of examples are given for the social distinction of the saints’ behaviour, which places them not just ABOVE, but obviously fully OUTSIDE the social norms.
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This article examines and analyzes the problem of the emergence, formation, and features of the development of the Moldo -Wallachian substrate during the Early Middle Ages — until the beginning of the formation of state entities, which were later called Danube Principalities. The problem is highlighted at the level of civilization and anthropological characteristics, reflected in the Romanian historiography of the 20th century and presented by many well-known researchers. Special attention is paid to the debatable aspects of the ethnic identification of the population of the Carpathian-Danube region during the Great Migration, examined through the prism of methodological approaches, conceptual statements and interpretative perspectives.
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The study addresses the problem of the medieval seasonal settlements from today’s South-Eastern Bulgaria. Three of them are located on the territory of the mining and electricity complex of “Maritsa-Iztok”. Two of them are entirely excavated and are situated on the land of Gledachevo village, the third one is partially studied and is located nearby Polski Gradets village, and the last one — in the area of “Shihanov bryag” nearby the city of Harmanly.Archaeological data undoubtedly points to the fact that there is no cultural layer in any of the seasonal settlements. There are neither archaeological materials nor artefacts excluding some pottery pieces. There are no graveyards, which once again is a proof of the brief habitation in these areas. According to the ethnographical data, there are four basic types of stock-breeding. The first is the so-called Alpine or mountain stockbreeding, the second one — transhumance, the third one — nomadism, and the fourth one — stationary livestock farming.The analysis of the archaeological and ethnographical data allows us to infer that, for the time being, there is no connection between seasonal settlements and transhumance or nomadism. Anyway, there is no doubt that they are related to the mobile stock-breeding.
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Migratory movements led to a modern crisis as they have challenged the concept of borders that had emerged with nation states. Improvements in communication and travel have eroded the invincibility of geographical and political borders while social boundaries have transpired within nation state entities. It is more likely than ever that people come across different identities and cultures, and are required to cohabit with those.
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Migration is common to all human groups since many thousands of years. There are various reasons why people move from one place to another. Epidemics, famine, natural disasters, changes in climate and political factors are some of these reasons. Hence, migration is an ongoing process that involves historical and strategic elements. Migration, whether on an individual or mass scale, is strategic as it involves actions that are carefully determined and planned in order to leave adverse circumstances behind and move to a new and better place. This study deals with forced migration on an international scale rather than movements based on individual choice, the displacement of Syrians who had to leave their homeland. Forced migration, no matter what its initiator is, involves a dramatic rupture, a detachment. The one who has to migrate has to leave his/her home and homeland as well as loved ones, living or dead, behind. All of those left behind is to remain in the memories of the migrant. This forced abandoning causes an emotional burnout which is usually reflected in tears, sighs and trills during narratives told by migrants. This is why forced migration is much more than a geographical transposition.
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Illegal migration of humans from Asian countries, such as Afghanistan, Pakistan, India, Tajikistan, Iran, Syria and Bangladesh moving towards the West and Europe is the most important and the greatest movement of people of our era. On considering the areas through which the movement of migration passes in addition to the starting and finishing points of this movement, we observe continuous movement, journey of problems and challenging stories of migration. Those migrations which start illegally and which end illegally are also an area of unearned income for human smugglers.
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The twentieth and twenty-first centuries are rightly called as ‘age of migrations’ (See Castles, Haas & Miller, 2014). Contemporary times witness the movements of people at a pace and scope never seen before. Though migration is nothing new: If we consider that the history of the dispersal of homo sapiens from Africa dates back around 150 thousand years, we can safely claim that human beings have been moving since their first appearance on earth.
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The issue of migration is an increasingly debated topic in many countries around the world. International migration, which is one of the important realities of our time, is one of the most fundamental processes of social change. It is an undeniable fact that the number of migrants fleeing their countries origin is quite high as evident in the mass population movements in the second half of the 20th century. According to the United Nations, if the growth trends seen in the last 20 years continue at the same speed, the number of international migrants in the world will reach 405 million in 2050 (GIGM, 2016). International migration, a symptom of the global social change process, causes people to move in masses around the world (Buffoni, 2017: 325). Due to wars, violence and political pressures, a large mass of people is being forcibly displaced and Turkey has been heavily affected by this migration movement. Especially in countries such as Afghanistan, Iraq and Syria, people have been forced to leave their countries due to very serious problems such as war and violence over the last 20 years. Of the 5.6 million Syrians (5,625,871) who left Syria due to the civil war, over 3.6 million (3,614,108) arrived in Turkey (UNHCR, 2019). The arrival of such a large volume of people in Turkey shows that Turkey will be heavily affected by immigrations.
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Having a long history and located at a transition point, Afghanistan, which has lived through centuries of war and conflict (Wahab and Youngerman, 2007:52), consists of different tribes and ethnic groups, the past of which is based on nomadic lifestyles (Rasanayagam, 2003; Runion, 2007, Barfield; 2010). Having different ethnic groups, Afghanistan’s “social structure is based either (where kinship relations determine social organization and basic political alliances) on tribe or (where people identify themselves in terms of a common place) locality” (Akyüz, 2019:724).
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The focus of this paper is on the specific thematic aspect of the author's lecture course on Ethnomusicology among the Ethnology specialty disciplines at the Paisiy Hilendarski University of Plovdiv. The conceptual contribution of Prof. Todor Iv. Zhivkov to the systematic development of the teaching program for this university specialty is highlighted. Teaching ethnologists Ethnomusicology focuses on the most recent and up-to-date scientific progress in this area related to the anthropological approach to music. In the course of education, the students create competences for recognition, observation, and analysis of the ways of expressing basic parameters of culture through the music. The mechanisms and the meaning of the musical activities in a particular type of culture (the traditional one) and in the contemporary events of musical cultural inheritance are outlined.
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The article examines the dedication of the main thrones (nomination) of several churches in Samokov: the Metropolitan Church of the Assumption of the Most Holy Mother of God, „Babite – The Protection of the Mother of God” Convent, Dolna Mahala’s church of the Most Holy Mother of God, the Belyova church of the Nativity of the Most Holy Mother of God. The town's cemetery church is dedicated to St. Nicholas, the Wonderworker, Archbishop of Myra.The chronological frameworks of the study are limited from the beginning of the 17th century to the end of the 19th century (with some exceptions - for example, the Church of St. Nicholas in the village of Maritsa (15th-16th century), the Belyova church of the Nativity of the Most Holy Mother of God (end of 4th century). Most of the churches in Samokov are built on old temples, which the patrons have known, but have probably changed over the centuries. It is suggested that each of the dedications that give the name of the temple achieve a certain spiritual need of the community that has initiated the construction of the temple. The model of organization of the sacred space of the town of Samokov is "The Virgin Mary - St. Nicholas", as the Virgin Mary nominates our world, the world of the living, and St. Nicholas - the afterworld, the world of the dead. The main thesis of the text states that the metropolitan center of Samokov, with its system of churches, monasteries, metropolises and chapels, has influenced the villages of the Samokov region and has played the role of a peculiar model.
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