Glasnik Etnografskog Instituta SANU
The Bulletin of the Institute of Ethnography SAS (I-VII)/ SASA (VIII/) is a scientific periodical of international significance which publishes papers in ethnology/anthropology. From its inception in 1952, the Bulletin publishes the results of scientific research projects of scientists and associates of the Institute and other affiliated institutions in the country and abroad. In addition, discussions and articles, supplements, field data, retrospectives, chronicles, reviews, translations, notes, bibliographies, obituaries, memories, critiques and similar are published as well. The Bulletin was founded as a means to publish the results of research of settlements and origins of populations, folk life, customs and folk proverbs. However, the concept of the Bulletin, like that of any other contemporary scientific journal, changed over time to accommodate the social, cultural and political processes and research trends in the social sciences and humanities.
The Bulletin (GEI) is referenced in the electronic bases: DOAJ (Directory of Open Access Journals), Ulrich's Periodicals Directory and SCIndex (Serbian Citation Index). All articles are digitally available in a form typographically true to the original (in .pdf format). The Bulletin is also available in the same form on the website of the Institute of Ethnography SASA.
The Bulletin (GEI SANU) can also be found and read at CEEOL (Central and Eastern European Online Library): http://www.ceeol.com
- Milenković-Vuković, Biljana - Bibliografija: dr Dobrila Bratić (1953-2009) - Glasnik Etnografskog instituta SANU
- Bibliografija dr Olivere Mladenović (1914-1988) - povodom stogodišnjice rođenja -
- Milenković-Vuković, Biljana - Bibliografija dr Olivere Mladenović (1914-1988) - povodom stogodišnjice rođenja - - Glasnik Etnografskog instituta SANU
- Bibliografija radova o tradicionalnoj kulturi i folkloru u Glasniku Etnografskog instituta SANU - 50 knjiga
- Glasnik Etnografskog instituta SANU (GEI) je naučna, periodična publikacija iz oblasti etnologije/antropologije od međunarodnog značaja. U njemu se, od prve knjige, objavljene 1952. godine, pa do ove, pedesete1, objavljuju rezultati naučnoistraživačkog i projektnog rada naučnika i saradnika Instituta i drugih srodnih institucija u zemlji i inostranstvu. Glasnik je osnovan sa ciljem da objavljuje rezultate naučnih istraživanja naselja i porekla stanovništva, narodnog života, običaja i narodnih umotvorina. Međutim, koncepcija Glasnika, kao svake savremene naučne publikacije, menjala se i prilagođavala društvenim, kulturnim i političkim procesima i naučnim trendovima u društvenim i humanističkim naukama.
- Bibliografija radova o tradicionalnoj kulturi i folkloru u Glasniku Etnografskog instituta SANU - 50 knjiga - 2. deo
- Milenković-Vuković, Biljana; Glišić, Sunčica - Bibliografija radova o tradicionalnoj kulturi i folkloru u Glasniku Etnografskog instituta SANU - 50 knjiga - 2. deo: Narodno graditeljstvo i kultura stanovanja, ishrana, popularna kultura - Glasnik Etnografskog instituta SANU
- Bibliografija radova o tradicionalnoj kulturi, folkloru i popularnoj kulturi u Zborniku Etnografskog instituta SANU (1-25)
- Periodična publikacija Zbornik radova Etnografskog instituta SAN/SANU počela je da izlazi nepune tri godine po osnivanju Etnografskog instituta SAN (1947). Prvi broj Zbornika objavljen je kao podserija u okviru serije Akademijinih Zbornika radova 1950 godine.1 Objavljuje rezultate stručnog i naučnog istraživačkog rada o određenim pitanjima, tematskih ili regionalnih ispitivanja, saopštenja sa naučnih skupova, rezultate rada na projektnim zadacima, magistarske radove.
- Birth of Olympic flame
- The anti-Chinese protests that were organized throughout European cities following the route of the Olympic torch from Athens to Beijing, and the conflicts that erupted with strong emotions on both sides between the protestors and the Chinese citizens, will without a doubt remain a lasting memory of the 2008 Olympic games. Regardless of these protests' justified motives, there is a visible paradoxical role-switch in the scenes that circled the globe for months: the Olympic torch and Olympic idea, were being defended by China as a highest value and the source of their own past and identity, and attacked by the people (Europeans) on whose land that very idea had been created and nurtured for over a hundred years. How should these contradictory images be understood? How did it come to this that the Chinese view themselves as the keepers of the Olympic tradition, that the pride of the Chinese nation, focused in that flame, gets hurt in attempts of European protestors to put it out? The modern Olympic Games, founded in 1896, were one of the echoes of a centuries' long Western European fascination with the Antique. This phenomenon of the Antique admiration has brought about a redefining of the European civilization's past, the abandoning the biblical narrative and the gradual creation of a secular story that we call modern history, in which Greece and Rome have become the main references of origin. The same process influenced the formation of national states that perceive, apart from their own histories, a collective cultural origin in Ancient Greece. Of course, the Galls, Francs or Germans had little in common with ancient Greeks; but modern European nations unite this fictional image of the Antique with the firm belief that it is the source of their cultural identity. For instance, not only did the 18th century French and English believe that they originated from ancient Greece but they managed to successfully 'sell' that story to modern Greeks, and later the entire world. In that sense, it is impossible not to see a parallel with China today. As it adopted the Western model in almost every respect during the course of its development, starting with accepting the communist ideology in the early stages of its westernization, and then liberal economy, and finally the Olympics, China has implicitly adopted the European identity narrative. Critics, on the other hand, fail to see the magnitude of the discrepancy that this country with such a rich tradition has made towards the West in the last several decades. To the (still living) arrogant European colonial state of mind it goes without saying that China should want to be 'like us' and accept the Olympic tradition. This same arrogance fails to ask itself if, for instance, He Kexin's Olympic gold medal in gymnastics is a victory for China or for the West.
- Bojan Žikić, Antropologija AIDS-a (Anthropology of AIDS)
- Сажетак Бојан Жикић, Антропологија AIDS-аЕтнолошка библиотека, књ. 19, Београд 2006, 263 стр. Антропологија AIDS-а: ризично понашање интравенских корисника дроге, као што су аутори неколико претходних приказа закључили, припада домену истраживања људске телесности. Поред тога, ако можда не и битније, ово је књига која се бави концепцијама које одређена група људи има о одређеном елементу сопствене телесности. Наиме, реч је о управљању ризиком од крвљу преносивих болести при, опет, врло одређеној пракси – интравенском коришћењу дроге. У том смислу, она је значајан допринос антрополошким истраживањима људске когниције. Међутим, њена вредност се ту не исцрпљује. Ова студија представља пример, у домаћој средини редак, успешног повезивања академске антропологије са њеном примењеном и друштвено релевантном страном.
- The Boules of Naousa is taking place during the Carnival period. It is a dance event that incorporates a variety of elements from Greek history, tradition and religion. This paper describes the event, with reference to the special costumes, and the specific songs and dances that this includes. It also endeavors to retrieve its connection with Ancient Times, Byzantine Times, and later years, shaping an amalgam of influences and conceptions. Finally, it goes beyond the surface, trying to determine the meaning of this dance event, not as a simple custom, as most scholars face it, but as a reflection of Greek identity.
- Changes in traditional children's games among Serbs in Tovariševo
- The topic of this paper is change and transformation in traditional children's games among Serbs in Tovariševo. These games used to be played for a long time in almost intact form, until the second half of the 20th century. All traditional children's games from Tovariševo are classified into three basic groups: competitive games, competitive-drama games and imitation-drama games. This paper emphasizes competitive traditional children's games; that is, various playful activities exhibit by boys only. The games in question could serve as an example of connection between children's play and socio-economic and cultural systems where games originated in the fist place. Moreover, these games represented a significant mode of socialization: they helped children to acquire socially desirable and expected characteristics. This particular type of game had tremendous educational, cognitive and developmental functions. In decades following World War II, under the pressure of global socio-economic and cultural changes that encompassed the former Yugoslavia, these traditional children's games started to change gradually, following the changes in a rural, traditional way of life. The changes in socio-political settings economy, innovations brought by technical culture and changes in family structure in general, led to a formal transformation in the structure of games. A number of traditional games were reduced, some disappeared all together, or underwent modification and modernization. Traditional games that once corresponded to rural socio-economic and cultural settings are gradually disappearing, surrendering to the ones that match up to the needs of "modern" villages.
- Changing practices of “being together” in the transnational kin-relationships among Gorani
- The article aims to study how Gorani manage family-kin relationships across space and time examining the continuities and shifts as they create and experience shared co-presence due to the developments of the migration patterns and increasingly complex transnational modes of living. The dynamics of the political, economic, social etc. environment are also considered when people’s efforts and practises of doing family and maintenance of kinship are analysed. The author proceeds from the assumption that transnational family-kin members seek and find ways to make (imagined, by proxy, virtual and physical) togetherness and to keep up their relationships viable and active across space and time. In this respect, various tools and strategies supplementing each other are used, among them - memories, imaginations, dreams, gifts, souvenirs, remittances, long-distance communication and visiting trips. The article draws on ethnographic first-hand data which is gathered due to multi-sited fieldwork in selected villages in the region of Góra (sending area) in Kosovo, on the one hand, and the cities of Belgrade and Skopje as labour and living places for many Gorani, on the other.
- Christian and pre-Christian dimension of ritual procession
- Most researchers of ritual procession have emphasized pre-Christian legacy in this ritual complex. In contrast, this paper places the accent on the existence of Christian dimension of the ritual, having thus used a different approach. This new approach has enabled us to understand better Christian dimension and meanings, left behind in the mentioned previous studies. Also this paper presents differences between church and folk model of the ritual allowing thus drawing a conclusion which stresses a parallel existence of the two differently shaped semantic systems within the ritual, with an emphasis on the existence of over encompassing Christian determination of all aspects of the ritual.
- Christian identity of secular Europe
- Among other things, intensification of process of European integrations has imposed the need for realization and strengthening of common European cultural identity, that is for creating a new set of values, which would be common to all European citizens and which would be the basis for their permanent feeling of community and an experience of belonging to Europe as a common area. What are the chances of such a project since, on one hand, Islam is appearing in Europe as a religion that does not know secularity and, on the other hand, an important part of European inhabitants is showing the rise of anti-immigrant and , especially, anti-Islamic feelings, opposition to the presence of foreigners, fear of majorization and the loss of one's own identity and the values of European culture? The existing conflict with Islam is, most often, described as a conflict between secularized West where religion is a matter of private choice and religious (primarily Islamic) world where religion is regulating every aspect of life. However, innumerable examples all around us (starting with the fact that the time is counted according to the Christian calendar, Christian holidays and iconography, Biblical myths, moral codes, architecture, toponims-to mention only few) constantly reminds how much Christianity (primarily as a cultural tradition) is strongly present in the lives of the secular Europeans, how much is that secular context in fact permeated with Christian story. Vestiges of that past, which are all around us, are not in fact perceived as a Christian story - in meeting with European secularism such recognition comes only to "others" to whom that story is not familiar. On what premises then can such a common forum be created on which all would really feel equally at home? In this work I will try to consider possible directions in which, considering the existing circumstances, Europe could move in search of the new common denominator. Since nations, according to the nature and the sense of the idea itself of Europe without borders, can not figure as elements of cohesion (multiethnicity, turning towards market laws, obligatory decrease of sovereignty of national states towards, etc.), there are two logical possibilities: 1) Strengthening of Christian identity, that is returning to the previous paradigm, which is for Europe Christian paradigm - hence Christianity as new/old collective identity, 2) An attempt to de-fine a new type of plural secularism, that is, to establish secular society of non-Christian type that would be inclusive also for members of other, non-Christian cultures.