Bogdan Dražeta
Bogdan Dražeta graduated in 2015 from the Department of Ethnology and Anthropology, Faculty of Philosophy, Belgrade, Serbia. He received his M.A. degree at the same Department and Faculty in 2016. He defended doctoral dissertation at the same institution in 2019, regarding identity building process among population of Mostar and Sarajevo as (un)officially and (in)formally divided cities in Bosnia and Herzegovina. Currently he works at the Institute and the Department of Ethnology and Anthropology, Faculty of Philosophy, University of Belgrade. So far, he has participated in five international conferences and published over thirty articles.
He conducted ethnological and anthropological field research in eastern Serbia, western Serbia, AP of Kosovo and Metohija (Gora), Serbia, north and south Dalmatia, Croatia, southeastern Albania, while in Bosnia and Herzegovina he conducted fieldwork in central-eastern, central, eastern, southeastern, northeastern, north, western, and southwestern Bosnia, as well as central, eastern, western, and northern Herzegovina. Bogdan's fields of scientific interest are: anthropology of borders, organizational (corporate) anthropology, ethnology of the Balkans, ethnology of Bosnia and Herzegovina, ethnic relations and processes, ethnic, religious, regional and local identities, and the study of Jewish and Chinese community in the Balkans.
Phone: +381 64 1180 202
He conducted ethnological and anthropological field research in eastern Serbia, western Serbia, AP of Kosovo and Metohija (Gora), Serbia, north and south Dalmatia, Croatia, southeastern Albania, while in Bosnia and Herzegovina he conducted fieldwork in central-eastern, central, eastern, southeastern, northeastern, north, western, and southwestern Bosnia, as well as central, eastern, western, and northern Herzegovina. Bogdan's fields of scientific interest are: anthropology of borders, organizational (corporate) anthropology, ethnology of the Balkans, ethnology of Bosnia and Herzegovina, ethnic relations and processes, ethnic, religious, regional and local identities, and the study of Jewish and Chinese community in the Balkans.
Phone: +381 64 1180 202
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Papers by Bogdan Dražeta
lifestyle choices, and environmental issues have become prevalent. The collected narratives contain the following motives: the weakening of traditional norms related to the “mountain regime”; the revival of pastoralist practices in the post-war situation; the modern commercialization of traditional forms of pastoralism; lifestyle choices and issues of personal freedom. The primary interest of the research was to determine the influence of the contemporary situation on the way our informants described their social reality.
Over time, additional problems opened up. First, the question of the way in which media texts thematize pastoral life. Second, the influence media narratives have on pastoralists’ perceptions of themselves. Media texts created in the last fifteen years bear witness to the romanticization and exoticization of pastoralist life. Thus, stereotypical representations
of “arduous pastoral life” and equally simplified images of “Eden-like living conditions” and “unspoiled nature” are observed. The result of such practices is the simplification of notions about the everyday life of pastoralists in Eastern Herzegovina. The paradox of connecting ideas of both the hardship and facileness of pastoralism is resolved in some
narratives through the dichotomy of past and present life. In this sense, there is a great responsibility of all those who produce narratives: the pastoralists themselves, those who subject them to research, and those who create media representations about them. This responsibility concerns the fate of the pastoralists themselves, their animals, as well as
the nature in which they live and work, and in a certain sense also the wider society.
South Slavic themes and motives are not only “popular” but also necessary fields of study in ethnology and anthropology. Although all South Slavic present-day states are heterogeneous and important for the social sciences and humanities in the research sense, Bosnia and Herzegovina is less studied to a certain extent. The three ethnic communities (the Bosniaks, Serbs, and Croats) and the mutual relations of their members are simplified and often remain unknown both to themselves and to those “from the outside”, by which the residents of the neighboring countries are referred to, not only people from the rest of the European continent and the world. The author of this text believes that, accordingly, “double exoticization” is at work—observing and imagining the peoples of Bosnia and Herzegovina as always at conflict with each other, but benevolent and unprepared for novelties in everyday life and other domains. Permeation, alienation, and disputes among the three communities at the beginning of the 21st century are a chance for a different and better understanding of them, because without this part, the South Slavic cultural puzzle is not complete. It is legitimate if someone dislikes someone for some reason, but it is not legitimate when it is not seen that someone respects and even likes someone, so that there is at least one thread or a few links whose roles are immeasurable in the times ahead. Without such settings, the work of ethnologists and other colleagues from more than a century ago was in vain and, accordingly, any attempt for the South Slavs to continue living in peace and harmony has no perspective. What lies ahead is further shredding, dismemberment, and splitting of their own small cakes.
The culture of growing grapevine and singing about it is an important part of the traditional and the contemporary culture of Slavic and other groups of peoples. The subject of our article will be a review and analysis of making grape products such as wine, brandy and juice among members of the South Slavic peoples (Serbs, Bosniaks and Croats) in the Republic of Serbia and Bosnia and Herzegovina. In addition, traditional songs related to the grapevine among these peoples in different regions of Bosnia and Herzegovina will be contextualized, as a contribution to the subject of study. The basic method by which the material was collected, along with fieldwork and archive search, was a semi-structured interview conducted with certain Serbs in the Upper Srem (Serbia), Bosniaks in central Herzegovina, and Croats in western Herzegovina (Bosnia and Herzegovina). The criterion for choosing the interlocutors was their amateur or professional cultivation of grapevine, i.e. their possession of a certain knowledge about this practice, as well as about certain customs and rituals associated with it. This ethnological and anthropological perspective on the one hand, and the ethnomusicological perspective on the other, shows how the cooperation between the two disciplines contributes to a broader understanding of both traditional and contemporary culture among the part of South Slavic peoples, which is important for the contemporary Serbian, Slav, and Balkan folkloristics.
ли су навијачи чувари границе у Мостару? Ближе речено, питање је везано за то да ли су присталице два фудбалска клуба у граду на Неретви – Фудбалског клуба „Вележ“ и Хрватског шпортског клуба „Зрињски“ – чувари симболичке, а самим тим, етничке границе, тј. да ли се у основи навијачког идентитета налази религија, локални идентитет или нешто треће? Теренски рад учесталог и спорадичног карактера почев од 2017. године наовамо, произвео је грађу на основу које ће бити дат одговор на горенаведено питање, постављено од стране Александра Крела током одбране моје докторске дисертације везане за проблеме идентификације у Мостару и Сарајеву 2019. године. Тзв. „навијачке зоне“ у Мостару постају „етничке зоне“ одељење симболичком и етничком границом, у којима је приступ Другима забрањен.
The main question that we aim to answer in this paper is whether football
fans are the guardians of the border in Mostar. More specifically, the question relates to whether the supporters of two football clubs in the city on the Neretva river – the football club “Velež” and the Croatian sports club “Zrinjski” – are the guardians of the symbolic and, thus, of the ethnic border, i.e. whether religion, local identity or something else is at the root of the fans’ identity. Frequent and sporadic field work since 2017 to date has yielded material facilitating the answer to the above question, which Aleksandar Krel asked me when in 2019 I defended my doctoral thesis about identity problems in Mostar and Sarajevo. The so-called “football supporters’ zones” in Mostar are becoming “ethnic zones”, separated by
the symbolic and ethnic border, to which the access of Others is forbidden.
This paper provides an ethnological and anthropological view of identity in Sarajevo and Mostar, based on contemporary fieldwork research conducted between 2017 and 2019. Identity will be observed as a relational category in regard to the space in which different groups live, which has been examined through their members’ attitudes, thinking and behavior in the context of interethnic and intra-urban relations. Methods of observation, participant observation, unstructured and structured interviews, survey on demographic and socio-economic profile of informants and fieldwork diary were used. The analytical review of the collected ethnographic data was made, which shows how the identity building process among the inhabitants of Sarajevo and Mostar look like in the contemporary period. Therefore, the paper represents a certain contribution in the field of ethnology and anthropology in Bosnia and Herzegovina, and can serve as a basis for further studies.
In the past quarter of a century, various demographic processes, as a result of the end of the 1992-1995 war in Bosnia and Herzegovina, shaped the development of the “new” city created during the war - the Serbian Sarajevo, today named East Sarajevo. The political, institutional, economic, social and cultural development of this territorial unit is an interesting phenomenon from several angles. First, the question arises as to how identity, cultural or regional, local and ethnic, is understood by citizens and people in administrative roles. Then, in what way are these different levels of identity built in relation to the boundaries in space (formal and informal), both towards other ethnic communities and towards one’s own within other regional groups. Finally, we offer a professional angle which can reveal the directions of the future prospects of the mentioned city, while making an attempt to observe its development in accordance with the transformation of the identity of the inhabitants, their needs, desires, values and attitudes. Possibilities of ethnological and anthropological studies of East Sarajevo as a territorial and administrative urban area, composed of a number of smaller cultural and regional areas, provide an overview of the origin, development and future prospects of the “new” city, with the aim of creating a suitable space for all its citizens. The emergence of this urban zone thus becomes not only a social reality, but a process that needs to be observed, explained and presented from a professional point of view, because further possibilities are a very significant challenge in terms of city’s research, management, and everyday life. How the city is perceived by local authorities at the institutional level and the city residents themselves at the individual level (people, i.e. citizens), is something that is important to interpret scientifically not only for those who live there, but for future generations who will live there, as a debt to those who lived there and created everything that has to do with that city. A review of the origin and development, as well as the scientific literature about the (Serb) East Sarajevo, served as the basis for what can be written about that city further, namely as the beginning of the foundation for further studies in the field of ethnology and anthropology and other social and human sciences. Thus, the paper was written in order to give rise to the future prospects of the “new” city, with the aim of creating a suitable space for all its citizens. This type of activity can even be considered part of action anthropology, in regard to developmental anthropology in which the researcher helps the studied community.
The paper gives an overview of the previous (ethnological) studies of transhumant pastoralism, and then presents the methodological procedures used in this research. The ethnographic section summarizes interviews with interviewees and field guides. The observed problems, both those that were talked about by the interviewees and those that were independently observed, were jointly expressed in the separate section as development trends that describe and at the same time shape the current state of transhumant pastoralism in the studied area. The problems in question are: the transformation of pastoralism into an individual economic strategy, and in some cases a form of personal leisure; changes in the directions and manner of livestock routes; the persistence of the basic production technology, along with the modernization of its individual elements; the weakening and dissolution of elements of the traditional cultural idiom; legal changes in property rights and the method of making compensations for rights of use; multiple consequences of war; increasingly pronounced neoliberal economic relations and withdrawal of the state; strengthening of personal motivation to engage in pastoralism; growing interest in zoological, ecological and climate topics. In almost all of the aforementioned trends, it is possible to recognize adaptation to the risks that come with changes in the environment, both natural and social. These are changes in the economy, demography, social relations, climate and ecology. The interviewees found ways to more or less successfully manage the mentioned risks.
Ethnic and regional stereotypes as simplified views of a people within a certain community based on their ethnic and regional affiliation are observed in this paper through the TV series “Konak kod Hilmije” (konak, local small private hotel with a restaurant), broadcasted in 2018 and 2019 in Bosnia and Herzegovina, Serbia, Montenegro, North Macedonia, as well as in the diaspora countries of the former Yugoslavia. Ethnic and regional stereotypes were found during the analysis of the series’ rhetoric and discourse. The plot of the series is located in Sarajevo during the World War Two, more precisely in a restaurant with an overnight stay run by a local Sarajevo host. A handful of different characters moving through the tavern and konak has produced ethnic and regional stereotypes, in addition to their personal interests and allegedly reduced national tensions. These stereotypes run through the series as an important part of ethnic humor, whose content is primarily on an ethnic/national basis, but also contain geographical/regional or social foundations. Humor at the expense of various social groups, religious and other greetings, cultural background of the inhabitants of the old part of Sarajevo, retraditionalization in the domain of religion and language, indicates that the TV series “Konak kod Hilmije” is critical of these phenomena and processes in public discourse, mostly towards the simplified view of ethnic/regional communities in Bosnia and Herzegovina.
Language policy is seen as a tool which supports state sovereignty: together with the territorial integrity, laws are passed to protect national and minority languages, while professional communities codify languages and develop literary norms. However, despite the significant work of linguists, culturologists, and sociologists, language problems often remain on the periphery of political science research, as well as ethnology and anthropology. The purpose of this article is to fill the existing disciplinary gap, and to consider the problem of the relationship between language and identity on the example of “trilingualism” of Bosnia and Herzegovina, where language policy can be considered as a marker of identity. After the appropriate theoretical data, material collected through fieldwork will be presented, within which it will be seen what members of three nations - Bosniaks, Serbs and Croats - think about their own language and the relationship between language and identity. The phonetic principle of spelling “write as you speak”, created more than two centuries ago as a means of integration, has become a tool of separation, making ordinary people feel threatened by each other, but still deeply aware that language is something that connects them.
Based on the results of anthropological fieldwork conducted in 2015 and 2016, the paper aims to review the employees’ experience regarding the process of the acceleration of time in the office of one multinational company in Belgrade. The scientific focus is placed on working hours and certain temporal boundaries that characterize it. The most significant outcome is that the experience of a given phenomenon is the result of the fact that time spent during the work increasingly pushes the private time of interlocutors to the point of complete usurpation. The process of the acceleration of time was analyzed at three levels based on the statements of fifty-six respondents. The methods used in this study were structured interviews, observation of daily activities and practices in the company’s office, participant observation, survey on the demographic and socio-economic profiles of the interlocutors, and a field diary. The first level involved an analysis of business hours esteem; the second one was oriented towards studying the process and period of employees’ adjustment to foreign colleagues; while the third level of analysis aimed to instruct employees’ relationship to working hours before and after the experience of working with foreign colleagues. This research design turned out to be the most appropriate if we keep in mind that the results of this study lean on the results of anthropological research from 2005, which aimed to review the experiences, strategies and expectations of 30 employed Belgraders of different work positions, work orientations and the length of careers in terms of working hours. Amonog these 30 respondents the blurring of the differences between business and private sphere of life has been detected due to the experience of working in a changed socio-economic and political context since 2000 and the beginning of the reform process within EU integration process, accompanied by the specific social acceleration. The continuation of these processes, with certain features that come as a result of another change in the country’s political climate in 2012, therefore, are the key pathways through which the phenomenon of the acceleration of time in the modern Serbian society was observed on the example of a specific work/business community. Consequently, the acceleration of the Serbian society during the second decade of the 21st century, on the example of employees in the office of one multinational company in Belgrade, showed that the experience of working hours and certain temporal boundaries that characterize it among employees is such that private time is almost completely usurped by work time. This can be read through working hours, which practically cease to have clearly defined temporal boundaries in life of most respondents. The performance of work tasks is placed in the service of merging the spheres of business and private life into one, within the working hours.
In this paper the culture of memory was explored in the area of Sarajevo and East Sarajevo in relation to the period before, during and after the war (1992-1995). Historical, ethnographic and comparative methods were used, as well as the method of content analysis and observation. The material was collected on the basis of four in-depth structured interviews, two each with residents of Sarajevo and East Sarajevo. In order to get a broader picture of the culture of memory, 12 interviews were conducted with residents of both cities (six each). These interviews were not structured and respondents were given the opportunity to talk what was most important to them personally regarding the culture of memory. The main conclusion of this study is that the individual memory of all interlocutors mostly coincides with the official narratives in both cities that follow the national interpretation of the war period and the postwar period. The respondents did not give more extensive answers about the pre-war period, although they served as a comparative framework with the post-war age.
The subject of the analysis of our paper is the social and cultural practice of amateur basketball playing by employees of the multinational company Ernst Young in Belgrade. We observed the amateur team as a folklore group, and their participation in sports is interpreted not only as a physical activity, but as a modality of shaping attitudes, values and beliefs related to the company, important for strengthening cohesion among employees and reinforcing their motivation to perform work tasks. Basketball as a sport in which each player aligns on an individual level against the collective strategy of the team is somewhat reminiscent of the activities of Ernst Young employees, such as teamwork, personal and professional development, as well as organizational culture oriented towards company’s development and growth on the market. The material in this paper was collected using the technique of semi-structured interviews with members of the amateur basketball team Ernst Young, which competes in the Rekreativ League of Belgrade and is composed mainly of employees in this organization. In addition to this base of our ethnographic material, informal interviews and employee statements were also conducted. Using the concept of idioculture of the American sociologist, social psychologist and folklorist Gary Alan Fine, the material related to the creation, expression and subsistence of the group’s identity (composed mostly of amateur basketball players) was analyzed and interpreted. Members of this gaming community differentiate themselves from other employees in the multinational company through the mentioned group identity. The group is recognized as such by other employees in this organization, which was shown by further analysis performed in accordance with the theoretical and methodological framework of the “folklore diamond” established by Gary Alan Fine. However, Fine himself never applied this framework consistently according to all its elements of the analysis. The selection of these elements is made in regard to what is being examined, hence Fine’s “folklore diamond” is used as a source from which analytical concepts are taken and combined. The cultural context, as another element, gives a more complete picture of the analysis in whole. This gives us the impetus for further ethnological and anthropological research of amateur sports in Serbia, especially in the corporate work environment.
Multiple processes in modern Serbia occurred at the end of the twentieth and the beginning of the twenty first century. Almost all of them regard political, economic, and social changes. Influences caused by these changes are readable from the social template across the spectrum of plans, encompassing various spheres of life of individuals from business to private, all the way to the point where this division, for many, is gradually disappearing. In that sense, this paper will follow the most anthropologically interesting example of research, the one that follows the influences of the undertaken reform processes and observed changes. This is the example that regards to the experience and evaluation of the time among employed inhabitants of Belgrade, the capital of Serbia. The aim of this paper was to refer to the results of anthropoological fieldwork conducted in 2005, which focused on the experiences, strategies and expectations of employed Belgraders in terms of their working hours and certain temporal boundaries that characterize it. Due to the increasingly intensive business contacts with foreign partners and colleagues since 2000, the working hours of employees were analyzed in a narrower context, as they were on the long list of adjustments, mostly to Western influences. These contacts were not only more frequent, after the period of the 1990s, which, among other things, is characterized by a sudden break in cooperation with foreigners, but were often dictated by the EU integration process, increasing private sector in which operated companies oriented towards profit, and the acceleration of time. The last aspect was examined in 2005 through the sample comprising 30 interlocutors of various business backgrounds. Ethnographic material was categorized and analyzed with regard to differentiation of respondents by age. Fifteen respondents were chosen to represent the older generation (born in 1940s and 1950s) and as many the younger generation (born in 60s and 80s). The blurring of the boundaries between the employees’ business and private life in Belgrade became more emphasized at the turn of the century, and it could be clearly stated in the example of working time. Differences between the period of socialism and the period of reforms since 1990s, relate also to a sense of insecurity and fear of losing a job or having inadequate work, and the simultaneous development of the private sector, which is characterized by stricter rules for employees. More intensive was the influence of business into the private domain of life, but also the breakthrough of the private in the business life. This has become a necessity and a pledge of individual functioning on both levels, which show combined characteristics of acceleration through increase of obligations.
S obzirom na to da su dokumentarni izvori za srednjovekovnu Srbiju i Bosnu i Hercegovinu skoro u potpunosti uništeni tokom njihove burne prošlosti, a podaci osmanskih arhiva su tek delimično objavljeni, naučnici su upućeni na narativne izvore, sa svim njihovim kvalitetima i nedostacima. Žan Delimo je u svom magnum opusu – Strah na Zapadu, pokazao da svako doba ima svoje strahove i teskobe, koje oblikuju, formiraju i na koje utiču Društvo i institucije. Stoga smatramo da naučnici treba da budu senzitivniji prema ljudima u prošlim vremenima, što smo pokazali ovde u interpretaciji narativnih izvora, ali takođe treba da budu svesni zajedničkih osobina kod ljudi u savremenom svetu. Etnografska istraživanja koja su ovde predstavljena potiču iz različitih oblasti savremene Srbije i Bosne-Hercegovine, i njihovi rezultati potvrđuju najvećim delom postojanje tradicionalnog ekološkog znanja. Ne samo planina Biokovo, kako je Alberto Fortis zabeležio 1774, već i skoro svaka planina u ovim istraživanjima – Velež, Romanija, Ivan-planina, Žaba i dr., i dalje služe kao 'ogledala' u kojima se predviđa vreme, i ljudi budno posmatraju oblik i boju sunca, meseca, oblaka, pravac vetrova sa njihovim osobinama, boju neba u zoru i sumrak, kao i ponašanje divljih i pitomih životinja, pritom 'osećajući vreme' na koži i u kostima. Glavni hrišćanski praznici, pravoslavni i katolički – Božić, Đurđevdan, Mitrovdan, Ilindan, i danas se koriste kao oznaka za početak nekih poljoprivrednih radova i za 'čitanje' znakova koji upućuju na dobro ili loše vreme u narednoj godini. Uzimajući u obzir takvu dugovečnost iskustva življenja na zemlji i od plodova zemlje, savremeni naučnici bi trebalo da ulože više napora u prikupljanju, očuvanju i predstavljanju tradicionalnog ekološkog znanja i zemljoradničkih praksi u celom svetu. Stoga je ovaj rad deo tog većeg poduhvata, s ciljem da se stimulišu slična istraživanja širom regiona Jugoistočne Evrope.
Family memomrabilia are an important tool of learning about the life circumstances of a particular group of people at the micro level, as well as at the macro level of culture, ie. a specific picture of the social and cultural context in which the group was located. The paper in general represents the memorabilia of Miklashewsky Family who fled after the October Revolution in 1917 from the Russian Empire to the territory of present-day Serbia, along with thousands of other families. It is estimated that between 1919 and 1924, some 30-40,000 Russian refugees settled the common state of the South Slavs at that time – the Kingdom of Serbs Croats and Slovenes/Yugoslavia. Their cultural, economic and any other contribution in general was significant for the Yugoslav state and society, where they where guaranteed continity of cultural life, everyday habits, but also political, religious and educational institutions. Some of this general information is given within first section of the text, while the emphasis is placed on culture (theatre) and education (one of the Russian high schools – the girls’ institute) in the second part of the article. The contribution in these areas is shown through the life stories of two emigrants, Oleg Miklashewsky and Nonna Belavina, and represents one of the many episodes in which the refugee population from the Russian Empire lived, worked and created in Yugoslav kingdom. Actor and producer Oleg Petrovich Miklashewsky was one of the directors of the Russian Drama Theater for the People, according to him, one of the “centers of Russian culture” whose activities enriched Belgrade’s cultural life at that time. In addition, he played in an orchestra made of Russian Émigrés in Istanbul and later composed music for dramatic works and Tango dance performances during his life in Belgrade. Lawyer and poet Nonna Sergeevna Belavina graduated from the Marinskoy Donskoy Girl’s Institute in Bela Crkva, a special type of high school that included Cadet Corps. These educational institutions have cultivated traditionalism with other Russian schools in the Kingdom to foster groups of individuals who will continue to maintain a pre-revolutionary order and values in their new homeland. Oleg’s and Nona’s son, Igor Miklashewsky, who now lives in New York, United States, has decided after two exhibitions held in New York and Belgrade, to preserve his parents’ heritage as archival material for future generations to explore the cultural life of Russian Emigration in Kingdom of SCS/Yugoslavia. In addition to materials related to Miklashevsky family, catalogs from these exhibitions are also part of the archival collection, which includes photographs, personal documents, postcards, musical compositions, announcements of dramatic works, newspaper articles, poems and other materials. Their role is to serve future researchers in the Archives of Yugoslavia, as a contribution to the study of material on Russian emigration in the Kingdom of SCS/Yugoslavia, between two world wars from 1918 to 1941. Further attention to this interwar epoch of Serbo-Russian cultural ties through history can be achieved by exploring similar family memorabilia, micro level of culture, for a better understanding of macro level, ie. specific picture of the social and cultural context in which the group was located.
Семейные архивы являются важным способом осознания жизненных обстоятельств определенной группы людей как на микро-, так и на макроуровнях – они в определенной степени иллюстрируют общественные и культурные обстоятельства. В работе в общих чертах представлены материалы семейного архива Миклашевских. После Октябрьской революции они вместе с тысячами других семьей уехали из России в Королевство СХС. По оценкам исследователей, около 30.000-40.000 русских беженцев в периоде с 1919 по 1924 гг. осели в общей стране южных славян – Королевстве СХС/Югославия. Их культурный, экономический и общий вклады в югославское государство и общество были очень важными. В стране они сохранили свои культурные ценности, повседневные навыки, а также не прервали деятельность политических, религиозных и образовательных учреждений. Общие сведения о русской эмиграции представлены в первой части текста, а в второй внимание было уделено культуре (драматическом искусстве) и образовании (одной из русских школ – девичьем институте). Вклады в эти сферы культуры и образования представлены на примерах личных историй двух эмигрантов – Олега Миклашевского и Нонны Белавины, одних из многочисленных примерах того, какими были жизнь, работа и творчество русских беженцев в Королевстве Югославия. Актер и режиссер Олег Петрович Миклашевски был управителем Русского общедоступного драматического театра, который, по его словам, являлся „центром русской культуры“. Его деятельность обогатила культурную жизнь Белграда. В Стамбуле он был членом оркестра, в состав которого входили и его соотечественники, в Белграде писал музыку к спектаклям, а также танго. Юрист и поэтесса Нонна Сергеевна Белавина окончила среднее учебное заведение – Мариинский Донской институт благородных девиц в Белой Церкви. Эти образовательные учреждения – институты и кадетские корпуса – вместе с другими русскими школами в Королевстве укрепляли традиционализм. Их цель – воспитать людей, способных сохранить дореволюционное устройство и ценности в своей новой родине. После проведения двух выставок в Белграде и в Нью-Йорке, сын Олега и Нонны Игорь Миклашевский, который на сегодняшний момент живет в Нью-Йорке, США, решил завещать архиву наследие своих родителей, которое в будущем позволит исследователям изучить культурную жизнь русской эмиграции в Королевстве сербов, хорватов и словенцев / Югославия. Кроме материалов, связанных с семьей Миклашевских, архиву переданы и каталоги упомянутых выставок, затем фотографии, личные документы, открытки, ноты музыкальные произведения, статьи в газетах, тексты стихотворения и другие материалы. Они позволят исследователям изучить культурную жизнь русской эмиграции в Королевстве сербов, хорватов и словенцев / Югославия. Изучение семейных архивов и микроуровней культуры позволит расширить и углубить знания о сербско-русских культурных связях в межвоенный период, и приведет к более четкому пониманию макроуровня и общественно-политических обстоятельств.
As one among other old settlements in the present-day City of Belgrade and the municipality of New Belgrade, Bežanija is a place not only with a rich historical urban, but also architectural features. Moreover, the ethnological and anthropological study of Bežanija expands the perspectives of observing this entity and attempts to look at the current social-cultural framework of its inhabitants. This paper is based on the fieldwork conducted in the form of mapping the studied area, observation, and informal interviews with the residents. A brief history of Bežanija is given as a summary of the past of a place with different architectural, cultural and other influences, whose disappearance was caused by the specific urban development rather than wars and devastation. Its previous existence from the beginning of the sixteenth to the middle of the twentieth century testifies about the permanent migrations, clashes and significant social life. On the basis of available material, we will endeavor to show that Bežanija is nowadays almost a marginal city toponym, because its boundaries are partly indeterminate and blurred due to the specific urban development of New Belgrade during (post)socialism. One of the general findings is that the local identity of the population also follows these trends, which means that people’s identifying with a place of residence is differently perceived by different generations depending on changes in the architecture of settlement. The architectural analysis showed that two settlements, Bežanija and New Belgrade, should be preserved and then integrated with the appropriate urban plan, so that the first mentioned would not lose its urban and local identity. The anthropological analysis has determined the social-cultural framework of Bežanija’s inhabitants and the mechanisms of the functioning of their local identity. In the future, urban planners should take into account studies and opinions of experts of different profiles so to adapt the urban development of Bežanija as a settlement in a direction that is suitable for both the government and the people.
lifestyle choices, and environmental issues have become prevalent. The collected narratives contain the following motives: the weakening of traditional norms related to the “mountain regime”; the revival of pastoralist practices in the post-war situation; the modern commercialization of traditional forms of pastoralism; lifestyle choices and issues of personal freedom. The primary interest of the research was to determine the influence of the contemporary situation on the way our informants described their social reality.
Over time, additional problems opened up. First, the question of the way in which media texts thematize pastoral life. Second, the influence media narratives have on pastoralists’ perceptions of themselves. Media texts created in the last fifteen years bear witness to the romanticization and exoticization of pastoralist life. Thus, stereotypical representations
of “arduous pastoral life” and equally simplified images of “Eden-like living conditions” and “unspoiled nature” are observed. The result of such practices is the simplification of notions about the everyday life of pastoralists in Eastern Herzegovina. The paradox of connecting ideas of both the hardship and facileness of pastoralism is resolved in some
narratives through the dichotomy of past and present life. In this sense, there is a great responsibility of all those who produce narratives: the pastoralists themselves, those who subject them to research, and those who create media representations about them. This responsibility concerns the fate of the pastoralists themselves, their animals, as well as
the nature in which they live and work, and in a certain sense also the wider society.
South Slavic themes and motives are not only “popular” but also necessary fields of study in ethnology and anthropology. Although all South Slavic present-day states are heterogeneous and important for the social sciences and humanities in the research sense, Bosnia and Herzegovina is less studied to a certain extent. The three ethnic communities (the Bosniaks, Serbs, and Croats) and the mutual relations of their members are simplified and often remain unknown both to themselves and to those “from the outside”, by which the residents of the neighboring countries are referred to, not only people from the rest of the European continent and the world. The author of this text believes that, accordingly, “double exoticization” is at work—observing and imagining the peoples of Bosnia and Herzegovina as always at conflict with each other, but benevolent and unprepared for novelties in everyday life and other domains. Permeation, alienation, and disputes among the three communities at the beginning of the 21st century are a chance for a different and better understanding of them, because without this part, the South Slavic cultural puzzle is not complete. It is legitimate if someone dislikes someone for some reason, but it is not legitimate when it is not seen that someone respects and even likes someone, so that there is at least one thread or a few links whose roles are immeasurable in the times ahead. Without such settings, the work of ethnologists and other colleagues from more than a century ago was in vain and, accordingly, any attempt for the South Slavs to continue living in peace and harmony has no perspective. What lies ahead is further shredding, dismemberment, and splitting of their own small cakes.
The culture of growing grapevine and singing about it is an important part of the traditional and the contemporary culture of Slavic and other groups of peoples. The subject of our article will be a review and analysis of making grape products such as wine, brandy and juice among members of the South Slavic peoples (Serbs, Bosniaks and Croats) in the Republic of Serbia and Bosnia and Herzegovina. In addition, traditional songs related to the grapevine among these peoples in different regions of Bosnia and Herzegovina will be contextualized, as a contribution to the subject of study. The basic method by which the material was collected, along with fieldwork and archive search, was a semi-structured interview conducted with certain Serbs in the Upper Srem (Serbia), Bosniaks in central Herzegovina, and Croats in western Herzegovina (Bosnia and Herzegovina). The criterion for choosing the interlocutors was their amateur or professional cultivation of grapevine, i.e. their possession of a certain knowledge about this practice, as well as about certain customs and rituals associated with it. This ethnological and anthropological perspective on the one hand, and the ethnomusicological perspective on the other, shows how the cooperation between the two disciplines contributes to a broader understanding of both traditional and contemporary culture among the part of South Slavic peoples, which is important for the contemporary Serbian, Slav, and Balkan folkloristics.
ли су навијачи чувари границе у Мостару? Ближе речено, питање је везано за то да ли су присталице два фудбалска клуба у граду на Неретви – Фудбалског клуба „Вележ“ и Хрватског шпортског клуба „Зрињски“ – чувари симболичке, а самим тим, етничке границе, тј. да ли се у основи навијачког идентитета налази религија, локални идентитет или нешто треће? Теренски рад учесталог и спорадичног карактера почев од 2017. године наовамо, произвео је грађу на основу које ће бити дат одговор на горенаведено питање, постављено од стране Александра Крела током одбране моје докторске дисертације везане за проблеме идентификације у Мостару и Сарајеву 2019. године. Тзв. „навијачке зоне“ у Мостару постају „етничке зоне“ одељење симболичком и етничком границом, у којима је приступ Другима забрањен.
The main question that we aim to answer in this paper is whether football
fans are the guardians of the border in Mostar. More specifically, the question relates to whether the supporters of two football clubs in the city on the Neretva river – the football club “Velež” and the Croatian sports club “Zrinjski” – are the guardians of the symbolic and, thus, of the ethnic border, i.e. whether religion, local identity or something else is at the root of the fans’ identity. Frequent and sporadic field work since 2017 to date has yielded material facilitating the answer to the above question, which Aleksandar Krel asked me when in 2019 I defended my doctoral thesis about identity problems in Mostar and Sarajevo. The so-called “football supporters’ zones” in Mostar are becoming “ethnic zones”, separated by
the symbolic and ethnic border, to which the access of Others is forbidden.
This paper provides an ethnological and anthropological view of identity in Sarajevo and Mostar, based on contemporary fieldwork research conducted between 2017 and 2019. Identity will be observed as a relational category in regard to the space in which different groups live, which has been examined through their members’ attitudes, thinking and behavior in the context of interethnic and intra-urban relations. Methods of observation, participant observation, unstructured and structured interviews, survey on demographic and socio-economic profile of informants and fieldwork diary were used. The analytical review of the collected ethnographic data was made, which shows how the identity building process among the inhabitants of Sarajevo and Mostar look like in the contemporary period. Therefore, the paper represents a certain contribution in the field of ethnology and anthropology in Bosnia and Herzegovina, and can serve as a basis for further studies.
In the past quarter of a century, various demographic processes, as a result of the end of the 1992-1995 war in Bosnia and Herzegovina, shaped the development of the “new” city created during the war - the Serbian Sarajevo, today named East Sarajevo. The political, institutional, economic, social and cultural development of this territorial unit is an interesting phenomenon from several angles. First, the question arises as to how identity, cultural or regional, local and ethnic, is understood by citizens and people in administrative roles. Then, in what way are these different levels of identity built in relation to the boundaries in space (formal and informal), both towards other ethnic communities and towards one’s own within other regional groups. Finally, we offer a professional angle which can reveal the directions of the future prospects of the mentioned city, while making an attempt to observe its development in accordance with the transformation of the identity of the inhabitants, their needs, desires, values and attitudes. Possibilities of ethnological and anthropological studies of East Sarajevo as a territorial and administrative urban area, composed of a number of smaller cultural and regional areas, provide an overview of the origin, development and future prospects of the “new” city, with the aim of creating a suitable space for all its citizens. The emergence of this urban zone thus becomes not only a social reality, but a process that needs to be observed, explained and presented from a professional point of view, because further possibilities are a very significant challenge in terms of city’s research, management, and everyday life. How the city is perceived by local authorities at the institutional level and the city residents themselves at the individual level (people, i.e. citizens), is something that is important to interpret scientifically not only for those who live there, but for future generations who will live there, as a debt to those who lived there and created everything that has to do with that city. A review of the origin and development, as well as the scientific literature about the (Serb) East Sarajevo, served as the basis for what can be written about that city further, namely as the beginning of the foundation for further studies in the field of ethnology and anthropology and other social and human sciences. Thus, the paper was written in order to give rise to the future prospects of the “new” city, with the aim of creating a suitable space for all its citizens. This type of activity can even be considered part of action anthropology, in regard to developmental anthropology in which the researcher helps the studied community.
The paper gives an overview of the previous (ethnological) studies of transhumant pastoralism, and then presents the methodological procedures used in this research. The ethnographic section summarizes interviews with interviewees and field guides. The observed problems, both those that were talked about by the interviewees and those that were independently observed, were jointly expressed in the separate section as development trends that describe and at the same time shape the current state of transhumant pastoralism in the studied area. The problems in question are: the transformation of pastoralism into an individual economic strategy, and in some cases a form of personal leisure; changes in the directions and manner of livestock routes; the persistence of the basic production technology, along with the modernization of its individual elements; the weakening and dissolution of elements of the traditional cultural idiom; legal changes in property rights and the method of making compensations for rights of use; multiple consequences of war; increasingly pronounced neoliberal economic relations and withdrawal of the state; strengthening of personal motivation to engage in pastoralism; growing interest in zoological, ecological and climate topics. In almost all of the aforementioned trends, it is possible to recognize adaptation to the risks that come with changes in the environment, both natural and social. These are changes in the economy, demography, social relations, climate and ecology. The interviewees found ways to more or less successfully manage the mentioned risks.
Ethnic and regional stereotypes as simplified views of a people within a certain community based on their ethnic and regional affiliation are observed in this paper through the TV series “Konak kod Hilmije” (konak, local small private hotel with a restaurant), broadcasted in 2018 and 2019 in Bosnia and Herzegovina, Serbia, Montenegro, North Macedonia, as well as in the diaspora countries of the former Yugoslavia. Ethnic and regional stereotypes were found during the analysis of the series’ rhetoric and discourse. The plot of the series is located in Sarajevo during the World War Two, more precisely in a restaurant with an overnight stay run by a local Sarajevo host. A handful of different characters moving through the tavern and konak has produced ethnic and regional stereotypes, in addition to their personal interests and allegedly reduced national tensions. These stereotypes run through the series as an important part of ethnic humor, whose content is primarily on an ethnic/national basis, but also contain geographical/regional or social foundations. Humor at the expense of various social groups, religious and other greetings, cultural background of the inhabitants of the old part of Sarajevo, retraditionalization in the domain of religion and language, indicates that the TV series “Konak kod Hilmije” is critical of these phenomena and processes in public discourse, mostly towards the simplified view of ethnic/regional communities in Bosnia and Herzegovina.
Language policy is seen as a tool which supports state sovereignty: together with the territorial integrity, laws are passed to protect national and minority languages, while professional communities codify languages and develop literary norms. However, despite the significant work of linguists, culturologists, and sociologists, language problems often remain on the periphery of political science research, as well as ethnology and anthropology. The purpose of this article is to fill the existing disciplinary gap, and to consider the problem of the relationship between language and identity on the example of “trilingualism” of Bosnia and Herzegovina, where language policy can be considered as a marker of identity. After the appropriate theoretical data, material collected through fieldwork will be presented, within which it will be seen what members of three nations - Bosniaks, Serbs and Croats - think about their own language and the relationship between language and identity. The phonetic principle of spelling “write as you speak”, created more than two centuries ago as a means of integration, has become a tool of separation, making ordinary people feel threatened by each other, but still deeply aware that language is something that connects them.
Based on the results of anthropological fieldwork conducted in 2015 and 2016, the paper aims to review the employees’ experience regarding the process of the acceleration of time in the office of one multinational company in Belgrade. The scientific focus is placed on working hours and certain temporal boundaries that characterize it. The most significant outcome is that the experience of a given phenomenon is the result of the fact that time spent during the work increasingly pushes the private time of interlocutors to the point of complete usurpation. The process of the acceleration of time was analyzed at three levels based on the statements of fifty-six respondents. The methods used in this study were structured interviews, observation of daily activities and practices in the company’s office, participant observation, survey on the demographic and socio-economic profiles of the interlocutors, and a field diary. The first level involved an analysis of business hours esteem; the second one was oriented towards studying the process and period of employees’ adjustment to foreign colleagues; while the third level of analysis aimed to instruct employees’ relationship to working hours before and after the experience of working with foreign colleagues. This research design turned out to be the most appropriate if we keep in mind that the results of this study lean on the results of anthropological research from 2005, which aimed to review the experiences, strategies and expectations of 30 employed Belgraders of different work positions, work orientations and the length of careers in terms of working hours. Amonog these 30 respondents the blurring of the differences between business and private sphere of life has been detected due to the experience of working in a changed socio-economic and political context since 2000 and the beginning of the reform process within EU integration process, accompanied by the specific social acceleration. The continuation of these processes, with certain features that come as a result of another change in the country’s political climate in 2012, therefore, are the key pathways through which the phenomenon of the acceleration of time in the modern Serbian society was observed on the example of a specific work/business community. Consequently, the acceleration of the Serbian society during the second decade of the 21st century, on the example of employees in the office of one multinational company in Belgrade, showed that the experience of working hours and certain temporal boundaries that characterize it among employees is such that private time is almost completely usurped by work time. This can be read through working hours, which practically cease to have clearly defined temporal boundaries in life of most respondents. The performance of work tasks is placed in the service of merging the spheres of business and private life into one, within the working hours.
In this paper the culture of memory was explored in the area of Sarajevo and East Sarajevo in relation to the period before, during and after the war (1992-1995). Historical, ethnographic and comparative methods were used, as well as the method of content analysis and observation. The material was collected on the basis of four in-depth structured interviews, two each with residents of Sarajevo and East Sarajevo. In order to get a broader picture of the culture of memory, 12 interviews were conducted with residents of both cities (six each). These interviews were not structured and respondents were given the opportunity to talk what was most important to them personally regarding the culture of memory. The main conclusion of this study is that the individual memory of all interlocutors mostly coincides with the official narratives in both cities that follow the national interpretation of the war period and the postwar period. The respondents did not give more extensive answers about the pre-war period, although they served as a comparative framework with the post-war age.
The subject of the analysis of our paper is the social and cultural practice of amateur basketball playing by employees of the multinational company Ernst Young in Belgrade. We observed the amateur team as a folklore group, and their participation in sports is interpreted not only as a physical activity, but as a modality of shaping attitudes, values and beliefs related to the company, important for strengthening cohesion among employees and reinforcing their motivation to perform work tasks. Basketball as a sport in which each player aligns on an individual level against the collective strategy of the team is somewhat reminiscent of the activities of Ernst Young employees, such as teamwork, personal and professional development, as well as organizational culture oriented towards company’s development and growth on the market. The material in this paper was collected using the technique of semi-structured interviews with members of the amateur basketball team Ernst Young, which competes in the Rekreativ League of Belgrade and is composed mainly of employees in this organization. In addition to this base of our ethnographic material, informal interviews and employee statements were also conducted. Using the concept of idioculture of the American sociologist, social psychologist and folklorist Gary Alan Fine, the material related to the creation, expression and subsistence of the group’s identity (composed mostly of amateur basketball players) was analyzed and interpreted. Members of this gaming community differentiate themselves from other employees in the multinational company through the mentioned group identity. The group is recognized as such by other employees in this organization, which was shown by further analysis performed in accordance with the theoretical and methodological framework of the “folklore diamond” established by Gary Alan Fine. However, Fine himself never applied this framework consistently according to all its elements of the analysis. The selection of these elements is made in regard to what is being examined, hence Fine’s “folklore diamond” is used as a source from which analytical concepts are taken and combined. The cultural context, as another element, gives a more complete picture of the analysis in whole. This gives us the impetus for further ethnological and anthropological research of amateur sports in Serbia, especially in the corporate work environment.
Multiple processes in modern Serbia occurred at the end of the twentieth and the beginning of the twenty first century. Almost all of them regard political, economic, and social changes. Influences caused by these changes are readable from the social template across the spectrum of plans, encompassing various spheres of life of individuals from business to private, all the way to the point where this division, for many, is gradually disappearing. In that sense, this paper will follow the most anthropologically interesting example of research, the one that follows the influences of the undertaken reform processes and observed changes. This is the example that regards to the experience and evaluation of the time among employed inhabitants of Belgrade, the capital of Serbia. The aim of this paper was to refer to the results of anthropoological fieldwork conducted in 2005, which focused on the experiences, strategies and expectations of employed Belgraders in terms of their working hours and certain temporal boundaries that characterize it. Due to the increasingly intensive business contacts with foreign partners and colleagues since 2000, the working hours of employees were analyzed in a narrower context, as they were on the long list of adjustments, mostly to Western influences. These contacts were not only more frequent, after the period of the 1990s, which, among other things, is characterized by a sudden break in cooperation with foreigners, but were often dictated by the EU integration process, increasing private sector in which operated companies oriented towards profit, and the acceleration of time. The last aspect was examined in 2005 through the sample comprising 30 interlocutors of various business backgrounds. Ethnographic material was categorized and analyzed with regard to differentiation of respondents by age. Fifteen respondents were chosen to represent the older generation (born in 1940s and 1950s) and as many the younger generation (born in 60s and 80s). The blurring of the boundaries between the employees’ business and private life in Belgrade became more emphasized at the turn of the century, and it could be clearly stated in the example of working time. Differences between the period of socialism and the period of reforms since 1990s, relate also to a sense of insecurity and fear of losing a job or having inadequate work, and the simultaneous development of the private sector, which is characterized by stricter rules for employees. More intensive was the influence of business into the private domain of life, but also the breakthrough of the private in the business life. This has become a necessity and a pledge of individual functioning on both levels, which show combined characteristics of acceleration through increase of obligations.
S obzirom na to da su dokumentarni izvori za srednjovekovnu Srbiju i Bosnu i Hercegovinu skoro u potpunosti uništeni tokom njihove burne prošlosti, a podaci osmanskih arhiva su tek delimično objavljeni, naučnici su upućeni na narativne izvore, sa svim njihovim kvalitetima i nedostacima. Žan Delimo je u svom magnum opusu – Strah na Zapadu, pokazao da svako doba ima svoje strahove i teskobe, koje oblikuju, formiraju i na koje utiču Društvo i institucije. Stoga smatramo da naučnici treba da budu senzitivniji prema ljudima u prošlim vremenima, što smo pokazali ovde u interpretaciji narativnih izvora, ali takođe treba da budu svesni zajedničkih osobina kod ljudi u savremenom svetu. Etnografska istraživanja koja su ovde predstavljena potiču iz različitih oblasti savremene Srbije i Bosne-Hercegovine, i njihovi rezultati potvrđuju najvećim delom postojanje tradicionalnog ekološkog znanja. Ne samo planina Biokovo, kako je Alberto Fortis zabeležio 1774, već i skoro svaka planina u ovim istraživanjima – Velež, Romanija, Ivan-planina, Žaba i dr., i dalje služe kao 'ogledala' u kojima se predviđa vreme, i ljudi budno posmatraju oblik i boju sunca, meseca, oblaka, pravac vetrova sa njihovim osobinama, boju neba u zoru i sumrak, kao i ponašanje divljih i pitomih životinja, pritom 'osećajući vreme' na koži i u kostima. Glavni hrišćanski praznici, pravoslavni i katolički – Božić, Đurđevdan, Mitrovdan, Ilindan, i danas se koriste kao oznaka za početak nekih poljoprivrednih radova i za 'čitanje' znakova koji upućuju na dobro ili loše vreme u narednoj godini. Uzimajući u obzir takvu dugovečnost iskustva življenja na zemlji i od plodova zemlje, savremeni naučnici bi trebalo da ulože više napora u prikupljanju, očuvanju i predstavljanju tradicionalnog ekološkog znanja i zemljoradničkih praksi u celom svetu. Stoga je ovaj rad deo tog većeg poduhvata, s ciljem da se stimulišu slična istraživanja širom regiona Jugoistočne Evrope.
Family memomrabilia are an important tool of learning about the life circumstances of a particular group of people at the micro level, as well as at the macro level of culture, ie. a specific picture of the social and cultural context in which the group was located. The paper in general represents the memorabilia of Miklashewsky Family who fled after the October Revolution in 1917 from the Russian Empire to the territory of present-day Serbia, along with thousands of other families. It is estimated that between 1919 and 1924, some 30-40,000 Russian refugees settled the common state of the South Slavs at that time – the Kingdom of Serbs Croats and Slovenes/Yugoslavia. Their cultural, economic and any other contribution in general was significant for the Yugoslav state and society, where they where guaranteed continity of cultural life, everyday habits, but also political, religious and educational institutions. Some of this general information is given within first section of the text, while the emphasis is placed on culture (theatre) and education (one of the Russian high schools – the girls’ institute) in the second part of the article. The contribution in these areas is shown through the life stories of two emigrants, Oleg Miklashewsky and Nonna Belavina, and represents one of the many episodes in which the refugee population from the Russian Empire lived, worked and created in Yugoslav kingdom. Actor and producer Oleg Petrovich Miklashewsky was one of the directors of the Russian Drama Theater for the People, according to him, one of the “centers of Russian culture” whose activities enriched Belgrade’s cultural life at that time. In addition, he played in an orchestra made of Russian Émigrés in Istanbul and later composed music for dramatic works and Tango dance performances during his life in Belgrade. Lawyer and poet Nonna Sergeevna Belavina graduated from the Marinskoy Donskoy Girl’s Institute in Bela Crkva, a special type of high school that included Cadet Corps. These educational institutions have cultivated traditionalism with other Russian schools in the Kingdom to foster groups of individuals who will continue to maintain a pre-revolutionary order and values in their new homeland. Oleg’s and Nona’s son, Igor Miklashewsky, who now lives in New York, United States, has decided after two exhibitions held in New York and Belgrade, to preserve his parents’ heritage as archival material for future generations to explore the cultural life of Russian Emigration in Kingdom of SCS/Yugoslavia. In addition to materials related to Miklashevsky family, catalogs from these exhibitions are also part of the archival collection, which includes photographs, personal documents, postcards, musical compositions, announcements of dramatic works, newspaper articles, poems and other materials. Their role is to serve future researchers in the Archives of Yugoslavia, as a contribution to the study of material on Russian emigration in the Kingdom of SCS/Yugoslavia, between two world wars from 1918 to 1941. Further attention to this interwar epoch of Serbo-Russian cultural ties through history can be achieved by exploring similar family memorabilia, micro level of culture, for a better understanding of macro level, ie. specific picture of the social and cultural context in which the group was located.
Семейные архивы являются важным способом осознания жизненных обстоятельств определенной группы людей как на микро-, так и на макроуровнях – они в определенной степени иллюстрируют общественные и культурные обстоятельства. В работе в общих чертах представлены материалы семейного архива Миклашевских. После Октябрьской революции они вместе с тысячами других семьей уехали из России в Королевство СХС. По оценкам исследователей, около 30.000-40.000 русских беженцев в периоде с 1919 по 1924 гг. осели в общей стране южных славян – Королевстве СХС/Югославия. Их культурный, экономический и общий вклады в югославское государство и общество были очень важными. В стране они сохранили свои культурные ценности, повседневные навыки, а также не прервали деятельность политических, религиозных и образовательных учреждений. Общие сведения о русской эмиграции представлены в первой части текста, а в второй внимание было уделено культуре (драматическом искусстве) и образовании (одной из русских школ – девичьем институте). Вклады в эти сферы культуры и образования представлены на примерах личных историй двух эмигрантов – Олега Миклашевского и Нонны Белавины, одних из многочисленных примерах того, какими были жизнь, работа и творчество русских беженцев в Королевстве Югославия. Актер и режиссер Олег Петрович Миклашевски был управителем Русского общедоступного драматического театра, который, по его словам, являлся „центром русской культуры“. Его деятельность обогатила культурную жизнь Белграда. В Стамбуле он был членом оркестра, в состав которого входили и его соотечественники, в Белграде писал музыку к спектаклям, а также танго. Юрист и поэтесса Нонна Сергеевна Белавина окончила среднее учебное заведение – Мариинский Донской институт благородных девиц в Белой Церкви. Эти образовательные учреждения – институты и кадетские корпуса – вместе с другими русскими школами в Королевстве укрепляли традиционализм. Их цель – воспитать людей, способных сохранить дореволюционное устройство и ценности в своей новой родине. После проведения двух выставок в Белграде и в Нью-Йорке, сын Олега и Нонны Игорь Миклашевский, который на сегодняшний момент живет в Нью-Йорке, США, решил завещать архиву наследие своих родителей, которое в будущем позволит исследователям изучить культурную жизнь русской эмиграции в Королевстве сербов, хорватов и словенцев / Югославия. Кроме материалов, связанных с семьей Миклашевских, архиву переданы и каталоги упомянутых выставок, затем фотографии, личные документы, открытки, ноты музыкальные произведения, статьи в газетах, тексты стихотворения и другие материалы. Они позволят исследователям изучить культурную жизнь русской эмиграции в Королевстве сербов, хорватов и словенцев / Югославия. Изучение семейных архивов и микроуровней культуры позволит расширить и углубить знания о сербско-русских культурных связях в межвоенный период, и приведет к более четкому пониманию макроуровня и общественно-политических обстоятельств.
As one among other old settlements in the present-day City of Belgrade and the municipality of New Belgrade, Bežanija is a place not only with a rich historical urban, but also architectural features. Moreover, the ethnological and anthropological study of Bežanija expands the perspectives of observing this entity and attempts to look at the current social-cultural framework of its inhabitants. This paper is based on the fieldwork conducted in the form of mapping the studied area, observation, and informal interviews with the residents. A brief history of Bežanija is given as a summary of the past of a place with different architectural, cultural and other influences, whose disappearance was caused by the specific urban development rather than wars and devastation. Its previous existence from the beginning of the sixteenth to the middle of the twentieth century testifies about the permanent migrations, clashes and significant social life. On the basis of available material, we will endeavor to show that Bežanija is nowadays almost a marginal city toponym, because its boundaries are partly indeterminate and blurred due to the specific urban development of New Belgrade during (post)socialism. One of the general findings is that the local identity of the population also follows these trends, which means that people’s identifying with a place of residence is differently perceived by different generations depending on changes in the architecture of settlement. The architectural analysis showed that two settlements, Bežanija and New Belgrade, should be preserved and then integrated with the appropriate urban plan, so that the first mentioned would not lose its urban and local identity. The anthropological analysis has determined the social-cultural framework of Bežanija’s inhabitants and the mechanisms of the functioning of their local identity. In the future, urban planners should take into account studies and opinions of experts of different profiles so to adapt the urban development of Bežanija as a settlement in a direction that is suitable for both the government and the people.
In this paper I will present some of the narratives about music in the contemporary urban culture of Sarajevo and Mostar’s population. The data was collected during the fieldwork conducted in two mentioned cities, from the end of 2017 and during 2018. Music narratives are all stories that people talk about practices and events related to the music of any genre, which for them have a certain meaning. On a wider scale, these sayings have a certain symbolic within the contemporary urban culture of Sarajevo and Mostar’s population. This means that music will be treated as a cultural phenomenon, which is one of the important elements of everyday life. I deem that this paper will be able to provide a certain contribution in the field of music research from the perspective of other disciplines, primarily ethnology and anthropology. Moreover, the collaboration between sciences who have interest in music can bring differing perspectives and results in the context of contemporary studies of this topic.
In this monograph, certain processes and phenomena from the modern business world are analyzed from the ethnological and anthropological point of view, through the exemplar of a multinational company in Belgrade. The research was conducted in 2015 and 2016. The relationship between the organizational culture propagated by the company and the culture of a society (societal culture) was studied, i.e. the national culture of the country where the employees live. Fifty-six employees were questioned through interviews, a survey was used on the demographic and socio-economic profiles of the respondents, along with participant observation, observation, and informal conversations. The content of which was the basis for the analysis of daily activities and events was recorded in a field diary. The dual research position of the author of this study is specifically described and problematized. In addition to carrying out his research, the author simultaneously carried out an internship in the company. On one hand, such a position was particularly convenient for studying the daily practices of the interviewees at the workplace, on the other hand, the dual research position was problematic in terms of a continuous redefinition of strategies by which the ethnologist-anthropologist managed to carry out his field research without interruption.
Through essays in organizational anthropology, this monograph provides an answer to the question of how the values, attitudes, and behaviors that the employees have adopted throughout their upbringing and socialization in the Republic of Serbia, can affect the experience of the proclaimed values of the organization they work for. Those values are shaped and applied through interactions within family, school, university, and workplace, as well as in different social communities, in other words, the individual’s everyday life in general. The stated values, attitudes and behaviors belong to the concept of "national culture", i.e. the culture of a society (societal culture). In that sense, the concept of "Serbian national culture" refers to the aforementioned elements, that members of the Serbian society in the Republic of Serbia possess, use and rethink about when they talk about themselves in their everyday lives. This monograph concludes that from the employees’ experience of the workplace, the Serbian national culture has a greater and stronger influence than that of the organizational culture of the workplace. Thus, the company itself has adapted certain aspects of its operations to the local and national context by giving employees the space to express their "home values" in their workplace. Organizational culture is not insignificant in this sense but is simply one of many factors that also influence their behaviors.
The importance of this monograph is that, through various essays in the form of relational paradigms between national and organizational culture, it shows that in Serbian ethnology and anthropology and other regional ethnological-anthropological scientific traditions stands a potential for the further study of organizations, enterprises, and companies, both in the public and in private sectors. Business processes and wider social and state environments, therefore, give legitimacy to ethnology and anthropology in Serbia to "infiltrate" into the pores of reality and, through the research of individual cases, to form the anthropology of organization as one of its many subdisciplines. In this way, there will be a bridge between the academic and applied anthropological spheres. In addition to being primarily intended for students, this monograph can serve colleagues from the narrower and wider scientific community who are interested in organizational and business phenomena and processes. The study can also serve those who work in organizations of different types and want to know how these phenomena from their (working) everyday life are scientifically observed.
Обе хипотезе у овој студији су потврђене. Прва хипотеза од које се пошло јесте да граница у Мостару дели два политичко-идеолошки различита јавна простора на симболичком плану, због чега делови града где већински живи одређена етничка заједница бивају наглашенији. То утиче на перцепцију становника у виду њихових ставова, размишљања и пракси. Унутрашње границе у Мостару граде се између припадника исте етничке заједнице или различитих етничких заједница, у зависности од опозиција између: града и села; града и околине, с једне, и остатка регије, с друге стране; те једне у односу на другу регију. Друга хипотеза је да физичка граница (међуентитетска линија разграничења) између Сарајева и Источног Сарајева дели два политичко-идеолошка јавна простора на симболичком плану. Међутим, перцепција људи је другачија, будући да се њихов свакодневни живот одвија неометано у односу на границу. Унутрашње границе у Сарајеву и Источном Сарајеву граде се између припадника исте етничке заједнице или различитих етничких заједница у зависности од неколико опозиција – најпре, између различитих делова (четврти, насеља) истог града – Сарајева или Источног Сарајева; потом, између делова градова (Сарајева и Источног Сарајева), смештених у Сарајевском пољу, и делова тих градова у околини (остатку регије); затим између Сарајевско-романијске регије и других регија; на крају, између Босне с једне, и, на крају, Србије и Црне Горе, с друге стране.
In this monograph, the subject of the research is the ethnic identification of the inhabitants towards the symbolic border (physically invisible) in Mostar and the Inter-Entity Boundary Line in Sarajevo. Both lines are the consequences of the 1992-1995 war, as well as post-war activities. The identification process at the ethnic level was explored in relation to the symbolic border in the case of Mostar, and the physical one in the case of Sarajevo. The research also covered identification processes at regional and local levels. In both cities, ethnic identification include religious identification, which is first and foremost represented by those who consider themselves members of particular confessions, and then as form of specific cultural tradition (folk religion), which include celebrations of specific holidays and respecting certain religious prohibitions. The aim of this monograph was to determine the modalities by which the population of (un)officially and (in)formally divided cities of Mostar and Sarajevo perform primarily their own ethnic, thus religious, regional and local identifications, as well as analyzing behaviors, thoughts and social practices (perceptions) related to the establishing borders in the urban spaces by which those identifications are carried out. Two case studies have shown how the populations of these cities observe the concepts of the borders and how they influence the creation and formation of primarily their ethnic, and then regional and local identifications. Differences were investigated within the studied ethnic communities in both cities (Bosniaks, Serbs, Croats and Others). The studies show that they are distinct within their established inner symbolic or physical boundaries within the same ethnic community, as well as the inhabitants of one urban zone or region. The perception of space as a basis for identification was studied during fieldwork from 2017 to 2019. The locations where the research was conducted were in the territories of the City of Mostar, the City of Sarajevo and the City of East Sarajevo, in both entities (Federation of Bosnia and Herzegovina and Republika Srpska) in Bosnia and Herzegovina, with the reliance on relevant literature and media data. The ways in which specific parts of space (borders) affect interethnic communication and interaction, whether they are formally (legally) and administratively, physically invisible (symbolically) or existing (physically), have been explored. In addition to statistics and media reports, most of the material related to the ethnic identification of Bosniaks, Serbs, Croats and Others was collected through fieldwork.
Both hypotheses in this study were confirmed. The first hypothesis to start with, is that the border in Mostar divides two politically and ideologically different public spaces on a symbolic level, which is why the parts of the city where a certain ethnic community mostly lives are more emphasized. This affects the perception of residents in the form of their attitudes, thoughts and practices. Inner boundaries in Mostar are built between members of the same ethnic community or different ethnic communities, depending on the oppositions between: city and village; city and surrounding area on one side and the rest of the region on the other; and one region in relation to the other. The second hypothesis is that the physical border (Inter-Entity Boundary Line) between Sarajevo and East Sarajevo divides two political and ideological public spaces on a symbolic level. However, peoples’ perceptions differ, as well as their daily lives that run smoothly in relation to the border. Inner boundaries in Sarajevo and East Sarajevo are built between members of the same ethnic community or different ethnic communities, depending on several oppositions. First, between different parts (quarters) of the same city – Sarajevo or East Sarajevo. Then, between parts of two cities (Sarajevo and East Sarajevo) located in the field of Sarajevo (Sarajevsko polje) and parts of these cities in the surrounding area (the rest of the region). Then, between the Sarajevo-Romanija region and other regions. Lastly, between Bosnia on one hand and Serbia and Montenegro on the other.