Tracing The Discipline: Eighty Years of Ethnochoreology in Serbia

New Sound 41, I/2013
Article received on 22 September 2013

Article accepted on 30 September 2013
UDC: 793.31(497.11)
394.3(497.11)
78.085.7(497.11)
TRACING THE DISCIPLINE:

EIGHTY YEARS OF ETHNOCHOREOLOGY IN SERBIA1
Selena Rakoevi*
University of Arts in Belgrade
Faculty of Music
Department of Ethnomusicology
Abstract: The interest for traditional dance research in Serbia is noted since the second
part of the 19th century in various ethnographical sources. However, organized and scien-
tifically grounded study was begun by the sisters Danica and Ljubica Jankovi marked by
publishing of the first of totally eight volumes of the Folk Dances [Narodne igre] in
1934. All eight books of this edition published periodically until 1964 were highly ac-
knowledged by the broader scientific communities in Europe and the USA. Dance re-
search was continued by the following generation of researchers: Milica Ilijin, Olivera
Mladenovi, Slobodan Zeevi, and Olivera Vasi. The next significant step toward de-
veloping dance research began in 1990 when the subject of ethnochoreology was added
to the program of basic ethnomusicological studies at the Faculty of Music in Belgrade
and shortly afterward in 1996 in the Academy of Arts in Novi Sad. Academic ethno-
choreological education in both institutions was established by Olivera Vasi.
The epistemological background of all traditional dance research in Serbia was anchored
mostly in ethnography focused on the description of rural traditions and partly in tradi-
tional dance history. Its broader folkloristic framework has, more or less, strong national
orientation. However, it could be said that, thanks to the lifelong professional commitment
of the researchers, and a relatively unified methodology of their research, ethnochoreol-
ogy maintained continuity as a scientific discipline since its early beginnings.
* Author contact information: [email protected]

1 This study is realized within the project Muzika i igraka tradicija multietnike i multi-
kulturalne Srbije [Music and Dance Tradition of Multiethnic and Multicultural Serbia],
(reg. nr. 177024), financed by the Ministry of Education and Science of the Republic of
Serbia, within a series of research in 20112015.
58
Rakoevi, S.: Tracing the Discipline: Eighty Years of Ethnochoreology ... (58 86)
The next significant milestone in the development of the discipline happened when tradi-
tional dance research was included in the PhD doctoral research projects within ethnomu-
sicological studies at the Faculty of Music in Belgrade. Those projects, some of which are
still in the ongoing process, are interdisciplinary and interlink ethnochoreology with eth-
nomusicology and related disciplines.
This paper reexamines and reevaluates the eighty years long tradition of dance research
in Serbia and positions its ontological, epistemological and methodological trajectories in
the broader context of its relation to other social sciences/humanities in the contemporary
era of interdisciplinarity and postdiciplinarity.
Keywords: dance research, ethnochoreology, Serbia
Introduction
Although dance research, which could be termed by the overall term ethno-
choreology (Kaeppler 2001: 361367; Kealiinohomoku 2008: 18), maintained
continuity as a methodologically and theoretically grounded discipline in Ser-
bia, there are just a few papers which reevaluate its traits and achievements and
(re)position it within the humanities. Efforts in discussing the ethnochoreologi-
cal investigation in Serbia were made mostly during 1970s.
The recognition of dance research as a scholarly discipline in Serbian aca-
demia began in the early 1960s, when one of the founders of dance research,
Ljubica Jankovi introduced to the academic communities two independent
and autonomous scholarly disciplines ethnomusicology and ethnochoreology
(Jankovi 1964: 8792). Ten years later (1975), Ljubica Jankovi also presented
a system of dance notation and analysis which she developed with her sister
Danica, to the broader ethnomusicological community in Europe and the USA
emphasizing its advantages, as she strongly believed, both for specific scientific
research and for broad cultural and educational needs (Jankovi Lj. 1975: 32).
Although she did not offer appropriate solutions, Olivera Mladenovi pointed
out the problems of developing comprehensive dance notation, classification
system and unified reference terminology, which should be used among dance
scholars in the early 1970s (Mladenovi 1971: 303306). A few years later, Mil-
ica Ilijin agreed with those standpoints and made an historical overview of de-
velopment of ethnochoreology in European countries (Ilijin 1973: 203213).
Elsie Ivancich Dunun, a co-founder with Allegra Fuller Snyder of a graduate-
level dance ethnology university curriculum in the USA in the 1970s (see more
in Kurath 1960: 233254; Kaeppler 2001: 364; Zebec 2009: 138) and scholar
who has continuously explored dance traditions in the area of ex-Yugoslavia for
59
decades, presented the basic trends in dance research in this country by the end
of the 1970s (Dunin 1981: 15).
For the next twenty years there had been no effort to summarize and evalu-
ate the theory and methods in dance research in Serbia until Dimitrije Golemovi
and Selena Rakoevi presented one short overview of the history of the ethno-
musicology and ethnochoreology in Serbia with some remarks about their pos-
sible future directions (Golemovi and Rakoevi 2008: 8895). This paper was
part of the panel session History and perspectives of national ethnomusicolo-
gies and ethnochoreologies in the Balkans, which was presented by ten schol-
ars from Bulgaria, Greece, Macedonia, Bosnia and Herzegovina, and Serbia at
the 39th World Conference of the ICTM (International Council for Traditional
Music) held in Vienna in 2007 and later published by the Bulgarian Academy
of Science (Peycheva and Rodel 2008). In this publication several articles were
devoted to the national scopes in dance research in southeastern Europe,2 open-
ing the possibility for comparison of the similarities and differences in their
epistemological and methodological orientations.
Although the mentioned papers offer a foundation toward discipline build-
ing, it seems that worldwide achievements in, let us use Judith Lynne Hannas
formulation made more than twenty years ago, the scholarly field of dance
(Hanna 1992: 325), but also in the interdisciplinary and post-disciplinary alli-
ances of the todays academia cause the need for reevaluation and repositioning
of the eighty years long tradition of continuous dance research in Serbia. Theo-
ries, methods and subjects of research should be reevaluated within the disci-
pline itself, but also within the humanities and toward other related disciplines.
Historical traits
As well as in other parts of Europe, the interest for traditional music and
dance in Serbia started in the second part of the 19th century together with the
growing nationalistic movement and romantic interest for rural life. Dealing
with traditional music consisted of collecting and transcribing traditional vil-
lage songs for the purpose of saving them for the future generations or using
them in compositions (see more in Markovi 1994: 21; Markovi, 2006: 8). On
the other hand, since it was difficult to write down traditional dance patterns
properly, interest for traditional dances in the 19th century was focused toward
2 Beside one devoted to Serbia, there are articles which present dance research in Bosnia
and Herzegovina (Vasi and Pani-Kaanski 2008: 1822, Macedonia (Opetceska-Tatar-
cevska 2008: 3039) and Greece (Katsanevaki 2008: 4975). For evaluation of the develop-
ment and achievements of dance research in Croatia see more in Zebec 1996: 89110;
Ceribai 1998: 4965; Zebec 2009: 136150.
60
recording dance repertoires of distinct ethnographic regions of Serbia in the aim

of differentiating their local cultural peculiarities.
The first data about traditional dances are found in the books of ethnogra-
pher Milan . Milievi Kneevina Srbija [Principality of Serbia] (Milievi
1876) and Kraljevina Srbija [Kingdom of Serbia] (Milievi 1884). In those
extensive monographies, which were ordered by the newly established Serbian
goverment,3 Milan . Milievi wrote about geographical and cultural specifities
of different regions of Serbia. Although he did not have a model in domestic
ethnography, Milievi included passages about the dance repertoires of each re-
gion by listing names of the individual dances, marking if they are old or new
in that area and occasionally adding some short comments and simple verbal
descriptions of the basic step patterns. Although the information in these books
is deficient, they offer the possibility of perceiving continuity and/or change in
the traditional dance repertoire.
The study Srpske narodne igre [Serbian folk games] made by ethnolo-
gist Tihomir orevi in 1907 can be marked as the first conceptually grounded
and methodologically based writing about traditional dances in Serbia (orevi
1907: 189). Relying on the rural Serbian language, orevi used the word
igra in a title of his study as a kind of an umbrella term and devoted his paper to
different forms of human creative kinesthetic expression such as playing games
and, dancing. Tihomir orevi considered all those forms of games as a mani-
festation of superfluous, unnecessary energy that appears in the human body
(Ibid: 1) and classified them in five groups. In order to distinguish dance from
other forms of kinetic activities, Tihomir orevi conceived the term orske
igre [literally: oro games] to designate dance (ples).4 By using the emic term
oro, which was used in the 19th century and before in the village spoken lan-
guages in the areas of the southeastern Balkans (on the territories of todays
eastern Serbia, Montenegro and Macedonia) as an expression for chain dances in
circular formation (see more in Mladenovi 1969: 477478), Tihomir orevi
from the very beginning focused dance research in Serbia into the local rural
practice of performing dances in the circle.5 Although other dance formations
were included occasionally in future investigations, the object of research was
3 The books were published in the period of establishing a modern national state as one of
the first acts in (re)constructing national culture after several centuries of the Ottoman rule.
4 The other groups are: viteke igre [games of the knights],zabavne igre [games for
fun], igre duha [games of the spirit] and igre za dobit [games for profit] (orevi
1907: 6).
5 From the mid 20th century the expression oro is being repressed by the term kolo,
which is now absolutely dominated on the whole territory of Serbia (Mladenovi 1969: 477
478).
61
thus defined. Along with inauguration of the term, in his discussion on the con-
cept of orske igre, Tihomir orevi separated them into two broad categories:
religious dances and secular dances (orevi 1907:26).6 This terminology and
classification modified by Olivera Vasi in 1988 (Vasi 1988: 459462) has been
used until recently, so it could be said that some of the theoretical considerations
on traditional dances have a one-hundred years long tradition in Serbia. Since
Srpske narodne igre was the only study of Tihomir orevi devoted to the
traditional dance practice, and despite its influence that it undoubtedly had to
future researchers, its publishing cannot be considered as the beginning of the
continuous and organized research that is, establishing a scientific discipline of
its own.
Tracing the discipline

The first individuals who started to collect village dances for the basic pur-
pose of saving them for the future were Tihomir orevis nieces Danica and
Ljubica Jankovi. The Jankovi sisters grew up in an intellectual Belgrade city
family and were raised in the spirit of national patriotism and female emanci-
pation.7 Both of them initially studied in the Faculty of Philology in Belgrade
and worked as translators, literary theorists and professors.8 During the 1930s,
however, they completely devoted themselves to the collection, recording and
analysis of old peasant, that is, folk dance.9 With the publication of the first
of eight volumes of Narodne igre [Folk dances] in 1934, the modern era of eth-
nochoreological study began. These volumes, which are organized according to
different regions of Serbia and ex-Yugoslavia, included detailed textual descrip-
6 For the term secular dances (Serbian: svetovne igre ), Tihomir orevi used archaic
expression svetske igre (Literally, word svetske means world dances. It is a kind of
word game that can not be adequately translated into English.).
7 Their mother Draga Jankovi was engaged in writing and painting watercolors and both of
their uncles were highly educated. Academician Tihomir orevi was one of the founders
of ethnology and folkloristics in Serbia (his study about folk games and dances is just one of
his numerous scientific articles) and Vladimir orevi was a composer, one of the founders
of the musical pedagogy and one of the first collectors of folk songs in Serbia.
8
They both were fluent in English and French languages, which they studied abroad after
graduation. Danica studied English in London and Oxford (Ilijin 1959b): 171; Mladenovi
1960: 250), while Ljubica was in Austria, Germany, England, and France (Mladenovi 1974:
136). During the 1920s Ljubica was engaged in the Slovenian literature and even published
a book Iz slovenacke knjievnosti [From Slovenian literature] in 1928 ( Mladenovi 1974:
136).
9 According to Olivera Mladenovi and Milica Ilijin, this turning point in their professional
engagement has not happened accidentally, but it was generated by family environment and
education (Ilijin 1974: 142; Mladenovi 1974: 137).
62
tions of some nine hundred dances, notations of their accompanying music, as

well as more general discussions on the ethnographic context in which dances
were performed. Along with this, the Jankovi sisters wrote a variety of articles
on specific aspects on folk dance, which they incorporated in their books and
in other publications. They discussed dances comparatively, with their history,
dissemination and mutual influences and described basic context in which the
dances were performed. Their work was recognized by the intellectuals and offi-
cial authorities in Serbia, so Ljubica, who primarily worked as a school teacher,10
got a job in the Ethnographical Museum in Belgrade, where she worked from
1939 to 1950 (Mladenovi 1974: 140).11 Beside that, due to her continuous and
respected scholarly work, Ljubica was pronounced for corresponding (1963)
and, ten yeas later, for regular member (1974) of the Serbian Academy of Sci-
ences and Art (Mladenovi 1974: 140).
Because of their excellent knowledge of English and French, but also their
wide education and intellectual consistency, the Jankovi sisters had a wide cor-
respondence with dance scholars from European countries, USA and Canada.12
Although they followed the latest worldwide achievements in the study of dance
(see for example Jankovi 1939: 305326), Danica and Ljubica Jankovi had a
unique approach to the concept, methods and theoretical focus of the research,
which they developed and promoted until the end of their lives.
Considering the fact that they were primarily devoted to collecting the oldest
rural dances, but also their tight intellectual relationships with Tihomir orevi
and great respect to his folkloristic achievements, the Jankovi sisters officially
accepted term orska igra. However, they used this term just occasionally, fos-
tering the expression narodne igre [literrary: folk games] in their numerous
articles in Serbian language and as a title for all eight of their books.13 No matter
10 After finishing the faculty in 1920, Ljubica worked in Fourth Male Gymnasium in Bel-
grade for a year, and then, from 1921 to 1939 in Second Female Gymnasium in Belgrade
(Mladenovi 1974 a): 136).
11 Danica worked as a school teacher in Tetovo in nowadays Macedonia and in Belgrade
from 1924 to 1931. After that, she got a job at the University Library in Belgrade, where she
stayed until 1951 (Mladenovi 1960: 260261).
12 Most of their correspondence is kept within the Legacy of Danica and Ljubica Jankovi in
the National Library of Serbia. This huge legacy, which also includes Tihomir and Vladimir
orevis manuscripts and other diverse inheritance, is currently under elaboration within
the ongoing project Legacy of Danica and Ljubica Jankovi which will be finished by the
end of 2016.
13 The Jankovi sisters had ambivalent attitude toward precise defining the object of their
research until the end of their professional activity. In the first of their books, the Jankovi
sisters explicitly stated that they will consider in the text only secular oro folk dances
63
the term for the object of their research, they were devoted exclusivelly to the
study of folk dance and not to other forms of gaming.14 In addition, it is impor-
tant to note that consistency in the usage of the term folk unambiguously and
immediately positions the research activities of Danica and Ljubica Jankovi in
the sphere of European folklore studies of the Romantic period (see more in Na-
hachewsky 2012: 3132).
The collecting of dances by the Jankovi sisters was based on meticulously
planned continuous field research, which they conducted between 1920s and
1950s.15 Even though they had opportunities to observe various dance events,
the epistemology of their field research was based primarily on the interview and
questionnaire methods. They investigated mostly in the villages where they were
looking for the best old dancers, who can demonstrate older practice (Jankovi
1952: 10). For the purpose of notating dances, they developed the system of
notation, which according to their attitudes, can record dances from the Balkans
in the most appropriate way (Jankovi 1975: 31).16 Thats why they invented
specific terminology in the Serbian language for different kinds of steps and
dance motives in the first four of their books (Jankovi 1934, 1937, 1939, 1947).
Their notation was mostly based on reduced verbal descriptions supplemented
by some graphic signs. Each dance notation consisted of the pattern (obrazac)
[svetovne orkse narodne igre] (Jankovi 1934: 4), but at the same time they retain the com-
prehensive and more general books title Narodne igre. This ambivalent atitude occurs again
thirty years later. In the article Etnomuzikologija i etnokoreologija [Ethnomusicology and
ethnochoreology] in which she introduced two new scholarly disciplines to the Serbian aca-
demia, Ljubica used exclusively the term narodne igre (Jankovi Lj. 1964: 9092). How-
ever, within the manuscript Kombinovane metode etnokoreologije [Combined methods of
ethnochoreology], which Ljubica wrote for one of her lectures held in 1972, the research
object of ethnochoreology was defined as orska igra. This manuscript is kept within the
Legacy of Danica and Ljubica Jankovi in the National Library of Serbia.
14 Danica and Ljubica Jankovi defined narodne igre comprehensivly, with general terms
(Janikovi 1939: 13). According to them it is anonymous, traditional, collective, ethno-

graphic, folkloric, it mirrors the old traditional culture, it is expression and product of the
soul of our people [narodna igra je: anonimna, tradicionalna, kolektivna, etnografska, folk-
lorna, ogledalo stare tradicionalne kulture, izraz nae narodne due] (Ibid 1939: 1314).
Although they defined the phrase comprehensivelly, they refused to call anything a folk
dance except an anonymously created dance performed in traditional settings (see more also
in http://www.britannica.com/EBchecked/topic/212114/folk-dance).
15 For most of their field research trips, as well as for the first three of their books, Danica
and Ljubica Jankovi paid all expenses by themselves (Mladenovi and Ilijin 1954: 159).
16 Although they were familiar with Labanotation and they had certain respect for this
method of notation, the Jankovi sisters believed that it was not adequate for Serbian and
Balkan folk dances because the specific relationship between dance and dance music, which
they termed as Balkan phenomenon, cannot be notated precisely (Jankovi Lj. 1975: 31).
64
and the analysis (analiza) parts, the latter of which was organized by musical
measures. In most of their books the Jankovi sisters published the main lines of
dance music too.17
One of the main accomplishments of the Jankovi sisters system of dance
notation and analysis which influenced in a great measure further ethnochoreo-
logical investigation in Serbia is their structural approach to dance. In the aim
of classification, comparison, systematization and, historical observation they
conceptualized symmetrical and asymmetrical dance types according to typi-
cal structures that is, dance models (Jankovi, 1949: 4553; Jankovi, Lj. 1975:
3337). The approach to dance analysis of the Jankovi sisters, which has been
considered as scientifically based (Jankovi, Lj. 1975: 32) has similarities with
structural dance analysis which would be developed among European dance
scholars during 1960s and 1970s (Martin and Pesovr 1961: 141, 1963: 295
332; IFMC 1974: 115135). As far as it is known, the Jankovi sisters were
not under the direct influence of other methods of dance analysis. However, al-
though the system they developed was unique, their approach to dance analysis
and way of thinking belongs to the so-called European choreological scholarly
tradition by its basic research topics, methods and tools (see more in Giruchescu
and Torp 1991:110).
Although they were primarily concentrated to the dance itself as a product
that is, the phenomenon of movement, Danica and Ljubica Jankovi also wrote
several detailed and comprehensive articles about different issues of social,18
ethnographic19 and even gender relations within folk dance practice.20 In most of
their books they also published numerous photographs of the dancers and villag-
ers in regional costumes.
Their basic attitude that old village dances should be recorded and preserved
before their disappearance, which probably generated the initial reason for start-
ing to research dance in the first place, Danica and Ljubica Jankovi strongly pro-
moted several times (for example Jankovi 1934; 14; 1937: 1133; 1951: 512).
17 Only the first book (Jankovi 1934) does not have accompanied melodic lines of the
dances. Danica Jankovi published them in separate publication several years after the first
book was published (Jankovi D. 1937).
18 For example the article Psiholoki inioci u naim narodnim igrama [Psychological
factors in folk dances] (Jankovi 1939: 14 20).

19 For example the articles Svadbarske igre u vezi sa svadbenim obiajima u naem narodu
[Wedding dances related to the wedding customs of our people] (Jankovi 1939: 3143)
or Prilog prouavanju ostataka orskih obrednih igara u Jugoslaviji [Contribution to the
study of the remains of ritual dances in Yugoslavia] (Jankovi 1957).
20 The article ena u naim narodnim igrama [Woman in our folk dances] (Jankovi
1948: 67).
65
This approach to the collection of dances was undivided with the processes of
consciously establishing national culture and constructing the feeling of national
identity, which were part of the prevailing tendencies in the European folkloristic
tradition (Giruchescu and Torp 1991: 12).
Due to the consistency of their scholarly work, unified methodology and
theoretical achievements, there is no doubt that Danica and Ljubica Jankovi es-
tablished a scholarly discipline of dance research in Serbia. Ljubica Jankovi not
only was aware of it, but she appointed the scientific field she dealt with as eth-
nochoreology and marked its beginning in 1934 by publishing the first volume
of Narodne igre (Jankovi Lj. 1964: 92). This point of view was also confirmed
by Milica Ilijin (Ilijin 1973: 203204).
Second generation of scholars: contextual approach to dance

The next generation of scholars was represented by Olivera Mladenovi,
Milica Ilijin, and Slobodan Zeevi. Contrary to their predecessors, they were
more contextually oriented and they left much fewer descriptions of particular
dances in all of their published works. However, they were still occasionally oc-
cupied by writing detailed ethnographies of dance traditions of different regions
of Serbia.
All three scholars, Mladenovi, Ilijin and Zeevi, were members of the
Savez udruenja folklorista Jugoslavije (SUFJ) [Federation of Associations of
Folklorists of Yugoslavia] and participated in the congresses, which this associ-
ation organized in a different republic of Yugoslavia each year. That is how the
on-going dance research from all parts of Yugoslavia including Serbia was pre-
sented among dance researchers, ethnomusicologists and other folklore schol-
ars. Most of presented articles were included in collections of papers, which
were published after any annual congress meeting. One of the most important
achievements of these mutual scholarly discussions was the comparison about
different notation systems that had been created between the 1930s and 1950s
in each of republics of ex-Yugoslavia. The final result was the general national
acceptance to include Rudolf Labans system of dance notation Kinetography
Laban also known as Labanotation, in dance research (Rad Kongresa folklorista
Jugoslavije 1958). Allong with this, the annual meetings of the foklorists gath-
ered around the SUFJ were significant for scholars from ex-Yugoslavia repub-
lics not only because they were exposed to each others scholarly work, but also
to the local music and dance traditions of the hosting congress. These experi-
ences were certainly a built-in enrichment to the developing the field of dance
research in ex-Yugoslavia.
Even she, as the Jankovi sisters, primarily finished the Faculty of Philol-
ogy in Belgrade, Olivera Mladenovi worked as dance researcher and scholar al-
66
most all of her professional life. After working several years as a school teacher
before World War II, Olivera Mladenovi was secretary and adviser in the Na-
tional Ensemble of Folk Songs and Dances Kolo until 1962, when she started
to work at the Institute of Ethnography of Serbian Academy of Sciences and
Arts (Vlahovi 1988: 97; Radovanovi 1988: 197). While working in the Kolo
Ensemble, the Ministry of Education of Serbia hired Olivera Mladenovi to de-
sign a detailed questionnaire for the survey of folk dances in Serbia. Mladenovi
created it and also conducted its implementation all over Serbia.21 Application of
this questionnaire represented a new approach to dance documentation. Various
gathered data about dance were considered as a scientific document (Vlahovi
1988: 98) and was widely used not only by Mladenovis contemporaries in-
cluding the Jankovi sisters (Ibid: 98), but also by many scholars in the future
(for example Vasi 1990: 2527; Ranisavljevi 2011: 96).
In the late 1950s, Olivera Mladenovi finished ethnological studies at the
Faculty of Philosophy in Belgrade. She was one of the first scholars who com-
pleted the doctorate in the field of dance in Serbia in 1965 at the same fac-
ulty (Vlahovi 1988: 98). Her dissertation Kolo u Junih Slovena [Kolo among
South Slavs] is a comprehensive survey of round and chain dances among the
South Slavs. In this book, which is published several years later (Mladenovi
1973), the phenomenon of kolo is traced historically, analyzed structurally by
using verbal descriptions, photo and graphical illustrations, and discussed by
social significance and semantics. Although she considered kolo as an archaic
phenomenon, Olivera Mladenovi paid substantive attention to its more recent
functions and meanings during World War II and the period of establishing of
the socialist Yugoslavia. By choosing the universal dance formation as the main
object of her investigation and widening the territory of research to areas where
the South Slavs live, Olivera Mladenovi extended scopes of the national Ser-
bian borders of the discipline building, but at the same time stayed within the
national boundaries of other country, which was Yugoslavia.
Beside her dissertation, Olivera Mladenovi published a number of articles
in which she discussed different aspects of dance (1958: 263280), some histor-
ical sources for dance research (1964: 204209), methodology of ethnochore-
ology (1971: 303306) or scholarly terminology which should be developed
(1978, 477481). Although it was not the primary focus of her professional
activities, Mladenovi also investigated dances in the field, where she applied,
21 This questionnaire, known as Questionnaire on the status of folk dances in the territory
of the Peoples Republic of Serbia [Anketa o stanju narodnih igara na teritoriji Narodne
republike Srbije], is kept in the Institute of Ethnography in the Serbian Academy of Science
and Arts.
67
beside making interviews and questionnaires, the observation method and wrote
detailed ethnographic overviews of the particular regions or customes she ob-
served (see for example Mladenovi 1954: 9196; 1974 b): 91107). Despite
the fact that she was focused to village dancing in almost all of her papers,
Mladenovi was aware that ethnochoreological research should be widened in
the scope of investigation of the contemporary function of dance (Mladenovi
1971: 305). Thats why she had a critical relationship to orevis term orske
igre and division he made (Ibid: 304). At the same time, by sticking to the term
narodne igre, Mladenovi expressed great respect and alligned conceptual rela-
tionship to the Jankovi sisters scholarly legacy.
Working at the institutions of national importance certainly influenced Oli-
vera Mladenovis research topics to some extent, as it was the case with dance
scholarship in most of the East European countries (see more in Giurchescu and
Torp 1991: 3; Buckland 2006: 7; Bakka and Karoblis 2010: 169170), but no-
netheless Olivera Mladenovi contributed greatly to the establishment of ethno-
choreology in Serbia in academic terms by opening areas of historical discourse
in dance research by archival work, as well as looking at dance in wider social
and cultural contexts.
An immediate associate of the Jankovi sisters and Olivera Mladenovi
was Milica Ilijin. Although Ilijin studied the French language at the Faculty of
Philology in Belgrade, she also worked as a professor of physical education in
her youth (Jovanovi 2010: 205). Due to implementing folk dances in physical
education and engagement in different folk dance ensembles as organizer and
instructor, she got the job as a dance researcher at the Institute of Musicology
of Serbian Academy of Sciences and Arts in 1950 where she stayed until retire-
ment. As a successor of the research methodology of the Jankovi sisters, Milica
Ilijin collected dances during numerous field research in Serbia and Montenegro
and described around one hundred dances in the system of the Jankovi sisters
verbal notation (Ibid: 206).22 Beside dances of the Serbian population, Ilijin also
researched dance traditions of the ethnic minorities in Serbia (Slovaks, Hungar-
ian, Romanians, Albanians and Turks) (for example Ilijin 1953 a) and b); 1959
b)), as well as some of the more recent forms of dancing such as the partisans
dances (Ilijin 1960).
22 Milica Ilijin was one of the contributors in the book by Croatian ethnochoreologist Ivan
Ivanan Folklor i scena [Folklore and scene], which is partly devoted to reconstruction of
dance traditions of different dance zones of ex-Yugoslavia (Ivanan 1971). In this book
Ilijin wrote chapers devoted to dance traditions of Vojvodina, Kosovo, Montenegro and Ser-
bia (6770, 7981, 8183, 8386). She also published one of her ethnographic articles to-
gether with Olivera Mladenovi. It is devoted to the folk dances of the surroundings of
Belgrade (Ilijin and Mladenovi 1962:166217).
68
During the most intense scholarly activity of Olivera Mladenovi and Mil-
ica Ilijin, European ethnochoreologists gathered around the Study Group on Folk
Dance Terminology of the IFMC (International Folk Music Council) 23 working
on the system of universal analytical terminology and common method of struc-
tural and form dance analysis based on Labanotation (see more in Giurchescu
and Krschlov 2007: 2153). Milica Ilijin joined this group in 1965 and took
part in the joint publication in which the system was introduced (IFMC 1974:
115135). Although she did not apply this system to the dance material she col-
lected nor did she use Labanotation, Milica Ilijin certainly contributed greatly
to the promotion of ethnochoreology as a consistent scholarly discipline in Ser-
bia and ex-Yugoslavia by introducing this system of structural dance analysis
to the wider folkloristic and academic community (Ilijin 1968: 393394; 1973:
203213).
The professional activity of Milica Ilijin also focused on various efforts
in promoting folk dances in public: she worked as an instructor and lecturer
at numerous folk dance workshops and seminars in ex-Yugoslavia and abroad
(Jovanovi 2002: 321), worked as adviser of many folk dance ensembles and
colaborated with the Kolo Ensemble, where she set two choreographies of
dances of the ethnic minorities of Serbia (Rusini and Slovaks) in 1956.24
Slobodan Zeevi was an ethnologist. He worked in various cultural institu-
tions and at the Institute of Ethnography until 1965 when he became the director
of the Ethnographic Museum in Belgrade (Antonijevi 1983: 185). His scholarly
activities were focused primarily on the reconstruction of folk mythology, reli-
gion and rural rites, but also to dance.25
Zeevis PhD dissertation, which he completed at the the Faculty of Phi-
losophy in 1962 under the title Paganski elementi u srpskim obrednim igrama
[Pagan elements in Serbian ritual dances] (Ilijin 1973: 206), is devoted to re-
construction of the system of the mythological beliefs and rural rites in the area
of southeastern Serbia. Slobodan Zeevi strongly believed that it is possible to
disclose the system of the Serbian and South Slavs mythology and pagan reli-
gion through comparative analysis of data from literature, but, in at least equal
measure, through interpretation of data gathered during field research (Zeevi
23 This Study Group changed the name in 1978 into the Study Group on Ethnochoreology
(Giurchescu and Krschlov 2007: 5) and IFMC changed the name into International Coun-
cil for Traditional Music (ICTM) in 1981 (http://www.ictmusic.org/general-information).
24 Those are the choreographies Rusinska igra [Dance of Rusini] and Slovake igre [Dances
of the Slovaks] (http://www.kolo.rs/page.php?31).

25 According to memories of Zeevis son, Boidar, Danica and Ljubica Jankovi greatly
influenced his father to focus his research interest to folk dance (Zeevi B. 2008: 896).
69
S. 2008 a): 5659).26 This dissertation which is later published (Zeevi S. 2008
b): 61211), interprets rites and ceremonial dances through evolutionist perspec-
tive of the older European folkloristics, which was part of wide nation build-
ing processes of constructing ancient ethnic identity of the people (see more in
Buckland 2006: 7). Through bold interpretations of a high level of hypothetical
issues on metaphorical meanings of ritual dances, Zeevi opened new epis-
temological perspective in dance research in Serbia, which was based on the
generalizations and subjective elucidations.
Beside this study, Zeevi devoted one of his books to historical survey of
folk dances in Serbia (Zeevi S. 1983), where he comparatively distinguished
regional dance dialects through the conceptualization of five ethnochoreologi-
cal areas (2745),27 but also focused his attention to the historical overview
of the older city dances (4757) and general systematization of the traditional
dance repertoire (133154). Beside these two main publications, Zeevi also
wrote several ethnographic papers devoted to village dances in different regions
in Serbia (for example Zeevi S. 1972: 401403)
Although not considered a ethnochoreologist, Slobodan Zeevi contrib-
uted to dance research in Serbia by widening the object of the research to ritual
and city dances, and widening ways of their interpretation, which influenced
theoretical and conceptual considerations of some of his followers, especially
Olivera Vasi.
Ethnochoreology and academic education

The next acknowledgement toward dance research in Serbia came about
1990 when the subject of ethnochoreology was added to the program of basic
ethnomusicological studies at the Faculty of Music in Belgrade.28 Several
years later, in 1996, ethnochoreology was also included in the ethnomusicology
26 Zeevi promoted distinct ethnological discipline, which he called ethnomythology
(Zeevi S. 2008 a): 5659). According to his apprehensions, the methodology of ethnomy-
thology consisted both of consulting ethnographic publication and intense field research,
where he used various methods: intewiev, questionnaire, observation and recording (Ibid).
27 Those are: Pannonian ethnochoreological area, Central ethnochoreological area, Dinaric
ethnochoreological area, Ethnochoreological area of the south of Serbia and Ethnochoreo-

logical area of Timok region.
28 It should be mentioned here, that even though the dance has not been included within
ethnology and anthropology studies at the Faculty of philosophy in Belgrade, dance chore-
ographer Slobodan Dadevi defended PHD dissertation Folk dance and problem of its
conservation at this faculty in 1993. This study is published in 2005 (Dadevi 2005). It
should be repeated again that Slobodan Zeevi, Olivera Mladenovi and Olivera Vasi
gained their PHD projects about dance at the very same faculty.
70
studies at the Academy of Arts in Novi Sad. Ehnochoreology thus began to be

institutionally acknowledged as a scholarly discipline. Academic ethnochoreo-
logical education both in Belgrade and in Novi Sad was established by Olivera
Vasi.29
Olivera Vasi finished ethnology at the Faculty of Philosophy in Belgrade.
In her youth, she was a folk dancer and teacher in a Belgrade folk dance ens-
semble Gradimir more than 10 years.30 According to her own words, one of
the crucial influences on her professional orientation was acquaintance with the
work of Ivan Ivanan, an ethnochoreologist from Croatia (Zaki and Rakoevi
2011: 227).31 While working at the Ethnographic Museum in Belgrade, Olivera
Vasi defended PhD dissertation at Faculty of Philosophy in 1988, with her
field work subject devoted to village dances of the Podrinje region. This dis-
sertation was published several years later (Vasi 1991).
The starting point of Olivera Vasi epistemological approach to folk dance
investigation is the field research, where she applies the mixture of interview
and observation, but also participation methods. Through intense and continuous
field research Olivera Vasi investigated numerous regions of Serbia. For the
purpose of comparative analysis of geographically oriented ethnography, Oli-
vera Vasi used slightly modified Zeevis regionalization of Serbia, but she
also went further in geographical systematization of folk dances through pro-
posing diverse dance dialects of the national heritage (see more in Vasi 2001:
1213; 2011: 227230). Along with making universal generalizations, most of
Olivera Vasis particular field research projects were published as ethnographic
monographies in books or individual articles (for example Vasi 1984, 1994,
1999, 2007 a)).
According to her attitudes, one of the main tasks of dance research is col-
lecting old village dances and preserving them for future generations (Zaki
and Rakoevi 2011: 228). Considering the respect that she expresses for the
Jankovi sisters work (Vasi 2005 a): 16), Olivera Vasi persistently keeps the
basic terminological and classificatory solutions of her predecessors and still
29 Olivera Vasi taught ethnochoreology at Academy of Arts in Novi Sad until 2007. She
also established academic ethnochoreological education at Faculty of Music on Saint Cyril
and Methodius University in Skopje, Macedonia, where she taught from 1993 to 1995 and
also at Academy of Art, University of Banja Luka in 1999, where she is still teaching (per-
sonal communication with Olivera Vasi).
30 Most of the folk dance ensembles in Serbia were termed as cultural-artistic societies (sing.
kulturno-umetniko drutvo, KUD)

31 Olivera Vasi met Ivanan for the first time at the Summer Folklore School in the early
1970s, which Ivanan organized from 1963 (see more in Sremac 2010: 388389; Zebec
1996: 99, footnote 20). Olivera Vasi attended this school until 1990.
71
promotes the terms and concepts of igra and orska igra (Vasi 1988: 45946;
2011: 95). However, instead of the expression folk, Olivera Vasi rather uses the
term traditional dance (Zaki and Rakoevi 2011: 228).32
One of main achievements, if not the crucial one, in a methodological ap-
proach of Olivera Vasi is the application of Labanotation.33 Besides incorporat-
ing the Labanotation in all of her books and articles, Olivera Vasi set learning
of this dance notation as one of the main contents of all ethnochoreological
courses at the ethnomusicological studies in Belgrade and in Novi Sad, but also
other academic institutions where she worked.34 Beside faculties, Olivera Vasi
also taught Labanotation during numerous seminars for folk dance teachers all
over the country.
For the purpose of organized promotion and learning of folk dances, Oli-
vera Vasi founded and led the Centre for Folk Dance Research of Serbia [Cen-
tar za prouavanje narodnih igara Srbije], which existed from 1990 to 2012.35
One of the main activities of this centre was organizing the seminars for learn-
ing folk music and dance once or twice per year (see more in Vasi 2007 b);
Zaki and Rakoevi 2011: 226227). Because of those organized continious
activities and nationaly oriented policy of promoting village folk dances from
various regions of Serbia and among Serbs from the Diaspora, the Centre had a
great influence on the staged folklore (Ibid: 230231).
The Centre also contributed greatly in collection activities, through orga-
nizing numerous filed research of various regions of Serbia, esspecially those
which have not been explored previously. On those field research trips, the
Centre sent the most successful participants of the seminars, mostly folk dance
32 The usage of the term traditional instead of folk (dance), the emphasis placed on an
imagined community and the collective dimension of dance performance, is shifted to its
historical continuity (see more in Nahachewsky 2012, 39). In ethnochoreology in Serbia,
this change in the appointment of the research object was not essential, but merely termino-
logical.
33 Olivera Vasi learned Labanotation from Slovenian notator Bruno Ravnikar during the
Summer Folklore School and applied it for the first time in the first of her books devoted to
folk dances of Bujanovac region in 1980 (Vasi 1980).
34 Within the ethnochoreological courses Olivera Vasi also insisted on the practical learn-
ing of folk dances not only from Serbia, but also from all regions of former Yugoslavia. She
strongly believes that dance knowledge must be based not only on theoretical but, even more
importantly, kinetic experience.
35 In 2013, this Centre was transformed into the Centre for Research and Revitalization of
Traditional Dances in Serbia [Centar za istraivanje i ouvanje tradicionalnih igara Srbije,

CIOTIS], which is an assosiation of dance scholars and choreographers. Olivera Vasi is still
a head of the organization.
72
teachers and choreographers, who thus also worked as folk dance collectors. In
preserving the old village dances, the very important issue of the Centre policy
was directed towards public presentations of the collected field research data
though publishing of ethnographic monographies titled as Narodne igre Srbije.
Graa [Fold dances of Serbia. Materials], which all included Labanotation, but
also sounds and, occasionally video recordings of particular dances (Vasi ed.
19912012).36 Considering the fact that they learned Labanotation during Cen-
tres seminars and that they participated in field research as collectors, many
of dance notators in those books were folk dance teachers and choreographers
(see more in Vasi 2005 a): 93), and they did not have the appropriate academic
education in ethnology, ethnochoreology, nor dance notation.
In her own dance notations, Olivera Vasi focused on presenting the most
typical, that is, invariant dance patterns of the particular geographical areas, but
also on some of their variant appearances. This method enabled further com-
parison of the dissemination of particular step patterns and conceptualizations
of dance types of Serbia, which was one of Olivera Vasis main scholarly con-
cerns (Vasi 2002: 156177).37
Beside ethnographic and theoretical texts, Olivera Vasi also published a
number of papers devoted to various subjects from ritual (2004) to different
forms of survival of folk dances in contemporary Serbian society (2005 b)),
which she subjectively interpreted according to her personal attitudes and life
experience (see more in Zaki and Rakoevi 2011: 227230). As regards to
the amount of dance material she collected and the number of published articles
and books, Olivera Vasi has been beyond any doubt one of the most prolific
dance researchers in Serbia.
Although Olivera Vasi was not musically educated nor was she concerned
by analysis of dance music, thanks to the fact that ethnochoreology was learned
at the faculty of music, students approach to dance research inevitably incorpo-
rated musical analysis and, as it was the case with ethnomusicology in Serbia,
their approach was based on the triple paradigm: field research-transcription/
36
A total of 33 monographies were published in the edition Narodne igre Srbije. Graa
from 1991 to 2012.
37 Olivera Vasi influenced very much with her research topics on many of her students
who, though not continuously engaged in dance research, were devoted during their studies
to certain ethnochoreological problems. This time, let us mention the important original ar-
ticle of the ethnomusicologists Rastko Jakovljevi Strukturalna analiza u etnokoreologiji i
njena mogua primena na srpsko igrako naslee [Structural analysis in ethnochoreology
and its possible application to the Serbian dance heritage], which is dedicated to the con-
ceptualization of dance models (Jakovljevi 2003: 210236).
73
dance notation-analysis (Golemovi and Rakoevi 2008: 88). Analytical focus

on dance texts was enabled through the use of Labanotation. It also opened the
possibility of evolving structural dance analysis, which was developed by Euro-
pean scholars since 1960s (IFMC 1974: 115135; Giurchescu and Krschlov
2007 2163) and introduced in Serbia by Milica Iljin (Ilijin 1968: 393394).
Although many researchers associated ethnochoreology and ethnomusicology
since their establishment as scholarly disciplines (see more in Giurchescu and
Torp 1991: 23; Jankovi Lj 1964: 90; Ilijin 1973: 203; Zebec 1996: 95), it can
be said that ethnochoreology in Serbia was more than ever linked with folk
music research during 1990s and early 2000s.
As the ethnomusicology student of the first-generation of Olivera Vasi in
my PhD project, which was dedicated to traditional dances of the Banat Serbs,38
I tried to ontologically and methodologically interlink ethnomusicology and
ethnochoreology as much as possible. Thats why I termed the object of my
research ples [dance] and defined it as an inseparable syncretic unity of dance
movements and music (see more in Rakoevi 2004: 96118). Beside making a
comprehensive ethnography of traditional dances of the Banat Serbs, the main
focus of my thesis was to develop the methodology of comparative dance and
musical structural/form analysis, which should reveal some of the regularities
of the processing of the dance movements and music within particular dance
genres.39 I defended my dissertation in 2009 (Rakoevi 2009) and published
it two years later (Rakoevi 2011). However, thanks to the involvement in the
study groups of ICTM Study Group on Ethnochoreology and Study Group on
Music and Dance of Southeastern Europe Ive started to reexamine and modify
my approach to dance research. In my current professional interests and proj-
38 The theme of my dissertation Tradicionalna igra i muzika za igru Srba u Banatu u svetlu
uzajamnih uticaja [Traditional dance and dance music of the Banat Serbs in the light of mu-
tual influences], which I signed in 2006, directly represents basically folkloristic and nation-
ally oriented approach in dance/musical research: I was focused on the reconstruction and
historical observation of the old village (traditional) dances of the majority population of
one geographical area the region of Banat. However, the main focus of the disertation is
put toward developing an original comparative system of dance/musical structural and form
analysis.
39 The traditional dance repertoire of the Banat Serbs I systematized in two general
dance genres: kolo and couple dances (Rakoevi 2011: 21). The subgenres of kolo
dances are: autochthonous kolo dances from Banat (autohtona banatska kola), town-
craft dances (varoko-esnafska kola) and kolos from umadija (umadijska kola). The
subgenres of couple dances are; so-called in two dances (po dvoje) and so-called turn-
ing dances (okretni plesovi) (Ibid: 2127).
74
ects I am trying to extend, together with my students and younger colleagues,40

the methodological and theoretical discourses of ethnochoreology in Serbia.
The primary tasks of contemporary ethnochoreological research in Serbia
are to extend the object and modify methods of field research. The field re-
search focused on the reconstruction of the various forms of rural dancing from
the past, which dominated the ethnochoreological discourse in Serbia and was
considered as main and the most important epistemological source for gain-
ing academic knowledge about dance, should be extended in the direction of
investigation of the particular dance events [plesni dogaaji] (see more in Torp
1989). The concept of dance event defined as a social occasion of a special
kind (Ronstrm 1989: 23) represents the immediate time/space experience of
particular dancing seen as fluctuation of energy, to put it in Allegra Fuller Sny-
der words (Fuller Snyder 1989: 1).41 This concept promoted among wider group
of dance scholars during the symposium of the ICTM Study group on Ethno-
choreology held in Copenhagen in 1988. It revealed the possibilities of deeper
contextual analysis and therefore Copenhagen meeting has been perceived by
some scholars a kind of turning point in dance research in Europe (Zebec 2009:
140). In Serbia, this concept has been applyed only the last few years.
During field research various methods and multiple sources of gaining
dance knowledge should be interlinked (see more in Gore and Bakka 2007:
9397). Making interviews and questionnaires have been traditionally applied
as main field research methods in Serbia. However, the potentials of applying
40 I teach ethnochoreological courses ar Faculty of Music in Belgrade and Academy of Arts

in Novi Sad as an assistant professor, together with a full professor Olivera Vasi and
younger colleagues, assistants Zdravko Ranisavljevi (Belgrade) and Vesna Karin (Novi
Sad). Currently on the Faculty of Music in Belgrade, which ethnomusicological doctoral
studies are accredited according to Bologna academic system, there are three ongoing PhD
projects which include dance as a object of research. Zdravko Ranisavljevi is dealing with
the semantics of the one of the most popular contemporary dance genres in Serbia in the
project Semantika anra kolo u tri u plesnoj praksi Srba [Semantics of the genre kolo in
three in the dance practice of the Serbs] (supervisors are Mirjana Zaki and Selena
Rakoevi), Vesna Baji-Stoiljkovi is dedicated to the representational (staged) forms of
folk dances within the PhD theme Procesi (re)definisanja strukturalnih, dramaturkih i es-
tetskih aspekata u scenskom prikazivanju tradicionalne igre i muzike u Srbiji [Processes of
(re)defining the structural, dramaturgical and aesthetic aspects in the stage presentation of
traditional dance and music in Serbia] (supervisor is Selena Rakoevi), and Vesna Karin
observes dance practice of the imigrants from Dinara mountain in Vojvodina in the PhD
project Plesna praksa Dinaraca u Vojvodini [Dance practice of the Dinaric people in Vojvo-
dina] (mentored by Dimitrije Golemovi and Olivera Vasi).
41 According to Andriy Nahachewsky, dance research should include the entire dance
event, which means a broader elaboration of form, context and meaning of dance activity
(Nahachewsky 2012: 11).
75
other various types of structured conversations between the researcher (the in-
terviewer) and the dancer (the interviewee) which have been largely worked out
in cultural anthropology (see for example Bernard 2006: 251317),42 should be
yet explored in the future.
Even previous researches (Olivera Vasi at the first place) based their
knowledge about dance of certain areas of Serbia on their own dance experience
gained during various occasions and situations, method of participatory observa-
tion (see more in Bernard 2006: 342386) has not been conceived, consciously
applied, nor explored in all of its potential meanings. Concisely defined as a
dialectic between experience and interpretation (Sklar 1999: 17), participatory
observation method opens the discourse of the so-called first-person experience
as a perceptual dimension of dance research (see more in Bakka and Karoblis
2010: 180181). To put it in Deidre Sklar words, the way to approach the felt
dimension of movement experience is through the researchers own body, than
bodily memory, with all its qualitative and associative nuances, is one of the
dance ethnographers primary resources (Sklar 2000: 75). Conscious gaining
and scholarly interpretation of such embodied understanding of dance might be
one of the intriquing fields of future investigation.
Filming and dance notation, which have been traditionaly used in dance
research in Serbia could still be efficient tools in collecting and analysing of
various dance data (Bakka and Karoblis 2010: 170172, 187). However, both
of those methods (filming 43 and the usage of Labanotation44) should be techni-
cally and methodologically improved not only in Serbia, but in dance scholar-
ship worldwide.
42 This time I will pay your attention on the so-called explicitation interview, which is devel-
oped by French psychologist Pierre Vermersch. According to dance anthropologist Georgi-
ana Weirre-Gore it is the interview in which the agent is replaced in the lived situation
which is the object of the interview, under the controlled guidance of the researcher. Through
remebering or reminiscing on this original situation, verbalisation concerning the subjective
experience, including its affective and cognitive dimenstions, becomes possible(Gore and
Bakka 2007: 94).
43 Sociologist Hubert Knoblauch points to the double potentials in filming as an ethno-
graphic method (in the so-called videography): it provides technology for recording audiovi-
sual events and technology for its analysis (see more in Knoblauch 2012: 252253). Those
methods in gaining knowledge about dance should jet to be explored not only in Serbia, but
worldwide.
44 Dance researchers from Serbia (Olivera Vasi, Selena Rakoevi, Zdravko Ranisavljevi,
Vesna Baji-Stoiljkovi and Vesna Karin) became members of the International Society for
Kinetography Laban in 2011 for the first time. The innovation and new developments in
Labanotation has begun to be applied within ethnochoreological courses within academic
education in Belgrade and Novi Sad.
76
All of mentioned field research methods should be interlinked, combined

and reexamined depending on the epistemological choices of the researcher
(Bakka and Karoblis 2010: 184). Allong with this, establishment of a system-
aticaly designed dance documentation centre in Serbia should be yet one of our
main tasks in the future.
In short, as it is already pointed out, dance investigation should actuate
wider and deeper contextual analysis and the research object should be ex-
panded to all forms of dance expression. Not only dance which we term folk or
traditional, but also various kinds of structured movement systems (Kaeppler
2001: 362) inseparable from music that accompanies them might be the objects
of ethnochoreological research. What makes dance research ethnochoreologi-
cal is not only the object of the research, but rather ways and methods of its
scholarly exploration. The concept of dance as an unbreakable sincretic unity
of dance movements and dance music leads to the one of the already well-
trodden (ethnochoreological) paths of networking dance research with (ethno-
musicological) observation of dance music.45 The challenges of expanding and
interlinking the skills and perspectives of dance anthropology, dance ethnol-
ogy, dance ethnography and dance history, also represent one of possible (eth-
nochoreological) options of dance research. Regardless of the epistemological
and methodological choices of researchers, which may be multiple, discipline
building should be based both on the major theoretical achievements that are set
within the discipline itself, but also beyond it, in the other humanities.
Despite various approaches to constructing knowledge about dance, which
continiously exist among scholars worldwide (Gore and Bakka 2007: 9397),
I still believe that epistemological basis for (ethnochoreological) research of
dance should include equally, let us recall Egil Bakka and Gediminas Karobliss
formulation, the dance realisations and the dance concepts 46 and that ethno-
45 Ethnochoreology could be considered as interdiscipline by itself combining dance and
music research. Along with that metatheoretical consideration, both of those disciplines
could be also considered as already-mixture of dance anthropology, dance ethnology, dance
ethnography and dance history (ethnochoreology) and, on the other side, anthopology and
musicology (ethnomusicology) (for interdisciplinarity in ethnomusicology see more in Solis
2012: 545).
46 Scandinavian scholars, dance researcher Egil Bakka and philosopher and dance researcher
Gediminas Karoblis suggest that dance has two dimensions: the realization and the con-
cept (Bakka and Karoblis 2010: 172). Acording to Bakka and Karoblis, the realisation is
the actual dancing of a dance (172) and dance concept is potential of skills, understanding,
and knowledge that enables an individual or a dance community to dance that particular
dance (172173). A simplified interpretation of those binaric dimensions of a dance could
be related with text-context division in dance research.
77
choreology as disciplined47 scholarly discipline needs to synthesize both the

research of dance texts, contexts and their multiple meanings in the direction of
developing the holistic study of dance (Giurchescu and Torp 1991: 7).
Final remarks
This article traces disciplinary legacy of dance research in Serbia, which
maintained continuity for the last eighty years. If we want to build and flourish
ethnochoreology not only within the worldwide achievements in dance research
but also as an independent scholarly discipline with unique methodological pro-
cedures and theoretical issues,48 selection of disciplinary context, to put it in
Theresa Jill Bucklands words, is fundamental to both methodological proce-
dures and analytical outcomes (Buckland 2006: 8). By expanding the object of
our research, but also by discussing and evaluating methods and perspectives
of its investigation and exploration,49 we should try to work on developing re-
flexive and dialogic strategies of our research choices and be aware of pos-
sible implications that our attitudes could have (Buckland 2006: 8; Zaki and
Rakoevi 2011: 231). Making a balance between the scholarly study of dance
and political implications of its preservation as an intangible cultural heritage,
is still ahead of us.
Acknowledgements
I would like to thank my younger colleagues Zdravko Ranisavljevi, Vesna
Baji-Stoiljkovi and Vesna Karin, who read the paper before I finished it and
promptly gave their insightful comments and suggestions. I also feel really grat-
47 Here I paraphrase the ethnomusicologist Timothy Rice and his call for new approach in
ethnomusicology in which Rice claims that ethnomusicologists should lean more on theo-
retical achievements developed within ethnomusicology itself and not only in other human-
istic disciplines (see more in Rice 2010: 318324).
48 Although I am aware that this kind of disciplinary parochialism can be interpreted as a
consequence and at the same time the kind of opposition of global trends in interdisciplinary
interlinking, and that it potentially has its limitations, I still believe that trodden terrain of
dance research produces and requires fledged techniques and methods and that it could con-
tribute with its theoretical achievements to the wide world of humanities.
49 Even though not much discussed in this paper, theoretical aspects of dance research in
Serbia should be developed more in the future. For example, gender relations are so far only
touched in etnochoreological articles (see more in Jankovi 1948: 617, Vasi 2004: 116
119, Rakoevi 2011 b): 279218) and they certainly should be explored much more and
from different perspectives.
78
Rakoevi, S.: Tracing The Discipline: Eighty Years of Ethnochoreology ... (58 86)
itude to Elsie Ivani Dunin, who carefully read the text and, as she always did,
enriched my attitudes about dance scholarship on the territory of ex-Yugoslavia
with extraordinary patience and commitment. In her review of the paper, Mir-
jana Zaki raised useful and intriguing issues concerning the interpretation of
modern developments within ethnochoreology as a scholarly discipline, which
caused my deeper involving in final sections of the text. I am really grateful to
all of them.
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TRACING THE DISCIPLINE:

* Author contact information: [email protected]

recording dance repertoires of distinct ethnographic regions of Serbia in the aim

Tracing the discipline

tions of some nine hundred dances, notations of their accompanying music, as

(Janikovi 1939: 13). According to them it is anonymous, traditional, collective, ethno-

factors in folk dances] (Jankovi 1939: 14 20).

Second generation of scholars: contextual approach to dance

of the Slovaks] (http://www.kolo.rs/page.php?31).

Ethnochoreology and academic education

26 Zeevi promoted distinct ethnological discipline, which he called ethnomythology

ethnochoreological area, Ethnochoreological area of the south of Serbia and Ethnochoreo-

studies at the Academy of Arts in Novi Sad. Ehnochoreology thus began to be

kulturno-umetniko drutvo, KUD)

Traditional Dances in Serbia [Centar za istraivanje i ouvanje tradicionalnih igara Srbije,

dance notation-analysis (Golemovi and Rakoevi 2008: 88). Analytical focus

ects I am trying to extend, together with my students and younger colleagues,40

40 I teach ethnochoreological courses ar Faculty of Music in Belgrade and Academy of Arts

All of mentioned field research methods should be interlinked, combined

45 Ethnochoreology could be considered as interdiscipline by itself combining dance and

choreology as disciplined47 scholarly discipline needs to synthesize both the

Vasi, Olivera, Etnokoreologija. Opstajanje [Ethnochoreology. Survival], Beograd: Art grafik,

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