This paper represents a small contribution to the study of media generations in Serbia. The research on which the paper is based starts from the model formulated by Goran Bolin, who drew on Karl Mannheim's theoretical postulates. The principal question that has served as the starting point of inquiry is in what way media (as technologies and content) and related experiences affect the forming of generational belonging of media generations in Serbia, and how they influence their use of media in the contemporary digital environment. In order to understand the context of the historical development of media in the formative period of life of generation members, the paper first provides a description of the "objective media environment". It consists of key years in the development of media in Serbia, crucial social events reported on by the media, and sociological analyses that contribute significantly to the understanding of each of the generations studied. For the purposes of the second and third level of analysis, a focus group study was carried out with members of three generations. Using the classification proposed by Oblinger and Oblinger, also used today by the Pew Research Center, the generations have been defined as (1) the Post-war Generation or Generation P (1946-1964), Generation X (1965-1980) and Generation M or Millennials (1981-1995). Their members were born before the intruduction of commercial intenet in Serbia, and grew up in different media and social environments. The second level of analysis, which Bolin terms the "subjective media environment", involved a phenomenological approach to the study of generation members' recollections of "first contacts" and subjective experiences contributing to the creation of a sense of generational belonging. Then, in order to establish which specific generational patterns are manifested in the contemporary media environment, an analysis was conducted of the way in which members of different generations use media today, which is the very reason they can be referred to as media generations. The research has highlighted the importance of two formative life periods; also, it suggests that it is in fact media generational units that manifest their specificities within each of the defined generations. In addition, it has been found that media generations can be distinguished not only according to their current media habits, but also according to the way they perceive the role of the media in society, the expectations they have of the media, and their understanding of their own position as users of these media. Thus Generation P, as the "generation of traditional media", perceives media primarily as content. Generation X, as a "mix of radio/music and internet generations", sees media primarily as technology that offers various possibilities. Generation M, on the other hand, can be said to be the first "networked generation" for which the media are a space that enables them to be continuously connected t
{"title":"Media Generations in Serbia","authors":"M. Matović","doi":"10.21301/eap.v16i2.6","DOIUrl":"https://doi.org/10.21301/eap.v16i2.6","url":null,"abstract":"This paper represents a small contribution to the study of media generations in Serbia. The research on which the paper is based starts from the model formulated by Goran Bolin, who drew on Karl Mannheim's theoretical postulates. The principal question that has served as the starting point of inquiry is in what way media (as technologies and content) and related experiences affect the forming of generational belonging of media generations in Serbia, and how they influence their use of media in the contemporary digital environment. In order to understand the context of the historical development of media in the formative period of life of generation members, the paper first provides a description of the \"objective media environment\". It consists of key years in the development of media in Serbia, crucial social events reported on by the media, and sociological analyses that contribute significantly to the understanding of each of the generations studied. For the purposes of the second and third level of analysis, a focus group study was carried out with members of three generations. Using the classification proposed by Oblinger and Oblinger, also used today by the Pew Research Center, the generations have been defined as (1) the Post-war Generation or Generation P (1946-1964), Generation X (1965-1980) and Generation M or Millennials (1981-1995). Their members were born before the intruduction of commercial intenet in Serbia, and grew up in different media and social environments. The second level of analysis, which Bolin terms the \"subjective media environment\", involved a phenomenological approach to the study of generation members' recollections of \"first contacts\" and subjective experiences contributing to the creation of a sense of generational belonging. Then, in order to establish which specific generational patterns are manifested in the contemporary media environment, an analysis was conducted of the way in which members of different generations use media today, which is the very reason they can be referred to as media generations. The research has highlighted the importance of two formative life periods; also, it suggests that it is in fact media generational units that manifest their specificities within each of the defined generations. In addition, it has been found that media generations can be distinguished not only according to their current media habits, but also according to the way they perceive the role of the media in society, the expectations they have of the media, and their understanding of their own position as users of these media. Thus Generation P, as the \"generation of traditional media\", perceives media primarily as content. Generation X, as a \"mix of radio/music and internet generations\", sees media primarily as technology that offers various possibilities. Generation M, on the other hand, can be said to be the first \"networked generation\" for which the media are a space that enables them to be continuously connected t","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"178 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77165587","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Potajnice (intermittent/rhythmic springs) are a rare hydrographic phenomenon exclusively present in karst areas. They appear as a result of the rising and emptying of the siphon in the underground karst reservoir, while the phases when the water flows over and drains down most frequently last for several minutes or several hours. They are often accompanied by a distinct noise (rumbling, sizzling, bursting) which adds to the mysteriousness of this phenomenon. Up to this point in time, around one hundred of these flows have been detected worldwide and, when it comes to Europe, they are most frequent in the Balkan Peninsula, primarily in the range of the Dinarides. The subject of this paper is the human perception of this unusual hydrological phenomenon and reaction to it, which has brought about the birth of many interesting ceremonies and beliefs. In areas with predominantly Orthodox and Islamic traditions, the water from these springs is often regarded as healing and miraculous, which is not the case in the northwestern areas closer to Central Europe. Nevertheless, the entire area is eager to provide a logical explanation for this phenomenon. In the more distant past, some of these places had been subject to Christianisation through construction of churches in their vicinity and provision of a Christian interpretation of local beliefs and tales. Man interpreted the functioning of these flows in two ways – either as the existence of a supernatural being in the underground canal, which occasionally presents a barrier to the water flow, or as activities of a higher power which infallibly judges the moral righteousness of human beings and thereupon decides to either let the water flow or stops its flow. The ancient human tendency to tame the supernatural has enticed man to look for a way to predict the flow intervals which, under certain circumstances, could ensure or confirm social power for an individual or group. At some point, the monks took over the perennial monitoring of the flow rhythm of one such source in order to harmonise their prayers for the appearance of the “healingˮ water. The relation between man and the potajnica has always been ambivalent; therefore, one river, which for centuries was called Sveto vrelo (the Holy Spring), also has an alternative name – Đavolje vrelo (the Devil's Spring). Also, men tend to cross significant distances to reach water from one spring, but avoid drinking water from others precisely due to the identical disappearance of the flow. Nevertheless, these springs represent unrivalled points where the richness of the spirit and tradition of the population visiting them is embedded, and, more generally, the relationship between man, as the human being, and this enigmatic force of nature.
{"title":"The Omniscient Spring – the Whispering Water: Man and potajnica","authors":"B. Novaković","doi":"10.21301/eap.v16i2.11","DOIUrl":"https://doi.org/10.21301/eap.v16i2.11","url":null,"abstract":"Potajnice (intermittent/rhythmic springs) are a rare hydrographic phenomenon exclusively present in karst areas. They appear as a result of the rising and emptying of the siphon in the underground karst reservoir, while the phases when the water flows over and drains down most frequently last for several minutes or several hours. They are often accompanied by a distinct noise (rumbling, sizzling, bursting) which adds to the mysteriousness of this phenomenon. Up to this point in time, around one hundred of these flows have been detected worldwide and, when it comes to Europe, they are most frequent in the Balkan Peninsula, primarily in the range of the Dinarides. The subject of this paper is the human perception of this unusual hydrological phenomenon and reaction to it, which has brought about the birth of many interesting ceremonies and beliefs. In areas with predominantly Orthodox and Islamic traditions, the water from these springs is often regarded as healing and miraculous, which is not the case in the northwestern areas closer to Central Europe. Nevertheless, the entire area is eager to provide a logical explanation for this phenomenon. In the more distant past, some of these places had been subject to Christianisation through construction of churches in their vicinity and provision of a Christian interpretation of local beliefs and tales. Man interpreted the functioning of these flows in two ways – either as the existence of a supernatural being in the underground canal, which occasionally presents a barrier to the water flow, or as activities of a higher power which infallibly judges the moral righteousness of human beings and thereupon decides to either let the water flow or stops its flow. The ancient human tendency to tame the supernatural has enticed man to look for a way to predict the flow intervals which, under certain circumstances, could ensure or confirm social power for an individual or group. At some point, the monks took over the perennial monitoring of the flow rhythm of one such source in order to harmonise their prayers for the appearance of the “healingˮ water. The relation between man and the potajnica has always been ambivalent; therefore, one river, which for centuries was called Sveto vrelo (the Holy Spring), also has an alternative name – Đavolje vrelo (the Devil's Spring). Also, men tend to cross significant distances to reach water from one spring, but avoid drinking water from others precisely due to the identical disappearance of the flow. Nevertheless, these springs represent unrivalled points where the richness of the spirit and tradition of the population visiting them is embedded, and, more generally, the relationship between man, as the human being, and this enigmatic force of nature.","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"55 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87023524","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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 worink 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 wokring hours.
{"title":"Working Time and New Organizational Values as an Indicator of Acceleration of the Serbian Society During the Second Decade of the 21st Century: Anthropological Analysis","authors":"Bogdan Dražeta, Ljubica Milosavljević","doi":"10.21301/eap.v16i2.5","DOIUrl":"https://doi.org/10.21301/eap.v16i2.5","url":null,"abstract":"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 worink 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 wokring hours.","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"35 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78934972","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When the internet appeared, both scientists and non-scientists discussed whether it was liberating the media and whether it was going to be transformed into a safe zone for the expression of free opinion. The answer to this question might be found within the cognitive anthropology concept of taxonomies. The etic taxonomy classification of religions (both in the online and/or offline worlds) has existed for a very long time. Still, the question of emic taxonomy remains. In other words, do cyber believers themselves perceive the internet as a place where they can express religious ideas that they could not do in their offline religious communities and connect with people who share the same/similar worldview? The goal of this paper is to answer the question of whether the scientific taxonomy and folk taxonomy (one of the religious cyber influencers chosen as a sample) converge or whether they differ and, in case they differ, whether the internet gives them the opportunity for free expression and making communities. Roy Wallis has been chosen as an example of scientific taxonomy, since his main criterion for classification is precisely the relationship of religious groups towards society (in this case, the mainstream discourse of both Serbian society and the Serbian Orthodox Church).
{"title":"Cognitive Anthropology, Roy Wallis and Cyber Believers: The Application of the Taxonomy Concept to Three Orthodox Websites","authors":"Đorđe Stojanović","doi":"10.21301/eap.v16i2.10","DOIUrl":"https://doi.org/10.21301/eap.v16i2.10","url":null,"abstract":"When the internet appeared, both scientists and non-scientists discussed whether it was liberating the media and whether it was going to be transformed into a safe zone for the expression of free opinion. The answer to this question might be found within the cognitive anthropology concept of taxonomies. The etic taxonomy classification of religions (both in the online and/or offline worlds) has existed for a very long time. Still, the question of emic taxonomy remains. In other words, do cyber believers themselves perceive the internet as a place where they can express religious ideas that they could not do in their offline religious communities and connect with people who share the same/similar worldview? The goal of this paper is to answer the question of whether the scientific taxonomy and folk taxonomy (one of the religious cyber influencers chosen as a sample) converge or whether they differ and, in case they differ, whether the internet gives them the opportunity for free expression and making communities. Roy Wallis has been chosen as an example of scientific taxonomy, since his main criterion for classification is precisely the relationship of religious groups towards society (in this case, the mainstream discourse of both Serbian society and the Serbian Orthodox Church).","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"68 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84063836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The results of theoretical and field research into a) the state of protection of minorities' intangible cultural heritage, and b) the evaluation criteria for social sciences and humanities in the Republic of Serbia, indicate a clear and concerning correlation. Seemingly paradoxically, social sciences and humanities in the Serbian language are in an equally unfavorable, undervalued position as is the cultural heritage of minorities relative to that of the majority population's. Analysis suggests that, although they mostly do not perceive themselves in this way, Serbian social sciences and humanities scholars are a vulnerable social group in the sector of science and higher education, in the same sense in which ethnic minorities and communities are in terms of government cultural policy. The paper, based on the conclusions of an analysis of selected cross-study findings of field and theoretical research over a number of years, also proposes how the existing vulnerability factors can be eliminated and future ones prevented, particularly through cooperation between these two, often mutually opposed groups.
{"title":"On the Link between the Protection of Minorities' Intangible Cultural Heritage and the Evaluation of Social Sciences and Humanities in the Republic of Serbia: Preliminary Examination of Cross-Study Results","authors":"M. Milenković, M. Pišev, J. Ćuković","doi":"10.21301/eap.v16i2.3","DOIUrl":"https://doi.org/10.21301/eap.v16i2.3","url":null,"abstract":"The results of theoretical and field research into a) the state of protection of minorities' intangible cultural heritage, and b) the evaluation criteria for social sciences and humanities in the Republic of Serbia, indicate a clear and concerning correlation. Seemingly paradoxically, social sciences and humanities in the Serbian language are in an equally unfavorable, undervalued position as is the cultural heritage of minorities relative to that of the majority population's. Analysis suggests that, although they mostly do not perceive themselves in this way, Serbian social sciences and humanities scholars are a vulnerable social group in the sector of science and higher education, in the same sense in which ethnic minorities and communities are in terms of government cultural policy. The paper, based on the conclusions of an analysis of selected cross-study findings of field and theoretical research over a number of years, also proposes how the existing vulnerability factors can be eliminated and future ones prevented, particularly through cooperation between these two, often mutually opposed groups.","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"18 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81843972","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper looks at so-called corona parties in Serbia, which can be seen as a specific paradigm of exhibiting irresponsible health behavior during an epidemic. The term refers to illegal gatherings of a large number of people in circumstances when all gatherings are restricted under anti-epidemic measures. A phenomenon similar to corona parties and co-ocurring with them in the Serbian socio-cultural and pandemic temporal context, is the dancing of the traditional kolo dance in public spaces. Both phenomena represent a conscious disregard for one's own health and of regulations introduced by the authorities, and at the same time an emphatic public display of indifference towards the epidemiological situation in the country, and rejection of the consequent legal restrictions on public life. The paper aims to establish the cultural background of such behavior, i.e. to ascertain its socio-cultural meaning. The indirect or direct endangerment of one’s own or other people’s health, particularly in a pandemic, can be seen as a misanthropic act. The cultural notions on which such irrational behavior is based are a consequence of a postmodernist relativization of previously existing socio-cultural discourse on science, and are counterintuitive. Behavior based on these notions is an irrational response to changes in socio-cultural reality due to COVID-19. The response is not only irrational but also ineffective, as it cannot eliminate the undesired consequences of the given situation, neither in terms of the illness itself, nor in terms of how it will be managed by those who have been put in charge by the government. Due to this, such behavior can also be seen simply as a deliberate defiance of rules. The misanthropic quality of the behavior of those who ignore anti-epidemic measures by dancing kolo in the streets or attending corona parties is evident in the conscious rejection of the principle of not harming others. Ignoring the possible health risks to themselves, they ignore the possible health risks to others, and thus become social factors of biological contagion. It is in this way that such behavior becomes the cause of the extension of the very state of socio-cultural reality against which it is supposed to be directed.
{"title":"Cognitive and Medical Misanthropology: Corona Parties and Kolo Dancing by the Monument","authors":"B. Žikić","doi":"10.21301/eap.v16i2.4","DOIUrl":"https://doi.org/10.21301/eap.v16i2.4","url":null,"abstract":"This paper looks at so-called corona parties in Serbia, which can be seen as a specific paradigm of exhibiting irresponsible health behavior during an epidemic. The term refers to illegal gatherings of a large number of people in circumstances when all gatherings are restricted under anti-epidemic measures. A phenomenon similar to corona parties and co-ocurring with them in the Serbian socio-cultural and pandemic temporal context, is the dancing of the traditional kolo dance in public spaces. Both phenomena represent a conscious disregard for one's own health and of regulations introduced by the authorities, and at the same time an emphatic public display of indifference towards the epidemiological situation in the country, and rejection of the consequent legal restrictions on public life. The paper aims to establish the cultural background of such behavior, i.e. to ascertain its socio-cultural meaning. The indirect or direct endangerment of one’s own or other people’s health, particularly in a pandemic, can be seen as a misanthropic act. The cultural notions on which such irrational behavior is based are a consequence of a postmodernist relativization of previously existing socio-cultural discourse on science, and are counterintuitive. Behavior based on these notions is an irrational response to changes in socio-cultural reality due to COVID-19. The response is not only irrational but also ineffective, as it cannot eliminate the undesired consequences of the given situation, neither in terms of the illness itself, nor in terms of how it will be managed by those who have been put in charge by the government. Due to this, such behavior can also be seen simply as a deliberate defiance of rules. The misanthropic quality of the behavior of those who ignore anti-epidemic measures by dancing kolo in the streets or attending corona parties is evident in the conscious rejection of the principle of not harming others. Ignoring the possible health risks to themselves, they ignore the possible health risks to others, and thus become social factors of biological contagion. It is in this way that such behavior becomes the cause of the extension of the very state of socio-cultural reality against which it is supposed to be directed.","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"34 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74629936","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Vojin Matić was a leading figure in Serbian post-war psychoanalysis, particularly in the 1950s and 1960s. Paleopsychology, looked upon extremely favorably, even in a revolutionary way, by the Serbian psychoanalysts of the time, was the last and indisputably most problematic part of his oeuvre. The absence of necessary anthropological methodology, the uncritical adoption of discredited and rejected concepts (such as matriarchy), the promotion of 19th-century unilineal evolutionism viewing prehistory as the childhood of mankind – these are just some of the problems of Matić's paleopsychological oeuvre. Nevertheless, this did not prevent him from leaving an indelible imprint on the thinking of numerous generations which would go on to position Serbian psychoanalysis on the international stage. Although untenable by contemporary anthropological standards, Matić's paleopsychology is interwoven with the Serbian psychoanalysis of the 1970s and 1980s, exerting a decisive influence on its application in the humanities, from Vladeta Jerotić's psychoanalytical culturology to Zoran Gluščević's literary criticism. Matić, in turn, actively adopted some outdated positions from the Serbian ethnology of the time. By providing this broader theoretical, historical and academic context, the paper seeks to shed light not only on the occurrence of this scientifically questionable theory, but also on its (surprisingy "uncritical") acceptance outside the anthropological community. The paper therefore presents, in turn: 1) the tenets of Matić's paleopsychology, with emphasis on the features it shared with contemporary anthropology; 2) the biographical and disciplinary/historical background of paleopsycholgy in the works of world psychoanalysts and anthropologists, and in the practices of Serbian ethnology; it is pointed out that Matić's paleopsychology merely provided a psychoanalytic perspective to conventional Serbian ethnology; 3) a reading of Matić's paleopsychological system as a "strong" paranoid theory, that is to say, a theory which, through specific mechanisms os associativity and anticipation, absorbs every ethnographic, anthropological and archaeological fact, thus metastasizing into a self-contained and hermetic system (something that Matić himself noted as a possible structure of his own thinking).
{"title":"The Conceptual Foundations of Vojin Matić's Paleopsychology in the Context of Serbian Ethnology","authors":"Marko Teodorski","doi":"10.21301/eap.v16i2.2","DOIUrl":"https://doi.org/10.21301/eap.v16i2.2","url":null,"abstract":"Vojin Matić was a leading figure in Serbian post-war psychoanalysis, particularly in the 1950s and 1960s. Paleopsychology, looked upon extremely favorably, even in a revolutionary way, by the Serbian psychoanalysts of the time, was the last and indisputably most problematic part of his oeuvre. The absence of necessary anthropological methodology, the uncritical adoption of discredited and rejected concepts (such as matriarchy), the promotion of 19th-century unilineal evolutionism viewing prehistory as the childhood of mankind – these are just some of the problems of Matić's paleopsychological oeuvre. Nevertheless, this did not prevent him from leaving an indelible imprint on the thinking of numerous generations which would go on to position Serbian psychoanalysis on the international stage. Although untenable by contemporary anthropological standards, Matić's paleopsychology is interwoven with the Serbian psychoanalysis of the 1970s and 1980s, exerting a decisive influence on its application in the humanities, from Vladeta Jerotić's psychoanalytical culturology to Zoran Gluščević's literary criticism. Matić, in turn, actively adopted some outdated positions from the Serbian ethnology of the time. By providing this broader theoretical, historical and academic context, the paper seeks to shed light not only on the occurrence of this scientifically questionable theory, but also on its (surprisingy \"uncritical\") acceptance outside the anthropological community. The paper therefore presents, in turn: 1) the tenets of Matić's paleopsychology, with emphasis on the features it shared with contemporary anthropology; 2) the biographical and disciplinary/historical background of paleopsycholgy in the works of world psychoanalysts and anthropologists, and in the practices of Serbian ethnology; it is pointed out that Matić's paleopsychology merely provided a psychoanalytic perspective to conventional Serbian ethnology; 3) a reading of Matić's paleopsychological system as a \"strong\" paranoid theory, that is to say, a theory which, through specific mechanisms os associativity and anticipation, absorbs every ethnographic, anthropological and archaeological fact, thus metastasizing into a self-contained and hermetic system (something that Matić himself noted as a possible structure of his own thinking).","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"79 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90960939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The paper presents the results of our research on the social and cultural practices of celebrating children’s birthdays in Belgrade, the capital of the Socialist Federal Republic of Yugoslavia. Children’s birthday parties are examined as a social construct with functions which are developed and modified according to their social and cultural significance. The research on this cultural and social phenomenon is based on the analysis and interpretation of the narratives (empirical material) of our interlocutors. The chronological frame extends from 1945 until 1991, i.e. over the period of the socialist social system. Since the majority of our interlocutors spoke about the way birthday parties were celebrated in the 70s and the 80s, i.e. at the time of their childhood, the research is focused on that period of time. In Yugoslav and Serbian socialist society this was a social and cultural practice with multiple functions: it served as a substitute for the religious customs related to childbirth and the baptizing of children; it homogenized the family and kinship structure; it was a channel for exteriorizing parental affection towards the children; side by side with the transformation into the consumerist society it became the instrument for creating and consolidating the complex net of social relationships which informed the broader social environment about the level of financial and social power of the organizers.
{"title":"Sandwiches with Ham and Cheese, Vita Juice and Music from Gramophone Records: Celebrations of Children's Birthdays in Belgrade during The Period of Socialism","authors":"A. Krel, Jadranka Đorđević Crnobrnja","doi":"10.21301/eap.v16i2.7","DOIUrl":"https://doi.org/10.21301/eap.v16i2.7","url":null,"abstract":"The paper presents the results of our research on the social and cultural practices of celebrating children’s birthdays in Belgrade, the capital of the Socialist Federal Republic of Yugoslavia. Children’s birthday parties are examined as a social construct with functions which are developed and modified according to their social and cultural significance. The research on this cultural and social phenomenon is based on the analysis and interpretation of the narratives (empirical material) of our interlocutors. The chronological frame extends from 1945 until 1991, i.e. over the period of the socialist social system. Since the majority of our interlocutors spoke about the way birthday parties were celebrated in the 70s and the 80s, i.e. at the time of their childhood, the research is focused on that period of time. In Yugoslav and Serbian socialist society this was a social and cultural practice with multiple functions: it served as a substitute for the religious customs related to childbirth and the baptizing of children; it homogenized the family and kinship structure; it was a channel for exteriorizing parental affection towards the children; side by side with the transformation into the consumerist society it became the instrument for creating and consolidating the complex net of social relationships which informed the broader social environment about the level of financial and social power of the organizers.","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"38 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87524670","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The vampire in Serbian traditional culture and the vampire in popular culture are two different beings. The former is virtually identical to people in his community, does not undergo a change of character after death, and getting rid of him is the task of the whole community. He is linked to his socio-cultural environment and his existence is not linked to physiological needs and possibilities, but is circumscribed by the ability of the living members of his community to oppose him. The latter is a distinct being with supernatural abilities, whose character changes after death in the sense that he becomes a predator, a physical and ontological threat to man, and can be opposed by those who know his characteristics and weaknesses. He is not territorially restricted in his actions, but from the author's point of view he is always depicted as an interloper. He is a simulation of man insofar as he has to sustain himself in the afterlife by feeding himself, and has the ability to reproduce, i.e. to produce new beings of his kind. They have the following in common: 1) they continue to exist after death in their own physical body; 2) they are representations of the revived dead body of a concrete person, whose behavior has in the case of both models been altered precisely to the extent that this alteration can be ascribed to the notion of physical existence after death. The given malevolence, as the fundamental characteristic of the vampire's relationship to people, in both cases stems more from the meaning of the existence of these models than from a concept of an afterlife, that is, from the need to resolve the internal problems of the traditional community conceived as the local environment, and the need for self-determination towards that which is different, alien and foreign in societies of the new type, based on transcending socio-cultural locality and establishing global cultural communication.
{"title":"The Physiology and Mythology of the \"Domestic\" and the \"Alien\": The Model of the Vampire in Serbian Traditional Culture and Popular Culture","authors":"B. Žikić","doi":"10.21301/EAP.V16I1.6","DOIUrl":"https://doi.org/10.21301/EAP.V16I1.6","url":null,"abstract":"The vampire in Serbian traditional culture and the vampire in popular culture are two different beings. The former is virtually identical to people in his community, does not undergo a change of character after death, and getting rid of him is the task of the whole community. He is linked to his socio-cultural environment and his existence is not linked to physiological needs and possibilities, but is circumscribed by the ability of the living members of his community to oppose him. The latter is a distinct being with supernatural abilities, whose character changes after death in the sense that he becomes a predator, a physical and ontological threat to man, and can be opposed by those who know his characteristics and weaknesses. He is not territorially restricted in his actions, but from the author's point of view he is always depicted as an interloper. He is a simulation of man insofar as he has to sustain himself in the afterlife by feeding himself, and has the ability to reproduce, i.e. to produce new beings of his kind. They have the following in common: 1) they continue to exist after death in their own physical body; 2) they are representations of the revived dead body of a concrete person, whose behavior has in the case of both models been altered precisely to the extent that this alteration can be ascribed to the notion of physical existence after death. The given malevolence, as the fundamental characteristic of the vampire's relationship to people, in both cases stems more from the meaning of the existence of these models than from a concept of an afterlife, that is, from the need to resolve the internal problems of the traditional community conceived as the local environment, and the need for self-determination towards that which is different, alien and foreign in societies of the new type, based on transcending socio-cultural locality and establishing global cultural communication.","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"44 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79955077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The subject of this paper is the methodology Michel Foucault used in his work. In the paper we will try to show a continuity in his work through the concept of “rules”. We will examine how Foucault used the notion of rules in the three methodological approaches found in his research. In the first section we will show how he used the notion of rules in his archeological method aimed at researching discursive practices. Then we will examine how he used the notion of rules in his genealogical method through which he combined the research of discursive and non-discursive practices. Lastly we will examine the third period of his work in which he researched the rules for forming subjectivity. In the end we will give a general understanding of Foucault’s methodology in the light of the concept of rules which will be named “interpretative analytics of practice” and then relate it to his understanding of the ontology of those rules. Our paper will be concluded by pointing out some of Foucault’s ideas about a non-scientific role his scientific work should have.
{"title":"Rules of Practices: On the Methodology in the Work of Michel Foucault","authors":"M. Urosevic","doi":"10.21301/EAP.V16I1.12","DOIUrl":"https://doi.org/10.21301/EAP.V16I1.12","url":null,"abstract":"The subject of this paper is the methodology Michel Foucault used in his work. In the paper we will try to show a continuity in his work through the concept of “rules”. We will examine how Foucault used the notion of rules in the three methodological approaches found in his research. In the first section we will show how he used the notion of rules in his archeological method aimed at researching discursive practices. Then we will examine how he used the notion of rules in his genealogical method through which he combined the research of discursive and non-discursive practices. Lastly we will examine the third period of his work in which he researched the rules for forming subjectivity. In the end we will give a general understanding of Foucault’s methodology in the light of the concept of rules which will be named “interpretative analytics of practice” and then relate it to his understanding of the ontology of those rules. Our paper will be concluded by pointing out some of Foucault’s ideas about a non-scientific role his scientific work should have. ","PeriodicalId":43531,"journal":{"name":"Etnoantropoloski Problemi-Issues in Ethnology and Anthropology","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79920667","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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