Praistorijska arheologija ima svoje korene u različitim praksama i naukama: antikvarstvu, prirodnoj istoriji, geologiji, filologiji itd. Krajem XIX veka u arheologiji se formiraju glavni konceptualni ...alati, između ostalih i „bazični blok“ – arheološka kultura. Identifikovanje prostorne dimenzije arheoloških kultura u velikoj meri je povezano sa inovacijama u bliskim disciplinama kakva je bila antropogeografija, čiji je osnivač Fridrih Racel (Friedrich Ratzel), ali i s generalnim razvojem kartografije koja se pokazuje kao korisno i „objektivno“ oruđe u mapiranju evropskih nacionalnih država i različitih etničkih ili lingvističkih zajednica. Fridrih Racel je sopstvene ideje zasnovao na učenjima Morica Vagnera (Moritz Wagner), geografa, putopisca i istraživača i njegovom „Zakonu o migracijama“ koji je Vagner zamislio kao dopunu Darvinove teorije evolucije. Inovativna metoda mapiranja kultura ali i migracionizam ostale su trajne oznake Racelove antropogeografije ali i „škole kulturnih krugova“. Primeri iz arheologije nemačkog govornog područja nedvosmisleno prikazuju na koji je način vizualizacija arheoloških kultura uticala i na samo tumačenje praistorije u Evropi.
From the point of view of the fact-oriented history of archaeology, there is no reason to consider the works of Jovan Cvijić and Vladimir Dvorniković. However, if we consider the history of ideas ...that have fundamentally determined the course of Serbian archaeology, it is relevant to examine the contributions of other disciplines and their key representatives. In the case of Serbian archaeology, the estimation of interdisciplinary transfers of ideas must be approached critically and with great caution, due to the deeply rooted tradition of not explicating the theoretical and methodological base of research. In other words, well into the 20th century, archaeologists have very rarely referred to authors from other fields of research, especially when dealing with general social phenomena. Serbian archaeology has tended to be a-theoretical, and the ideas of social development, social dynamics, or the rules of social behaviour have been considered as “implicit knowledge”, that need not be explained. However, these knowledges are counted upon, and are still considered as indubitable; there lies the power of “common points”, whose origins and genesis are very hard to discern. In this case study, the aim is to: 1) reconsider the link between the culture-historical archaeology in Serbia and cultural belts of Jovan Cvijić; and then to 2) attempt to understand the genealogy of the idea of continuity in Serbian archaeology. In other words, we shall challenge the apparently very logical supposition that our culture-historical archaeology has used the foundations laid by Jovan Cvijić, both in the case of cultural belts and of continuity. It will be demonstrated that archaeologists have skipped the lesson of Cvijić’s anthropo-geographical school of cultural circles, as well as his rejection of deep continuity in the Balkans. This means that the source of the archaeological idea of the elements of (material) culture that may be preserved from prehistory to the present, must be sought for in another direction, outside the work of Cvijić. One possible solution is to acknowledge the worlds of ideas of Milan Budimir and Veselin Čajkanović, along with very explicit ideas of continuity of less known Niko Županić and more prominent Vladimir Dvorniković, who modified and widely disseminated the ideas of Županić.
U ovom radu cilj nam je 1) preispitivanje veze između kulturno-istorijske arheologije u Srbiji i kulturnih pojasa Jovana Cvijića, kao i 2) pokušaj razumevanja genealogije ideje kontinuiteta u srpskoj ...arheologiji. Odnosno, dovešćemo u pitanje, na prvi pogled, vrlo logičnu pretpostavku da je kulturno-istorijska arheologija kod nas iskoristila temelje koje je Cvijić postavio, bilo da je reč o kulturnim pojasima ili o kontinuitetu. Ispostaviće se da su arheolozi propustili Cvijićevu lekciju antropogeografske škole kulturnih krugova, kao i njegovo negiranje dubokog kontinuiteta na Balkanu. To znači da se izvorište arheološke ideje o elementima (materijalne) kulture koji se mogu očuvati od praistorije do danas, mora tražiti van Cvijićevog opusa. Kao moguće rešenje, treba uvažiti svetove ideja Milana Budimira i Veselina Čajkanovića uz vrlo jasne eksplikacije kontinuiteta manje poznatog Nika Županića i poznatijeg Vladimira Dvornikovi- ća, koji je Županićeve ideje modifikovao i široko rasejao.
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