Iz disciplinarnog ugla, horor bi se mogao sagledati kao maštovitiji, nepriznati brat antropologije, to jest, njena više poetska, srodna duša. Slično hororu, antropološki način mišljenja zaokupljaju ...pitanja tuđinskog, onostranog, skrivenog i marginalnog. Dva ugla promatranja čoveka i njegovog sveta presecaju se u nizu zajedničkih tačaka, počevši od problematizacije tela i telesnosti, preko odnosa pojedinca prema zajednici i zajednice prema drugosti, do elementarnih zagonetki čovekovog duhovnog i zagrobnog života. Pa ipak, horor kao poseban umetnički žanr, slabo je i nedovoljno istraživan u antropološkom ključu, možda baš zato što nudi umetničke, a ne strogo rečeno naučne odgovore na pitanja koje antropologija postavlja. U okviru ovog tematskog broja Etnoantropoloških problema prvi put se u domaćoj antropologiji ukazala prilika za objavljivanjem, na jednom mestu, skupa naučnih tekstova posvećenih horor žanru. Autori koji su velikodušno priložili svoje radove za ovaj temat pokazali su da je priče strave moguće tumačiti iz mnoštva različitih uglova koji podrazumevaju određeni stepen interdisciplinarnosti, ne napuštajući ni u jedan mah prepoznatljive okvire antropološkog fokusa.
This paper is an attempt to analyze three horror classics - Algernon
Blackwood?s ?The Willows? (1907), Clark Ashton Smith?s ?Genius Loci? (1936)
and Ramsey Campbell?s ?The Voice of the Beach? (1977) ...- in which the
landscape is envisioned as the abode of supernatural power. The common
thread between these stories is the concept of natural scenery which merges
and blends the real and unreal, the mind, flesh and the phenomenal world. As
landscape is a major component of the plot, rather than mere background to
the stories, the authors use it to formulate certain metaphysical ideas
about existence and the nature of reality itself. My objective is to
historically and epistemologically contextualize these ideas, clarify them
and relate them to particular recent developments in philosophy and social
theory. My second aim is to examine the semantics of space particular to
each narrative, the association and partition of its structural elements,
and the latent level of meaning arising from the organization of the
stories? mise-en-sc?ne.
The recent rhetoric of the “end” or “failure” of multiculturalism in Europe and beyond came as no surprise to anthropologists. Moreover, the statements made by leading politicians of key European ...economies seem as though they are based on the decades old anthropological critique of the consequences of the failed implementation of multicultural policies in Europe and on the global level. It is as though the messages we have been getting over the course of the last few years – that multicultural policies are contraindicated, that they weaken the contacts between cultures, rob individuals of the right to change and chose their identities and strengthen intra-cultural mediators of power, with patriarchy, violence against women and children, leaving school, religious fundamentalism and even terrorism as main consequences – are being read by politicians from anthropological analyses of abuses of collective “cultural” rights. The paper considers the nature of this similarity between the discourse of politicians and anthropologists with a special emphasis on the status of “Islam” in them, and discusses whether it is congruence or mere coincidence of stances toward minorities, immigrants and cultural differences, as toward the regulations which were tasked with protecting this diversity as a fundamental European value which today, at least at the rhetorical level, seems to be fading.
The the paper explores the causes and effects of the ideological background of Jovan Cvijić’s anthropogeographical and ethnopsychological research in the former Yugoslav region of the Balkan ...Peninsula. The paper shows that Cvijić’s intellectual endeavors to forge a new Yugoslav identity, which he believed to be indispensable for the successful implementation of the South Slav state unification project, were based on ethnocentric premises that resulted in implicit " scientific" evidence about kinship among the South Slavs recognized through Serbian ethnic attributes. For Cvijić, therefore, the Yugoslav idea did not in essence have a supraethnic character; on the contrary, it was the Serbian identity that provided the basis of the Yugoslav "nation".
The paper tries to determine what exactly means when the city and the state (indirectly) authorities call some object “the new symbol of Belgrade.” This scientific problem is considered on the case ...of a musical fountain on Slavija Square. What kind of symbol is that and on what basis it is attributed to this status? What should a musical fountain represent, as the “new” symbol of the capital? On these and other questions, I will try to answer with anthropological analysis to mise-en-scène and symbolic of the fountain. Under the mise-enscène I mean everything that lies around the fountain, which can be implicitly or explicitly brought it to a spatial connection. The symbolic plane of the fountain includes, inter alia, its musical content, which will also be considered in the text.
This paper examines the perceptions and the politics of representation of Muslims in Serbian ethnology during the period of the Kingdom of Serbs, Croats and Slovenes. The analyzed textual data ...consists of three monographs published in the second decade of the 20th century. Three levels of analysis – discoursive, theoretical-methodological and conceptual – have been conducted for the purpose of attaining clearer insights into the meaning, content and procedures of scientific argumentation, along with the observation of potential significance and certain flaws of the examined texts. The criteria for selection of the analyzed publications were as follows: 1) that the topics, content, and forms of argumentation put forward in the examined texts correspond to the domain of national science, whose goals were to define the identity and defend the interests of the nation, while simultaneously paving the way of its moral, political and intellectual development under the banner of modernity; 2) that the publications were entirely, and not only partially, focused on the themes peculiar to the ethnology of Islam, i.e. on the cultural life of Muslims residents of the Yugoslav Kingdom; and 3) that they were published in Serbia. In as much as they reveal more about the observer than the observed, the here analyzed texts uncover some important features of historical conditions, the imperatives of the era, as well as some basic values which shaped the horizons of insight of the Serbian national science at this period.
Речник српских народних веровања о биљкама Веселина Чајкановића је једно од најисцрпнијих и најсистематичнијих дела посвећених народним знањима и веровањима о магијским и лековитим својствима биљака ...код Срба. Поред етноботаничких концепата, Чајкановић се у овом делу дотицао и народних представа о болестима које су залазиле у сферу демонологије и народне религије Срба. Чајкановићева постхумно објављена студија послужила је као основ за многа потоња истраживања етномедицинских представа у домаћој етнологији и антропологији. Овај текст смо конципирали као покушај да на основу етнографске евиденције изнесене у Речнику стекнемо прецизније увиде у то на које је начине наш народ перципирао, дефинисао, разврставао и класификовао биље, претварајући еколошко окружење у ресурс за физички опстанак и несметано социокултурно функционисање колектива. Традиционалне руралне заједнице српског становништва живеле су у блиском додиру с природом, а способности идентификације и груписања сличних врста, њиховог разликовања од других врста, као и комуникација тог знања будућим нараштајима биле су кључне за опстанак заједнице. Наш задатак у овом раду биће проналажење менталног модела природе у традиционалној српској култури и њему својственог скупа елементарних принципа помоћу којих је у контексту традиционалног српског села биљни свет био перципиран и коришћен. Крећући се овим путем настојаћемо да покажемо како богата и деценијама нагомилавана етноботаничка грађа може да се реинтерпретира осавремењеним методолошким оквирима структуралне и когнитивне антропологије.
PDF
