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The topic of this paper is the phenomenon, well known in sociological literature, of “prolonged youth” in contemporary post-socialist Serbia. Anthropological accounts, however, remain largely absent. We are interested in cultural representations of parenting and raising children in Serbia, in comparison to Western, mainly EU, parenting models. Therefore, we have conducted twelve semi-structured open-ended interviews with female EU citizens and Serbian parents living in Belgrade, on how their experiences of living in Serbia and/or different EU countries influence their cultural perceptions of being a good parent and having a good parenting style. We show that cultural representations of parenting and child-rearing and related practices influence family dynamics and the process of growing up in Serbia. Our results show that Serbian parents favour the “Western” parenting model even though they do not practice it. They find justification for being forced into “abnormal“ parenting in the current political and economic situation.

The subject of this paper is the anthropological analysis of narratives of female migrants from the EU who are living in Belgrade. The analysis uses the approaches of “transnationalism from below” and home studies. The paper addresses the question of what is home for EU citizens living outside the EU. The aim is to cast increased light on middle-class migrations from more developed countries to a less developed country. The main results show that the notion of home is intricately linked with the interviewees’ understanding of their transmigrant position and their “bifocal lives”. The study draws attention to educated and skilled EU migrants as a compelling research topic.

U radu se istražuje evropeizacija svakodnevnog života u Srbiji na mikronivou tako što se kombinuje pristup o kulturnim predstavama, preuzet iz kognitivne teorije sa analizom životnih priča iz studija migracija. Analizirani su rezultati dubinskog polustrukturisanog intervjua sa osam državljanki zemalja Evropske unije (Austrija, Velika Britanija, Grčka, Estonija, Nemačka, Slovenija, Francuska i Finska) koje su izabrale da žive u Srbiji, tačnije u Beogradu, od kraja 1999. godine. Cilj rada je da ukaže na različite kulturne vrednosti i upotrebu različitih kulturnih strategija koje primenjuju državljanke EU koje žive u Srbiji. U svetlu "odliva mozgova" i problema da mnogi mladi ljudi ne vide svoju budućnost u Srbiji, razlozi ispitanica da žive u Srbiji i njihova percepcija Evropske unije i svakodnevnog života mogu da predstavljaju predmet novih kulturnih i migracijskih politika u Srbiji. Primarna prednost u Srbiji za ispitanice predstavlja visok kvalitet života. To se odnosi na posedovanje slobodnog i neorganizovanog vremena koje im omogućava da se više druže nego što bi to bilo moguće u zemljama EU. Međutim, mnoge vide prednosti u evrointegracijama Srbije kao što su: uvođenje propisa o zaštiti životne sredine, porast kvalitata zdravstvenog, zakonodavnog i obrazovanog sistema i efikasnija borba protiv korupcije. Sa druge strane, moguće mane su eksploatacija domaćeg tržišta, gubitak slobode odlučivanja ili porast korupcije u državnom vrhu. This article researches Europeanization of everyday life in Serbia on a micro level. It combines cultural representations approach from cognitive theory with an analysis of life stories from migration studies. Thus, the paper analyses the results of in-depth semistructured interviews with eight EU female citizens from Austria, Estonia, France, Finland, Great Britain, Greece, Germany, and Slovenia. They have chosen to live in Serbia, more precisely in Belgrade from the end of 1999. The aim of the paper is to point out different cultural values and the use of diverse cultural strategies which EU female citizens utilize in their everyday life in Serbia. In the light of the "brain drain" issue in Serbia, the reasons of interlocutors to live in Serbia may represent the subject of new cultural and migratory policies in Serbia. The most significant advantage of living in Serbia for the interlocutors is the high quality of life: the possibility to have free and unorganized time which allows them to socialize more than it would be possible in the EU. However, many see benefits in the EU-integration process of Serbia, such are introduction of regulations of the environment, higher quality of health, legislative and educational system, and more efficient fight against corruption. On the other hand, as possible disadvantages of the EU-integrations, they stress the exploitation of domestic market, the loss of freedom of decision-making or rise of corruption among domestic politicians.

Although according to some scholars, Serbia does not have great immigration potential, there is more and more research within social science's framework about immigrants in Serbia. However, the majority of these papers focus on current "migration crisis" and, in relation to this, asylum seekers and irregular migrants. Therefore, this paper has had manifold aims. Firstly, the paper has drawn attention to the anthropological study of foreigners who live and work in Serbia. Secondly, it has revealed some of the problems they had been confronted with in reality. Within this framework, the focus was on highly qualified female foreigners from the EU countries who came for love or/and work which is a topic that does not occupy a prominent place in anthropological research in Serbia. However, with regard to the EU-integration of Serbia and Europeanization of migratory policies, the research of personal experiences of foreigners living in Serbia could signify the gaps in migrants' integration policy and in the adaptation of migration strategies. Thus, in this research were used in-depth semi-structured interviews conducted in 2016 in Belgrade as a method of collecting data and the "bottom-up" approach. As a result, in this paper were analyzed narratives of a German and a British woman about their everyday experiences connected with their residing and working status. Their narratives showed their struggle with Serbian bureaucracy and related to this, how they legalized their "migratory status". Furthermore, in the analysis of the micro context the term "ethnography of particular" was used, an approach developed by Lila Abu-Lughod in order to, one the one hand, avoid generalization and, on the other, to focus on individual life histories, which is an approach usually used in socio-Anthropological studies. in particular, the paper stresses the relevance of individual strategies used for regulation of residence of foreigners in Serbia. Both British and German woman are married to Serbs, have no children, speak The Serbian language, socialize mainly with the Serbs and live and work in Belgrade. While German woman came during Milošević's regime in 1999, the British woman came in 2002. Although they did not suffer from "professional deskilling", which is typical for female migration in general, they both had to prequalify in order to find a job in Serbia. However, they both found it was easier to regulate their residence status through family, not working, visa, especially before new legal documents concerning foreigners' status were introduced. For instance, the most important legal document adopted as part of EU-integration process are Law on Foreigners (2008), Law on Migration Management (2012) and Law on Employment and Work of Foreign Citizens (2014). Foreigners living in Serbia represent the important group as many of them either work or use their pensions in Serbia. Therefore, having in mind the importance of Europeanization of migratory strategies in Serbia within Europeanization of Serbia and EU-integration process in general and possible migration of EU nationals to Serbia, this paper discussed the importance of individual (working) migration to Serbia on a micro level.

Osnovni istraživački problem obrađen u ovoj disertaciji ima dva aspekta - teorijski i praktični. Na teorijskom planu, disertacija se uključuje u tekuću debatu o odnosu antropologije i studija nasleđa prema konceptu i praktičnoj primeni zaštite kulturnog nasleđa, posebno nematerijalnog, u Uneskovom modelu. Na praktičnom planu, disertacija razmatra da li je moguće primeniti antropološke i srodne koncepte identiteta i kulture pri izradi inkluzivnih registara nematerijalnog kulturnog nasleđa, na primeru Vojvodine. Problem proizilazi iz trenutne situacije u Republici Srbiji u kontekstu očuvanja nematerijalnog kulturnog nasleđa, posmatrane kroz primer Nacionalnog registra. Većina elemenata koji su tamo popisani reprezentuju identitet većinskog stanovništva države. Doktorska teza, mahom preko pojmova kulturni identitet i nematerijalno kulturno nasleđe, za cilj ima da suoči naučnu, političku i birokratsku prespektivu kulturne stvarnosti, odnosno sagledavanje konteksta, uzroka (društvenih i teorijskih) i posledica delovanja iz tih perspektiva. Istraživanje je rađeno na teritoriji Vojvodine, sa manjinskim stanovništvom. Cilj rada je da ukrsti tri diskursa – politički, birokratski i naučni - koji su stvoreni oko pojma kulturnog identiteta i na taj način preispita relevantnost naučnog (antropološkog i etnološkog znanja) u reprezetaciji manjinskog stanovništva u Okviru Uneskovog sistema zaštite The basic research problem addressed in this dissertation has two aspects - theoretical and practical. In theoretical terms, the dissertation is embodied in the current debate on the relation of anthropology and heritage studies to the concept and practical application of the protection of cultural heritage, especially the intangible, in Unesco's model. In practical terms, the dissertation considers whether it is possible to apply anthropological and related concepts of identity and culture in the development of inclusive registers of intangible cultural heritage, on the example of Vojvodina, a province in the Republic of Serbia. The problem arises from the current situation in the Republic of Serbia in the context of the preservation of the intangible cultural heritage, observed through the example of the National Register. Most of the elements listed there represent the identity of the majority population of the state. The thesis, mostly through the concepts of cultural identity and intangible cultural heritage, aims to confront the scientific, political and bureaucratic perspective of cultural reality, that is, to examine the context, the causes (social and theoretical) and the consequences of the action from these perspectives. The research was carried out on the territory of Vojvodina, with minority populations. The aim of this paper is to cross three discourses - political, bureaucratic and scientific - that are created around the notion of cultural identity, and in this way reconsider the relevance of scientific (anthropological and ethnological knowledge) in the representation of the minority population in the framework of the UNESCO protection system.

Предузетништво се у овом истраживању третира као културно конструисан систем економских и симболичких понашања и организовања који као исход имају употребу економског и симболичкох капитала и његовог културно-рационалног искоришћавања. Предузетништво се смешта у домен економскоантрополошког истраживања и појмови економисања и капитала се не узимају строго у монетарном и комерцијалном смислу неолибералне тржишне економије и искључиво као економски рационална калкулација капиталом. Предузетништво се иницијално сагледава као културни конструкт активности које стоје у функцији обезбеђивања средстава и ресурса за егзистенцију пошто обезбеђивање егзистенцијалних услова најчешће представља примарну мотивацију за упуштање у неки предузетнички подухват. Али таква мотивација је ипак иницијална и предузетнички подухват по правилу има свој развој преко егзистенцијалног нивоа и увек има свој културни продужетак који предузетништво претвара у комплекс културних порука с релативно независном егзистенцијом, а антрополошко декодирање тих порука даје разноврсна друштвена значења. Теза која може да се постави је то да циљ предузетничког понашања није остваривање или увећавање (само) економског капитала него да се помоћу тог капитала изврши сопствени трансфер (предузетника) из једног културног миљеа у други и да се помоћу тог капитала перпетуира репродукција симболичких вредности осим економских. С друге стране, прелиминарно сагледавање предузетништва показује и настојање да се симболички и/или социјални капитал искористе у економске сврхе. Све то указује на две равни интеракције – интеракција предузетништва и културе и интеракција унутар самог предузетништва, односно интеракција рационалне економске калкуације и симболичког аспекта предузетништва и културних норми понашања. Обе равни интеракције су радије одређене кутурним моделима него чисто економском рачуницом. Такво посматрање предузетнике поставља у положај релевантних културних агенса. In this study, entrepreneurship is discussed as a culturally constructed system of such economic and symbolic behaviours and modes of organization that result in the use of economic and symbolic capital and their cultural and rational exploitation. Entrepreneurship is placed within the domain of economic anthropological research, whereas concepts of economizing and capital are not taken in a strictly monetary and commercial sense of neoliberal market economy or solely as an economically rational calculation of capital. Entrepreneurship is initially analyzed as a cultural construct of activities whose function is to secure means and resources for survival, as securing existential conditions is usually the primary motivation for engaging in an entrepreneurial venture. However, such motivation is still merely an initial impulse and an entrepreneurial venture typically undergoes a development beyond the existential level, and it always has a cultural appendage which transforms entrepreneurship into a complex of cultural messages with a fairly independent existence, whereas the anthropological decoding of these messages results in diverse social meanings. A thesis that can be put forward is that the goal of entrepreneurial behaviour is not to gain or increase (only) economic capital but to use that capital to transfer oneself (an entrepreneur) from one cultural milieu to another and to perpetuate the reproduction of symbolic values, apart from economic ones. On the other hand, a preliminary analysis of entrepreneurship also reveals the endeavour to utilize symbolic and/or social capital for economic purposes. All this points to two levels of interaction: the interaction between entrepreneurship and culture and the interaction within entrepreneurship, i.e. the interaction between rational economic calculation and the symbolic aspect of entrepreneurship and cultural norms of behaviour. Both levels of interaction are determined by specific cultural models rather than purely economic calculation. Such an approach puts entrepreneurs in the position of relevant cultural agents.