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U članku se analiziraju svjedočenja žena i muškaraca koji su djetinjstvo i mladost proveli u socijalizmu te odrastao život u kapitalizmu, a koje je Svetlana Aleksievič sabrala i objavila u jednoj od svojih najpopularnijih knjiga Rabljeno doba (kraj crvenog čovjeka) [Vremja sekond hènd (konec krasnogo čeloveka), 2013]. Rad promatra kako kroz materijalne predmete – novac kao u najdoslovnijem smislu “korijensku metaforu” (Shell 1995) i druge predmete potrošnje – njezini sugovornici vide, tumače i predočuju tranziciju. Nadovezujući se na istraživanja Mauricea Halbwachsa o društvenim okvirima pamćenja te Jana Assmanna i Pierrea Nore o prošlosti kao uvijek aktualnom fenomenu jer ga oblikuje pojedinčev odnos prema sadašnjosti, postavljam tezu da je u predočavanju socijalizma za Aleksievičine sugovornike ključan njihov doživljaj tranzicije i kapitalističke suvremenosti. Rabljeno doba nudi prikaz afektivnog života kapitalizma u postsovjetskoj svakodnevici iz kojeg je moguće predočiti i njegovu moralnu ekonomiju. U drugom dijelu rada kritički pristupam autorskome glasu Svetlane Aleksievič (vidljivom na različitim razinama njezinih djela) pokazujući da on često stigmatizira iskustvo svojih sugovornika, što se osobito jasno vidi u autoričinu tretmanu nostalgije prema sovjetskoj prošlosti kojom se nameće moralna ekonomija koja ne proizlazi iz iskazanih afekata u samim svjedočenjima njezinih sugovornika., This article aims to analyze the testimonies of women and men whose lives can be succinctly described as childhood and youth in socialism, and adulthood in capitalism, which Nobel prize laureate Svetlana Alexievich collected and published in one of her most popular books, Secondhand Time: The Last of the Soviets (2016) [Vremja sekond hènd (konets krasnogo cheloveka), 2013]. The paper analyzes how materiality – money in the most literal sense as a “root metaphor” (Shell 1995) and other objects of consumption – is used by her interlocutors to see, present, and interpret the social and political transition. Building on Maurice Halbwachs’s research on the social framework of memory and Pierre Nora’s and Jan Assmann’s research on the past as continually reorganized by the constantly changing frames of reference of the ever-evolving present, I argue that for Alexievich’s interlocutors, the experience of transition and capitalist modernity is crucial for the way they imagine and understand the Soviet socialist past. Secondhand Time offers an account of the affective life of capitalism in post-Soviet everyday life, from which it is possible to derive its moral economy. In the second part of the paper, I critically approach Svetlana Alexievich’s authorial voice (visible at different levels in her works), showing that it often stigmatizes the experience of her interlocutors, which is especially evident in her treatment of nostalgia for the Soviet past, which imposes a moral economy that does not arise from the affects expressed in the testimonies.

U radu se analizira konstrukcija majčinstva u Kumičićevu romanu Olga i Lina. Naglasak je na likovima majki koje su u romanu oblikovane kao “dobra”, odnosno “loša” majka. Osnovnim istraživačkim pitanjima rada istražuje se što je to što Kumičićevu “dobru” majku čini “dobrom”, a koje su osobine njegove “loše” majke. Ispituje se je li riječ o standardnim modelima majčinstva ili o autorovu otklonu od društvenih i literarnih konvencija te zbog čega se majčinstvo pojavljuje kao važna tema u Kumičićevu romanu., The aim of this paper is to analyze the textualization of motherhood in Eugen Kumičić’s novel Olga i Lina [Olga and Lina]. The emphasis is on the characters of mothers portrayed in the novel as “good” mothers and “bad” mothers. The paper addresses two main research questions. The first refers to what characterizes Kumičić’s “good” mother as “good” as well as the features of his “bad” mothers. Secondly, we look into whether the author uses standard (literary) models of motherhood or whether he departs from social and literary conventions, and why motherhood appears as an essential topic in Kumičić’s novel.

U ovom se radu promatraju nastajanje, razvoj i utjecaj zadarskog tanca, jedinog plesa koji lokalna zajednica smatra specifično zadarskim. Riječ je o relativno novoj plesnoj tvorevini u domeni kulturno-umjetničkog amaterizma obrađenoj najprije iz plesnog, a potom i glazbenog aspekta. Njegovu koreografiju u Zadru pratimo od 1997. godine. Nakon šesnaestogodišnjeg izostanka sa scene, ponovno se javlja tek 2013. godine. Trenutačno ga plešu dva aktivna zadarska KUD-a čiji je nastanak usko povezan s prepoznavanjem zadarskog tanca kao vlastite tradicije. Uz glazbu i ples, u radu se obrađuje i problem izostanka folklornog amaterizma u Zadru tijekom gotovo dva desetljeća. Cilj je ovog rada rezultatima istraživanja rasvijetliti genezu plesa koji se naziva zadarskom baštinom ponajprije zahvaljujući aktivnosti dvaju zadarskih KUD-ova, te uskladiti predodžbe o starosti te tradicije., This paper observes the origin, development process, and influence of zadarski tanac [the dance of Zadar], the only dance that the local community considers specifically its own. It belongs to the field of so-called “cultural-artistic amateurism,” and is approached first from the perspective of dance, and then from that of music. The choreography emerged in 1997and soon after disappeared from the scene, only to resurface in 2013. It is performed by two folklore societies currently active in Zadar, whose recent emergence is closely linked to the recognition of this dance as their own tradition. Apart from the music and dance, the paper deals with the lack of folklore amateurism in Zadar for almost two decades. The aim of this paper is to shed light on the genesis of zadarski tanac, legitimately recognized as Zadar’s heritage (primarily thanks to the activities of two Zadar folklore societies), and thus contend with numerous ideas about the origin of zadarski tanac.

Sredinom 18. stoljeća na prostoru Hrvatsko-slavonske vojne krajine uspostavljeno je ukupno 11 krajiških pukovnija, vojnih, ali ujedno i teritorijalno-upravnih jedinica. Iako je glavna misao vodilja pri tom reformskom procesu koji su provodile središnje bečke vlasti bila u što većoj mjeri ujednačiti položaj krajišnika koji su nastanjivali taj golemi prostor koji se protezao uz granicu s Osmanskim Carstvom, pojedina krajiška područja su ipak u određenom pogledu zadržala svoju posebnost. U tome smislu Lička se pukovnija isticala kao jedino krajiško područje čije su se granice prostirale uz posjede čak dviju imperijalnih sila – Mletačke Republike i Osmanskog Carstva. Nadalje, radilo se o jednom od najslabije razvijenih krajiških područja u gospodarskom smislu, ponajviše zbog oskudice obradivog tla u tom brdovitom kraju. Međutim, karakteristično je također da je s toga teritorija potekao izuzetno kvalitetan vojni kadar koji je služio u habsburškoj vojsci. Vojna služba imala je i utjecaj na zdravlje ličkih krajišnika, što je i središnja tema ovoga rada. Na primjeru Ličke pukovnije razmotrit će se utjecaj zaraznih bolesti na živote krajišnika, kao i uloga ličkih krajišnika u sklopu habsburškog sanitarnog kordona tijekom 18. i 19. stoljeća., In the middle of the eighteenth century, a reorganization of the Croatian-Slavonian Military Frontier took place, which resulted in the establishment of eleven Grenzer regiments, designed to function both as military and territorial units. Although the guiding thought behind the reform carried out by the central authorities in Vienna was to integrate as much as possible the diverse Grenzer areas stretching along the border between the Habsburg Monarchy and the Ottoman Empire, certain regimental territories remained specific due to their characteristic features. In this regard, the Lika Regiment stood out as the only area in the entire Military Frontier which faced the lands of two imperial powers – the Venetian Republic and the Ottoman Empire. Furthermore, this was one of the most economically underdeveloped Grenzer areas, because unfavorable climate and terrain contributed to the scarcity of arable land. However, this territory also constituted a valuable recruitment ground for the Habsburg armies. All these factors had a significant impact on the health of the inhabitants of the area, which is the main focus of this paper. On the example of the Lika Regiment, the paper will give an overview of the impact that infectious diseases had on the lives of local inhabitants, as well as of the role that the Lika Grenzer played within the Habsburg Sanitary Cordon during the eighteenth and nineteenth century.

Muka Isuskarstova je pučki nabožni tekst koji promiče štovanje Kristove krvi i rana. Nastao je u ranome novome vijeku kao odjek kasnosrednjovjekovnih oblika pobožnosti koji su se temeljili na retorici nabrajanja i prebrojavanja. Tipična ranonovovjekovna verzija Muke Isuskarstove sastoji se od Kristova obraćanja trima mističarkama koje su izmolile njegovu obznanu broja primljenih udaraca i prolivenih kapi krvi tijekom muke, od opisa višegodišnje molitvene pobožnosti u čast muke, od popisa milosti koje se tim oblikom pobožnosti mogu steći i od atribucije apotropejskih svojstva vlastitim prijepisima. Muka Isuskarstova je potvrđena u brojnim kulturama (npr. engleskoj, etiopskoj, irskoj, njemačkoj, talijanskoj), ali dosad nije bila zamijećena njezina raširenost na prostoru hrvatskoglagoljske pismenosti. Ovaj je članak zamišljen kao analiza sačuvanih hrvatskoglagoljskih potvrda Muke Isuskarstove i njima srodnih nabožnih tekstova u kojoj će se posebna pažnja posvetiti širemu komparativnome kontekstu. Usporedba hrvatskoglagoljske Muke Isuskarstove s talijanskim amuletom slična sadržaja koji je pronađen u Roccapelagu (Emilia-Romagna) pokazuje da je pojava Muke Isuskarstove na hrvatskoglagoljskome prostoru rezultat prekojadranskoga kulturalnoga transfera. Osim toga, u radu se pokazuje da hrvatski glagoljaši Muku Isuskarstovu nisu samo prepisivali u kodeksima nego su je doista upotrebljavali pri proizvodnji amuleta., The Passion of Jesus Christ is a popular devotional text created to promote the worship of Christ’s blood and wounds. It originated in the early modern times as an echo of late medieval listing and counting forms of piety. A typical early modern version of the Passion of Jesus Christ consists of Christ’s address to three women mystics who prayed for a revelation of the number of blows and drops of blood he shed during the Passion, a description of devotional practice in honor of the Passion, a list of graces that can be obtained by such devotion, and the attribution of apotropaic properties to its copies. It has been shown that the text was circulated in numerous cultures (e.g., English, Ethiopian, German, Irish, Italian), however, its early modern dissemination in the cultural area of Glagolitic literacy has not been treated. This paper analyzes the surviving Croatian Glagolitic attestations of the Passion of Jesus Christ by situating them in a broader comparative context. The comparison of the Croatian Glagolitic Passion of Jesus Christ with an Italian amulet found in Roccapelago (Emilia-Romagna) revealed that this text appeared in the Croatian Glagolitic cultural area as the result of a trans-Adriatic cultural transfer. Moreover, the paper shows that Croatian Glagolitic writers not only disseminated the Passion of Jesus Christ in codices, but indeed utilized it as a template in the production of textual amulets.

Rad se bavi kanibalizmom, s naglaskom na brazilski kanibalizam. Daje detaljan kronološki pregled razvitka brazilskog kanibalizma, od prvih susreta s njim u 16. stoljeću. Cilj je smjestiti ga u razne povijesne kontekste koji su utjecali na njegovu promjenu definiranja. Povijesne kontekste ćemo prezentirati kroz zapise Hansa Stadena i svećenika Družbe Isusove te književna djela. Kanibalizam se pojavljivao u književnim djelima u četiri faze, koje je potrebno prezentirati za potpunije dobivanje povijesnog konteksta. Osim toga, rad se bavi pitanjem kako je kanibalizam kao metafora utjecao na stvaranje brazilskog identiteta nakon oslobođenja Brazila od kolonijalne vlasti. Rad se također bavi pitanjem kako su antropološki tekstovi prikazivali kanibalizam i osobe koje su ga prakticirali kroz vrijeme te daje kratku kritiku istih tekstova. U radu je cilj pokazati kako je znanost antropologije mijenjanja pod utjecajem studija o kanibalizmu te kakav je utjecao imao na metodologiju koja se danas koristi za proučavanje kulturnih fenomena. This paper concentrates around cannibalism, with an emphasis on brazilian cannibalism. It strives to give a thorough chronological review of development of brazilian cannibalism, since first encountering it in 16th century. The goal is to place it in different historical contexts and show how they affected the different ways it was potrayed. Historical context will be portrayed through works of Hans Staden and the jesuits. Cannibalism was also frequently used in brazilian literature. Its use goes through four phases of development, which are necessary to present in order to get a more complete view of development of thought on the subject. Besides that, this paper dwells on the question of how cannibalism as a metaphor impacted the way brazilian identity was formed after Brazil gained its independence. The paper also deals with the question of how anthropological literature portrayed cannibalism and its participants throughout history and gives a critical look at those same texts. Goal is to show how cannibalism influenced the changes in anthropology and the methodology used today in research of cultural phenomena.

U radu se problematizira pitanje opstanka zajednice moliških Hrvata na jugu Italije. Od 60-ih godina 20. stoljeća dolazi do iseljavanja stanovnika talijanskog juga zbog ubrzanog procesa industrijalizacije. Veliko iseljavanje započelo je 50-ih godina u Australiju, Sjevernu i Južnu Ameriku, a 60-ih i 70-ih godina nastavilo se u europske zemlje, zajedno s unutarnjim raseljavanjem po Italiji. Mladi odlaze na školovanje u velike gradove, a radno aktivno stanovništvo u potragu za zaposlenjem, napušta se tradicionalan način života u seoskim područjima. U tim procesima raseljavanja i depopulacije biva ugrožen moliškohrvatski dijalekt koji je kao osnovno identitetsko obilježje bio nositelj kulturnih i tradicijskih vrijednosti unutar zajednice. Danas, u uvjetima suvremenog načina života, kad u procesima europskih integracija manjinske kulture i jezici dobivaju posebno značenje i ulogu, nameće se pitanje kako ih održati u uporabi, očuvati i zaštititi. U radu se na primjeru moliških Hrvata predstavlja kako ova manjinska zajednica održava jezik i kulturu, a time i svoj identitet. Prijedlog je to koji bi se uz određene prilagodbe mogao primijeniti i na druge hrvatske manjinske zajednice u Europi s ciljem očuvanja njihova identiteta., This paper examines the issue of the survival of the indigenous Molise Croatian community in the south of Italy. Since the 1960s, inhabitants have been emigrating from South Italy due to rapid industrialisation. The big emigration wave to Australia as well as North and South America began in the 1950s and continued in the 1960s and 1970s both to different European countries as well as migrating within Italy itself. Youth relocate to larger cities to pursue an education, while the working population relocates to pursue employment; both lead to the abandonment of the traditional lifestyle in rural areas. These processes have heavily endangered the dialect of Molise Croats, which was the core of the cultural and traditional values within the community. Today, under the conditions of the modern lifestyle, minority cultures and languages are regaining their special role and significance within European integration processes, and a universal model of protecting minority communities and their culture and languages is being examined. This paper aims to represent a language, culture and tradition sustainability best practices of an emigrant community, by using the example of Molise Croats. The proposal, with some adjustments, can be applied to other Croatian communities in Europe with the aim of preserving their national identity., Il lavoro problematizza la questione della sopravvivenza della comunità croato-molisana nel Sud Italia. Dagli anni Sessanta del ventesimo secolo la popolazione è emigrata dai piccoli centri a causa dell’accelerato processo di industrializzazione. La grande emigrazione è iniziata negli anni Cinquanta in Australia, nel Nord e nel Sud America. Durante gli anni Sessanta e Settanta è continuata l’emigrazione interna come quella verso i Paesi europei. I giovani si sono spostati per l’istruzione e gli adulti in cerca di lavoro, mentre nelle zone rurali lo stile di vita tradizionale veniva abbandonato. Nei processi di spostamento e depopolazione è stato minacciato il dialetto che, come tratto distintivo elementare, nella comunità era portatore dei valori culturali e tradizionali. Oggi, nelle condizioni di vita attuali, quando culture e lingue minoritarie assumono un ruolo significativo nei processi di integrazione europei, si impone la questione dello sviluppo di un modello universale per la salvaguardia delle stesse culture e lingue. Sull’esempio dei croati molisani nel lavoro vengono presentate delle buone pratiche di sostenibilità di lingua, cultura e tradizione in una comunità di espatriati. Si tratta di una proposta adattabile anche ad altre comunità con lo scopo di preservarne l’identità.

Rad tematizira štrajkaško nasljeđe rudara kroz 20. stoljeće na Labinštini u Istri počevši od radničkog nezadovoljstva pod austrougarskom upravom, koje se nastavlja tijekom Labinske republike 1921. kao otpor fašizmu te proteže do druge Labinske republike 1987. godine u kontekstu samoupravnog socijalizma. Upravo će potonji, u skladu s ondašnjom praksom, biti imenovan protestnom obustavom rada, dok će ga štrajkom mahom nazivati prisutni novinari i istraživači. Takvu terminološku razliku prate i različiti mediji koji prenose događaje iz rudarskih postrojenja: radioemisije bilježe žestinu događaja i govore jezikom štrajka dočim crno-bijele fotografije cjelokupnu situaciju ublažuju i govore u prilog obustave rada. U radu se stoga analiziraju različite implikacije dvaju medija uz komparativan pristup štrajkaškim događajima koji su im prethodili kroz 20. stoljeće., This paper focuses on the heritage of miners strikes throughout the twentieth century in the Labin region in Istria beginning with workers’ dissatisfaction under Austro-Hungarian rule and which continued during the Labin Republic of 1921 as resistance to fascism. It continued during the Labin Republic of 1987 within the context of socialist self-management. The strike of 1987, in accordance with the practice of the time, would be referred to as a walkout in protest, whereas the journalists and researchers present at the time would mostly refer to it as a full-on strike. Various media covering these events unfolding at mining facilities also closely followed this difference in terminology. Radio broadcasts captured the fervour of the event and spoke with the strong language of a strike, while black and white photographs softened the perception of the overall situation and spoke in favour of a walkout. This paper therefore analyzes the different implications of the two medias with a comparative approach to the strike events that preceded them during the twentieth century.

Društvena važnost osvajanja srebra nogometne reprezentacije Hrvatske na Svjetskom prvenstvu u Rusiji 2018. godine razvidna je iz obima i karaktera dočeka koji su akterima toga uspjeha priređeni u Zagrebu i iz količine i načina medijskoga reflektiranja toga uspjeha te toga i drugih dočeka u Hrvatskoj. Polazeći od toga, ovaj prilog usredotočen je na diskurzivno oblikovanje hrvatskih nogometnih reprezentativaca kao nacionalnih heroja, a izbornika reprezentacije i kao celebrityja. Kod nogometaša je pritom indikativno premještanje fokusa s njihovih sportskih zasluga na patriotski kapital. Kod izbornika Zlatka Dalića je, pak, dodatno interesantno prerastanje ustaljenih okvira trenerskoga poziva u vidu njegova izraženoga javnog angažmana te ostvarivanja novih poslovnih aranžmana. Analizom medijskoga i javnoga diskursa u drugoj polovici 2018. i u 2019. godini pridonijet će se ujedno razumijevanju medijatizacije i celebritizacije ovdašnje kulture sporta. Pri interpretaciji medijski poduprtoga pretvaranja rada i učinaka u nogometu kao profesionalnoj djelatnosti u slavu / poznatost širih razmjera imat će se u vidu društveno-političke okolnosti u suvremenoj Hrvatskoj., When the Croatian national team won the silver medal at the 2018 FIFA World Cup in Russia, this was not only a great sporting achievement, but also one of huge political significance to the entire nation. The significance of this event to the Croatian people was clearly made apparent through the parade organized in Zagreb upon the national team’s return from Russia, as well as the media coverage of the team’s success. This paper deals with the discursive construction of Croatian players in various media, where they are portrayed as national heroes. It also deals with the more specific discursive construction of the national team’s coach, Zlatko Dalić, who has celebrity status within the public sphere. Players’ patriotic capital appears to have been far more interesting to the media than their deeds on the pitch. Zlatko Dalić, on the other hand, has outgrown his role as football coach due to his broad public engagement and new work arrangements. Using an analysis of media and public discourse between mid-2018 and the end of 2019, this paper will also attempt to clarify the mediatization and celebritization processes in Croatia’s sports culture. The interpretation of how professional work in football can transform into work in terms of celebrity culture with the aid of cultural intermediaries will emphasize the impact of the social and political context in Croatia.

Rad donosi studiju slučaja propale tvornice konca i pamučnog prediva Dalmatinka u Sinju, s fokusom na radničku kulturu kao uporište društvenog sjećanja. Počevši s historijatom tvornice, preko koncepta radništva u kontekstu jugoslavenskog socijalizma, u tekstu se detektiraju ključni elementi za konstrukciju sjećanja radnika na tvornicu. Na temelju kazivanja nekadašnjih radnica istražuje se relacija radnik-tvornica kroz međuodnos koncepata životne povijesti i osobne povijesti te u vezi s konstruktom socija­lističkog čovjeka. U posljednjem dijelu rad se koncentrira na suvremene interpretacije nematerijalnog nasljeđa Dalmatinke. Analiza djelovanja izložbeno-edukativnog projekta usmjerenog na revalorizaciju njezina doprinosa razvoju grada u infrastrukturnom, ekonomskom i kulturološkom pogledu pokazuje čvrstu ukotvljenost Dalmatinke u društvenom sjećanju lokalne zajednice., This paper presents a case study of the thread and cotton yarn factory Dalmatinka in Sinj, focusing on workers’ culture as the backbone of collective memory within the local community. Starting with the history of this industrial plant, through the elaboration of the concept of labor in the context of socialist Yugoslavia, the study identifies several narrative elements as the basis for the construction of workers’ memory. Based on their accounts, the relationship between workers and the factory is explored through the concepts of life history and life story and in relation to the construct of the socialist man. Following these conclusions, the paper concentrates on contemporary interpretations of Dalmatinka’s immaterial heritage. An analysis of a civil initiative project, aimed at reevaluating the factory’s contribution to town’s infrastructural, economic and cultural development, indicates a sustained presence of Dalmatinka in the collective memory.

U ovom radu baletno se školovanje promatra iz pedagogijske perspektive, odnosno biva sagledano kao odgojno-obrazovni proces čiju centralnu dimenziju čini pedagoški odnos između nastavnika i učenika. Analiziraju se opresivne pedagoške prakse, stavovi i vrijednosti koji se, unutar baletne obrazovne vertikale, tradicijski prenose “s koljena na koljeno” bez kritičkog propitivanja. Poseban je fokus na pravima djeteta i njihovu poštivanju u procesu odgoja i obrazovanja, uz analizu diskriminatornih obrazaca selekcije djece koji i danas egzistiraju u baletnim školama diljem svijeta. Tako se fokus pomiče s onog što je “važno za profesiju” na nužnost uvažavanja najboljeg interesa djeteta u procesu baletnog školovanja. U obradi teme primijenjena je autoetnografska metoda istraživanja, pri čemu su kao kvalitativni podaci korištena i različita osobna iskustva stečena kroz školovanje i plesačku te pedagošku karijeru. Temeljem tih iskustava i teorijskog istraživanja ovaj rad pokušava ponuditi rješenja za promjenu u procesu baletnog školovanja te ih pronalazi upravo u potencijalnom pedagogijskom doprinosu baletnoj pedagogiji. Mogućnost promjene kvalitete odnosa između nastavnika i učenika prezentirana je kroz pedagoški odnos s obzirom na to da osvještavanje i artikulacija svih segmenata pedagoškog odnosa donose potencijal promjene koji je nužan u procesu baletnog školovanja. Zahtjevom za pedagogičnim artikuliranjem pedagoškog odnosa, kao temeljnog pedagoškog koncepta u baletnom školovanju, i dalje se uvažavaju zahtjevi koje pred dijete postavlja baletna umjetnost, ali se istovremeno afirmiraju prava i najbolji interes djeteta., This paper explores ballet education from a pedagogical perspective, viewing it primarily as an educational process. In this sense, oppressive pedagogical practices are analyzed, defined as attitudes and values that are traditionally transmitted from one generation to the next within the ballet educational hierarchy without critical questioning. The paper focuses on the Rights of the Child and their human rights in the educational process, analyzing the discriminatory patterns of child selection that continue to exist in ballet schools around the world even today. Thus, the focus shifts from what is “important to the profession” to regarding the best interests and welfare of the child in the ballet educational process. The approach is qualitative, and based on autoethnography, where various personal experiences are included, experiences gained through education, dancing and teaching. Based on these experiences and theoretical research, the paper attempts to offer a change in the process of ballet education and finds it precisely in its pedagogical contribution to ballet pedagogy. The needed change is the shift in the quality of the teacher-student relationship, and it is presented as a pedagogical relationship because it is the awareness and articulation of all segments of the pedagogical relationship that bring about the potential change that is necessary for the ballet education process. The articulation of the pedagogical relationship as a basic pedagogical concept still respects the demands of ballet art, but at the same time does not neglect the child’s position within ballet education as well as the child’s best interest in it.

U prvom dijelu autori analiziraju određenja pojma sport i njegovo korištenje u hrvatskim sportskim pravnim aktima (Zakona o sportu i aktima Hrvatskoga olimpijskog odbora – HOO) te nekim međunarodnim (naročito Međunarodnoga olimpijskog odbora – MOO) na kojima se hrvatski zasnivaju. Analiza pokazuje kako sport u njima nije jasno i precizno određen ni definiran. Stoga, u drugom dijelu, autori se okreću literaturi nastaloj unutar filozofije sporta te njezinim definicijama i određenjima sporta, kako bi u trećem dijelu iznijeli svoj interdisciplinarni prijedlog uvođenja nekih odrednica sporta u pravne akte, posebice u svrhu donošenja odluka dodjeljivanja statusa sporta određenim aktivnostima., In the first part of this paper, the authors analyse definitions of the term sport and its use within Croatian legal acts regarding sports (the Croatian Sports Act and bylaws of the Croatian Olympic Committee), as well as several international legal acts (especially those of the International Olympic Committee - IOC) on which the Croatian acts are based. The analysis shows that these acts do not clearly or precisely define the term sport. Thus, in the second part of the paper, the authors turn to the philosophy of sport research literature and its definitions of sport in order to find solutions for the sports law. In the third part of the paper, the authors present their interdisciplinary proposal – integrating four determinants of sport into a sport legal system, especially for the purpose of deciding whether a particular human activity should receive the legal status of a sport.

U članku se obrađuje pokušaj razumijevanja čovjeka karakterističan za filozofsku antropologiju s početka 20. stoljeća. U tom kontekstu se na poseban način osvrće na kategoriju »ekscentrične pozicionalnosti« čovjeka u odnosu na druge oblike svijeta života, kako ju je formulirao Helmuth Plessner, jedan od glavnih predstavnike te svojevrsne podgrane cjelokupne filozofske antropologije. Središnju temu članka čini uvid u teološku interpretaciju Plessnerove kategorije čovjekove ekscentričnosti koju je poduzeo evangelički teolog Wolfhart Pannenberg. Pozitivno vrjednujući i prihvaćajući Plessnerove filozofsko-antropološke izvode, Pannenberg ih je nastojao dalje produbljivati u teološkoj perspektivi, pokušavajući tako pokazati nužnost prihvaćanja religijske dimenzije u karakterističnim i općeprihvaćenim antropološkim fenomenima. U prilogu će se nastojati pokazati i koliko su takve teološke interpretacije poželjne i uopće moguće, te će se ukazati i na neke kritičke opaske na Pannenbergov pokušaj teološkoga pristupa rezultatima jedne strogo filozofske antropologije., This paper focuses on an attempt of understanding of a man as a characteristic of a philosophical anthropology at the beginning of the 20th century. In particular, it refers, to the category of eccentric position of a man in relation to the other forms of life as formulated by Helmuth Plessner, one of the main representatives of this type of philosophical anthropology. The principal argument of the article is a perception of theological interpretation of Plessner’s category of man’s eccentricity by the evangelical theologian Wolfhart Pannenberg. Positively evaluating and accepting Plessner’s philosophical-anthropological postulates, Pannenberg sought to expand them much further in the theological perspective, thus endeavouring to demonstrate the necessity of acceptance of religious dimension in characteristics and, generally accepted, anthropological phenomena. The paper attempt to show the measure in which these types of theological interpretations are desirable and possible. Also, it appoints to some critical remarks regarding Pannenberg’s attempt of theological approach to the results of a strictly philosophical anthropology.

Etnografski zapisi s kraja 19. i početka 20. stoljeća, nastali u suglasju s Osnovom za sabiranje i proučavanje građe o narodnom životu te objavljeni u Zborniku za narodni život i običaje južnih Slavena, nude mogućnost razgradnje popularnog narativa o zlatnom dobu dojenja u prošlosti, prije razvoja industrije dojenačkih mliječnih pripravaka, te podupiru razumijevanje dojenja, suprotno diskursima o njegovoj prirodnosti, kao kulturno i društveno utemeljene prakse. Na temelju čitanja spomenutih etnografskih zapisa ovaj se tekst bavi odstupanjima od norme postavljene u Osnovi, a prihvaćene i u stručnoj literaturi, po kojoj (u seoskoj sredini na prijelazu stoljeća) (svaka) majka doji svoje dijete. Tekst se tako bavi problemima vezanim za dojenje i laktaciju s kojima su se susretale majke novorođenčadi i dojenčadi te tzv. umjetnom prehranom najmanje djece, a upućuje i na prakse davanja djeteta na dojenje, kombiniranja ženskog rada i brige o malome djetetu i sl. što sve govori i o uvjetima u kojima se dojenje odvijalo a koji su bili, za žene i djecu, izrazito nepovoljni. Tekst također upućuje na potencijal povezivanja uvida koje nudi Zbornik za narodni život i običaje sa suvremenim diskursima o dojenju., Ethnographic accounts from the end of the 19th and the beginning of the 20th century that were written in accordance with the Osnova za sabiranje i proučavanje građe o narodnom životu (Foundations for Collecting and Studying Materials about Folk Life) and published in the Zbornik za narodni život i običaje južnih Slavena (Journal of Folk Life and Traditions of South Slavs) offer a possibility to explore contemporary narratives about the golden age of breastfeeding in the past, before the development of infant food industry. Based on the reading of these accounts, this paper deals with divergences from the norm as defined in the Osnova (Foundations) and accepted in the professional literature, according to which (in rural areas at the turn of the century) (each) mother breastfed her child. The paper deals with breastfeeding and lactation problems encountered by mothers of newborns and infants, the so-called artificial feeding, and also points to the practice of wet-nursing, combining women’s work with caring for infants, etc. which reveals the social context of breastfeeding that was often extremely disadvantageous for the mother and the child. The paper also shows the potential of connecting the insights offered in the Journal of Folk Life and Traditions of South Slavs with contemporary breastfeeding discourses.

S aspekta kognitivne semantike razmatraju se primjeri u Brešanovim dramama u kojima se izravno kontrastiraju jedenje i govorenje. Riječ je o primjerima kojima se posreduju književni toposi i konvencionalni izrazi koji svoje utemeljenje imaju u konceptualnim metaforama: ideje su hrana i um je spremnik i koji su i oblik specifičnoga tematiziranja jezika u novim pučkim komadima. Polazeći od klasičnih kognitivnih razmatranja (Lakoff i Johnson 1999) i Deleuzeova (2015) razmatranja dijalektike jedenja i govorenja kao odnosa unutarnjeg i vanjskog artikulira se dvojakost kulturnog modela gozbe – manifestacija razmjene ideja, svijesti i duhovnog te manifestacija hedonizma, unutarnjeg, nesvjesnog i tjelesnog – koja u Brešanovim dramama nalazi specifičan socijalnokritički oblik., This paper investigates the contrast of eating and speaking from the theoretical standpoint of cognitive semantics, as it appears in plays written by Ivo Brešan. These examples are mediated by literary archetypes and conventional expressions based on the ideas are food and the mind is a container conceptual metaphors. They are also a specific way to problematize language in new folk plays. Starting from the classical cognitive view (Lakoff and Johnson 1999), and Deleuze’s (2015) dialectics of eating and speaking as a relationship between the inner and the outer, the paper articulates the duality of the cultural model of banquet: manifestations of the exchange of ideas, consciousness and spirituality, and manifestations of hedonism, inner, unconsciousness and physical. This duality in Brešan’s plays has a specific social-critical form.

Interpretation of memory and imagining communities in post-war rituals in Vukovar (1992-2015)Modern rituals are exceptionally complex events; the actors performing them have a narrative and imaginative connection with the space where the performance is taking place, with the history and tradition that the ritual concerns as well as with the wide community that they themselves represent. This paper interprets performances of post-war rituals in Vukovar, focusing on the Vukovar Remembrance Day of November 18th. The first part of the paper presents different ways of commemorating that day by Croats and by Serbs, whereby the two sides assign completely opposite meanings to the Battle of Vukovar. The second part follows the marking of Vukovar Remembrance Day after Vukovar once again became part of the constitutional and legal system of the Republic of Croatia. The third part of the paper follows the commemorations from 2013 to 2015 through the concepts of routinization and dramatization. In doing so, the paper tries to explain the differences and changes in marking one of the most important events in modern Croatian history. Interpretacja pamięci i wyobrażanie wspólnot w powojennych rytuałach w Vukovarze (1992–2015)Współczesne rytuały to wyjątkowo złożone wydarzenia, w których odgrywający je aktorzy prezentują narracyjny i wyobrażeniowy związek z przestrzenią, gdzie odbywa się przedstawienie, z historią i tradycją, których rytuał dotyczy, a także ze społecznością, którą reprezentują. Celem artykułu jest interpretacja powojennych rytuałów w Vukovarze (szczególnie obchodów Dnia Pamięci o Vukovarze, co roku 18 listopada). Pierwsza część tekstu prezentuje odmienne sposoby obchodzenia tego dnia przez Chorwatów i Serbów oraz przypisywanie całkowicie przeciwstawnych znaczeń bitwie o Vukovar. W drugiej części autor śledzi sposób upamiętniania Dnia Pamięci o Vukovarze, po tym jak miasto ponownie stało się częścią systemu konstytucyjnego i prawnego Republiki Chorwacji. Trzecia część dotyczy zaś obchodów tego dnia w latach 2013–2015. Autor analizuje je w odniesieniu do koncepcji rutynizacji i dramatyzacji rytuałów. W ten sposób artykuł próbuje wyjaśnić różnice i zmiany w znaczeniu jednego z najważniejszych wydarzeń we współczesnej historii Chorwacji.

Budući da je u svjetskoj književnosti od romantizma nadalje najveći dio fantastične dionice pripovjedne književnosti formiran oko ideje straha od nepoznatoga i neobjašnjivoga, ovaj je prilog usmjeren na manifestacije te emocije u odabranim primjerima hrvatske fantastične novele 19. stoljeća. U raspravi se problematizira i tematsko-žanrovska pripadnost kanonskih novela, i to upravo s obzirom na prisutnost motiva straha. U književnostima zapadnog kruga u 19. se stoljeću pojačano javljaju fantastični pripovjedni žanrovi kojima je motiv straha glavni narativni pokretač, a pojedini elementi fantastički intonirane književnosti s obilježjima književnoga horora prisutni su i u odabranome istraživačkom korpusu: od romantičarskih obilježja Jorgovanićeve fantastike preko premošćivanja realističke poetike i okretanja misticizmu u Gjalskijevoj novelistici do modernističke psihologizacije Matoša i Leskovara. Iako se u tradicionalnoj hrvatskoj književnoj historiografiji zadani korpus nije tumačio kroz prizmu motiva straha, njegova prisutnost otvara niz istraživačkih pitanja poput, primjerice, kako se strah manifestira u pripovjednom tekstu, kojoj pripovjednoj razini emocija straha zapravo pripada, kako motiv straha sudjeluje u proizvodnji fantastičnog i irealnog itd., Given that from Romanticism onward the fantastic in world narrative fiction centers around the idea of fear of the unknown and inexplicable, this paper explores the manifestations of this emotion in selected Croatian fantastic stories from the 19th century. Since the concept of genre is a variable category dependent on a number of literary and non-literary factors, this paper also discusses topic and genre qualification, especially considering the presence of motifs related to the emotion of fear. In the Western literature of the 19th century, the fantastic narrative genre with the motive of fear as the main narrative core is quite frequent. Some elements of fantastically intoned literature with features of literary horror are also present in the research corpus: from the romantic features of Jorgovanić’s fantasy, the bridging of realistic poetics and the turn to mysticism in Gjalski’s stories to the modernist psychologization of Matoš and Leskovar. Although traditional Croatian literary historiography does not interpret its basic corpus through the prism of the motif of fear, its presence leads to a number of research questions: how does fear manifest itself in the narrative text?, which narrative level does the emotion of fear belong to?, how does the motif of fear participate in the production of the fantastic and irreal? etc.

U ovome završnome radu istraživala se tema: Od antropologije i turizma: sličnosti i razlike. Metode korištene u radu su metoda kompilacije i dedukcijska metoda. Tijekom istraživanja došlo se do spoznaje da turizam i antropologija imaju puno sličnosti a još više razlika te da zajedno koegzistiraju u sinergiji. Turist i antropolog su naizgled jako slični ali su njihova temeljna obilježja i ciljevi drugačiji. Iz istraživanja se zaključilo da je antropologija poželjan alat pri razumijevanju tuđih kultura i smanjivanju predrasuda a da turizam može pomoći pri podizanju ljudske svijesti i osnaživanju ekonomije. In this graduation paper the theme: From anthropology to tourism: similarities and differences was researched. The methods that have been used in this paper were the compilation method and the deductive method. While investigating, I came to a conclusion that tourism and anthropology have many similarities and even more differences, but they coexsist in synergy. The tourist and the anthropologyst are seemingly very similar but their core features and goles are different. From this study, I concluded that anthropology is a useful tool to understanding foreign cultures and reducing stereotypes and that tourism can help with raising awareness and empowering the economy.

Rad pruža uvid u temu komodifikacije teške baštine. U prvom dijelu rada autori teorijski analiziraju pojam baštine iz muzeološke pozicije te potom definiraju pojam teške baštine koji se u znanstvenoj literaturi sve češće koristi, a odnosi se na one segmente naslijeđa neke zajednice ili društva koji često nisu prepoznati ili predstavljaju zanemarivani i ponekad negirani dio prošlosti koji se ne uklapa u tzv. poželjnu afirmativnu baštinu. Autori potom obrazlažu kompleksnost same komodifikacije baštine koja ima svoje pozitivne i negativne aspekte. U drugom dijelu naglašena je važnost prepoznavanja komodifikacije teške baštine kao posebno osjetljivog i dodatno izazovnog procesa prilikom kojeg je nužno uzeti u obzir brojne aspekte poput interpretacije i prezentacije teške baštine te mnoga etička pitanja., The paper provides insight into the topic of difficult heritage commodification. In the first part of the paper the authors analyse the theoretical concept of heritage from the museological point of view and proceed to define the concept of difficult heritage which is becoming increasingly prominent in research literature and denotes those segments of a community or society’s heritage which often remain unrecognized or represent the ignored and at times denied part of the past that does not fit in with the desired affirmative heritage. Subsequently, the authors elaborate on the complexity of the heritage commodification with its positive and negative aspects. The second part of the paper focuses on the importance of recognizing the commodification of difficult heritage as an especially sensitive and challenging process which inevitably requires taking into account various aspects, from interpretation and presentation of difficult heritage to the numerous ethical questions.

Rad predstavlja inicijalno etnološko i kulturnoantropološko promišljanje starenja i mogućih pristupa u istraživanju starosti na osnovi literature i terenskih opservacija praksi te naracija o starosti i starenju u glavnom hrvatskom gradu, Zagrebu. U teorijsko-interpretativnom smislu oslanja se na antropologiju starenja, antropologiju grada te antropologiju obitelji i srodstva, kao i na koncepte stvaranja grada, javnoga prostora i aktivnog starenja. U radu se kreće od presjeka sociokulturnih istraživanja starosti, potom se (kritički) razmatra koncept aktivnog starenja, te se završava etnografskim uvidima u prakse i naracije (o) starosti u kontekstu hrvatskoga glavnog grada. Razmatraju se pojedine karakteristike neformalnih i formalnih praksi starih osoba u glavnome gradu te reklamni diskurs u okviru oglašavanja u javnom prostoru grada. Istraživanje je obuhvaćalo analizu odnosa starenja i grada, starosti i urbanoga (javnog) prostora, te promišljanje paradigme “aktivnog starenja” u gradu Zagrebu. Cilj je ovog rada uputiti na opservirane, “osluhnute” elemente prikupljene etnografske građe vezane uz življene prakse starih osoba u javnom prostoru grada, kao i na suvremeni politički i oglašivački diskurs o starenju i starim osobama u Hrvatskoj i u glavnom gradu., The paper presents an ethnological and cultural-anthropological reflection of aging and possible approaches to age research based on preliminary field observations of practice and narratives on age and aging in the Croatian capital, Zagreb. The anthropology of aging, the anthropology of the city and the anthropology of family and kinship, as well as the concepts of city-making, public space and active aging, are employed. The paper starts with a description of previous sociocultural research of age. The concept of active aging is critically discussed, and the practices and narrations of age in the context of the Croatian capital are ethnographically described. Attention is given to the specific characteristics of informal and formal practices of old people in the city and advertising discourse within public space advertising. The study presents an analysis of the relationship between aging and the city, age and urban (public) space, and a reflection on the “active aging” paradigm.

Rad se bavi razvojnim perspektivama ruralnog područja Grada Dubrovnika. Cilj je istražiti izazove s kojima se poljoprivrednici susreću u radu i svakodnevnom životu, utvrditi potencijale za razvoj te ponuditi razvojne smjerove ruralne lokalne zajednice u Gradu Dubrovniku. Empirijsko je istraživanje provedeno metodom ankete i polustrukturiranog intervjua među pedeset tri poljoprivrednika/ce u svibnju 2016. godine u selima i drugim naseljima u ruralnom prostoru koja pripadaju Dubrovniku. Utvrđena su tri komplementarna razvojna smjera: diversifikacija ruralnih djelatnosti koja je povezana s konkuriranjem za fondove Europske unije, osnivanje zadruga i razvoj zadružnog načina suradnje te prelazak na ekološku poljoprivrednu proizvodnju. U analizi se kritički sagledavaju razvojne prepreke u svim trima aspektima razvoja te se predlaže kako bi se razvojni potencijali mogli upotrijebiti na dobrobit lokalne zajednice. Slijedeći logiku neoendogenog ruralnog razvoja, autorice u zaključku ocrtavaju konture razvoja ruralnog područja Grada Dubrovnika koji bi, u socioekonomskom pogledu, u većoj mjeri integrirao Grad, ali ističu i prepreke na putu takvog razvojnog smjera u lokalnom kontekstu., In this paper, the authors discuss possibilities for development in rural areas belonging to the City of Dubrovnik. The purpose of the paper is to determine the challenges farmers face in both their work and their everyday lives and the prospects for development in their local community. A field study was conducted in May 2016 through surveys and semi-structured interviews of 53 farmers in villages and other settlements in rural areas belonging to Dubrovnik. The authors determined three complementary development objectives: diversification of rural activities, which is also connected to applications for EU funds; establishing cooperatives and developing cooperative-based means of collaboration; and transitioning to organic farming. In the analysis, the authors undertake a critical consideration of development obstacles to all three developmental aspects and suggest a means for potential for development to be used to benefit the local community. In accordance with neo-endogenous rural development, the authors conclude by presenting proposals for rural development that would go a long way towards a socio-economic integration of the City of Dubrovnik. The authors also emphasize obstacles within the local context that are standing in the way of this path towards development.

Između primorskih padina Velebita, južno od Senja, prostire se Podgorje koje bi se u svjetskim razmjerima usporedbi slobodno moglo opisivati kao podnožje hrvatskog Tibeta. Štoviše, naš prerano preminuli etnolog i antropolog, Tomo Vinšćak, koji je pohodio oba nebeska doticališta ustvrdio je da su Kailash i Velebit planinski srodnici – himalajski i hrvatski Olimp (1991). U ovom će se radu progovarati iz (iskustvom) prizemnijih uvida, no s jednakom upornošću zagovarati potreba smislenijeg upoznavanja specifičnosti ovog kraja i njegovih ljudi. Pa ako je podnožje hrvatskog Olimpa naizgled (nedostatkom iskustvene usporedbe) moguće definirati kao pretencioznom idealizacijom, ostaje faktografija mnogih disciplina, koje sinergijski presložene omogućavaju manje depresivno tumačenje kraja po njegove ljude. U ovom radu se takvo znanstveno združivanje pokušava doseći ispreplitanjem upotrebe antropoloških perspektiva (emsko-etsko) i Jungijanske analize iskustvene arhetipske sekvence koja povezuje autoricu s ovim krajem. Kraj je to čestog kolektivnog zaborava svih historiografskih činjenica koje potvrđuju da unatoč surovosti prirode koja se kroz buru i sušu stoljećima tu slijevala, te opisa da se iz toga kraja 'samo' bježalo i nestajalo zbog težine života, on ostao stjecište brojnih naroda i populacija. Sidrište mnogobrojnih kulturalnih, sakralnih i imaginativnih dimenzija za Hrvate, baš kao i jedna od konačnih destinacija najvećih hrvatskih migracijskih tijekova. U današnjim doslovnim i otrcanim postmodernističkim tumačenjima – kraj multikulturalnih susretišta unatoč in loco teških narativa života. Slijedom iste površnosti on postaje i kraj za kratkotrajno navraćanje u maniri sasvim ritualnog oblika pohoda na izazov divljine – od turistički brendiranog bazanja po Velebitu, pod geslom očuvanja neobuzdane prirode, do sasvim planiranog doživljaja išibanosti burom na senjskoj rivi. Kako sve navedeno ne bi ostalo samo na eko(nomsko)historijskoj potrazi simbolike, metafora i brikolaže mitova ovdje valja proširiti tumačenje specifičnosti lokaliteta i pridodati realitet biokulturalne povijesti. Tako, doprinosi istraživanja viševrsnih disciplina u području medicine već više dekada ukazuju na svojevrsni, rekli bismo, paradoks podgorske specifičnosti koji se ogleda u kontrastu mjesta teškog za življenje naspram poželjnog mjesta za doživjeti duboku starost, ili ako se hoće kozmološki i manje antropocentrično, starost neusmjerenu uživanju i ugodi. Konačni cilj analize ovog rada je (pre)usmjeravanje mogućih interesa za Podgorje s turistički-egzotično-isplativih kolonijalnih matrica na kozomološki-etičko shvaćanje, u kojem sprega čovjeka, prirode i povijesti zaslužuje puno šire sagledavanje njegove 'izdrživosti' u mjestu 'održivosti' ili 'revitaliziranosti'. Kozmološkim pristupom rečeno, svaka jednadžba neoliberalne ugode je ovdje neprimjenjiva, baš sasvim suprotno, obrnuto je proporcionalna povijesnim i biokulturalnim dokazima. Ustvrditi je – ništa začuđujuće u odnosu na mogućnost tumačenja tog kraja kao podnožja hrvatskog Olimpa., Between the littoral slopes of Velebit, south of Senj, stretches Podgorje, which in global dimensions could freely be described as the foothill of the Croatian Tibet. Moreover, our prematurely departed ethnologist and anthropologist, Tomo Vinšćak, who visited both heaventouching points, claimed that Kailash and Velebit were mountain relatives – the Himalayan and Croatian Olympus (1991). In this paper the need of a coherent familiarisation of the specificity of this region and its people will be brought up and also argued for with the same persistence from ground level insights (with experience). So if it is seemingly possible to define the foothill of the Croatian Olympus (with a lack of empirical comparison) as a pretentious idealisation, it remains the factography of many disciplines, which synergistically rearranged allow a less depressing interpretation of the region by its people. In this paper such a scientific association is sought to be reached with the intertwining of the use of anthropological perspectives (emic-etic) and a Jungian analysis of an empirical archetypal sequence that links the author with this region. This is a region of the frequent collective forgetfulness of all the historiographic facts, which confirm that despite the harshness of nature which has poured the 'bura' and drought down here over the centuries, and the description that from this region people just escaped and disappeared because of the difficulty of life, it has remained a junction of numerous peoples and populations. The anchor point of many cultural, sacral and imaginative dimensions for Croats, just like one of the final destinations of the largest Croatian migratory flows. In today’s literal and trite post modernistic interpretations – a region of multicultural encounters despite the in loco of the difficult narratives of life. Following the same superficiality, it also becomes a region for a brief drop by in the manner of an altogether ritual form of an expedition at the challenge of the wilderness – from the touristic branding of wandering through Velebit, under the motto of the preservation of untameable nature, to the altogether planned experience of being beaten by the 'bura' on the quayside of Senj. In order that everything mentioned is not left to just an eco(nomic)historical search of symbolism, metaphors and bricolages of myths, it would be good here to widen the interpretation of the specificity of the locality and to add the reality of bio-cultural history. Thus, the contributions of the research of many kinds of disciplines in the area of medicine have for decades already pointed to a kind of, let’s say, paradox of the Podgorje specificity,which is reflected in the contrast of a place of hard living compared to a desired place to live out old age or if wanted cosmologically and less anthropocentrically, an old age of open-ended enjoyment and comfort. The final aim of the analysis of this paper is the (re)direction of the possible interests for Podgorje with the touristic-exotic-profitable colonial matrices onto a cosmological-ethical understanding in which the interconnection of man, nature and history deserves a much wider perception of its 'endurance' instead of 'sustainability' or 'revitalisation'. With the cosmological approach said, each equation of neoliberal comfort here is inapplicable, quite the opposite, it is reversely proportionate to the historical and biocultural evidence. To conclude – nothing surprising in relation to the possibility of the interpretation of this region as the foothill of the Croatian Olympus.

U ovom radu istražuje se fenomen sekundarne upotrebe rimskih novčića (II–IV vek) u srednjovekovnim nekropolama (X–XV vek) sa teritorije Srbije. U fokusu istraživanja su grobovi u kojima su rimski novčići upotrebljeni kao dekorativni elementi pokojnikove odeće – najčešće preoblikovani u priveske. Ovakav tip sekundarne upotrebe rimskog novca konstatovan je samo u ženskim grobovima. Cilj rada je da predloži interpretaciju ove pojave kroz analizu vrednosti i značaja sekundarno upotrebljenih novčića u stvaranju porodičnih dragocenosti koje se definišu u važnim i kritičnim momentima društvenog života zajednice. Posebno se ispituje mogućnost interpretacije ovih nalaza kao primera grobova u kojima su sahranjene ženske osobe sa delovima svog miraza. Analizira se konstrukcija značenja i vrednosti ovih predmeta kroz njihovu razmenu u običajima vezanim za sklapanje braka, i, naposletku, u funerarnim praksama. Budući da je rimski novac iz ovih grobova malobrojan, i da se uvek radi o bronzanim denominacijama, možemo pretpostaviti da je definisanje njihove vrednosti i značaja zasnovano na simboličkom i reprezentativnom nivou. Polazna tačka ovog rada je korpus radova koji istražuju fenomen ponovne upotrebe stvari u prošlosti, da bi se dalje u radu dublje istražila veza između srednjovekovne društvene strukture i evaluacije novčića u seoskim zajednicama centralnog Balkana. The paper explores the phenomenon of secondary usage of Roman coins (2nd to 4th century) in medieval necropolises (10th to 15th century) in the territory of Serbia. The research is focused upon the graves in which the coins are used as ornaments on the costume of the deceased, most frequently reshaped as pendants. This type of secondary usage is only registered in female graves. The paper aims to suggest the interpretation of this phenomenon via the analysis of value and importance of secondarily used coins in the formation of family treasures, defined in important and critical moments of the social life. The possibility is explored of the graves in which female individuals were buried with parts of their dowry. The construction of meaning of these objects is analysed through their exchange in the customs linked to marriage and, finally, funerary practices. Since the Roman coins are scarce and exclusively made of bronze, it may be concluded that the definition of their value and importance is based upon the symbolic and representational levels. The starting point of the paper is the concept of the social biography of objects, in order to further investigate the link between the Serbian medieval social structure and evaluation of the coins in rural communities of the Central Balkans.

U radu se analizira čin simboličkog preimenovanja ulica uključenih u rutu zagrebačke Povorke ponosa koji se, zasad jednokratno, dogodio 2010. godine. Promatran je kao praksa s pomoću koje se konstituira i komunicira kolektivno pamćenje jedne marginalizirane skupine. Perspektiva u ovome radu je semiotička: čin preimenovanja ulica promatra se u okviru odnosa između konstrukcija značenja, povijesti i pamćenja. Na primjerima preimenovanih ulica, trgova i parkova pokazuje se koji sve značenjski elementi sudjeluju u toj konstrukciji. Promatrana je, s jedne strane, evokacija različitih značajnih trenutaka globalne LGBT povijesti, a s druge strane lokalni (zagrebački, nacionalni, srednjoeuropski) elementi. Također se istražuju načini na koje se lokalni i globalni elementi međusobno isprepliću i rekontekstualiziraju u današnjem kontekstu te odnos koji uspostavljaju s poviješću i prostorom (centar glavnoga grada Republike Hrvatske) u koje se upisuju., In this paper we analyse the act of symbolic renaming of streets included in the Zagreb Pride route, which has so far happened only once, in 2010. We view it as a practice that helps to construct and communicate collective memory of a marginalized group. The perspective in this paper is semiotic: the act of renaming is observed within the framework of relations among the constructions of meaning, history and memory. Using the examples of renamed streets, squares and parks, we show which elements of meaning are included in this construction. On the one hand, we observe the evocation of different significant events in the global LGBT history, and, on the other, we discern local (Zagrebian, national, Mittel-European) elements. We also explore the ways in which the local and global elements are intertwined and recontextualized in today’s context and the relationship they create with history and space (the centre of the capital of the Republic of Croatia) into which they are inscribed.

U posljednje se vrijeme najrazličitiji događaji u Dalmaciji objašnjavaju “dalmatinskim mentalitetom”. U radu se pokušava odgovoriti na pitanja o tomu što bi imao biti pojam mentaliteta, ima li ikakvu analitičku vrijednost ili pripada zastarjelom modelu promatranja društva te jesu li navodne karakteristike “dalmatinskog mentaliteta” tek predrasude i stereotipovi, a ako jesu, čemu služe – i to ponajprije čemu služe u dnevnoj politici? Također, spada li diskurs o dalmatinskom mentalitetu u tipičan (polu)orijentalistički ili čak u posebnu vrstu postkolonijalnog diskursa? Nastoji se pokazati da su razlozi oživljavanja pojma mentaliteta uglavnom izvanznanstveni, a nalaze se u suvremenom društvu, politici, ekonomiji i vladajućoj ideologiji te s namjerom njihova okamenjivanja., Lately, all sorts of events taking place in Dalmatia are being explained by an alleged "Dalmatian mentality". This paper is an attempt to answer the questions of what the notion of a mentality should be, whether it has any analytical value or whether it belongs to the obsolete and (justifiably) rejected model of the society, and whether the alleged characteristics of the "Dalmatian mentality" are just prejudices and stereotypes, or autostereotypes, and if they are, what their purpose is – primarily their purpose in daily politics. The paper presents a discussion of whether the Dalmatian mentality discourse belongs to the typical orientalistic/semi-orientalistic, or even a special sort of postcolonial discourse. An attempt is made to show that the reasons of revitalizing the notion of mentality are completely external to science, present in the modern society, modern politics, modern economics and in the modern dominant ideology, aimed at their petrification. Contrary to this, there are numerous reasons which support opening a discussion about our internal, miniature, local orientalism-Balcanism, the one towards Dalmatia and in Dalmatia. In doing this, references will be made to Gramsci and Todorova, rather than Said, so as to clearly establish both the discourse and the realia; that is, what it means, who and what it serves when what Gramsci noticed as the dominant presentation of the Italian South almost a hundred years ago is repeated of Dalmatia today.

U radu se polazi od proročke teologije koja je prije svega teologija Božje riječi. Božja riječ dolazi proroku u obliku poziva. S vremenom ona sve manje biva vanjskom, a sve više nutarnjom prorokovom stvarnosti koja ne uzima u službu samo prorokova usta nego i srce kao središte osobe stvarajući na taj način od proroka novoga čovjeka. Nova antropologija neće dolaziti ni iz društvene ni iz političke stvarnosti, nego iz dubine čovjekova bića koje je dodirnuto Božanskom stvarnošću. Te su spoznaje izložene i analizirane na nekoliko primjera proročke teologije: Jeremije, Ezekiela, Sluge Gospodinova. Upravo se na njima pokazuje kako ono propheticum postaje sve više humanum, ali i obrnuto. Tek u novozavjetnoj teologiji, u osobi Isusa Krista, te se dvije stvarnosti stapaju u jednu novu otvorenu antropologiju. Ta nova antropologija nosi oznake otvorenosti vlastitoga bića prema drugome i prema posve Drugome te na taj način razbija monadnu zatvorenost suvremenoga poimanja čovjeka., The paper is based on the prophetic theology which is primarily the theology of God’s word. A prophet receives God’s word as a call. Over time, it becomes less and less outer and more inner prophet’s reality that does not use only the prophet’s mouth but also his heart as the core of his being, thus turning him into a new man. The new anthropology will come neither from social nor political reality but from the depths of the human being touched by the divine reality. Such findings were presented and analyzed in the paper in several examples from prophetic theology of Jeremiah and Ezekiel, God’s servant. Their examples showed how onopropheticum became more humanum, and vice versa. It was only in the New Testament theology that in the person of Jesus Christ the two realities merged into a new open anthropology. This new anthropology is marked by the openness of one’s own being to the others or to completely different ones, breaking thus the monadic closure of a modern conception of man.

Predmet je ovoga rada pregled povijesti naziva kojima su se hrvatskoj znanosti o književnosti i folkloristici skupno imenovali usmenoretorički žanrovi (brojalice/brojilice, brzalice, blagoslovi, kletve, basme, zdravice i rugalice). Trenutačno možemo govoriti o relativnoj terminološkoj stabilnosti jer su nazivi koji se upotrebljavaju u suvremenim radovima naizgled sinonimni: retorički/govornički žanrovi (ili apstraktno usmenoknjiževna retorika/govorništvo). Povijest naziva ujedno je i povijest koncepata promišljanja tih žanrova koji su posljednji stekli stručnu legitimnost, što se ogleda kako u relativno kasnome stručnome i znanstvenome bavljenju tako i u osviještenome i kontinuiranome prikupljanju zapisa na terenu. Rad se zalaže za terminološku dosljednost i jedinstvenu upotrebu termina retorički žanrovi, s jasnim kriterijima koji opravdavaju izbor termina i omeđivanje u odnosu na druge usmenoknjiževne žanrove., This paper provides a review of the history of terms which were used in Croatian literary criticism and folkloristics to name oral rhetorical genres (counting-out rhymes, tongue-twisters, blessings, curses, verbal charms, toasts and mocking rhymes). Relative terminological stability is currently maintained in that the terms used in contemporary research are seemingly synonyms: retorički/govornički žanrovi (rhetorical/oratorical genres) or usmenoknjiževna retorika/govorništvo (oral literary rhetoric/oratory). A history of terms is also a history of concepts pertaining to these genres, which were the last to receive both scholarly expertise and continuous conscious field recording. The paper argues for terminological consistency and proposes the umbrella term rhetorical genres, followed by clear criteria which justify the choice of the term and delimit rhetorical genres.

U radu se daje pregled relevantnih kulturnoantropoloških, etnoloških, socioloških i povijesnih istraživanja prehrane koja su utjecala na razvoj prehrambenih studija, platforme koja okuplja istraživanja kulture prehrane iz različitih očišta znanstvenih disciplina i subdisciplina. Kroz rad se također ukazuje na sve prisutniju nemogućnost pisanja o prehrani isključivo u okrilju jedne znanstvene discipline te u tom smislu na potrebu interdisciplinarnih istraživanja fenomena prehrane u različitim kontekstima., This paper gives an overview of the relevant research in the fields of cultural anthropology, ethnology, sociology and history of food that had an impact on the development of food studies, a platform that brings together research in food culture from the viewpoint of a variety of scholarly disciplines and subdisciplines. The paper also highlights the growing impossibility of writing about food from a single disciplinary perspective, thus underlining the need for interdisciplinary research of food in different contexts.

Cilj je ovoga rada kritički se osvrnuti na pitanje prekarnosti, života u nesigurnosti, te na društvenu atmosferu u kojoj prevladava osjećaj bespomoćnosti i gdje je prilagodba postojećem stanju, životu u krizi, doživljena kao uspjeh, ideal kojemu se teži. Ključno pitanje nije: “Što je prekarnost?”, već: “Što prekarnost generira?”, “Kako se ona živi i osjeća?”, “Koji su njezini učinci?”, “Što prekarnost konkretno znači za ljudsku svakodnevicu, za male banalne stvari koje čine život?”. Odgovore na ta pitanja pokušavam dati preko analize priča Uberovih vozača i vozačica u Zagrebu, koje funkcioniraju kao portret ne samo prekarne (nesigurne) radne snage u Hrvatskoj, nesigurnoga života, već i atmosfere svakodnevice., We live in a time saturated with a sense of precarity and chronic insecurity. The notion of crisis (pandemic, economic, political, environmental, migrant...) is overwhelming. This paper examines some affective registers of precarity in Croatia to raise questions on the historical present and what are the (possible) effects of precarity. I draw on three ethnographic fragments from my research with Uber drivers in Zagreb: (1) “I am free man” (2) “I sometimes think... ooh, why didn’t Hitler win!” (3) “Everything is gonna break down”. Even though these three fragments portray different reactions to various forms of precarity, together they tell an ambivalent story of the historical present and vulnerable connections that make us ponder the question: is there any potential for producing more capacious lenses for generating new futures through these vulnerable connections?

U radu autor istražuje tradicijsko vjerovanje u nadnaravno biće mogut koje se javlja na području Turopolja. Budući da o tom vjerovanju postoji samo jedan rad koji je 1953. godine objavio Drago Chloupek, autor je proveo nova terenska istraživanja u Turopolju u jesen 2021. godine. Tijekom istraživanja nije pronašao jasna vjerovanja o mogutima koji mogu letjeti, boriti se s drugim mogutima u oblacima ili u šumi pretvoreni u svinje, nego samo svjedočenja o susretu s gorostasima odjevenim u crno koji se javljaju u misterioznim okolnostima i na liminalnim mjestima. Ti elementi koje prepoznajemo i kod moguta zrcale se u novoprikupljenim pričama o susretu s mračnjakom, mothmanom, železnim i drugim sličnim bićima. Svjestan da su tradicijska vjerovanja fluidna i promjenjiva ovisno o aktualnim psihosocijalnim, kulturnim i političkim stanjima (Fischer 2003: 34), autor u radu pokazuje kako je moguće da je jedno starije vjerovanje s područja Turopolja prošlo nekoliko transformacija uvjetovanih potrebama zajednice i vremena u kojima je nastajalo., This article explores a popular belief from the Turopolje area in the existence of a supernatural being called mogut. Given the scarcity of recent literature on the subject (a single paper on the belief was published by Drago Chloupek in 1953), field research was conducted in Turopolje in the autumn of 2021. The study found no clear beliefs about moguts who could fly, fight other moguts in the clouds or who transformed into pigs in the forest, but only testimonies of encounters with black-clad large creatures occurring in mysterious circumstances and in liminal places. These elements concerning the mogut are reflected in newly collected stories about encounters with the mračnjak (dark man), the mothman, the železni (an iron man) and other similar creatures. Having in mind that popular beliefs are fluid and changeable depending on the current psychosocial, cultural and political conditions (Fischer 2003: 34), it is suggested that it may be possible that an older belief from Turopolje has undergone several transformations based on community needs and the time period.