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У овом раду се проблематизује одевање верника Српске православне цркве крајем двадесетог и почетком двадесет првог века. Циљ истраживања био је да утврди да ли постоји пожељан/идеалан модел одевања верника на богослужењима, као и врста и степен одступања од њега у свакодневној пракси верника. Рад се заснива на етнографској грађи прикупљеној током последњих пет година у црквама и манастирима широм Србије коришћењем методе посматрања, полуструктурираног упитника и неформалног разговора, уз употребу информација са православних форума и сајтова This paper discusses the clothing of the Serbian Orthodox Church believers at the end of the twentieth and the beginning of the twenty-first century. The main goal was to determine whether there is a desirable/ideal model of clothing for SOC believers, at the liturgy as well as the type and degree of deviation from it in the daily practice of believers. The paper is based on ethnographic material collected during the last five years in churches and monasteries throughout Serbia using the method of observation, semi-structured questionnaire, informal conversation and the use of information from Orthodox forums and websites. Тема броја - Одевни наративи (ур. Милина Ивановић Баришић) / Topic of the Issue - Clothing Narratives (ed. Milina Ivanović Barišić).

The aim of this paper is to show the extent to which the discourse in the inaugural sermons of the newly elected Serbian Patriarchs contains religious and ideological elements, as well as the reflection of the social and political circumstances of the time they were created in. The corpus are all seven sermons of the heads of the Serbian Orthodox Church since the re-establishment of the Patriarchate of Pec in 1920. The research covers the analysis of the citations in the authorial texts. The analysis has shown certain similarities as well as the differences in the structure of the speeches. All the sermons contain the so-called topos of modesty as a suitable way to address people in such occasions

У овом тексту изложићемо наративе представника верских хуманитарних организација које су активне при Српској православној цркви, Римокатоличкој цркви и Хришћанској адвентистичкој цркви. Наративи дају опис активности ових организација у вези са едукацијом миграната у Србији после 2016. године када – након затварања формализованог миграцијског коридора и секуритарног заокрета миграцијске политике – програми интеграције миграната добијају превагу над онима који се фокусирају на ургентни прихват. Грађа је добијена полуструктурираним интервјуима и биће подељена у два дела – активности верских хуманитарних организација у образовању деце основношколског узраста, као и активности верских хуманитарних организација у образовању средњошколаца и одраслих. In this paper we will present narratives of the representatives of faith-based humanitarian organizations of the Serbian Orthodox Church, the Roman Catholic Church and the Seventh Day Adventist Church. The narratives provide description of the activities of these organizations regarding education of migrants in Serbia when, from the year 2016 – after the closure of the formalized migration corridor and new securitarian turn of the migration policy – migrants’ integration programs took primacy over those focused on urgent reception. The material has been obtained through semi-structured interviews and will be presented in two sections, the activities of the faith-based organizations in relation to the elementary school education, as well as the activities related to high-school education and education of the adults. Тема броја – Истраживање миграција (ур. Сања Златановић и Јурај Марушиак) / Topic of the Issue – Research of Migrations (eds. Sanja Zlatanović and Juraj Marušiak)

У овом раду се анализира утицај који верски туризам, односно организована поклоничка путовања у манастире Српске православне цркве имају на конструисање представа о значају и светости неког манастира код поклоника и посвећених верника. Једно од главних полазишта у раду јесте да поклоничка путовања представљају специфичан комуникацијски оквир унутар кога, захваљујући бројним факторима, долази до разлике у „вредновању“ манастира од стране поклоника, као и до различитог степена њихове везаности за одређене манастире, што за последицу има стварање персонализоване „хијерархије“ манастира. Циљ рада је да на основу анализе етнографске грађе прикупљене између 2013. и 2018. године испита на који начин и у којој мери организована поклоничка путовања доприносе издвајању појединих манастира у односу на друге код поклоника СПЦ. This paper is on the analysis of the influence of religious tourism, i.e. organized homage to the monasteries of the Serbian Orthodox Church on constructing impressions of significance of the knowledge and holiness of a monastery to followers and devoted worshippers. One of the main starting points in this paper is that followers’ journeys represent a specific communication frame. Owing to various factors, there is a difference in “assessment” of monasteries by the followers, as well as a different level of their connection to the some monasteries, and this has a consequence of creating personal “hierarchy” of monasteries within this frame. The aim of this paper is studying in which way and in which extent organized followers’ journeys contribute to nominating some monasteries as outstanding in comparison to others by the followers of the Serbian Orthodox Church.

The Slava has been a folk-religious holiday among the Serbs for centuries. As the cult of a specific Christian saint within the family (genus, tribe), a protector and giver, over time many common structural elements of the ritual emerged. However, the ways of celebrating, ritual meals and duration of the Slava have certain local variances which are caused by folk- religious traditions as well as the wider (state) and socio-political context. From the 13th century onward the Slava has been under a strong influence from the Serbian Orthodox Church. The contemporary way of celebrating the Slava has been formed by the Church. Some authors have considered the Slava a marker of Serbian national identity. The Slava is a social and spiritual good passed down from father to son. In matrilocal marriage, the son in law accepts the Slava from his father in law, and keeps his own as secondary. Over the centuries here were many limitations and even bans on the practice of the Slava, most notably imposed on the Serbs by the Venetian republic and the Austro-Hungarian Empire – all with the aim of imposing a union of the faith with the Vatican and turning the Orthodox faithful over to Catholicism. Key words: Slava, Serbs, Christianity, Orthodox Church, national identity

The process of adoption of the Constitution of the Serbian Orthodox Church, after its unification and elevation to the rank of Patriarchate, has been analyzed. During ten years of work it was necessary to overcome and solve numerous and complex problems that had the internal church character or came from the political sphere. Among the first to dominate were different theoretical and canonical standpoints about the body with power to prepare the text of the Constitution and the institution with the full legitimate authority for its adoption. There was also a dissatisfaction of the people in Bosnia and Herzegovina unwilling to relinquish historically acquired rights to directly elect representatives of the ecclesiastical self-governing bodies and accept increasingly emphasized efforts to transfer all church affairs to the Episcopate. Other issue was directly related to the current political events and its main driver was the unwillingness of the ruling Serbian elite to accept the Constitution which would result in a greater autonomy of the Church and elimination of state control mechanisms. After a lengthy discussion a text was adopted as a compromise, which enabled the consolidation of church unity, the establishment of the planned organization and the assumption of jurisdiction from all the bodies and institutions envisaged in the Constitution, but also gave the state a significant influence on some important areas of church life.

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

Питање календара који користи Српска православна црква, иако се поставља више од једног века, и даље је подједнако актуелно као и при првим покушајима његове реформе. У полемикама на ову тему, црквени календар се често повезује са верским, односно националним идентитетом и традицијом. Циљ рада је да се испита да ли и на који начин грађани Србије размишљају о овом питању, и са којим аргументима наступају најангажованије присталице, односно противници реформе календара. Утицај знања и информисаности на став о овој теми једно је од важних питања на која овај рад покушава да дâ одговор. Even though the issue of the Calendar used by the Serbian Orthodox Church has been discussed for more than one century, it is still equally as current as in the time of the first attempts aimed at its reform. In the discussions on this topic, the Church Calendar is frequently connected to the religious, i.e. national identity and traditions. This paper is aimed at exploring whether and how citizens of Serbia consider this issue and which arguments are employed by the most fervent supporters of the Calendar, or the opponents of its reform. It aims at providing answers to a range of issues, among which the impact of knowledge and level of in- formation relating to positions about this topic has the central position.

In this article the author researches the relationship between the Yugoslav National Movement Zbor and Serbian Orthodoxy. In the first part of the article he gives a short historical review of Ljoic's biography and history of the JNP Zbor. Thus, the theme is situated in historical context. In the second part of the article the author treats the Ljotic's relations, as a founder, president, leader and main ideologist of Zbor, with Serbian Orthodoxy and institution of the Serbian Orthodox Church. Special emphasis is on Ljotic's personal religiousness. In the last part the author researches influence of Orthodoxy upon JNP Zbor as an organization and ties between Zbor and the Serbian Orthodox Church.

The issue of primacy divides Roman Catholic (RCC) and Serbian Orthodox Church (SOC) in theological field. Painful historical heritage from Second World War is also the great obstacle. Yugoslav atheistic state supported development of inter-church relations in acceptable proportion that would increase national relations in Yugoslav federation. Its fear was related to possible 'common front' against ideological system. Regional inter-church relations were initiated by Vatican and Pope Paul II, while SOC accepted it particularly in the social field. Both agreed on common responsibility for the evangelization an atheistic society. The variety of institutional forms of cooperation was also agreed, Common Commission for dialogue of SOC Council and Yugoslav Bishop Conference, and Theological Faculties Conferences in Post World War II Vatican period. In post-conflict Balkan Societies, RCC and SOC agreed to continue common activities for post-conflict rehabilitation and evangelizational purposes.

Activity of the Serbian Orthodox Church during the enslavement under the Turks was of decisive and invaluable significance for maintaining the national spirit of the Serbian nation in the region of the Old and South Serbia. The construction of monasteries and temples, as the centers of Serbian spirituality, was the primary goal of The Serbian Orthodox Church and The Government of The Kingdom of Serbia. Kosovska Mitrovica is a small town which got its Orthodox church last. The construction of the church (1896-1921) went slowly, depending on the political and economic (mis)happenings. Anger of the Albanians, obstinacy of the Turks, two Balkan and one world war dictated the speed of the construction of the church. The project of the church (Andra Stevanovic) and of the bell-tower (Aleksandar Deroko) was also economically expensive. The executor(s) of the work, master masons from Veles and painters from Macedonia were also expensive. The church was built with the great effort of The Church Municipality and it was the spiritual center of the Serbs in Kosovska Mitrovica and its surroundings between the two world wars. The Temple of St. Sava celebrates a great jubilee on August 6, 2007 - the 110th anniversary from the beginning of its construction. The Serbs do not live in the so-called South Mitrovica, where the church, the bell-tower, the chapel and the cemetery are located. From the distance of 500 meters, the Serbs from Northern Mitrovica watch the burnt temple, destroyed chapel and broken monuments in the southern part of the town, waiting for the new construction of the church, of the chapel, of the cemetery...

An attempt to establish a specific form of global uniformity by the dominant world powers, even if it is to a certain degree flexible and economically acceptable, proved to be imprudent and controversial. Autochthonous development of specific nations in all its traditional, religious and historical entirety is inaccessible and very sensitive to the form of the dominant ideological concept. Even if multiculturalism, multinationalism and multiconfessionalism belong to civilization heritage, it turned out that their declarative respect and haughty globalization was a risky experiment. European Union, supporting the project "Structuring of Europe", intends to prove its multinational (as well as any other multi determination) in the authentic interdisciplinary research work in the study of the past of each European nation. The idea of this project is based on the creative integrative link of the national identity of European nations and European super-national identity which stems from the mosaic of their existence. Attitude to the formation of national identity among the Serbs should be based on the research about the determination of national identity from the beginning of the formation of the Serbian state till today. During the 19th century and till the 1920s, I believe that one should - when determining the national identity among the Serbs - focus on the research about the role of education and culture in the national identification and on the attitude to the Yugoslav idea. The complexity of the problem also includes the specific interrelations between the idea of national identity and the standpoint of The Serbian Orthodox Church, as well as the enthusiasm of romanticism liberal ideas, party programmes, dominant elite and intelligentsia contemporary ideological influences and so on.

We have chosen this empirical research and a transversal section of the current moment in Serbia, integrating religion, individual identity, and the process of secularization. We have used the comparative method in our research of differences and their contribution to the atmosphere that currently prevails in Serbia. We also researched differences between high school students and students of the Theology Seminary of the Serbian Orthodox Church. Through statistical data processing we composed graphs which represent two groups within the youth population: those oriented towards secular professions, and those oriented towards a spiritual vocation. We wondered whether these differences are present only in students who are religious as opposed to those who are from the same school but not religious. What connects believers and makes them different from those who are not religious? The results show that differences between secular and spiritual identity are visible in the self-image, which is possessed by the young and especially referring to the control of one's own behavior. We find that there is a connection between religiosity, morality, sexuality and guilt.

This paper discusses the doggedness of Orthodox Christianity in a present-day Serbia. Although the existing Constitution guarantees the separation of church and the state, the Serbian Orthodox Church has significant influence on political and social issues. In fact, backed by the top echelon of the government, prevailing Orthodox attitudes have acquired the status of a national ideology, affecting in this way many spheres of public life. Indeed, Church influence appears to be so profound and its authority so unquestionable, that many analysts rightly claim that Serbia is increasingly turning towards radical clericalism. In this paper I examine Orthodox Christianity as a national ideology in the public life. The main question posed is: what is the impact of glorified principles, founded on traditional values of patriarchal-tribal society, on collective identity among Belgrade youth? Based on research conducted among senior students in two Belgrade schools, I was able to survey ways in which a polarization on a social plane reflects the moral choices of these young people. A special segment of the paper is dedicated to the collision of female identities: that thought in religious courses and other forums for „getting close to the faith“ on the one hand, and modern female identity shaped in the secular context, on the other.

This paper attempts to re-interpret an element of the educational reform carried out since the end of 2000 by the Serbian Government and its Ministry of Education and Sports, namely, the introduction of two new subjects: Religious Education and Civic Education, to primary and secondary schools curricula. Based on similar analyses in educational and political anthropology, this element is viewed as a strategy of political legitimating of the regime that came to power in Serbia after Slobodan Milošević. In this context, the introduction of Religious Education appears as, on the one hand, an act of symbolical gratitude to the Serbian Orthodox Church for the support it has provided in the second half of the 1990s for then-oppositional parties that came to power in Serbia in 2000; while on the other, it appears as a strategy of justifying political decisions by appeal to the set of "traditional" values embodied in religion and the Church. Likewise, the introduction of Civic Education as a "structural opposite" to Religious Education can be viewed as an attempt to balance between the traditional, nationalist and modern, pro-European sentiments, but in a way that perpetuates the artificial dichotomy between these two types of political orientation. Finally, I discuss some implications of the above analysis for the question of possibility of introduction of ethnology and anthropology to schools. In this context, I claim that the perpetuation of the "traditional/modern" dichotomy in political rhetoric and the educational reform, provides a chance for ethnology and anthropology to find its place in Serbian school curricula through simultaneously relying on the past, acknowledging the present, and planning the future of the discipline.

This work concerns the letter sent from the French College in Phillipopoli/Plovdiv (Bulgaria) by Pater Joannes /Jean-Baptiste/ Thibaut, the French Byzantines ? musicologist, to Tihomir Ostojic, professor at the Secondary school (Gymnasium) in Novi Sad, a literature historian and expert on Traditional Serbian Church Chant. At that time Thibaut was widening his research interest in Byzantine Chant and neumatic notation, to include Slavonic Chant Tradition, first Russian Chant and later that of the Balkan peoples as well. He was one of the first foreigners to show interest in the Orthodox Chant Tradition of the Southern Slavs, and perceived that, contrary of the Russians, South Slavs never adopted early Byzantine neumatic notation. Visiting monasteries in Bulgaria he tried to find reasons for this lack of Byzantine notation among the Southern Slavs. In the above letter he posed very serious questions regarding Chant in the Serbian Orthodox Church, more precisely regarding the "Karlovci Chant". Unfortunately, it is not known if Thibaut received any kind of reply from Ostojic, nor have we found the reply sent to him by the Serbian Patriarch Georgije Brankovic, whom he also addressed, asking for help. Answers by those experts to the Thibaut's well formulated questions would be an extremely important contribution to studies of Traditional Serbian Church Chant.