Zbornik Apstrakata 2.10.19 PDF

Међународна научна конференција
КУЛТУРА И ИДЕНТИТЕТИ
25–27. октобар 2019, Мећавник и Андрићград
International Scientiﬁc Conference

CULTURE AND IDENTITIES
October 25-27, 2019, Mećavnik and Andrićgrad
КЊИГА АПСТРАКАТА / BOOK OF ABSTRACTS
ISBN:978-86-81319-15-4
Ɇɟɻɭɧɚɪɨɞɧɚ ɧɚɭɱɧɚ ɤɨɧɮɟɪɟɧɰɢʁɚ
ɄɍɅɌɍɊȺ ɂ ɂȾȿɇɌɂɌȿɌɂ
25–27. ɨɤɬɨɛɚɪ 2019, Ɇɟʄɚɜɧɢɤ ɢ Ⱥɧɞɪɢʄɝɪɚɞ
International Scientific Conference

October 25-27, 2019, Meüavnik and Andriügrad
ɄȵɂȽȺ ȺɉɋɌɊȺɄȺɌȺ / BOOK OF ABSTRACTS
Ȼɟɨɝɪɚɞ, ɉɚɥɟ, 2019.

Ɇɟɻɭɧɚɪɨɞɧɚ ɧɚɭɱɧɚ ɤɨɧɮɟɪɟɧɰɢʁɚ
ɄɍɅɌɍɊȺ ɂ ɂȾȿɇɌɂɌȿɌɂ
25–27. ɨɤɬɨɛɚɪ 2019, Ɇɟʄɚɜɧɢɤ ɢ Ⱥɧɞɪɢʄɝɪɚɞ
International Scientific Conference

October 25-27, 2019, Meüavnik and Andriügrad Serbia
ɄȵɂȽȺ ȺɉɋɌɊȺɄȺɌȺ / BOOK OF ABSTRACTS
ɉɪɢɪɟɞɢɥɢ/Edited by
Ɇɢɥɢɰɚ ɒɢʂɚɤ
ɇɟɧɚɞ ɋɬɚɧɨʁɟɜɢʄ
Ʌɟɤɬɨɪɢ/ Lectors
ɉɪɟɞɪɚɝ ɇɢɤɟɬɢʄ
Ⱦɚɥɢɛɨɪ Ɇɢɯɚʁɥɨɜɢʄ
Ⱦɢɡɚʁɧ ɤɨɪɢɰɚ ɢ ɩɪɢɩɪɟɦɚ ɡɚ ɲɬɚɦɩɭ/

Cover design and prepress
ɋɢɧɢɲɚ ɋɬɨʁɚɧɨɜɢʄ
ɒɬɚɦɩɚ / Press
Unigraf x-copy
____________________________ISBN:978-86-81319-15-4_________________________________
ɇɚɭɱɧɚ ɤɨɧɮɟɪɟɧɰɢʁɚ ʁɟ ɨɞɪɠɚɧɚ 25–27. ɨɤɬɨɛɪɚ 2019. ɝɨɞɢɧɟ (Ɇɟʄɚɜɧɢɤ ɢ Ⱥɧɞɪɢʄɝɪɚɞ) ɭɡ

ɩɨɞɪɲɤɭ Ɇɢɧɢɫɬɚɪɫɬɜɚ ɩɪɨɫɜɟɬɟ, ɧɚɭɤɟ ɢ ɬɟɯɧɨɥɨɲɤɨɝ ɪɚɡɜɨʁɚ Ɋɟɩɭɛɥɢɤɟ ɋɪɛɢʁɟ
______________________________________________________________________________
ɉɊɈȽɊȺɆɋɄɂ ɈȾȻɈɊ ɄɈɇɎȿɊȿɇɐɂȳȿ
1. Ⱦɪ ɋɥɨɛɨɞɚɧ Ⱥɧɬɨɧɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
Ȼɟɨɝɪɚɞɭ, ɩɪɟɞɫɟɞɧɢɤ ɉɪɨɝɪɚɦɫɤɨɝ ɨɞɛɨɪɚ (ɋɪɛɢʁɚ)
2. Ⱦɪ Ɋɨɛɟɪɬɨ ȶɢɩɪɢʁɚɧɢ, ɩɪɨɮɟɫɨɪ ɟɦɟɪɢɬɭɫ, Ⱦɟɩɚɪɬɦɚɧ ɡɚ ɫɨɰɢɨɥɨɝɢʁɭ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
Ɋɢɦɭ (ɂɬɚɥɢʁɚ)
3. Ⱦɪ ȿɜɚ Ȼɭʁɜɢɞ Ʉɭɪɟɤ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɚɤɭɥɬɟɬ ɡɚ ɦɟɻɭɧɚɪɨɞɧɟ ɢ ɩɨɥɢɬɢɱɤɟ
ɫɬɭɞɢʁɟ ȳɚɝɢɟɥɨɧɫɤɨɝ ɭɧɢɜɟɪɡɢɬɟɬɚ ɭ Ʉɪɚɤɨɜɭ, ɂɧɫɬɢɬɭɬ ɡɚ ɩɨɥɢɬɢɱɤɟ ɧɚɭɤɟ ɢ
ɦɟɻɭɧɚɪɨɞɧɟ ɨɞɧɨɫɟ (ɉɨʂɫɤɚ)
4. Ⱦɪ Ɇɢɪɚɧ Ʌɚɜɪɢɱ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
Ɇɚɪɢɛɨɪɭ (ɋɥɨɜɟɧɢʁɚ)
5. Ⱦɪ ɋɬɟɮɚɧ Ⱥɧɱɟɜ, ɞɨɰɟɧɬ, ɂɫɬɨɪɢʁɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ȼɟɥɢɤɨɦ Ɍɪɧɨɜɭ „ɋɜ.
ȶɢɪɢɥɨ ɢ Ɇɟɬɨɞɢʁɟ” (Ȼɭɝɚɪɫɤɚ)
6. Ⱦɪ ɂɪɢɧɚ ɋɨɫɭɧɨɜɚ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, ɩɨɬɩɪɟɫɟɞɧɢɰɚ Ɋɭɫɤɨɝ ɞɪɭɲɬɜɚ ɫɨɰɢɨɥɨɝɚ,
Ɇɟɻɭɧɚɪɨɞɧɢ ɟɤɨɥɨɲɤɨ-ɩɨɥɢɬɢɤɨɥɨɲɤɢ ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ɇɨɫɤɜɢ (Ɋɭɫɤɚ Ɏɟɞɟɪɚɰɢʁɚ)
7. Ⱦɪ ɉɟɬɪɟ Ƚɟɨɪɝɢʁɟɜɫɤɢ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
ɋɤɨɩʂɭ „ɋɜ. ȶɢɪɢɥɨ ɢ Ɇɟɬɨɞɢʁɟ” (ɋɟɜɟɪɧɚ Ɋɟɩɭɛɥɢɤɚ Ɇɚɤɟɞɨɧɢʁɚ)
8. Ⱦɪ Ⱦɪɚɝɚɧ Ȼɚɝɢʄ, ɜɚɧɪɟɞɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɋɜɟɭɱɢɥɢɲɬɚ ɭ Ɂɚɝɪɟɛɭ
(ɏɪɜɚɬɫɤɚ)
9. Ⱦɪ ȴɭɛɢɲɚ Ɇɢɬɪɨɜɢʄ, ɩɪɨɮɟɫɨɪ ɟɦɟɪɢɬɭɫ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
ɇɢɲɭ (ɋɪɛɢʁɚ)
10. Ⱦɪ ȳɚɫɦɢɧɚ ɉɟɬɪɨɜɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, ɩɪɟɞɫɟɞɧɢɰɚ ɋɪɩɫɤɨɝ ɫɨɰɢɨɥɨɲɤɨɝ ɞɪɭɲɬɜɚ,
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɢɲɭ (ɋɪɛɢʁɚ)
11. Ⱦɪ Ɋɚʁɤɨ Ʉɭʂɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɂɫɬɨɱɧɨɦ
ɋɚɪɚʁɟɜɭ – ɉɚɥɟ (Ȼɢɏ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ)
12. Ⱦɪ ȼɥɚɞɢɦɢɪ ȼɭɥɟɬɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɡɢɬɟɬɚ ɭ
Ȼɟɨɝɪɚɞɭ (ɋɪɛɢʁɚ)
13. Ⱦɪ Ⱦɪ Ȼɨɠɨ Ɇɢɥɨɲɟɜɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
ɇɨɜɨɦ ɋɚɞɭ (ɋɪɛɢʁɚ)
14. Ⱦɪ Ɋɚɧɤɚ ɉɟɪɢʄ Ɋɨɦɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɚɤɭɥɬɟɬ ɩɨɥɢɬɢɱɤɢɯ ɧɚɭɤɚ ɍɧɢɜɟɪɡɢɬɟɬɚ
ɭ Ȼɚʃɚ Ʌɭɰɢ (Ȼɢɏ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ)
15. Ⱦɪ Ⱦɪɚɝɚɧ Ʉɨɤɨɜɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ,Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɨɜɨɦ
ɋɚɞɭ (ɋɪɛɢʁɚ)
16. Ⱦɪ Ɇɢɥɨʁɢɰɚ ɒɭɬɨɜɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
ɉɪɢɲɬɢɧɢ, Ʉɨɫɨɜɫɤɚ Ɇɢɬɪɨɜɢɰɚ (ɋɪɛɢʁɚ)
17. Ⱦɪ ɋɥɨɛɨɞɚɧ Ɇɢɥɚɞɢɧɨɜɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɚɤɭɥɬɟɬ ɨɪɝɚɧɢɡɚɰɢɨɧɢɯ ɧɚɭɤɚ
ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ Ȼɟɨɝɪɚɞɭ (ɋɪɛɢʁɚ)
18. Ⱦɪ ȳɨɜɚɧ Ȼɚɡɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, ɍɱɢɬɟʂɫɤɢ ɮɚɤɭɥɬɟɬ ɉɪɢɡɪɟɧ – Ʌɟɩɨɫɚɜɢʄ
ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɉɪɢɲɬɢɧɢ ɫ ɩɪɢɜɪɟɦɟɧɢɦ ɫɟɞɢɲɬɟɦ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ, (ɋɪɛɢʁɚ)
19. Ⱦɪ Ƚɨɪɞɚɧɚ ɋɬɨʁɢʄ, ɞɨɰɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɢɲɭ (ɋɪɛɢʁɚ)
20. Ⱦɪ ȳɟɥɟɧɚ ɉɟɬɤɨɜɢʄ, ɞɨɰɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɢɲɭ (ɋɪɛɢʁɚ)
21. Ⱦɪ ȳɨɜɚɧɚ ɑɢɤɢʄ, ɞɨɰɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɨɜɨɦ ɋɚɞɭ (ɋɪɛɢʁɚ)
ɈɊȽȺɇɂɁȺɐɂɈɇɂ ɈȾȻɈɊ
1. Ⱦɪ Ȼɢʂɚɧɚ Ɇɢɥɨɲɟɜɢʄ-ɒɨɲɨ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ

ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɂɫɬɨɱɧɨɦ ɋɚɪɚʁɟɜɭ – ɉɚɥɟ (Ȼɢɏ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ), ɩɪɟɞɫɟɞɧɢɤ
Ɉɪɝɚɧɢɡɚɰɢɨɧɨɝ ɨɞɛɨɪɚ
2. Ⱦɪ ɍɪɨɲ ɒɭɜɚɤɨɜɢʄ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, ɍɱɢɬɟʂɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
Ȼɟɨɝɪɚɞɭ, ɡɚɦɟɧɢɤ ɩɪɟɞɫɟɞɧɢɤɚ Ɉɪɝɚɧɢɡɚɰɢɨɧɨɝ ɨɞɛɨɪɚ (ɋɪɛɢʁɚ)
3. Ⱦɪ Ɇɚɪɢɰɚ ɒʂɭɤɢʄ, ɞɨɰɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɨɜɨɦ ɋɚɞɭ
(ɋɪɛɢʁɚ)
4. Ⱦɪ Ⱦɭɲɤɨ Ɍɪɧɢɧɢʄ, ɜɚɧɪɟɞɧɢ ɩɪɨɮɟɫɨɪ, Ɏɚɤɭɥɬɟɬ ɩɨɥɢɬɢɱɤɢɯ ɧɚɭɤɚ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ
Ȼɚʃɚ Ʌɭɰɢ (Ȼɢɏ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ)
5. Ⱦɪ Ȼɨʁɚɧ ȶɨɪɥɭɤɚ, ɞɨɰɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɂɫɬɨɱɧɨɦ ɋɚɪɚʁɟɜɭ
– ɉɚɥɟ (Ȼɢɏ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ)
6. Ⱦɪ Ɉɥɢɜɟɪɚ Ɇɚɪɤɨɜɢʄ-ɋɚɜɢʄ, ɜɚɧɪɟɞɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ
ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɉɪɢɲɬɢɧɢ ɫ ɩɪɢɜɪɟɦɟɧɢɦ ɫɟɞɢɲɬɟɦ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ (ɋɪɛɢʁɚ)
7. Ɇɚɫɬ. Ɇɢɥɟ ȼɭɤɚʁɥɨɜɢʄ, ɚɫɢɫɬɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɂɫɬɨɱɧɨɦ
8. Ɇɚɫɬ. Ɇɢɥɢɰɚ ɒɢʂɚɤ, ɚɫɢɫɬɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɂɫɬɨɱɧɨɦ
9. Ⱦɪ ȳɟɥɟɧɚ Ȼɨɠɢɥɨɜɢʄ, ɞɨɰɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɢɲɭ (ɋɪɛɢʁɚ)
10. Ɇɚɫɬ. ɇɢɧɚ ɉɚɜɥɨɜɢʄ, ɚɫɢɫɬɟɧɬ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɢɲɭ (ɋɪɛɢʁɚ)
11. Ɇɚɫɬ. ɇɟɧɚɞ ɋɬɚɧɨʁɟɜɢʄ, ɢɫɬɪɚɠɢɜɚɱ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɇɢɲɭ
(ɋɪɛɢʁɚ)
12. Ⱦɪ Ⱥɧɚ ȼɭɤɨɜɢʄ, ɢɫɬɪɚɠɢɜɚɱ ɩɪɢɩɪɚɜɧɢɤ, ɂɧɫɬɢɬɭɬ ɞɪɭɲɬɜɟɧɢɯ ɧɚɭɤɚ, Ȼɟɨɝɪɚɞ
13. Ⱦɪ ɋɥɨɛɨɞɚɧ Ɇɪɻɚ, ɫɟɤɪɟɬɚɪ ɋɪɩɫɤɨɝ ɫɨɰɢɨɥɨɲɤɨɝ ɞɪɭɲɬɜɚ, Ɂɚɜɨɞ ɡɚ ɤɭɥɬɭɪɧɢ
ɪɚɡɜɢɬɚɤ, Ȼɟɨɝɪɚɞ (ɋɪɛɢʁɚ)
PROGRAM COMMITTEE
1. Dr Slobodan Antoniü, full professor, Faculty of Philosophy, University of Belgrade,

President of the Program Committee (Serbia)
2. Dr Roberto Cipriani, professor emeritus, Roma Tre University, (Italy)
3. Dr Ewa Bujwid-Kurek, full professor, Jagiellonian University in Krakow, Institute of
Political Sciences and International Relations (Poland)
4. Dr Miran Lavriþ, full professor, University of Maribor (Slovenia)
5. Dr Stefan Anþev, assistant professor, Faculty of History, “St. Cyril and St.
Methodius” University of Veliko Trnovo (Bulgaria)
6. Dr Irina A. Sosunova, full professor, International Independent University of Environmental
and Political Sciences, Moscow (Russian Federation)
7. Dr Petre Georgijevski, full professor, Faculty of Philosophy, University “St. Cyril and St.
Methodius” in Skopje (Macedonia)
8. Dr Dragan Bagiü, associate professor, Faculty of Philosophy, University of Zagreb (Croatia)
9. Dr Ljubiša Mitroviü, professor emeritus, Faculty of Philosophy, University of Niš (Serbia)
10. Dr Jasmina Petroviü, President of the Serbian Sociological Association, Faculty of
Philosophy, University of Niš (Serbia)
11. Dr Rajko Kuljiü, Faculty of Philosophy, University of East Sarajevo – Pale (Bosnia and
Herzegovina/ Republic of Srpska)
12. Dr Vladimir Vuletiü, full professor, Faculty of Philosophy, University of Belgrade (Serbia)
13. Dr Božo Miloševiü, full professor, Faculty of Philosophy, University of Novi Sad (Serbia)
14. Dr Ranka Periü Romiü, full professor, Faculty of Political Sciences, University of Banja
Luka (Bosnia and Herzegovina/ Republic of Srpska)
15. Dr Dragan Kokoviü, full professor, Faculty of Philosophy, University of Novi Sad (Serbia)
16. Dr Milojica Šutoviü, full professor, Faculty of Philosophy, University of Priština, Kosovska
Mitrovica (Serbia)
17. Dr Slobodan Miladinoviü, full professor, Faculty ɦɢɥɚɞof Organizational Sciences,
University of Belgrade (Serbia)
18. Dr Jovan Baziü, full professor, Faculty of Teacher Education in Prizren – Leposaviü,
University of Priština, Kosovska Mitrovica (Serbia)
19. Dr Gordana Stojiü, assistant professor, Faculty of Philosophy, University of Niš (Serbia)
20. Dr Jelena Petkoviü, assistant professor, Faculty of Philosophy, University of Niš (Serbia)
21. Dr Jovana ýikiü, assistant professor, Faculty of Philosophy, University of Novi Sad
ORGANIZING COMMITTEE
1. Dr Biljana Miloševiü-Šošo, full professor, Faculty of Philosophy, University of East

Sarajevo – Pale (Bosnia and Herzegovina/ Republic of Srpska)
2. Dr Uroš Šuvakoviü, full professor, Teacher Education Faculty, University of Belgrade
(Serbia)
3. Dr Marica Šljukiü, assistant professor, Faculty of Philosophy, University of Novi Sad
(Serbia)
4. Dr Duško Trniniü, associate professor, Faculty of Political Sciences, University of Banja
Luka (Bosnia and Herzegovina/ Republic of Srpska)
5. Dr Bojan ûorluka, assistant professor, Faculty of Philosophy, University of East Sarajevo –
Pale, (Bosnia and Herzegovina/ Republic of Srpska)
6. Dr Olivera Markoviü-Saviü, associate professor, Faculty of Philosophy, University of
Priština, Kosovska Mitrovica (Serbia)
7. MS Mile Vukajloviü, assistant, Faculty of Philosophy, University of East Sarajevo – Pale,
(Bosnia and Herzegovina/ Republic of Srpska)
8. MS Milica Šiljak, Faculty of Philosophy, assistant, University of East Sarajevo – Pale,
(Bosnia and Herzegovina/ Republic of Srpska)
9. Dr Jelena Božiloviü, assistant professor, Faculty of Philosophy, University of Niš (Serbia)
10. MS Nina Pavloviü, assistant, Faculty of Philosophy, University of Niš (Serbia)
11. MS Nenad Stanojeviü, researcher, Faculty of Philosophy, University of Niš (Serbia)
12. Dr Ana Vukoviü, researcher, Institute of Social Sciences, Belgrade (Serbia)
13. Dr Slobodan Mrÿa, Secretary of the Serbian Sociological Association, Center for Studies in
Cultural Development, Belgrade (Serbia)
ȿɜɚ ȳ. Ȼɭʁɜɢɞ-Ʉɭɪɟɤ
ȳɚɝɟɥɨɧɫɤɢ ɭɧɢɜɟɪɡɢɬɟɬ
ɂɧɫɬɢɬɭɬ ɡɚ ɩɨɥɢɬɢɱɤɟ ɧɚɭɤɟ ɢ ɦɟɻɭɧɚɪɨɞɧɟ ɨɞɧɨɫɟ
Ʉɪɚɤɨɜ, ɉɨʂɫɤɚ
ɉɊȿȺɆȻɍɅȺ ɍɋɌȺȼȺ – ɂɁɊȺɁ ɂȾȿɇɌɂɌȿɌȺ ɉɈɋɌȳɍȽɈɋɅɈȼȿɇɋɄɂɏ

ȾɊɀȺȼȺ ɍ ɉɊɈɐȿɋɍ ɌɊȺɇɋɎɈɊɆȺɐɂȳȿ
ɍ ɨɜɨɦ ɪɚɞɭ ɫɟ ɤɚɨ ɨɫɧɨɜɧɚ ɬɟɡɚ ɢɫɬɢɱɟ ɞɚ ɫɭ ɩɪɚɦɛɭɥɟ ɭɫɬɚɜɚ ɩɨɫɬʁɭɝɨɫɥɨɜɟɧɫɤɢɯ ɞɪɠɚɜɚ
ɭ ɩɪɨɰɟɫɭ ɬɪɚɧɡɢɰɢʁɟ ɢ ɤɚɫɧɢʁɢɯ ɬɚɧɫɮɨɪɦɚɰɢʁɚ ɤɪɨɡ ɧɨɜɟ ɭɫɬɚɜɧɟ ɩɪɨɦɟɧɟ ɨɫɨɛɢɬɨ
ɢɫɬɢɰɚɥɟ ɧɨɜ ɩɨɥɢɬɢɱɤɢ ɢ ɟɬɧɢɱɤɢ ɢɞɟɧɬɢɬɟɬ ɨɜɢɯ ɞɪɠɚɜɚ. ɋɜɚɤɚ ɩɨɫɬʁɭɝɨɫɥɨɜɟɧɫɤɚ
ɡɟɦʂɚ ɭ ɩɪɨɰɟɫɭ ɪɚɫɩɚɞɚ ȳɭɝɨɫɥɚɜɢʁɟ ɢ ɫɜɨɝ ɤɨɧɫɬɢɬɭɢɫɚʃɚ ɢɫɬɨɜɪɟɦɟɧɨ ʁɟ ɜɪɲɢɥɚ
ɪɟɤɨɧɫɬɪɭɤɰɢʁɭ ɫɜɨɝ ɩɨɥɢɬɢɱɤɨɝ ɢ ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. Ɍɨ ɫɟ ɧɚɪɨɱɢɬɨ ɢɡɪɚɡɢɥɨ ɭ
ɩɪɟɚɦɛɭɥɚɦɚ ʃɢɯɨɜɢɯ ɭɫɬɚɜɚ ɩɪɢ ɱɟɦɭ ɫɭ ɋɥɨɜɟɧɢʁɚ, ɏɪɜɚɬɫɤɚ ɢ Ɇɚɤɟɞɨɧɢʁɚ ɨɞɦɚɯ
ɤɨɧɫɬɢɬɭɢɫɚɧɟ ɧɚ ɟɬɧɢɱɤɨɦ ɩɪɢɧɰɢɩɭ, ɤɚɨ ɫɭɜɟɪɟɧɟ ɧɚɰɢɨɧɚɥɧɟ ɞɪɠɚɜɟ, ɚ ɋɪɛɢʁɚ ɢ ɐɪɧɚ
Ƚɨɪɚ ɬɨ ɫɭ ɭɱɢɧɢɥɟ ɤɚɫɧɢʁɟ, ɧɚɤɨɧ ɪɚɫɩɚɞɚ ʃɢɯɨɜɟ ɡɚʁɟɞɧɢɱɤɟ ɞɪɠɚɜɟ ɋɊ ȳɭɝɨɫɥɚɜɢʁɟ, ɚ
ɩɨɬɨɦ Ⱦɪɠɚɜɧɟ Ɂɚʁɟɞɧɢɰɟ ɋɪɛɢʁɚ ɢ ɐɪɧɚ Ƚɨɪɚ. ȳɟɞɢɧɨ ʁɟ Ȼɨɫɧɚ ɢ ɏɟɪɰɟɝɨɜɢɧɚ, ɩɪɟɦɚ
ɨɫɧɨɜɭ Ⱦɟʁɬɨɧɫɤɨɝ ɫɩɨɪɚɡɭɦɚ, ɤɨɧɫɬɢɬɭɢɫɚɧɚ ɧɚ ɝɪɚɻɚɧɫɤɨɦ ɩɪɢɧɰɢɩɭ. Ɍɚɤɨɻɟ, ɭ
ɩɪɟɚɦɛɭɥɚɦɚ ɭɫɬɚɜɚ ɫɜɢɯ ɩɨɫɬʁɭɝɨɫɥɨɜɟɧɫɤɢɯ ɞɪɠɚɜɚ ɢɡɪɚɠɟɧ ʁɟ ɢ ɧɨɜ ɩɨɥɢɬɢɱɤɢ
ɢɞɟɧɬɢɬɟɬ, ɤɨʁɢ ʁɟ ɡɚɫɧɨɜɚɧ ɧɚ ɩɥɚɬɮɨɪɦɢ ɧɟɨɥɢɛɟɪɚɥɧɟ ɤɨɧɰɟɩɰɢʁɟ ɭɪɟɻɟʃɚ ɞɪɭɲɬɜɚ. Ɍɨ
ɫɟ ɧɚɪɨɱɢɬɨ ɜɢɞɢ ɭ ɢɫɬɢɰɚʃɭ ɜɥɚɞɚɜɢɧɟ ɩɪɚɜɚ, ɫɨɰɢʁɚɥɧɟ ɩɪɚɜɞɟ, ɥɢɛɟɪɚɥɧɟ ɞɟɦɨɤɪɚɬɢʁɟ ɢ
ɝɪɚɻɚɧɫɤɨɝ ɞɪɭɲɬɜɚ, ʂɭɞɫɤɢɯ ɢ ɦɚʃɢɧɫɤɢɯ ɩɪɚɜɚ, ɨɬɜɨɪɟɧɟ ɬɪɠɢɲɧɟ ɩɪɢɜɪɟɞɟ, ɫɥɨɛɨɞɟ
ɤɪɟɬɚʃɚ ɪɨɛɚ ɢ ɤɚɩɢɬɚɥɚ, ɩɨɞɟɥɟ ɜɥɚɫɬɢ ɢɬɞ. ɍ ɪɚɡɜɨʁɭ ɩɨɫɬʁɭɝɨɫɥɨɜɟɧɫɤɢɯ ɞɪɠɚɜɚ, ɞɭɝɨɦ
ɫɤɨɪɨ ɬɪɢ ɞɟɰɟɧɢʁɟ, ɦɨɝɥɨ ɛɢ ɫɟ ɪɟʄɢ ɞɚ ʃɢɯɨɜɢ ɭɫɬɚɜɢ ɨɞɝɨɜɚɪɚʁɭ ɩɪɢɧɰɢɩɢɦɚ ɦɨɞɟɪɧɨɝ
ɩɨɥɢɬɢɱɤɨɝ ɫɢɫɬɟɦɚ, ɲɬɨ ʁɟ ɢɡɪɚɠɟɧɨ ɧɚʁɩɪɟ ɭ ɩɪɟɚɦɛɭɥɚɦɚ ʃɢɯɨɜɢɯ ɭɫɬɚɜɚ.
Ʉɥɭɱɧɢ ɪɟɱɢ: ɍɫɬɚɜ, ɩɪɟɚɦɛɭɥɚ, ɩɨɫɬʁɭɝɨɫɥɨɜɟɧɫɤɟ ɞɪɠɚɜɟ, ɢɞɟɧɬɢɬɟɬ, ɩɨɥɢɬɢɱɤɢ ɫɢɫɬɟɦ

ewa.bujwid_kurek@interia.pl
Ewa J. Bujwid-Kurek
Jagiellonian University
Institute of Political Sciences and International Relations
Krakow, Poland
CONSTITUTIONAL PREAMBLE – EXPRESSION OF IDENTITIES OF POST-

YUGOSLAV STATES IN THE TRANSFORMATION PROCESS
The main thesis of this paper is that the preambles to the constitutions of post-Yugoslav states in
the process of transition and subsequent transformation through new constitutional changes
particularly emphasized the new political and ethnic identities of these states. Each post-
Yugoslav country, in the process of the breakdown of Yugoslavia and its own constitution,
simultaneously reconstructed its political and national identity. This was especially reflected in
the preambles to their respective constitutions, with Slovenia, Croatia and Macedonia being
immediately constituted on an ethnic basis, as sovereign nation states, while Serbia and
Montenegro did so later, after the breakup of their common state of the Federal Republic of
Yugoslavia and then the State Union of Serbia and Montenegro. Only Bosnia and Herzegovina
was constituted on the civic principle, on the basis of the Dayton Agreement. In the preambles to
the constitutions of all post-Yugoslav states, a new political identity was also expressed, based
on a platform of neoliberal conception of society. This is especially evident in the emphasis on
the rule of law, social justice, liberal democracy and civil society, human and minority rights, an
open market economy, the free movement of goods and capital, the distribution of authority, etc.
In the development of post-Yugoslav states, almost three decades long, one might say that their
constitutions are in line with the principles of the modern political system, as expressed in the
preambles to their constitutions.
Keywords: constitution, preamble, post-Yugoslav states, identity, political system

ɋɬɟɮɚɧ ɂ. Ⱥɧɱɟɜ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ȼɟɥɢɤɨɦ Ɍɪɧɨɜɭ „ɋɜ. ȶɢɪɢɥɨ ɢ Ɇɟɬɨɞɢʁɟ“
Ɏɚɤɭɥɬɟɬ ɡɚ ɢɫɬɨɪɢʁɭ
ȼɟɥɢɤɨ Ɍɪɧɨɜɨ, Ȼɭɝɚɪɫɤɚ
ȼȿɊɋɄO ɂ ɆȿȭɍɇȺɐɂɈɇȺɅɇɈ ɇȿɉɊɂȳȺɌȿȴɋɌȼɈ ɄȺɈ ɍɁɊɈɄ ȺȽɊȿɋɂȳȿ

ɇȺɌȿɊɂɌɈɊɂȳɍ ɂ ɊȿɋɍɊɋȿ
ȼɟɪɫɤɨ ɢ ɦɟɻɭɧɚɰɢɨɧɚɥɧɨ ɧɟɩɪɢʁɚɬɟʂɫɬɜɨ ʁɟ ɝɨɬɨɜɨ ɬɪɚɞɢɰɢɨɧɚɥɧɨ ɩɪɢɫɭɬɧɨ ɭ ʂɭɞɫɤɢɦ

ɨɞɧɨɫɢɦɚ. ɉɨ ɫɜɨʁɨʁ ɫɧɚɡɢ ɢ ɞɭɝɨɦ ɬɪɚʁɚʃɭ ɨɧɨ ɩɪɟɜɚɡɢɥɚɡɢ ɢɞɟɨɥɨɲɤɟ ɫɭɤɨɛɟ. Ɍɚɤɨɻɟ, ɨɜɟ
ɜɪɫɬɟ ɧɟɩɪɢʁɚɬɟʂɫɬɚɜɚ ɫɭ ɜɟɨɦɚ ɩɨɝɨɞɧɟ ɡɚ ɦɚɧɢɩɭɥɢɫɚʃɟ ʁɚɜɧɢɦ ɦʃɟʃɟɦ ɢ ɩɨɤɪɟɬɚʃɟ
ɫɭɤɨɛɚ ɦɟɻɭ ʂɭɞɢɦɚ. Ɉɛɢɱɧɨ ɫɟ ɤɨɪɢɫɬɟ ɡɚ ɩɪɢɤɪɢɜɚʃɟ ɢɥɢ ɩɨɫɬɢɡɚʃɟ ɞɪɭɝɢɯ ɰɢʂɟɜɚ.
ɇɚɤɨɧ ɤɪɚɯɚ ɛɢɩɨɥɚɪɧɨɝ ɝɟɨɩɨɥɢɬɢɱɤɨɝ ɦɨɞɟɥɚ ɧɚ ɤɪɚʁɭ ɞɜɚɞɟɫɟɬɨɝ ɜɟɤɚ, ɨɜɢ ɫɭɤɨɛɢ
ɩɨɫɬɚʁɭ ɩɨɝɨɞɧɢ ɡɚ ɩɨɫɬɢɡɚʃɟ ɫɭɩɟɪɢɨɪɧɨɫɬɢ ɭ ɬɪɰɢ ɨɞɧɨɫɧɨ ɭ ɪɚɬɭ ɡɚ ɩɪɢɫɜɚʁɚʃɟ ɪɟɫɭɪɫɚ
ɤɨʁɢ ɫɟ ɧɚɥɚɡɟ ɧɚ ɬɟɪɢɬɨɪɢʁɚɦɚ ɞɪɭɝɢɯ ɡɟɦɚʂɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɪɟɥɢɝɢʁɚ, ɧɚɰɢɨɧɚɥɢɡɚɦ, ɨɩɨɡɢɰɢʁɚ, ɋȺȾ, ȿɜɪɨɩɚ, Ɋɭɫɢʁɚ, Ȼɚɥɤɚɧ
Stefan I. Anchev
University of Veliko Tarnovo “St. Cyril and St. Methodius”
Faculty of History
Veliko Tarnovo, Bulgaria
RELIGIOUS AND INTER-ETHNIC HOSTILITY AS CAUSE OF AGGRESSION OVER

TERRITORY AND RESOURCES
Religious and inter-ethnic hostility has been traditionally present in human relations. In terms
of strength and duration, it transcends ideological conflicts. In addition, these types of hostility
are well suited to manipulate public opinion and initiate conflicts between people. They are
usually used to conceal or achieve other goals. After the collapse of the bipolar geopolitical
model at the end of the twentieth century, these conflicts became conducive to achieving
superiority in the race, or war, for the appropriation of resources located in the territories of
other countries.
Keywords: religion, nationalism, opposition, USA, Europe, Russia, the Balkans

stivanch@yandex.ru
Ɂɨɪɚɧ Ɇ. ȳɨɜɚɧɨɜɢʄ
ɍɧɢɜɟɪɡɢɬɟɬɚ ɭ ɉɪɢɲɬɢɧɢ ɫ ɩɪɢɜɪɟɦɟɧɢɦ ɫɟɞɢɲɬɟɦ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ
Ɏɢɥɨɡɨɮɫɤɢ Ɏɚɤɭɥɬɟɬ, Ʉɚɬɟɞɪɚ ɡɚ ɢɫɬɨɪɢʁɭ ɭɦɟɬɧɨɫɬɢ
Ʉɨɫɨɜɫɤɚ Ɇɢɬɪɨɜɢɰɚ, ɋɪɛɢʁɚ
Ɉ ɉɈɇȿɄɂɆ ȼɂȾɈȼɂɆȺ ɋɄɊɇȺȼȴȿȵȺ ȼɂɁɍȿɅɇɂɏ ɋɂɆȻɈɅȺ ɄɍɅɌɍɊȿ/

ɂȾȿɇɌɂɌȿɌȺ ɋɊɉɋɄɈȽ ɇȺɊɈȾȺ ɍ ɋɊȻɂȳɂ ɈȾ 90-ɂɏ ȽɈȾɂɇȺ XX ȼȿɄȺ ȾɈ ȾȺɇȺɋ
ɍ ɮɨɤɭɫɭ ɪɚɞɚ ʁɟ ɢɡɛɨɪ ɩɪɢɦɟɪɚ ɡɥɨɭɩɨɬɪɟɛɟ ɧɟɤɢɯ ɨɞ ɧɚʁɩɨɡɧɚɬɢʁɢɯ ɨɫɬɜɚɪɟʃɚ ɫɪɩɫɤɟ

ɫɚɤɪɚɥɧɟ ɢ ɩɪɨɮɚɧɟ ɥɢɤɨɜɧɟ ɭɦɟɬɧɨɫɬɢ, ɧɚɫɬɚɥɢɦ ɨɞ ɋɪɟɞʃɟɝ ɜɟɤɚ ɞɨ ɩɨɱɟɬɤɚ XX ɜɟɤɚ,
ɤɨʁɚ ɫɭ – ɩɨ ɬɟɦɢ/ɦɨɬɢɜɭ – ɫɥɚɜʂɟɧɚ ɢ ɤɚɨ ɜɢɡɭɟɥɧɢ ɫɢɦɛɨɥɢ ɧɚɰɢɨɧɚɥɧɟ
ɤɭɥɬɭɪɟ/ɢɞɟɧɬɢɬɟɬɚ ɫɪɩɫɬɜɚ (ɩɪɚɜɨɫɥɚɜɧɟ ɜɟɪɟ). ɍ ɬɟɤɫɬɭ ʄɟ ɛɢɬɢ ɧɚɜɟɞɟɧɢ ɧɟɤɢ ɨɞ
ɧɚʁɢɧɞɢɤɚɬɢɜɧɢʁɢɯ ɩɪɢɦɟɪɚ, ɭɩɪɢɥɢɱɟɧɢɯ ɭ ɋɪɛɢʁɢ ɢɡɦɟɻɭ ɪɚɧɢɯ ɞɟɜɟɞɟɫɟɬɢɯ ɝɨɞɢɧɚ XX
ɜɟɤɚ, ɬʁ. ɨɞ ɩɨɱɟɬɤɚ ɝɪɚɻɚɧɫɤɨ-ɜɟɪɫɤɨɝ ɪɚɬɚ ɧɚ ɩɨɞɪɭɱʁɭ ɪɚɫɩɚɞɚʁɭʄɟ ɋɎɊ ȳɭɝɨɫɥɚɜɢʁɟ ɢ
ɞɚɧɚɲʃɟɝ ɞɨɛɚ, ɲɬɨ ɡɧɚɱɢ ɞɚ ɬɚɤɜɚ ɩɪɚɤɫɚ ɨɩɫɬɚʁɟ ɜɟʄ ɩɭɧɢɯ ɬɪɢɞɟɫɟɬ ɝɨɞɢɧɚ, ɩɨɬɜɪɻɭʁɭʄɢ
ɞɚ ɧɢʁɟ ɪɟɱ ɨ ɩɪɨɥɚɡɧɨʁ ɩɨʁɚɜɢ, ɜɟʄ ɨ ɩɪɨɰɟɫɭ ɤɨʁɢ ɭɩɨɪɧɨ ɬɪɭʁɟ ɧɚɰɢɨɧɚɥɧɢ ɨɪɝɚɧɢɡɚɦ.
ɉɨɧɟɤɨ ɨɞ ɬɢɯ ɨɫɬɜɚɪɟʃɚ, ɦɚ ɤɨɥɢɤɨ ɨɧɚ ɭɜɚɠɚɜɚɧɚ ɢ ɤɚɨ ɜɢɡɭɟɥɧɢ ɞɨɤɚɡ ɢɫɬɨɪɢʁɟ ɫɪɩɫɤɨɝ
ɧɚɪɨɞɚ ɢ ʃɟɝɨɜɟ ɜɟɪɫɤɟ ɩɪɢɩɚɞɧɨɫɬɢ, ɩɨɫɬɚɥɨ ʁɟ ɠɪɬɜɚ ɪɚɡɧɨɜɪɫɧɨɝ ɫɤɪɧɚɜʂɟʃɚ,
ɛɚɧɚɥɢɡɚɰɢʁɟ ɢ ɬɪɢɜɢʁɚɥɢɡɚɰɢʁɟ ɭ ɨɤɜɢɪɭ ɦɚɫɨɜɧɟ (ɤɜɚɡɢ)ɤɭɥɬɭɪɟ ɞɨ ʃɢɯɨɜɟ ɛɟɡɨɛɡɢɪɧɟ
ɡɥɨɭɩɨɬɪɟɛɟ ɪɚɞɢ ɦɚɧɢɩɭɥɢɫɚʃɚ ɜɥɚɫɬɢɬɟ ʁɚɜɧɨɫɬɢ ɭ ɫɥɭɠɛɢ ɨɞɪɟɻɟɧɟ ɢɞɟʁɟ/ɢɞɟɨɥɨɝɢʁɟ,
ɡɛɨɝ ɱɟɝɚ ʁɭ ʁɟ ɦɨɝɭʄɟ ɧɚɡɜɚɬɢ ɢ ɡɥɨɞɟɥɨɦ ɩɪɟɦɚ ɭɦɟɬɧɢɱɤɨɦ ɞɟɥɭ ɢ ʃɟɝɨɜɢɦ ɫɬɜɚɪɧɢɦ
ɡɧɚɱɟʃɢɦɚ, ɤɨɥɢɤɨ ɢ ɩɪɟɦɚ ɨɧɢɦɚ ɤɨʁɢɦɚ ʁɟ ɬɚʁ ɱɢɧ ɧɚɦɟʃɟɧ. ɒɬɚɜɢɲɟ, ɪɟɱɟɧɨ ɧɢʁɟ ɫɚɦɨ
ɢɧɞɢɤɚɬɨɪ ɧɢɩɨɞɚɲɬɚɜɚʁɭʄɟɝ ɨɞɧɨɫɚ (ɦɟɞɢʁɚ ɢ ɬɡɜ. ɟɥɢɬɟ) ɩɪɟɦɚ ʃɢɯɨɜɢɦ ɤɨɧɡɭɦɟɧɬɢɦɚ,
ɛɭɞɭʄɢ ɞɚ ɫɭ ɨɧɢ – ɫɯɜɚʄɟɧɢ/ɤɨɪɢɲʄɟɧɢ ɢ ɤɚɨ ɢɧɬɟɥɟɤɬɭɚɥɧɨ ɫɥɟɩɚ ɛɢʄɚ – ɩɨɫɬɚɜʂɟɧɢ ɢ ɭ
ɤɨɧɬɟɤɫɬ ɩɨɞɫɬɪɟɤɢɜɚʃɚ ɧɚ ɪɚɡɧɨɥɢɤɨ ɡɥɨɞɟɥɨ ɩɪɟɦɚ Ⱦɪɭɝɨɦ, ɭ ɧɚʁɛɨʂɟɦ ɫɥɭɱɚʁɭ ɪɚɞɢ
ɪɚɫɩɢɪɢɜɚʃɚ ɦɪɠʃɟ ɩɪɟɦɚ Ⱦɪɭɝɢɦɚ, ɡɚ ɤɨʁɨɦ ɫɭ ɩɪɟɱɟɫɬɨ ɨɫɬɚʁɚɥɟ ɢɧɞɢɜɢɞɭɚɥɧɟ ɢ
ɤɨɥɟɤɬɢɜɧɟ ɬɪɚɝɟɞɢʁɟ. ɉɨʁɟɞɢɧɚ ɭɦɟɬɧɢɱɤɚ ɞɟɥɚ ɤɨʁɚ ʄɟ ɛɢɬɢ ɩɪɟɞɦɟɬ ɧɚɲɟ ɩɚɠʃɟ ɫɭ ɭɡ
ɨɫɨɛɟɧɨɫɬɢ ɥɨɤɚɥɧɨɝ ɞɭɯɚ ɜɪɟɦɟɧɚ, ɤɪɟɢɪɚɧɨɝ ɭ ɤɚɛɢɧɟɬɢɦɚ, ɤɚɨ ɢ ɡɚɯɜɚʂɭʁɭʄɢ
„ɞɭɲɟɜɧɢɦ ɞɨɦɟɬɢɦɚ“ ɞɭɯɚ ɦɟɫɬɚ, ɩɨɫɬɚɜʂɚɧɚ ɭ ɤɨɧɬɟɤɫɬ ɤɨʁɢ ɧɟɦɚ ɫɪɨɞɧɢɯ ɜɟɡɚ ɫ
ʃɢɯɨɜɨɦ ɢɡɜɨɪɧɨɦ ɩɨɪɭɤɨɦ/ɩɨɭɤɨɦ. ɂɡ ɬɚɤɜɨɝ ɦɢʂɟɚ ɤɚɨ ɞɚ ɫɭ ɩɪɨɢɫɬɟɤɥɟ ɢ ɩɨʁɟɞɢɧɟ
ɧɟɞɚɜɧɨ ɭɩɪɢɥɢɱɟɧɟ ɢɡɥɨɠɛɟ, ɤɨʁɟ ɛɢ ɭ, ɭɫɥɨɜɧɨ ɪɟɱɟɧɨ, ɧɨɪɦɚɥɧɢɦ ɨɤɨɥɧɨɫɬɢɦɚ ɦɨɝɥɟ
ɛɢɬɢ ɩɨɞɜɟɞɟɧɟ ɢ ɩɨɞ ɦɚɧɢɮɟɫɬɚɰɢʁɟ ɫ ɟɤɫɩɨɧɚɬɢɦɚ ɧɚɦɟʃɟɧɢɦ ɧɚʁɩɪɟ ɩɨɤɥɨɧɢɰɢɦɚ ɬɡɜ.
ɰɪɧɨɝ ɬɭɪɢɡɦɚ. ɍ ɨɜɨɦ ɫɥɭɱɚʁɭ, ɦɟɻɭɬɢɦ, ɡɥɨɭɩɨɬɪɟɛʂɟɧɢ ɫɭ ɢ ɭɦɟɬɧɨɫɬ ɢ ʁɚɜɧɨɫɬ, ɤɨɥɢɤɨ
ɢ ɟɤɫɩɨɧɚɬɢ. ɋɩɪɚɦ ɢɫɤɭɫɬɜɚ ɫɚɜɪɟɦɟɧɟ ɭɦɟɬɧɨɫɬɢ – ɧɩɪ. ɭ ɨɤɜɢɪɭ ɩɨɫɬɦɨɞɟɪɧɟ, ɩɨ ɤɨʁɨʁ
ʁɟ ɫɜɚɤɨ ɞɟɥɨ ɩɨɞɥɨɠɧɨ ɧɨɜɨʁ ɭɦɟɬɧɢɱɤɨʁ ɚɤɰɢʁɢ – ɭ ɧɚɲɟɦ ɫɥɭɱɚʁɭ ɪɟɱ ʁɟ ɩɪɟ ɫɜɟɝɚ ɨ –
Ȼɪɨɞɟɥɨɜɫɤɢ ɪɟɱɟɧɨ – ɩɪɨɰɟɫɭ „ɞɭɝɨɝ ɬɪɚʁɚʃɚ“, ɬɨɤɨɦ ɤɨʁɟɝ ʁɟ ɭɦɟɬɧɢɱɤɨ ɞɟɥɨ ɧɚ
ɪɚɡɥɢɱɢɬɟ ɧɚɱɢɧɟ ɡɥɨɫɬɚɜʂɚɧɨ/ɡɥɨɭɩɨɬɪɟɛʂɚɜɚɧɨ, ɩɚ ɢ ɪɚɞɢ ɫɥɭɠɟʃɚ ɨɞɪɟɻɟɧɢɦ ɧɢɦɚɥɨ
ɭɦɟɬɧɢɱɤɢɦ ɩɨɛɭɞɚɦɚ. ɋɥɢɱɧɨ ɫɟ ɞɨɝɚɻɚɥɚɨ ɢ ɫ ɩɨʁɟɞɢɧɢɦ ɢɤɨɧɚɦɚ ɫɪɩɫɬɜɚ ɤɨʁɟ ɫɭ ɢ
ɭɫɥɟɞ ɧɟɡɧɚʃɚ ɧɚ ɪɚɡɥɢɱɢɬɟ ɧɚɱɢɧɟ ɫɤɪɧɚɜʂɟɧɟ, ɚɥɢ ɭɡ, ɦɚ ɤɨɥɢɤɨ ɩɚɪɚɞɨɤɫɚɥɧɨ,
ɢɫɬɨɜɪɟɦɟɧɨ ɢɫɬɢɰɚʃɟ ɜɟɪɫɤɨɝ ɢ/ɢɥɢ ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɋɪɛɢʁɚ, ɜɢɡɭɟɥɧɚ ɭɦɟɬɧɨɫɬ, ɡɥɨɭɩɨɬɪɟɛɚ ɭɦɟɬɧɨɫɬɢ, ɤɭɥɬɭɪɚ, ɢɞɟɧɬɢɬɟɬ

zmjovan@sezampro.rs
Zoran M. Jovanoviü
University of Priština temporarily seated in Kosovska Mitrovica
Faculty of Philosophy, Department of History of Art
Kosovska Mitrovica, Serbia
ON SOME FORMS OF DESECRATION OF VISUAL SYMBOLS OF THE CULTURE/

IDENTITY OF SERBIAN PEOPLE IN SERBIA FROM THE 1990s TO DATE
The focus of this paper is a selection of examples of misuse of some of the most famous works
of Serbian sacral and profane fine art, dating from the Middle Ages to the beginning of the 20th
century, which have been celebrated, by theme/motif, as visual symbols of national
culture/Serbian identity (Orthodox religion). The paper will outline some of the most indicative
examples in Serbia between the early 1990s, i.e. since the beginning of the civil-religious war in
the area of the disintegrating SFR Yugoslavia, and the present day, which means that such a
practice has been in effect for thirty years, confirming that it is not a transient phenomenon, but a
process that persists in poisoning the national organism. Some of these works of art, however
widely regarded as visual evidence of the history of the Serbian people and their religious
affiliation, have fallen victim to various forms of desecration, banalization and trivialization
within mass (quasi) culture, to the point of being recklessly abused to manipulate the Serbian
public in the service of a particular idea/ideology, which is why one may call it a wrongdoing
against the work of art and its real meaning, as much as against those for whom the act was
intended. Moreover, it is not just an indicator of a disrespectful attitude (of the media and the so-
called elite) towards their consumers, since they – understood/used as intellectually blind beings
– are also placed in the context of being instigated to various atrocities against the Other, at best
to spread hatred for the Other, which too often leaves individual and collective tragedies in its
wake. Some of the works of art discussed, with the peculiarities of the local spirit of the times,
were created behind closed doors, and owing to the “spiritual reach” of the spirit of the place,
placed in a context that has no related links to their original message/lesson. It seems that such a
milieu gave rise to some recent exhibitions, which, under normal circumstances, could also be
classified as manifestations with exhibits intended primarily for the fans of the so-called black
tourism. In this case, however, both the art and the public were abused as much as the exhibits.
Vis-a-vis the experience of contemporary art – e.g. in the framework of postmodernism,
according to which every work is subject to a new artistic action – in our case, this is a process
of “long duration”, in Braudel’s terms, during which the work of art has been abused/misused in
various ways, and even for the purpose of serving certain purposes which are by no means
artistic. The similar happened with certain icons of Serbian nationality, which were desecrated in
various ways due to ignorance, paradoxically accompanied by a strong emphasis of religious
and/or national identity.
Keywords: Serbia, visual art, abuse of art, culture, identity
ȼɥɚɞɢɦɢɪ Ɇ. ȼɭɥɟɬɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ȼɟɨɝɪɚɞ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ɉɞɟʂɟʃɟ ɡɚ ɫɨɰɢɨɥɨɝɢʁɭ
Ȼɟɨɝɪɚɞ, ɋɪɛɢʁɚ
ȽɅɈȻȺɅɂɁȺɐɂȳȺ ɂ ɇȺɐɂɈɇȺɅɂɁȺɆ
ɍ ɪɚɞɭ ɫɟ ɡɚɫɬɭɩɚ ɬɟɡɚ ɞɚ ʁɟ ɨɞɧɨɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɢ ɧɚɰɢɨɧɚɥɢɡɦɚ ɧɟɤɪɢɬɢɱɤɢ ɩɨɫɬɭɥɢɪɚɧ

ɤɚɨ ɦɟɻɭɫɨɛɧɨ ɢɫɤʂɭɱɢɜ. ɋɯɜɚɬɚʃɟ ɩɪɟɦɚ ɤɨɦɟ ɝɥɨɛɚɥɢɡɚɰɢʁɚ ɩɨɬɤɨɩɚɜɚ ɧɚɰɢɨɧɚɥɧɭ
ɞɪɠɚɜɭ, ɚ ɧɚɰɢɨɧɚɥɢɡɚɦ ɩɪɟɞɫɬɚɜʂɚ ɩɪɟɩɪɟɤɭ ɝɥɨɛɚɥɢɡɚɰɢʁɫɤɢɦ ɩɪɨɰɟɫɢɦɚ, ɨɞɛɚɰɭʁɟ ɫɟ
ɤɚɨ ɞɨɤɬɪɢɧɚɪɧɨ. ɍɦɟɫɬɨ ɬɨɝɚ, ɩɨɤɭɲɚʄɟ ɫɟ ɩɨɤɚɡɚɬɢ ɞɚ ɟɤɨɧɨɦɫɤɚ ɝɥɨɛɚɥɢɡɚɰɢʁɚ ɧɢʁɟ
ɦɨɝɭʄɚ ɛɟɡ ʁɚɱɚʃɚ ɧɚɰɢɨɧɚɥɢɡɦɚ ɤɚɨ ɩɨɦɨʄɧɟ ɢɞɟɨɥɨɝɢʁɟ ɤɨʁɚ ɥɟɝɢɬɢɦɢɲɟ ɝɥɨɛɚɥɧɟ
ɟɤɨɧɨɦɫɤɟ ɬɨɤɨɜɟ ɭɡ ɢɫɬɨɜɪɟɦɟɧɨ ɩɪɟɭɫɦɟɪɚɜɚʃɟ ɩɚɠʃɟ ɧɚ ɞɪɭɝɨɪɚɡɪɟɞɧɟ ɩɨʁɚɜɟ ɢ
ɧɭɫɩɨɫɥɟɞɢɰɟ ɝɥɨɛɚɥɢɡɚɰɢʁɟ. ɇɚ ɬɪɚɝɭ Ɋɨɞɪɢɤɨɜɟ ɢɞɟʁɟ ɨ ɬɪɢɥɟɦɢ – ɝɥɨɛɚɥɢɡɚɰɢʁɚ,
ɧɚɰɢɨɧɚɥɧɚ ɞɪɠɚɜɚ, ɞɟɦɨɤɪɚɬɢʁɚ – ɭ ɪɚɞɭ ɫɟ ɡɚɤʂɭɱɭʁɟ ɞɚ ʁɟ ɥɨɝɢɱɧɚ ɩɨɫɥɟɞɢɰɚ ɫɢɦɛɢɨɡɟ
ɢɡɦɟɻɭ ɧɚɰɢɨɧɚɥɢɡɦɚ ɢ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɫɥɚɛʂɟʃɟ ɞɟɦɨɤɪɚɬɢʁɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɧɚɰɢɨɧɚɥɢɡɚɦ, ɧɚɰɢɨɧɚɥɧɚ ɞɪɠɚɜɚ, ɞɟɦɨɤɪɚɬɢʁɚ
Vladimir M. Vuletiü
University of Belgrade
Faculty of Philosophy, Department of Sociology
Belgrade, Serbia
GLOBALIZATION AND NATIONALISM
This paper advocates the premise that the relationship between globalization and nationalism has
been uncritically postulated as being mutually exclusive. The view that globalization undermines
the national state and that nationalism represents an obstacle to globalization processes is
rejected as doctrinal. Instead, the article tries to prove that economic globalization is not possible
without the strengthening of nationalism as supplementary ideology that legitimizes global
economic flows while simultaneously diverting the attention to second-rate events and side
effects of globalization. In the wake of Rodrik’s trilemma – globalization, national state,
democracy – the article concludes that weakening of democracy is the logical consequence of the
symbiosis between nationalism and globalization.
Keywords: globalization, nationalism, national state, democracy

vvuletic@f.bg.ac.rs
Ɇɢɥɨʁɢɰɚ Ɇ. ɒɭɬɨɜɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ɉɪɢɲɬɢɧɢ ɫ ɩɪɢɜɪɟɦɟɧɢɦ ɫɟɞɢɲɬɟɦ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ʉɚɬɟɞɪɚ ɡɚ ɫɨɰɢɨɥɨɝɢʁɭ
,,ɆɍɅɌɂɄɍɅɌɍɊȺɅɂɁȺɆ“ ɉɊȿ ɆɍɅɌɂɄɍɅɌɍɊȺɅɂɁɆȺ: ɂɅɂ ɉɈȾȿȴȿɇɂ

ɂȾȿɇɌɂɌȿɌ
Ɇɭɥɬɢɤɭɥɬɭɪɚɥɢɡɚɦ ɤɚɨ ɩɨʁɚɜɚ ɦɧɨɝɨ ʁɟ ɩɪɟ ɧɚɫɬɚɨ ɨɞ ɫɚɦɨɝ ɩɨʁɦɚ, ɤɨʁɢ ʁɟ ɫɚ ɜɟɥɢɤɢɦ
ɡɚɤɚɲʃɟʃɟɦ ɩɨɫɬɚɨ ɫɚɫɬɚɜɧɢ ɞɟɨ ɪɟɱɧɢɤɚ ɞɪɭɲɬɜɟɧɢɯ ɧɚɭɤɚ. ȳɟɪ ɦɧɨɝɟ ɡɚʁɟɞɧɢɰɟ,
ɨɫɨɛɢɬɨ ɝɪɚɞɨɜɢ ɢ ɦɚɥɟ ɞɪɠɚɜɟ, ɛɢɥɢ ɫɭ, ɝɥɟɞɚʁɭʄɢ ɢɫɬɨɪɢʁɫɤɢ ɦɨɡɚɢɤ ɫɬɚɧɨɜɧɢɲɬɜɚ,
ɜɟɤɨɜɧɢ ɩɪɢɦɟɪɢ ɦɭɥɬɢɤɭɥɬɭɪɚɥɢɡɦɚ, ɚ ɧɟ ɢɞɟɧɬɢɬɟɬɢ ɤɭɥɬɭɪɧɨ ʁɟɞɧɨɨɛɪɚɡɧɟ ɡɚʁɟɞɧɢɰɟ
ɤɨʁɚ ɭ ɩɨɬɪɚɡɢ ɡɚ ɢɞɟɧɬɢɬɟɬɨɦ ɫɜɨʁɟ ɩɨɪɟɤɥɨ ɝɪɱɟɜɢɬɨ ɬɪɚɠɢ ɭ ɮɚɧɬɨɦɫɤɢɦ ɢɫɬɨɪɢʁɫɤɢɦ
ɤɨɪɟɧɢɦɚ. ɂ ɞɚɧɚɫ ɦɭɥɬɢɟɬɧɢɱɤɟ ɧɚɰɢʁɟ, ɫɭɨɱɟɧɟ ɫɚ ɦɢɬɨɥɨɝɢɡɨɜɚɧɨɦ ,,ɧɚɰɢɨɧɚɥɧɨɦ
ɪɚɫɨɦ“ ɤɨʁɚ ɧɢɝɞɟ ɧɟ ɩɨɫɬɨʁɢ, ɧɟɦɚʁɭ ɞɪɭɝɢ ɧɚɱɢɧ ɫɭɠɢɜɨɬɚ ɨɫɢɦ ɭɡɚʁɚɦɧɨɝ ɩɪɢɡɧɚʃɚ ɢ
ɩɨɞɪɲɤɟ ɞɪɭɝɨɫɬɢ, ɲɬɨ ɧɢʁɟ ɚɫɢɦɢɥɚɰɢʁɚ. Ɍɢɦɟ ɫɟ ɨɧɟɦɨɝɭʄɭʁɟ ɞɚ ɦɭɥɬɢɤɭɥɬɭɪɚɥɢɡɚɦ
ɫɤɥɢɡɧɟ ɭ ɩɪɨɫɬɨ ɫɚɛɢɪɚʃɟ ɢɞɟɧɬɢɬɟɬɚ ɛɟɡ ɫɬɜɚɪɚɥɚɱɤɨɝ ɧɚɛɨʁɚ. ȴɭɞɢ ɫɟ ɭɱɟ ɩɨɲɬɨɜɚʃɭ
ɪɚɡɥɢɤɚ ɢ ɠɢɜɨɬɚ ɤɨʁɢ ʁɟ ɫɜɭɞɚ ɦɭɥɬɢɟɬɧɢɱɤɢ. ȵɟɝɨɜɚ ɜɪɥɢɧɚ ʁɟɫɬɟ ɬɨɥɟɪɚɧɰɢʁɚ ɤɨʁɚ ɭ
ɞɪɭɝɨɦ ɱɨɜɟɤɭ ɩɪɟɩɨɡɧɚʁɟ ɱɨɜɟɤɚ ɢ ɩɪɢɯɜɚɬɚ ɪɚɡɥɢɱɢɬɨɫɬ ɢ ɞɪɭɝɨɫɬ ɤɚɨ ɨɫɧɨɜɧɟ ɜɪɟɞɧɨɫɬɢ
ɨɞɭɩɢɪɭʄɢ ɫɟ ɦɪɠʃɢ ɢ ɪɚɡɚɪɚʃɭ. Ɂɚɬɨ ɢɧɫɢɫɬɢɪɚʃɟ ɧɚ ,,ɱɢɫɬɨɦ“ ɧɚɰɢɨɧɚɥɧɨɦ
ɢɞɟɧɬɢɬɟɬɭ, ɢɡɚ ɤɨɝɚ ɫɬɨʁɟ ɟɤɨɧɨɦɫɤɢ ɢɧɬɟɪɟɫɢ ɢ ɬɟɠʃɚ ɡɚ ɞɨɦɢɧɚɰɢʁɨɦ, ɞɨɜɨɞɢ ɞɨ
ɩɨɞɟʂɟɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɩɨɰɟɩɚɧɨɝ ɞɪɭɲɬɜɚ, ɫɜɨʁɨɦ ɤɭɥɬɭɪɧɨɦ ɲɢɡɨɮɪɟɧɢʁɨɦ ɭɝɪɨɠɚɜɚ
ɫɚɦɟ ɨɫɧɨɜɟ ɞɪɠɚɜɟ. Ɇɭɥɬɢɤɭɥɬɭɪɚɥɧɚ ,,ɯɢɛɪɢɞɧɚ“ ɞɪɭɲɬɜɚ ʁɨɲ ɭɜɟɤ ɫɭ ɧɚʁɪɚɡɜɢʁɟɧɢʁɚ
ɞɪɭɲɬɜɚ, ɜɨɞɟʄɚ ɭ ɝɥɨɛɚɥɧɨɦ ɫɜɟɬɭ. Ɇɭɥɬɢɤɭɥɬɭɪɚɥɢɡɚɦ ʁɟ ɦɧɨɝɨ ɫɬɚɪɢʁɢ ɨɞ
ɧɚɰɢɨɧɚɥɢɡɦɚ. ɇɢɩɨɲɬɨ ɧɢʁɟ ɦɪɬɚɜ. ɇɚɩɪɨɬɢɜ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɦɭɥɬɢɤɭɥɬɭɪɚɥɢɡɚɦ, ɞɪɭɝɨɫɬ, ɪɚɡɥɢɤɚ, ɬɨɥɟɪɚɧɰɢʁɚ ɢ ɯɢɛɪɢɞ

sutovicm@gmail.com
Milojica M. Šutoviü
“MULTICULTURALISM” BEFORE MULTICULTURALISM: OR SPLIT IDENTITY
Multiculturalism as a phenomenon had emerged before the very concept was defined to become,
with much delay, an integral part of the vocabulary of social sciences, as many communities,
especially cities and small countries, were historical mosaics of the population, centuries-long
examples of multiculturalism, and not the identities of a culturally uniform community, which, in
search for its identity, looks for its origin in phantom historical roots. Even today, the multi-
ethnic nations, confronted with the mythologized ‘national race’ that does not exist anywhere,
have no other way of coexistence, except for a mutual recognition and support of otherness,
which is not the same as assimilation. This makes it impossible for multiculturalism to slip into a
simple adding of identities with no creative impulse. People learn to respect differences and the
ubiquitous multi-ethnic life. Its virtue is tolerance, which recognizes the other man and accepts
diversity and otherness as the basic value, resisting hatred and destruction. Therefore, insisting
on a ‘pure’ national identity, underscored by economic interests and a tendency for domination,
leads to a divided identity, a torn society, and endangers the very foundations of the state through
its cultural schizophrenia. Multicultural ‘hybrid’ societies are globally still the most developed
societies and those that play leading roles. Multiculturalism is much older than nationalism. It is
by no means dead. On the contrary.
Keywords: multiculturalism, otherness, difference, tolerance and hybrid

Ɇɢɥɨɲ Ɇ. ȳɨɜɚɧɨɜɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ɇɢɲɭ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ⱦɟɩɚɪɬɦɚɧ ɡɚ ɫɨɰɢɨɥɨɝɢʁɭ
ɇɢɲ, ɋɪɛɢʁɚ
ɉɊɈɐȿɋɍȺɅɇɂ ɄȺɊȺɄɌȿɊ ɂȾȿɇɌɂɌȿɌȺ
Ɋɚɞ ɫɟ ɛɚɜɢ ɤɨɧɰɟɩɬɨɦ ɢɞɟɧɬɢɬɟɬɚ ɤɚɨ ɩɪɨɰɟɫɚ, ɲɬɨ ʁɟ ɩɪɢɫɬɭɩ ɤɨʁɢ ʁɟ ɫɧɚɠɧɨ ɡɚɝɨɜɚɪɚɨ
ɇɨɪɛɟɪɬ ȿɥɢʁɚɫ. Ɉɧ ʁɟ ɧɚɝɥɚɲɚɜɚɨ ɫɬɚɥɧɢ ɡɧɚɱɚʁ ɤɨɥɟɤɬɢɜɢɬɟɬɚ ɢ ɦɟɻɭɡɚɜɢɫɧɨɫɬɢ ɭ
ɨɛɥɢɤɨɜɚʃɭ ɢɞɟɧɬɢɬɟɬɚ ɭɡ ɧɟɦɨɝɭʄɧɨɫɬ ɞɚ ɫɟ ɨɫɦɢɫɥɢ ɢɧɞɢɜɢɞɭɚɥɧɢ ɛɟɡ ɪɟɮɟɪɢɫɚʃɚ ɧɚ
ɤɨɥɟɤɬɢɜɧɢ ɢɞɟɧɬɢɬɟɬ. ȿɥɢʁɚɫɨɜɚ ɩɪɨɰɟɫɧɚ ɫɨɰɢɨɥɨɝɢʁɚ ɛɢɥɚ ʁɟ ɧɚɫɬɨʁɚʃɟ ɞɚ ɫɟ ɩɪɟɜɚɡɢɻɭ
ɞɭɚɥɧɨɫɬɢ ɤɨʁɟ ɫɭ ɨɩɬɟɪɟʄɢɜɚɥɟ ɫɨɰɢɨɥɨɲɤɭ ɬɟɨɪɢʁɭ (ɚɝɟɧɫɧɨɫɬ/ɫɬɪɭɤɬɭɪɚ,
ɫɥɨɛɨɞɚ/ɞɟɬɟɪɦɢɧɢɡɚɦ, ɢɧɞɢɜɢɞɭɚ/ɞɪɭɲɬɜɨ). ȿɥɢʁɚɫ ʁɟ ɩɨɤɪɟɧɭɨ ɤɪɢɬɢɤɭ ɬɟɨɪɢʁɫɤɨɝ
ɩɨɫɬɜɚɪɢɜɚʃɚ ɞɪɭɲɬɜɟɧɟ ɫɬɪɭɤɬɭɪɟ ɤɚɨ ɨɛʁɟɤɬɚ ɤɨʁɢ ʁɟ ɢɡɜɚɧ ɢ ɤɨʁɢ ʁɟ ɧɟɡɚɜɢɫɚɧ ɨɞ
ɩɨʁɟɞɢɧɚɰɚ. ɂɫɬɨɜɪɟɦɟɧɨ, ɨɧ ʁɟ ɨɞɛɚɰɢɨ ɨɧɨ ɲɬɨ ʁɟ ɧɚɡɜɚɨ hɨmɨ clɚusus (ɤɨɧɰɟɩɬ ɭ ɤɨʁɟɦ
ɫɟ ɧɚɝɥɚɫɚɤ ɫɬɚɜʂɚ ɧɚ ɚɭɬɨɧɨɦɢʁɭ, ɫɥɨɛɨɞɭ ɢ ɧɟɡɚɜɢɫɧɨɫɬ ɚɤɬɟɪɚ) ɤɚɨ ɩɪɟɤɨɦɟɪɧɢ
ɢɧɞɢɜɢɞɭɚɥɢɡɚɦ, ɭ ɫɤɥɚɞɭ ɫɚ ɤɨʁɢɦ ɫɟ ɞɪɭɲɬɜɨ ɫɯɜɚɬɚ ɤɚɨ ɧɚɦɟɪɚɜɚɧɢ ɢɫɯɨɞ
ɩɨʁɟɞɢɧɚɱɧɨɝ/-ɢɯ ɞɟɥɚʃɚ. ɍ ɫɜɨʁɨʁ ɬɟɨɪɢʁɢ ɢɞɟɧɬɢɬɟɬɚ ȿɥɢʁɚɫ ʁɟ, ɢɡɦɟɻɭ ɨɫɬɚɥɨɝ, ɤɨɪɢɫɬɢɨ
ɩɨʁɦɨɜɟ ɯɚɛɢɬɭɫɚ, ɮɢɝɭɪɚɰɢʁɟ ɢ „ʁɚ“ ɢ „ɦɢ“ ɢɞɟɧɬɢɬɟɬɚ. Ɉɧ ʁɟ ɝɨɜɨɪɢɨ ɨ ɯɚɛɢɬɭɫɭ ɤɚɨ ɨ
„ɞɪɭɝɨʁ ɩɪɢɪɨɞɢ“ ɢɥɢ „ɦɟɯɚɧɢɡɦɭ ɚɭɬɨɦɚɬɫɤɟ ɢ ɫɥɟɩɟ ɫɨɦɨɤɨɧɬɪɨɥɟ“, ɤɨʁɢ ɫɟ ɧɚ
ɢɧɞɢɜɢɞɭɚɥɧɨɦ ɧɢɜɨɭ ɞɨɠɢɜʂɚɜɚ ɤɚɨ ɫɬɪɭɤɬɭɪɚ ɥɢɱɧɨɫɬɢ, ɚɥɢ ɤɨʁɢ ʁɟ ɤɨɥɟɤɬɢɜɧɨ
ɩɪɨɢɡɜɟɞɟɧ ɢ ɪɟɩɪɨɞɭɤɨɜɚɧ ɬɨɤɨɦ ɰɟɥɨɝ ɠɢɜɨɬɚ. ȿɥɢʁɚɫ ʁɟ ɢɧɞɢɜɢɞɭɚɥɧɢ ɢɞɟɧɬɢɬɟɬ
ɩɪɟɩɨɡɧɚɨ ɤɚɨ ɜɪɟɦɟɧɫɤɭ ɬɜɨɪɟɜɢɧɭ, ɬɟ ʃɟɝɨɜɚ ɬɟɨɪɢʁɫɤɚ ɩɟɪɫɩɟɤɬɢɜɚ ɞɨɡɜɨʂɚɜɚ ɚɧɚɥɢɡɭ
ɩɪɨɦɟɧɚ ɭ ɨɞɧɨɫɭ „ʁɚ – ɦɢ“, ɛɟɡ ɞɚɜɚʃɚ ɩɪɟɞɧɨɫɬɢ ɛɢɥɨ ɤɨɦ ɟɥɟɦɟɧɬɭ ɨɜɨɝ ɩɚɪɚ. Ɍɚɤɨɻɟ,
ɢɞɟɧɬɢɬɟɬ ʁɟ ɡɚɦɢɲʂɟɧ ɤɚɨ ɦɭɥɬɢɩɟɪɫɩɟɤɬɢɜɢɫɬɢɱɤɢ (ɪɟɥɚɰɢɨɧɢ) ɢ ɨɛɥɢɤɨɜɚɧ
ɮɢɝɭɪɚɰɢʁɚɦɚ (ɥɚɧɰɢɦɚ ɦɟɻɭɡɚɜɢɫɧɨɫɬɢ). ɋɯɨɞɧɨ ɬɨɦɟ, „ʁɚ“ ɢɞɟɧɬɢɬɟɬ ɧɟ ɦɨɠɟ ɞɚ ɩɨɫɬɨʁɢ
ɛɟɡ ɭɩɭʄɢɜɚʃɚ ɧɚ ɲɢɪɟ ɫɤɭɩɨɜɟ ɢɞɟɧɬɢɬɟɬɫɤɢɯ ɤɚɬɟɝɨɪɢʁɚ – ɫɜɚɤɚ ʁɟɞɢɧɫɬɜɟɧɚ ʂɭɞɫɤɚ
ɢɧɞɢɜɢɞɭɚ ʁɟ ɫɭɲɬɢɧɫɤɢ ɞɪɭɲɬɜɟɧɚ ɢ ɦɨɠɟ ɩɨɫɬɨʁɚɬɢ ɫɚɦɨ ɭɧɭɬɚɪ ɢ ɤɪɨɡ ɞɪɭɲɬɜɟɧɟ
ɦɪɟɠɟ.
Kʂɭɱɧɟ ɪɟɱɢ: ɩɪɨɰɟɫ, ɢɞɟɧɬɢɬɟɬ, ɯɚɛɢɬɭɫ, ɮɢɝɭɪɚɰɢʁɚ, „ʁɚ“ ɢ „ɦɢ“ ɢɞɟɧɬɢɬɟɬɢ

milos.jovanovic@filfak.ni.ac.rs
Miloš M. Jovanoviü
University of Niš
Niš, Serbia
THE PROCESSUAL CHARACTER OF IDENTITY
This paper deals with identity as a process, a concept that was strongly advocated by Norbert
Elias. He stressed the continual signi¿cance of collectivity and interdependency in shaping an
identity and the impossibility of making sense of individual identity without reference to a
collective one. Elias’ process sociology was an endeavour to overcome the dualities that
burdened sociological theory (agency vs structure, freedom vs determinism, individual vs
society). He launched a critique of reification of social structure as an object outside and
independent of the individual. At the same time, Elias dismissed what he called homo clausus (a
concept in which emphasis is put on autonomy, freedom and independence of the actor) as
excessive individualism, where society is understood as an intended outcome of individual
action(s). In his theory of identity, Elias, amongst others, used concepts of habitus, figuration, ‘I’
and ‘We’ identities. He referred to habitus as ‘second nature’ or ‘an automatic blindly
functioning apparatus of self-control’, experienced on the individual level as personality
structure, but collectively authored and reproduced in a lifelong process. Elias recognized
individual identity as a temporal creation. His perspective permits the analysis of the changes in
the ‘I–We’ relation, without giving precedence to either of the elements of this pair. Also,
identity is conceived as multi-perspectival (relational) and shaped by the figurations
(interdependency chains). Therefore, the ‘I’ identity cannot exist without referring to broader
assemblage of identity categories – every unique human individual is intrinsically social and can
only exist within and through social networks.
Keywords: process, identity, habitus, figuration, ‘I’ and ‘We’ identities
ȴɭɛɢɲɚ Ɋ. Ɇɢɬɪɨɜɢʄ
Ⱦɪɚɝɚɧɚ Ɇɢɬɪɨɜɢʄ
ɐɟɧɬɚɪ ɡɚ ɛɚɥɤɚɧɫɤɟ ɫɬɭɞɢʁɟ
ɍɌɂɐȺȳ ȽɅɈȻȺɅɂɁȺɐɂȳȿ ɇȺ ɆɈȻɂɅɇɈɋɌ ȾɊɍɒɌȼȿɇɂɏ ȽɊɍɉȺ ɂ
ɆȿɌȺɆɈɊɎɈɁɍ ȵɂɏɈȼȿ ɂȾȿɇɌɂɌȺɊɇȿ ɄɍɅɌɍɊȿ
Ƚɥɨɛɚɥɢɡɚɰɢʁɚ, ɤɚɨ ɦɟɝɚɬɪɟɧɞ ɭ ɫɚɜɪɟɦɟɧɨɫɬɢ, ɪɚɞɢɤɚɥɧɨ ɭɬɢɱɟ ɧɟ ɫɚɦɨ ɧɚ ɩɪɨɦɟɧɟ ɭ

ɫɬɪɭɤɬɭɪɢ ɢ ɞɢɧɚɦɢɰɢ ɞɪɭɲɬɜɚ, ɜɟʄ ɢ ɧɚ ɬɪɚɧɫɮɨɪɦɚɰɢʁɭ ɢɞɟɧɬɢɬɚɪɧɟ ɤɭɥɬɭɪɟ. Ⱦɨɤ Ⱥ.
Ɇɚɥɭɮ ɩɢɲɟ ɨ ɭɫɩɨɧɭ ɭɛɢɥɚɱɤɢɯ ɢɞɟɧɬɢɬɟɬɚ ɢ ɧɨɜɨʁ ɮɚɦɢɥɢʁɢ ɢɞɟɧɬɢɬɚɪɧɢɯ ɫɭɤɨɛɚ ɭ
ɫɚɜɪɟɦɟɧɨɫɬɢ, ȭ. Ʉɨɧɪɚɞ ɫ ɩɪɚɜɨɦ ɭɤɚɡɭʁɟ ɞɚ ɬɪɚɝɚʃɟ ɡɚ (ɢɡɝɭɛʂɟɧɢɦ) ɢɞɟɧɬɢɬɟɬɨɦ
ɧɚɫɬɚʁɟ ɭ ɜɪɟɦɟɧɢɦɚ ɬɪɚɧɡɢɰɢʁɟ, ɤɚɤɜɨ ʁɟ ɢ ɧɚɲɟ. ɉɪɨɰɟɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ʁɟ, ɫɜɨʁɢɦ
ɢɦɩɥɢɤɚɰɢʁɚɦɚ, ɡɚɯɜɚɬɢɨ ɫɜɟ ɫɮɟɪɟ ɫɚɜɪɟɦɟɧɨɝ ɞɪɭɲɬɜɚ ɢ ɧɢɜɨɟ ɞɪɭɲɬɜɟɧɨɝ ɠɢɜɨɬɚ
(ɦɚɤɪɨ, ɦɟɡɨ ɢ ɦɢɤɪɨ ɫɬɪɭɤɬɭɪɟ). Ɉɧ, ɤɚɨ ɢɧɬɟɝɪɚɥɧɢ ɞɟɨ „ɬɪɟʄɟɝ ɰɢɜɢɥɢɡɚɰɢʁɫɤɨɝ ɬɚɥɚɫɚ“
(Ⱥ. Ɍɨɮɥɟɪ), ɛɢɬɧɨ ɨɩɪɟɞɟʂɭʁɟ ɩɪɨɦɟɧɟ ɭ ɡɧɚɱɚʁɭ ɫɟɤɬɨɪɚ ɩɪɢɜɪɟɻɢɜɚʃɚ, ɩɪɨɮɟɫɢɨɧɚɥɧɨʁ
ɫɬɪɭɤɬɭɪɢ ɪɚɞɧɟ ɫɧɚɝɟ, ɩɪɨɫɬɨɪɧɭ ɢ ɫɨɰɢʁɚɥɧɭ ɦɨɛɢɥɧɨɫɬ ɞɪɭɲɬɜɟɧɢɯ ɝɪɭɩɚ, ɚɥɢ ɢ
ɦɟɬɚɦɨɪɮɨɡɭ ʃɢɯɨɜɟ ɢɞɟɧɬɢɬɚɪɧɟ ɤɭɥɬɭɪɟ. ɍ ɪɚɞɭ ɫɟ ɪɚɡɦɚɬɪɚʁɭ ɫɨɰɢɨɥɨɲɤɢ ɢ
ɤɭɥɬɭɪɨɥɨɲɤɢ ɚɫɩɟɤɬɢ ɩɪɨɦɟɧɚ ɢɞɟɧɬɢɬɚɪɧɟ ɤɭɥɬɭɪɟ ɭ ɟɪɢ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɫɚ ɨɫɜɪɬɨɦ ɧɚ
ɢɫɬɪɚɠɢɜɚʃɚ ɫɬɪɚɧɢɯ ɢ ɞɨɦɚʄɢɯ ɚɭɬɨɪɚ. ɇɚɫɭɩɪɨɬ ɬɟɡɚɦɚ ɝɥɨɛɚɥɨɮɨɛɢɱɚɪɚ ɨ ɬɨɦɟ ɞɚ
ɝɥɨɛɚɥɢɡɚɰɢʁɚ ɩɨɧɢɲɬɚɜɚ ɢ ɭɧɢɮɨɪɦɢɲɟ ɢɞɟɧɬɢɬɟɬɟ ɢɥɢ ɯɢɩɟɪɝɥɨɛɚɥɢɫɬɚ – ɞɚ ɧɚɫ ɭɜɨɞɢ
ɭ ɧɨɜɭ ɟɩɨɯɭ ɤɨɫɦɨɩɨɥɢɬɫɤɟ ɢɞɟɧɬɢɬɚɪɧɟ ɤɭɥɬɭɪɟ ௅ ɚɭɬɨɪɢ ɭɤɚɡɭʁɭ ɧɚ ɪɚɡɥɢɱɢɬɨɫɬ
ɟɦɩɢɪɢʁɫɤɟ ɩɪɚɤɫɟ ɫɚɜɪɟɦɟɧɢɯ ɬɪɟɧɞɨɜɚ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɢ ɩɪɨɬɢɜɪɟɱɧɨɫɬɢ ɤɨʁɟ ɨɧɢ ɫɚ
ɫɨɛɨɦ ɧɨɫɟ. ɍ ɨɜɨɦ ɤɨɧɬɟɤɫɬɭ ɚɧɚɥɢɡɢɪɚʁɭ ɫɟ ɦɨɝɭʄɟ ɢɦɩɥɢɤɚɰɢʁɟ
ɚɫɢɦɟɬɪɢɱɧɨɝ/ɚɧɬɚɝɨɧɢɫɬɢɱɤɨɝ ɭɧɢɩɨɥɚɪɧɨɝ ɦɨɞɟɥɚ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɢ ɚɫɨɰɢʁɚɬɢɜɧɨɝ
ɦɭɥɬɢɩɨɥɚɪɧɨɝ ɦɨɞɟɥɚ, ɚ ɭɤɚɡɭʁɟ ɫɟ ɢ ɧɚ ɪɚɡɥɢɱɢɬɟ ʃɢɯɨɜɟ ɭɬɢɰɚʁɟ ɧɚ ɢɞɟɧɬɢɬɚɪɧɭ
ɤɭɥɬɭɪɭ ɭ ɫɚɜɪɟɦɟɧɨɫɬɢ. ɇɚ ɤɪɚʁɭ ɫɟ ɢɡɥɚɠɟ ɩɥɟɞɨɚʁɟ ɡɚ ɢɡɝɪɚɞʃɭ ɫɨɰɢʁɚɥɞɟɦɨɤɪɚɬɫɤɨɝ
ɦɨɞɟɥɚ ɚɫɨɰɢʁɚɬɢɜɧɟ ɝɥɨɛɚɥɢɡɚɰɢʁɟ, ɤɨʁɢ ɛɢ ɭɬɪɨ ɩɭɬ ɦɭɥɬɢɩɨɥɚɪɧɨɦ ɪɚɡɜɨʁɭ ɫɜɟɬɚ,
ɞɢʁɚɥɨɝɭ ɪɚɡɥɢɱɢɬɢɯ ɰɢɜɢɥɢɡɚɰɢʁɚ, ɪɟɫɩɟɤɬɭ ɤɭɥɬɭɪɟ ɪɚɡɥɢɱɢɬɨɫɬɢ ɢɞɟɧɬɢɬɟɬɚ ɢ
ɚɮɢɪɦɚɰɢʁɢ ɤɭɥɬɭɪɟ ɦɢɪɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɦɨɛɢɥɧɨɫɬ ɞɪɭɲɬɜɟɧɢɯ ɝɪɭɩɚ, ɦɟɬɚɦɨɪɮɨɡɚ ɢɞɟɧɬɢɬɟɬɚ,

ɩɪɚɜɨ ɧɚ ɤɭɥɬɭɪɧɭ ɪɚɡɥɢɱɢɬɨɫɬ, ɤɭɥɬɭɪɚ ɦɢɪɚ

ljubisa.mitrovic@filfak.ni.ac.rs

draganamitrovic221@gmail.com
Ljubiša Mitroviü
University of Niš,
Dragana Mitroviü
Center for Balkan studies
Niš, Serbia
INFLUENCE OF GLOBALIZATION ON THE MOBILITY OF SOCIAL GROUPS AND

THE METAMORPHOSIS OF THEIR IDENTITARY CULTURE
Globalization, as a contemporary megatrend, radically influences changes in social structure and

dynamic, as well as transformation of identity culture. While A. Maluf wrote about the rise of
internecine identities and the new family of identitary conflict in modern times, G. Conrad
pointed out that the search for identity arises in the age of transition, such as ours.
By its implications, the globalization process has penetrated all spheres of contemporary society
and all levels (micro, meso, and macro) of social life. This process, as the integral part of the
“third civilization wave” (A. Toffler), considerably affects changes in the importance of the
economic sector, the professional structure labour force, the spatial and social mobility of the
social group, as well as changes of their identitary culture.
The article presents the sociological and culturological aspects of identitary culture change in the
age of globalization, with a review of literature by foreign and domestic authors. In contrast to
the globalophobes’ hypothesis that globalization uniformizes and destroys identities or the
hyper-globalists hypothesis that globalization leads us into a new era of cosmopolitan identity,
the authors highlight the diversity of empirical praxis of contemporary globalization trends and
their accompanying contradictions. In this context, the authors analyse the possible implications
of the asymmetrical/antagonistic unipolar globalization model and the associative multipolar
model, and they discuss their different influences on contemporary identitary culture.
Finally, the article offers a plaidoyer for building a social-democratic associative globalization
model, which would pave the way for multipolar global development, for a dialog between
different civilizations, for respecting the culture of identitary diversity, and for supporting the
culture of peace.
Keywords: globalization, mobility of social groups, metamorphosis of identity, right to cultural
diversity, culture of peace
ɇɟɦɚʃɚ ɂ. Ʉɨɫɬɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ȼɟɨɝɪɚɞɭ
ɈȻɅɂɄɈȼȺȵȿ ȿɌɇɂɑɄɈȽ ɂȾȿɇɌɂɌȿɌȺ ɋɊȻȺ ɍ ɋɊȿȾȵȿɆ ȼȿɄɍ –

ȿɌɇɈɋɂɆȻɈɅɂɋɌɂɑɄȺ ɉȿɊɋɉȿɄɌɂȼȺ
Ɉɫɧɨɜɧɢ ɡɚɞɚɬɚɤ ɧɚɲɟɝ ɢɫɬɪɚɠɢɜɚʃɚ ɫɚɫɬɨʁɢ ɫɟ ɭ ɩɨɤɭɲɚʁɭ ɢɡɜɨɻɟʃɚ ɫɨɰɢɨɥɨɲɤɨ-

ɢɫɬɨɪɢʁɫɤɟ ɪɟɤɨɧɫɬɪɭɤɰɢʁɟ ɝɥɚɜɧɢɯ ɩɪɚɜɚɰɚ ɩɪɨɰɟɫɚ ɨɛɥɢɤɨɜɚʃɚ ɫɪɩɫɤɟ ɟɬɧɢɱɤɟ ɡɚʁɟɞɧɢɰɟ
ɭ ɫɪɟɞʃɟɦ ɜɟɤɭ. ɉɪɢɦɟɧɨɦ ɢɫɬɪɚɠɢɜɚɱɤɨɝ ɦɨɞɟɥɚ ɥɚɬɟɪɚɥɧɢɯ, ɨɞɧɨɫɧɨ ɚɪɢɫɬɨɤɪɚɬɫɤɢɯ
ɟɬɧɢɱɤɢɯ ɡɚʁɟɞɧɢɰɚ, ɪɚɡɜɢʁɟɧɨɝ ɭ ɞɟɥɭ ɛɪɢɬɚɧɫɤɨɝ ɫɨɰɢɨɥɨɝɚ ȿɧɬɨɧɢʁɚ ɋɦɢɬɚ, ɩɨɤɭɲɚʄɟɦɨ
ɞɚ ɭɤɚɠɟɦɨ ɧɚ ɩɭɬɚʃɭ ɭɨɛɥɢɱɚɜɚʃɚ ɟɬɧɢɱɤɨɝ ɢɞɟɧɬɢɬɟɬɚ ɋɪɛɚ ɭ ɟɩɨɯɢ ɪɚɡɜɨʁɚ ɫɪɩɫɤɟ
ɮɟɭɞɚɥɧɟ ɞɪɠɚɜɧɨɫɬɢ. Ɋɟɥɚɬɢɜɧɨ ɤɨɧɬɢɧɭɢɪɚɧɨ ɩɪɚʄɟʃɟ ɩɨɦɟɧɭɬɨɝ ɩɪɨɰɟɫɚ, ɡɚɫɧɨɜɚɧɨ ɧɚ
ɪɚɡɧɨɜɪɫɧɢɦ ɢɫɬɨɪɢʁɫɤɢɦ ɢɡɜɨɪɢɦɚ, ɦɨɠɟ ɫɟ ɜɟɡɚɬɢ ɡɚ ɩɟɪɢɨɞ ɨɞ ɨɫɧɢɜɚʃɚ ɞɪɠɚɜɟ
ɇɟɦɚʃɢʄɚ ɢ ɨɫɚɦɨɫɬɚʂɟʃɚ ɫɪɩɫɤɟ ɰɪɤɜɟ ɞɨ ɜɪɟɦɟɧɚ ɫɥɨɦɚ ɫɪɩɫɤɟ ɮɟɭɞɚɥɧɟ ɞɪɠɚɜɧɨɫɬɢ ɢ
ɨɫɦɚɧɫɤɨɝ ɨɫɜɚʁɚʃɚ, ɤɨʁɟ ʁɟ ɞɨɜɟɥɨ ɞɨ ɢɲɱɟɡɚɜɚʃɚ ɚɪɢɫɬɨɤɪɚɬɫɤɨɝ ɨɛɪɚɫɰɚ ɟɬɧɢɱɤɨɝ
ɩɨɢɫɬɨɜɟʄɢɜɚʃɚ ɋɪɛɚ. ɍ ɧɚɜɟɞɟɧɨɦ ɢɫɬɨɪɢʁɫɤɨɦ ɪɚɡɞɨɛʂɭ, ɧɚɢɦɟ, ɧɟɦɚɥɢ ɛɪɨʁ ɤɚɤɨ
ɩɢɫɚɧɢɯ ɢɡɜɨɪɚ, ɬɚɤɨ ɢ ɨɫɬɚɬɚɤɚ ɫɩɨɦɟɧɢɱɤɟ ɢ ɜɢɡɭɟɥɧɟ ɤɭɥɬɭɪɟ, ɫɜɟɞɨɱɟ ɨ ɫɧɚɠɧɨʁ
ɦɟɻɭɫɨɛɧɨʁ ɢɫɩɪɟɩɥɟɬɟɧɨɫɬɢ ɞɢɧɚɫɬɢɱɤɟ, ɮɟɭɞɚɥɧɨ-ɫɬɚɥɟɲɤɟ ɢ ɰɪɤɜɟɧɟ ɤɭɥɬɭɪɟ ɩɚɦʄɟʃɚ
ɫɚ ɩɪɨɰɟɫɨɦ ɭɬɟɦɟʂɟʃɚ ɟɬɧɢɱɤɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɲɬɨ ʁɟ ɤɚɪɚɤɬɟɪɢɫɬɢɱɧɨ ɡɚ ɚɪɢɫɬɨɤɪɚɬɫɤɢ
ɬɢɩ ɟɬɧɢɱɤɟ ɡɚʁɟɞɧɢɰɟ. ɋɯɨɞɧɨ ɬɨɦɟ, ɩɨɫɟɛɚɧ ɚɤɰɟɧɚɬ ɭ ɢɫɬɪɚɠɢɜɚʃɭ ɛɢʄɟ ɫɬɚɜʂɟɧ ɭɩɪɚɜɨ
ɧɚ ɢɫɩɢɬɢɜɚʃɟ ɭɥɨɝɟ ɫɚɤɪɚɥɧɢɯ ɤɭɥɬɨɜɚ ɋɜ. ɋɢɦɟɨɧɚ ɢ ɋɜ. ɋɚɜɟ, ɭɬɟɦɟʂɢɜɚɱɚ ɮɟɭɞɚɥɧɟ
ɞɪɠɚɜɧɨɫɬɢ ɢ ɰɪɤɜɟ ɭ ɋɪɛɚ, ɛɭɞɭʄɢ ɞɚ ɡɧɚɱɚʁɚɧ ɞɟɨ ɢɫɬɨɪɢʁɫɤɟ ɝɪɚɻɟ ɧɚɫɬɚɥɟ ɭ ɩɨɦɟɧɭɬɨʁ
ɟɩɨɯɢ ɝɨɜɨɪɢ ɨ ɧɟɡɚɧɟɦɚɪʂɢɜɨɦ ɢɞɟʁɧɨɦ ɭɬɢɰɚʁɭ ɧɚɪɚɬɢɜɚ ɨ „ɫɜɟɬɢɦ ɪɨɞɢɬɟʂɢɦɚ“ ɞɪɠɚɜɟ
ɢ ɰɪɤɜɟ ɭ ɩɪɨɰɟɫɭ ɟɬɧɢɱɤɟ ɢɞɟɧɬɢɮɢɤɚɰɢʁɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɫɪɩɫɤɢ ɟɬɧɢɱɤɢ ɢɞɟɧɬɢɬɟɬ, ɚɪɢɫɬɨɤɪɚɬɫɤɚ ɟɬɧɢɱɤɚ ɡɚʁɟɞɧɢɰɚ,
ɟɬɧɨɫɢɦɛɨɥɢɡɚɦ, ɫɪɟɞʃɢ ɜɟɤ, ɋɜ. ɋɢɦɟɨɧ ɢ ɋɜ. ɋɚɜɚ

nemmanja@gmail.com
Nemanja I. Kostiü
Belgrade, Serbia
SHAPING THE ETHNIC IDENTITY OF SERBS IN THE MIDDLE AGES –

ETHNOSYMBOLIC PERSPECTIVE
The basic purpose of our research is to attempt to perform a sociological-historical

reconstruction of the main directions in the process of shaping the Serbian ethnic community in
the Middle Ages. By applying the research model of lateral/aristocratic ethnic communities,
developed in the work of British sociologist Anthony D. Smith, we will try to point out the
trajectory of shaping the ethnic identity of Serbs in the developmental period of Serbian feudal
statehood. A fairly continuous study of the processes in question, based on a variety of historical
sources, can be conducted starting from the period of the founding of the Nemanjic dynasty state
and the beginnings of the Serbian church’s independence all the way to the time of the collapse
of the Serbian feudal statehood and the Ottoman conquest, which led to the disappearance of the
aristocratic patterns in the ethnic identification of Serbs. With regard to the aforementioned
historical period, a considerable number of written sources, as well as the remains of
monumental and visual culture, testify about the strong intertwining between the dynastic, feudal
and religious cultural memory on one hand and the process of establishing ethnic identity on the
other hand, which is common for the aristocratic type of ethnic communities. Accordingly,
particular emphasis in the research will be placed on examining the role of the sacred cults of St.
Simeon and St. Sava, the founders of the feudal statehood and the Serbian church, respectively,
since a significant part of the historical material produced in the aforementioned epoch speaks of
substantial ideological impact of the narrative of the state’s and church’s ‘holy fathers’ in the
process of ethnic identification.
Keywords: Serbian ethnic identity, aristocratic ethnic community, ethnosymbolism, Middle
Ages, St. Simeon and St. Sava
Ȼɨɪɢɫ Ⱦ. ɂɥɢʄ
ɍɠɢɱɤɚ ɝɢɦɧɚɡɢʁɚ
ɍɠɢɰɟ, ɋɪɛɢʁɚ
ɋȼȿɌ ɆȺɋɈȼɇȿ ɄɍɅɌɍɊȿ: Ⱦɍɏ ȼɊȿɆȿɇȺ ȿȾȽȺɊȺ ɆɈɊȿɇȺ
ɑɥɚɧɚɤ ɫɟ ɛɚɜɢ ɚɧɬɪɨɩɨɫɨɰɢɨɥɨɲɤɢɦ ɫɯɜɚɬɚʃɟɦ ɦɚɫɨɜɧɟ ɤɭɥɬɭɪɟ ɢɡɧɟɬɢɦ ɭ ɞɟɥɭ Ⱦɭɯ

ɜɪɟɦɟɧɚ ȿɞɝɚɪɚ Ɇɨɪɟɧɚ (Morin). Ɋɚɡɭɦɟɜɚʃɟ ɚɫɩɟɤɚɬɚ ɦɚɫɨɜɧɟ ɤɭɥɬɭɪɟ ɤɨʁɟ Ɇɨɪɟɧ ɢɡɧɨɫɢ
ɞɨɜɨɞɢ ɫɟ ɭ ɤɨɦɩɚɪɚɬɢɜɧɭ ɜɟɡɭ ɫɚ ɚɭɬɨɪɢɦɚ ɤɨʁɢ ɫɭ ɫɟ ɧɚ ɪɚɡɥɢɱɢɬɟ ɧɚɱɢɧɟ ɛɚɜɢɥɢ ɨɜɢɦ
ɮɟɧɨɦɟɧɨɦ. ɂɫɬɢɱɟ ɫɟ ɞɚ Ɇɨɪɟɧ ɦɚɫɨɜɧɭ ɤɭɥɬɭɪɭ ɜɢɞɢ ɤɚɨ ɩɪɨɢɡɜɨɞ ɪɚɡɜɢʁɟɧɢɯ
ɬɟɯɧɢɱɤɢɯ ɫɪɟɞɫɬɚɜɚ ɢ ɛɢɪɨɤɪɚɬɫɤɨɝ ɨɪɝɚɧɢɡɨɜɚʃɚ ɫɬɜɚɪɚɥɚɲɬɜɚ. Ɉɧɚ ɫɟ ɩɪɨɢɡɜɨɞɢ ɩɨ
ɦɨɞɟɥɭ ɞɪɭɝɢɯ ɢɧɞɭɫɬɪɢʁɚ, ɚɥɢ ʁɟ ɧɟɫɜɨɞɢɜɚ ɧɚ ʃɢɯ. ȵɨʁ ʁɟ, ɤɚɨ ɩɪɨɞɭɤɬɭ ɱɨɜɟɤɨɜɨɝ
ɫɬɜɚɪɚɥɚɲɬɜɚ, ɩɨɬɪɟɛɧɚ ɢɧɜɟɧɰɢʁɚ. Ɇɚɫɨɜɧɚ ɤɭɥɬɭɪɚ ɫɟ, ɭ Ɇɨɪɟɧɨɜɨɦ ɞɟɥɭ, ɩɨɤɚɡɭʁɟ ɤɚɨ
ɪɚɡɧɨɪɨɞɚɧ ɫɤɭɩ ɦɨɞɟɪɧɨɝ ɫɬɜɚɪɚɥɚɲɬɜɚ ɪɚɡɥɢɱɢɬɟ ɭɦɟɬɧɢɱɤɟ ɜɪɟɞɧɨɫɬɢ. Ɇɨɪɟɧ ɦɚɫɨɜɧɭ
ɤɭɥɬɭɪɭ ɜɢɞɢ ɤɚɨ ɦɨɞɟɪɧɭ ɫɜɟɬɤɨɜɢɧɭ. ɋɜɟɬɤɨɜɢɧɚ ɭ ɦɚɫɨɜɧɨʁ ɤɭɥɬɭɪɢ ɩɨɫɬɚʁɟ ɫɩɟɤɬɚɤɥ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɦɚɫɨɜɧɚ ɤɭɥɬɭɪɚ, ȿɞɝɚɪ Ɇɨɪɟɧ, ɞɭɯ ɜɪɟɦɟɧɚ, ɫɭɩɤɭɥɬɭɪɚ
Boris D. Iliü
Uzice Gymnasium
Užice, Serbia
WORLD OF MASS CULTURE: EDGAR MORIN AND THE SPIRIT OF TIME
This article deals with anthropo-sociological understanding of mass culture that Edgar Morin
introduced in his work The Spirit of Time (L'Esprit du temps, 1962). Understanding of the
aspects of mass culture in Morin’s book is compared to those of the authors who dealt with this
phenomenon in different ways. The article points out that Morin’s mass culture is seen as a
product of technical means and a bureaucratic organization of creativity. It is produced using the
model of other industries, but it is incompatible with them. It is necessary, as a product of human
creativity, to produce an invention. In Morin’s work, mass culture appears as a diverse set of
modern creative works of different artistic values. He sees mass culture as a modern festivity,
which becomes a spectacle in mass culture.
Keywords: mass culture, Edgar Morin, the spirit of time, subculture

borisilic1401@gmail.com
ɂɪɢɧɚ Ⱥ. ɋɨɫɭɧɨɜɚ
Ɇɟɻɭɧɚɪɨɞɧɢ ɟɤɨɥɨɲɤɨ-ɩɨɥɢɬɢɤɨɥɨɲɤɢ ɍɧɢɜɟɪɡɢɬɟɬ
Ɋɭɫɤɨ ɞɪɭɲɬɜɨ ɫɨɰɢɨɥɨɝɚ
ɇɚɰɢɨɧɚɥɧɚ ɢɧɮɨɪɦɚɰɢɨɧɚ ɚɝɟɧɰɢʁɚ “ɉɪɢɪɨɞɧɢ ɪɟɫɭɪɫɢ”
Ɇɨɫɤɜɚ, Ɋɭɫɤɚ Ɏɟɞɟɪɚɰɢʁɚ
ȺɄɋɂɈɅɈɒɄɂ ɌɊȿɇȾ ɂ ɉɂɌȺȵȿ ɂȾȿɇɌɂɌȿɌȺ
ɑɥɚɧɚɤ ʁɟ ɩɨɫɜɟʄɟɧ ɟɤɨɥɨɲɤɢɦ ɜɪɟɞɧɨɫɬɢɦɚ ɤɚɨ ɮɚɤɬɨɪɭ ɢɞɟɧɬɢɬɟɬɚ ɭɤʂɭɱɭʁɭʄɢ ʃɢɯɨɜɭ

ɪɚɫɩɨɪɟɻɟɧɨɫɬ ɭ ɨɤɜɢɪɭ ɫɢɫɬɟɦɚ ɜɪɟɞɧɨɫɬɢ. Ⱥɧɚɥɢɡɢɪɚɧɢ ɫɭ ɤɨɧɤɪɟɬɧɢ ɬɪɟɧɞɨɜɢ
ɚɧɬɪɨɩɨɝɟɧɢɯ ɟɤɨɥɨɲɤɢɯ ɮɚɤɬɨɪɚ ɤɨʁɢ ɢɦɚʁɭ ɜɟɥɢɤɢ ɭɬɢɰɚʁ ɧɚ ɥɢɱɧɨ ɡɞɪɚɜʂɟ. Ɋɚɡɦɚɬɪɚɧɨ
ʁɟ ɢ ɩɢɬɚʃɟ ɫɨɰɢɨ-ɟɤɨɥɨɲɤɢɯ ɜɪɟɞɧɨɫɬɢ (ɫɚɦɢɯ ɜɪɟɞɧɨɫɬɢ ɭ ɫɨɰɢɨ-ɟɤɨɥɨɲɤɨʁ ɫɮɟɪɢ) ɤɨʁɟ
ɨɞɪɟɻɭʁɭ ɨɞɧɨɫ ʂɭɞɢ ɩɪɟɦɚ ʃɢɯɨɜɨʁ ɫɪɟɞɢɧɢ, ɫɩɚɲɚɜɚʁɭʄɢ ʂɭɞɟ ɢ ɱɭɜɚʁɭʄɢ ɡɞɪɚɜʂɟ
ɧɚɰɢʁɟ. ɉɪɟɞɫɬɚɜʂɟɧɚ ɫɭ ɫɩɟɰɢɮɢɱɧɚ ɩɨɞɪɭɱʁɚ ɭɬɢɰɚʁɚ ɮɚɤɬɨɪɚ ɠɢɜɨɬɧɟ ɫɪɟɞɢɧɟ ɧɚ
ɡɞɪɚɜʂɟ ʂɭɞɢ. Ɋɭɫɤɢ ɚɤɚɞɟɦɢɤ ɇɢɤɢɬɚ Ɇɨɢɫɟʁɟɜ, ɤɨʁɢ ʁɟ ɢɡɪɚɱɭɧɚɨ ɩɨɫɥɟɞɢɰɟ „ɧɭɤɥɟɚɪɧɟ
ɡɢɦɟ“, ɮɨɪɦɢɪɚɨ ʁɟ ɤɨɧɰɟɩɰɢʁɭ ɤɨʁɚ ʁɟ ɢɦɚɥɚ ɩɪɢɦɟɬɚɧ ɭɬɢɰɚʁ ɧɚ ɪɚɡɜɨʁ ɨɩɲɬɟ ɟɤɨɥɨɝɢʁɟ ɢ
ɩɨɫɬɚɥɚ ɨɤɢɞɚɱ ɡɚ ɫɬɭɞɢʁɭ ɞɪɭɲɬɜɟɧɟ ɟɤɨɥɨɝɢʁɟ, ɱɢɦɟ ɫɟ ɩɨɫɟɛɧɨ ɛɚɜɢɨ ɭɝɥɟɞɧɢ ɫɪɩɫɤɢ
ɧɚɭɱɧɢɤ Ⱦɚɧɢɥɨ Ɇɚɪɤɨɜɢʄ. Ⱦɚɧɚɫ ɫɨɰɢʁɚɥɧɚ ɟɤɨɥɨɝɢʁɚ ɢɫɬɪɚɠɭʁɟ ɝɨɬɨɜɨ ɫɜɚɤɢ ɨɛɥɢɤ ɢ
ɩɪɚɜɢɥɧɨɫɬ ɢɧɬɟɪɚɤɰɢʁɟ „ɞɪɭɲɬɜɨ – ɫɨɰɢʁɚɥɧɨ ɨɤɪɭɠɟʃɟ“ ɤɚɨ ɢ ɪɚɡɧɨɥɢɤɨɫɬ ɦɟɻɭɫɨɛɧɢɯ
ɜɟɡɚ ɢ ɞɪɭɲɬɜɟɧɢɯ ɩɪɨɦɟɧɚ. ȿɤɨɥɨɲɤɚ ɚɧɬɪɨɩɨɥɨɝɢʁɚ ɢ ʂɭɞɫɤɚ ɝɟɨɝɪɚɮɢʁɚ ɞɨɠɢɜʂɚɜɚʁɭ
ɞɪɭɲɬɜɟɧɟ ɨɞɧɨɫɟ ɤɚɨ ɩɨɫɪɟɞɧɢɱɤɭ ɜɟɡɭ ɢɡɦɟɻɭ ʂɭɞɫɤɨɝ ɛɢʄɚ ɢ ɞɪɭɲɬɜɟɧɨɝ ɨɤɪɭɠɟʃɚ. ɇɚ
ʃɢɯ ɫɟ ɦɨɠɟ ɝɥɟɞɚɬɢ ɤɚɨ ɧɚ ɨɞɪɟɻɟɧɢ ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ ɤɨʁɢ ɦɨɠɟ ɞɚ ɫɟ ɮɨɪɦɢɪɚ ɭ
ɤɨɧɤɪɟɬɧɢɦ ɫɨɰɢʁɚɥɧɨ-ɟɤɨɥɨɲɤɢɦ ɭɫɥɨɜɢɦɚ, ɫɚ ɡɧɚɱɚʁɢɦ ɭɬɢɰɚʁɟɦ ɧɚ ʂɭɞɫɤɭ ɩɟɪɰɟɩɰɢʁɭ,
ɩɨɧɚɲɚʃɟ ɢ ɠɢɜɨɬɧɢ ɫɬɢɥ. ɍ ɫɤɥɚɞɭ ɫ ɬɢɦ, ɩɨʁɚɜɢɥɟ ɫɭ ɫɟ ɫɩɟɰɢɮɢɱɧɟ ɟɤɨɥɨɲɤɟ
ɜɪɟɞɧɨɫɬɢ ɪɚɡɧɢɯ ɪɭɫɤɢɯ ɤɭɥɬɭɪɧɢɯ ɢ ɟɬɧɢɱɤɢɯ ɧɚɪɨɞɚ. ɋɨɰɢɨ-ɟɤɨɥɨɲɤɟ ɜɪɟɞɧɨɫɬɢ ɢɦɚʁɭ
ɞɜɨɫɬɪɭɤɭ ɭɥɨɝɭ ɭ ɫɚɜɪɟɦɟɧɨʁ ɞɪɭɲɬɜɟɧɨʁ ɫɬɜɚɪɧɨɫɬɢ. ɍ ɡɚɤʂɭɱɤɭ, ɜɪɟɞɧɨɫɬɢ ɫɚɜɪɟɦɟɧɢɯ
Ɋɭɫɚ ɭ ɩɨɝɥɟɞɭ ɠɢɜɨɬɧɟ ɫɪɟɞɢɧɟ ʁɚɫɧɨ ɫɟ ɨɝɥɟɞɚʁɭ ɤɪɨɡ ɜɚɠɧɟ ɫɩɟɰɢɮɢɱɧɟ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɟɤɨɥɨɲɤɟ ɜɪɟɞɧɨɫɬɢ, ɫɨɰɢʁɚɥɧɚ ɟɤɨɥɨɝɢʁɚ, ɤɭɥɬɭɪɧɚ ɫɮɟɪɚ, ɢɞɟɧɬɢɬɟɬ,

ɚɤɫɢɨɥɨɲɤɢ ɫɭɤɨɛ

sossunova@gmail.com
Irina Ⱥ. Sosunova
International Independent University of Environmental and Political Sciences
Russian Society of Sociologists
The National Information Agency “Natural Resources”
Moscow, Russia
AXIOLOGICAL TREND AND THE ISSUE OF IDENTITY
This article discusses ecological values as a factor of identity, including their disposition in a
system of values. The concrete trends of anthropogenic ecological factors, which greatly affect
personal health, are analysed. The paper also considers the issue of socio-ecological values (the
very values in the socio-ecological sphere), which determine the attitude of the people to their
environment, saving the people and saving the health of the nation. The specific areas of the
impact of environmental factors on human health are presented. Russian academician Nikita
Moiseev, who calculated the consequences of the “nuclear winter”, introduced a concept which
had a noticeable impact on the development of general ecology and became a trigger for the
elaboration of social ecology, a field of study made particularly prominent by the renowned
Serbian scientist Danilo Markoviü. Nowadays, social ecology investigates almost every form and
regularity of the interaction between society and social environment as well as the diversity of
interconnections and social changes. Ecological anthropology and human geography view social
relations as a mediating link between human beings and the social environment. They can be
seen as a specific cultural identity, which may be formed in concrete social-ecological
conditions, having a significant impact on human perception, behaviour and life style.
Accordingly, specific ecological values of various Russian cultural and ethnic nations emerged.
Socio-ecological values play a dual role in the contemporary social reality. In the conclusion, the
environmental values of contemporary Russians are clearly seen through important specific
features.
Keywords: ecological values, social ecology, cultural sphere, identity, axiological conflict
Šabani E. Alisabri
Univerzitet u Sarajevu
Fakultet za kriminalistiku, kriminologiju i sigurnosne studije
Sarajevɨ, Bosna i Hercegovina
SVAKODNEVNO ISKUSTVO: KA RAZUMIJEVANJU IDENTITETSKIH PRISILA
U radu se razmatra fenomen svakodnevnice i mehanizmi koji je oblikuju. Smatramo da

neposredne datosti poput rasporeda stambenog prostora, mode, muzike, urbanog naþina života,
birokratizacije i racionalizacije predstavljaju neke od silnica oblikovanja svakodnevnice i na
temelju toga iskonstruisane identitete. Polazimo od stanovišta da svi ovi mehanizmi koloniziraju
svakodnevni svijet života. Na temelju toga osobe prihvataju ponuÿene i iskonsruisane identitete
kao referentne odrednice svoje svakodnevnice. Stvara se privid da moderno doba estetizira
svakodnevnicu, daje joj smisao i pretvara je u identiteske odrednice, bez moguünosti otpora i
kreiranja novih moguünosti. U tom smislu, u okviru naših fakultetskih prostornih resursa,
realizirali smo prezentaciju pod navedenim naslovom. Inspiraciju za rad autor je pronašao u
samoj svakodnevnici koja je konstrukt modernog vremena, kao i vidovi na koji naþin osobe sebe
definišu u kontekstu ubrzanih promjena. Kroz prezentaciju smo koristili vizuelno–doživljajnu
metodu sa ciljem da naglasimo osnovne atribute kategorija kojima se bavimo, a to su:
svakodnevnica, identitet, moü i elementi prezentacije. Prezentacija sadrži meÿusobno pet
povezanih elemenata koji su suštinski povezani u svakodnevnici. Opravdanost rada se ogleda u
razumijevanju kako ekonomska/politiþka moü oblikuje svakodnevnu praksu, kako je reprodukuje
i na osnovu koje kreiramo identitete. Važna ograniþenja u radu su što nismo mogli obuhvatiti sve
fenomene svakodnevnice, ali smo u grubom i lapidarnom obliku naglasili kojom putanjom se
treba kretati prilikom istraživanja svakodnevnice.
Kljuþne rijeþi: prezentacija, moü, identitet, svakodnevnica, moda, muzika, birokratizacija,
racionalizacija

asabani@fkn.unsa.ba; alisabris@yahoo.com
Šabani E. Alisabri
University of Sarajevo
Faculty of Criminalistics, Criminology and Security Studies
Sarajevo, Bosnia and Herzegovina
EVERYDAY EXPERIENCE: TOWARD THE UNDERSTANDING OF IDENTITY

PRESSURES
This paper discusses the phenomenon of everyday life and the mechanisms that shape it. We
believe that imminent conditions such as the layout of living space, fashion, music, urban
lifestyle, bureaucratization and rationalization are some of the forces of everyday shaping and,
on that basis, shaping identities. We begin with the view that all of the above mechanisms
colonize the everyday world of life. On this basis, people accept the offered and exhorted
identities as the reference for their everyday life. This creates the illusion that the modern age
aesthetises everyday life, gives it meaning and turns it into identity determinants, without the
possibility of resisting and creating new opportunities. Therefore, I made the presentation under
the aforementioned title within the spatial of my institution of employment. I drew inspiration
from everyday life itself, as a construct of modern times, as well as from ways in which people
define themselves in the context of accelerated changes. The presentation is based on a visual-
experience method to emphasize the basic attributes of the pertinent categories: everyday life,
identity, power, and elements of the presentation. The presentation contains five interconnected
elements that are essentially connected in everyday life. The study is limited, as it cannot cover
all phenomena of everyday life; however, it emphasizes the direction to be taken in the study of
everyday life, albeit in basic terms and in concise form. The justification for the study lies in the
understanding how economic and political power shapes everyday practice, how it reproduces it
and how it is used to create conditional identities.
Keywords: presentation, power, identity, everyday life, fashion, music, bureaucratization and
rationalization
ɇɟɦɚʃɚ ɋ. ȭɭɤɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ȼɚʃɨʁ Ʌɭɰɢ
Ɏɚɤɭɥɬɟɬ ɩɨɥɢɬɢɱɤɢɯ ɧɚɭɤɚ
Ȼɚʃɚ Ʌɭɤɚ, Ȼɨɫɧɚ ɢ ɏɟɪɰɟɝɨɜɢɧɚ/Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ
ɂȾȿɇɌɂɌȿɌ ɄȺɈ ɂɇɐɂȾȿɇɌ
Ⱦɨɤ ʁɟ ɭ ɮɢɥɨɡɨɮɢʁɢ ɩɨʁɚɦ ɢɞɟɧɬɢɬɟɬɚ ɭɝɥɚɜɧɨɦ ɦɢɲʂɟɧ ɟɤɫɰɟɧɬɪɢɱɧɨ, ɤɚɨ ɞɢɫɬɚɧɰɚ ɨɞ

ɫɜɨʁɟ ɜɥɚɫɬɢɬɨɫɬɢ ɭɧɭɬɚɪ ɤɨʁɟ ɫɟ ɞɨɝɚɻɚ ɨɬɜɚɪɚʃɟ ɢɫɤɭɫɬɜɚ ɞɪɭɝɨɝ ɢ ɫɬɪɚɧɨɝ (Levinas,
Valdenfels), ɭ ɫɨɰɢɨɥɨɝɢʁɢ ʁɟ ɩɨʁɚɦ ɢɞɟɧɬɢɬɟɬɚ ɭɝɥɚɜɧɨɦ ɦɢɲʂɟɧ ɚɭɬɨɰɟɧɬɪɢɱɧɨ ɢ ɬɨ ɤɚɨ
ɫɨɩɫɬɜɨ – ɤɚɨ ɪɟɢɮɢɤɚɰɢʁɚ ɫɜɨʁɟ ɜɥɚɫɬɢɬɨɫɬɢ ɤɪɨɡ ɩɪɨɢɡɜɨɻɟʃɟ ɪɚɡɥɢɤɟ ɭ ɨɞɧɨɫɭ ɧɚ ɞɪɭɝɨ
ɢ ɫɬɪɚɧɨ. Ɂɛɨɝ ɚɭɬɨɰɟɧɬɪɢɱɧɟ ɦɟɬɚɬɟɨɪɢʁɫɤɟ ɩɨɡɢɰɢʁɟ, ɫɨɰɢɨɥɨɲɤɨ ɩɨɢɦɚʃɟ ɢɞɟɧɬɢɬɟɬɚ
ɫɢɬɭɢɪɚɧɨ ʁɟ ɭɧɭɬɚɪ ɞɜɚ ɧɚɪɚɬɢɜɚ: ɫɢɦɛɨɥɢɱɤɨɝ ɢɧɬɟɪɚɤɰɢɨɧɢɡɦɚ (ɪɟɮɥɟɤɫɢɜɧɨɫɬɢ) ɢ
ɩɨɫɬɫɬɪɭɤɬɭɪɚɥɢɡɦɚ (ɦɨʄɢ). ȵɢɯɨɜ ɡɚʁɟɞɧɢɱɤɢ ɯɨɪɢɡɨɧɬ ɩɪɟɞɫɬɚɜʂɚ ɫɨɰɢʁɚɥɧɢ
ɤɨɧɫɬɪɭɤɰɢɨɧɢɡɚɦ (Callero, 2003: 115–133). ɍ ɱɥɚɧɤɭ ɤɨʁɢ ɫɥɢʁɟɞɢ ɞɚʁɟɦɨ ɞɟɤɨɧɫɬɪɭɤɰɢʁɭ
ɚɭɬɨɰɟɧɬɪɢɱɧɟ ɤɨɧɰɟɩɰɢʁɟ ɢɞɟɧɬɢɬɟɬɚ ɤɨʁɚ ɫɟ ɭɧɭɬɚɪ ɮɪɚɧɰɭɫɤɨɝ ɮɢɥɨɡɨɮɫɤɨɝ ɬɪɟɧɭɬɤɚ
ɢɫɩɨɫɬɚɜɢɥɚ ɤɚɨ ɩɢɬɚʃɟ ɞɟɫɭɛʁɟɤɬɢɜɢɡɚɰɢʁɚ ɫɭɛʁɟɤɬɚ ɬʁ. ɤɚɨ ɤɪɢɡɚ ɦɢɦɟɬɢɱɤɟ ɤɨɧɰɟɩɰɢʁɟ
ɢɞɟɧɬɢɮɢɤɚɰɢʁɟ (Ɏɭɤɨ, Ⱥɥɬɢɫɟɪ, Ʌɚɤɚɧ, ɋɨɫɢɪ, Ⱦɟɪɢɞɚ, Ȼɨɞɪɢʁɚɪ, ȼɢɪɢɥɢɨ, Ȼɚɞʁɭ, Ɍɭɪɟɧ)
ɚ ɭɧɭɬɚɪ ɫɢɦɛɨɥɢɱɤɨɝ ɢɧɬɟɪɚɤɰɢɨɧɢɡɦɚ (Ʉɚɥɟɪɨ) ɢ ɫɨɰɢʁɚɥɧɨɝ ɤɨɧɫɬɪɭɤɰɢɨɧɢɡɦɚ (Ƚɟɥɧɟɪ,
Ⱥɧɞɟɪɫɨɧ, Ȼɚɥɢɛɚɪ, ɏɨɛɫɛɨɦ, ɏɨɥ, Ȼɚɭɦɚɧ, ȹɟɧɤɢɧɫ) ɤɚɨ ɩɢɬɚʃɟ ɚɭɬɨɰɟɧɬɪɢɱɧɨɝ
ɩɪɢɫɜɚʁɚʃɚ ɜɪɟɦɟɧɚ, ɩɪɨɫɬɨɪɚ ɢ ɟɝɡɢɫɬɟɧɰɢʁɟ.
Ʉʂɭɱɧɟ ɪɢʁɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɫɨɩɫɬɜɨ

nemanjadjukic00@yahoo.com
Nemanja S. Djukiü
University of Banja Luka
Faculty of Political Science
Banja Luka, Bosnia and Herzegovina/Republic of Srpska
IDENTITY AS AN INCIDENT
In philosophy, the notion of identity is generally perceived eccentrically – as a distance from the
self, which opens up the experience of the other and the foreign (Levinas, Waldenfels). In
sociology, the notion of identity is generally perceived autocentrically – as producing differences
in relation to the other and the foreign. Because of the autocentric meta-theoretical position), the
sociological concept of identity is situated within two narratives: symbolic interactionism
(reflexivity) and poststructuralism (power). Their common horizon is social constructionism
(Callero, 2003: 115–133). This paper offers a deconstruction of the autocentric concept of
identity. In the French philosophical moment, crisis of the autocentric concept of identity (crisis
of the mimetic concept of identification) shows up as a question of de-subjectivization of the
subject (Foucault, Althusser, Lacan, de Saussure, Derrida, Baudrillard, Virilio, Badiou,
Touraine). In symbolic interactionism (Callero) and social constructionism (Gellner, Anderson,
Balibar, Hobbes, Hall, Bauman, Jenkins), the crisis of the autocentric concept of identity appears
as a question of autocentric appropriation of time, space and existence.
Keywords: identity, the self
Ʉɪɢɫɬɢɧɚ ɋ. ɉɟʁɤɨɜɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ɇɨɜɨɦ ɋɚɞɭ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, ɐɟɧɬɚɪ ɡɚ ɫɨɰɢɨɥɨɲɤɚ ɢɫɬɪɚɠɢɜɚʃɚ
ɇɨɜɢ ɋɚɞ, ɋɪɛɢʁɚ
ɊɂɌɍȺɅɇɂ ɈȻɅɂɄ ɄɈɆɍɇɂɄȺɌɂȼɇɈȽ ɇȺɋɂȴȺ
ɐɢʂ ɪɚɞɚ ʁɟɫɬɟ ɩɪɢɤɚɡ ɪɢɬɭɚɥɧɨɝ ɨɛɥɢɤɚ ɤɨɦɭɧɢɤɚɬɢɜɧɨɝ ɧɚɫɢʂɚ ɱɢʁɢ ɦɨɬɢɜ ɧɢʁɟ ɧɟɱɢʁɟ
ɩɨɜɪɟɻɢɜɚʃɟ, ɧɟɝɨ ɩɪɟɞɫɬɚɜʂɚʃɟ ɨɞɧɨɫɚ ɞɨɦɢɧɚɰɢʁɟ ɢ ɩɨɬɱɢʃɟɧɨɫɬɢ. Ɉɜɚʁ ɧɚɱɢɧ
ɦɚɧɢɮɟɫɬɚɰɢʁɟ ɧɚɫɢʂɚ ɩɪɜɟɧɫɬɜɟɧɨ ʁɟ ɬɟɚɬɪɚɥɧɨɝ ɤɚɪɚɤɬɟɪɚ, ɬɟɦɟʂɢ ɫɟ ɧɚ ɩɪɢɫɬɚɧɤɭ ɢ
ʁɟɞɧɚɤɨɫɬɢ ɭɱɟɫɧɢɤɚ, ɚ ɤɚɪɚɤɬɟɪɢɫɬɢɱɚɧ ɡɚ ɨɞɪɟɻɟɧɟ ɫɭɩɤɭɥɬɭɪɟ. Ɉɫɧɨɜɧɚ ɯɢɩɨɬɟɡɚ ɪɚɞɚ
ɩɨɞɪɚɡɭɦɟɜɚ ɞɚ ɭɱɟɫɧɢɰɢ ɪɢɬɭɚɥɧɨɝ ɨɛɥɢɤɚ ɤɨɦɭɧɢɤɚɬɢɜɧɨɝ ɧɚɫɢʂɚ ɨɞɧɨɫɟ ɦɨʄɢ
ɢɫɩɨʂɚɜɚʁɭ ɤɪɨɡ ɢɡɝɪɚɞʃɭ ɢɞɟɧɬɢɬɟɬɚ ɩɨɦɨʄɭ ɫɢɦɛɨɥɢɱɤɢɯ ɨɛɟɥɟɠʁɚ. ɉɪɢɦɟɪɢ ɨɜɨɝ
ɨɛɥɢɤɚ ɦɚɧɢɮɟɫɬɚɰɢʁɟ ɧɚɫɢʂɚ ʁɟɫɭ ɚɝɪɟɫɢɜɧɢ ɦɭɡɢɱɤɢ ɤɨɧɰɟɪɬɢ, ɧɚɫɢɥɧɟ ɫɩɨɪɬɫɤɟ ɢɝɪɟ ɢ
ɫɚɞɨ-ɦɚɡɨɯɢɫɬɢɱɤɟ ɩɪɚɤɫɟ. ɍ ɪɚɞɭ ɫɭ ɪɚɡɦɚɬɪɚɧɟ ɬɪɢ ɨɫɧɨɜɧɟ ɤɨɦɩɨɧɟɧɬɟ ɨɜɨɝ ɬɢɩɚ
ɧɚɫɢʂɚ: ɢɡɪɚɠɚʁɧɚ ɢɥɢ ɤɨɦɭɧɢɤɚɬɢɜɧɚ, ɪɢɬɭɚɥɧɚ ɢ ɫɢɦɛɨɥɢɱɤɚ. Ⱦɚɤɥɟ, ɰɢʂ ɨɜɨɝ ɨɛɥɢɤɚ
ɧɚɫɢʂɚ ʁɟɫɬɟ ɢɡɪɚɠɚɜɚʃɟ ɫɨɩɫɬɜɟɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɧɟ ɩɨɜɪɟɻɢɜɚʃɟ. ɇɚɱɢɧ ɦɚɧɢɮɟɫɬɚɰɢʁɟ
ɧɚɫɢʂɚ ʁɟɫɬɟ ɪɢɬɭɚɥɚɧ, ɚ ɫɢɦɛɨɥɢ ɩɪɟɞɫɬɚɜʂɚʁɭ ɫɪɟɞɫɬɜɨ ɡɚ ɢɡɪɚɠɚɜɚʃɟ. ɍ ɫɤɥɚɞɭ ɫɚ ɬɢɦ,
ɭ ɨɜɨɦ ɪɚɞɭ ɪɚɡɦɚɬɪɚɧɢ ɫɭ ɧɚɱɢɧɢ ɢɡɝɪɚɞʃɟ ɢɞɟɧɬɢɬɟɬɚ ɭɱɟɫɧɢɤɚ ɪɢɬɭɚɥɧɟ ɮɨɪɦɟ
ɤɨɦɭɧɢɤɚɬɢɜɧɨɝ ɧɚɫɢʂɚ ɤɪɨɡ ɫɢɦɛɨɥɢɱɤɚ ɧɚɫɢɥɧɚ ɨɛɥɟɠʁɚ. ɉɨɪɟɞ ɬɨɝɚ, ɭɤɚɡɚɧɨ ʁɟ ɢ ɧɚ
ɪɚɡɥɢɤɟ ɭ ɨɞɧɨɫɭ ɧɚ ɫɢɦɛɨɥɢɱɤɨ ɧɚɫɢʂɟ ɞɟɮɢɧɢɫɚɧɨ ɨɞ ɫɬɪɚɧɟ Ƚɚɥɬɭɧɝɚ ɢ Ȼɭɪɞɢʁɟɚ ɭ
ɤɨɧɬɟɤɫɬɭ ɫɟɝɦɟɧɚɬɚ ɤɭɥɬɭɪɟ ɤɨʁɢ ɞɢɪɟɤɬɧɨ ɢɥɢ ɢɧɞɢɪɟɤɬɧɨ ɨɩɪɚɜɞɚɜɚʁɭ ɢɥɢ
ɥɟɝɢɬɢɦɢɡɭʁɭ ɫɬɪɭɤɬɭɪɧɨ ɧɚɫɢʂɟ, ɤɚɨ ɢ ɧɚ ɪɚɡɥɢɤɟ ɨɞ ɪɢɬɭɚɥɧɨɝ ɧɚɫɢʂɚ ɱɢʁɢ ɦɨɬɢɜ ʁɟɫɬɟ
ɫɬɜɚɪɧɨ ɩɨɜɪɟɻɢɜɚʃɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɤɨɦɭɧɢɤɚɬɢɜɧɨ ɧɚɫɢʂɟ, ɫɭɩɤɭɥɬɭɪɟ, ɢɞɟɧɬɢɬɟɬ, ɪɢɬɭɚɥɧɨ ɧɚɫɢʂɟ,

ɫɢɦɛɨɥɢɱɤɚ ɨɛɟɥɟɠʁɚ

kristina.pejkovic@ff.uns.ac.rs
Kristina S. Pejkoviü
University of Novi Sad
Faculty of Philosophy, Centre for Sociological research
Novi Sad, Serbia
RITUALIZED FORM OF COMMUNICATIVE VIOLENCE
This paper discusses the ritualized form of communicative violence, the intent of which is not to
injure someone, but to enforce the relations of domination and subordination. This violence is
primarily theatrical, based on the consent and equality of the participants, and it is found in
specific subcultures. The basic hypothesis of this paper implies that participants of the ritualized
form of communicative violence represent power relations through identity formation and
symbolic characteristics. Examples of this form of violence are aggressive music concerts,
violent sporting events, and sadomasochistic practices. The paper deals with three basic
components of this type of violence: expressive or communicative, ritual and symbolic.
Therefore, the goal of this form of violence is to express one’s own identity, and not to inflict
injuries. The mode of manifestation of violence is ritual, and the symbols are a means of
expression. Accordingly, the paper considers the ways of constructing the identity of
participants of the ritual form of communicative violence through symbolic violent
characteristics. In addition, emphasis is placed on the differences with the symbolic violence
defined by Galtung and Bourdieu in the context of cultural segments that directly or indirectly
justify or legitimize structural violence, as well as the differences from ritual violence, whose
motive is to inflict actual injuries.
Keywords: communicative violence, subculture, identity, ritualized violence, symbolic
characteristic
Ⱥɰɨ Ɇ. Ⱦɢɜɚɰ
ɇɟɡɚɜɢɫɧɢ ɢɫɬɪɚɠɢɜɚɱ
Ʌɨɧɞɨɧ, ȼɟɥɢɤɚ Ȼɪɢɬɚɧɢʁɚ
ɐȿɇɌȺɊ ɂ ɉȿɊɂɎȿɊɂȳȺ ɉɈɇɈȼɈ ɇȺ ɆȺɉɂ: ɉɊɈɆɂɒȴȺȵȿ ɄɈɇɐȿɉɌȺ

ɐȿɇɌɊȺ ɂ ɉȿɊɂɎȿɊɂȳȿ
ɉɨʁɦɨɜɢ ɰɟɧɬɪɚ ɢ ɩɟɪɢɮɟɪɢʁɟ ɩɨɬɟɤɥɢ ɫɭ ɢɡ ɟɤɨɧɨɦɫɤɟ ɝɟɨɝɪɚɮɢʁɟ, ɚɥɢ ɫɭ ɭɛɪɡɨ

ɩɪɢɯɜɚʄɟɧɢ ɧɟ ɫɚɦɨ ɭ ɟɤɨɧɨɦɫɤɢɦ, ɧɟɝɨ ɢ ɲɢɪɟ – ɭ ɞɪɭɝɢɦ ɞɪɭɲɬɜɟɧɢɦ ɧɚɭɤɚɦɚ ɢ
ɞɢɫɰɢɩɥɢɧɚɦɚ. ɉɨɝɨɞɧɨɫɬɢ ɤɨɧɰɟɩɬɚ ɞɚ ɥɚɤɨ ɨɩɢɲɟ ɧɟʁɟɞɧɚɤɨɫɬɢ ɭ ɩɪɨɫɬɨɪɭ ɞɨɩɪɢɧɟɥɚ ʁɟ
ɪɚɫɩɪɨɫɬɪɚʃɟɧɨɫɬɢ ɢ ɩɪɢɯɜɚʄɟɧɨɫɬɢ ɬɟɪɦɢɧɚ. Ɇɟɻɭɬɢɦ, ɤɨɧɰɟɩɬ, ɤɚɨ ɚɧɚɥɢɬɢɱɤɨ
ɫɪɟɞɫɬɜɨ, ɧɢʁɟ ɛɢɨ ɬɚɤɨ ɭɫɩɟɲɚɧ. Ʉɨɧɰɟɩɬ ɰɟɧɬɪɚ ɢ ɩɟɪɢɮɟɪɢʁɟ ʁɟ ɜɪɟɦɟɧɨɦ ɢɡɚɲɚɨ ɢɡ
ɦɨɞɟ, ɚɥɢ ɨɞɧɟɞɚɜɧɨ, ɫɚ ɩɪɨɦɟɧɨɦ ɞɢɫɤɭɪɫɚ ɢ ɩɪɢɫɬɭɩɚ ɬɪɟɬɢɪɚʃɭ ɤɭɥɬɭɪɧɢɯ ɪɚɡɥɢɤɚ ɢ
ɤɭɥɬɭɪɧɟ ɪɚɡɦɟɧɟ ɭɧɭɬɚɪ ɢ ɢɡɦɟɻɭ ɰɟɧɬɚɪɚ ɢ ɩɟɪɢɮɟɪɢʁɟ, ɤɨɧɰɟɩɬ ɞɨɠɢɜʂɚɜɚ ɪɟɧɟɫɚɧɫɭ.
Ɋɟɝɢɨɧ Ɂɚɩɚɞɧɨɝ Ȼɚɥɤɚɧɚ ʁɟ ɩɪɨɲɚɨ ɤɪɨɡ ɩɟɪɢɨɞ ɜɪɥɨ ɢɧɬɟɧɡɢɜɧɨɝ ɢ ɛɪɡɨɝ ɩɪɟɦɚɩɢɪɚʃɚ ɢ
ɪɟɨɪɝɚɧɢɡɨɜɚʃɚ ɩɪɨɫɬɨɪɚ ɰɟɧɬɪɚ ɢ ɩɟɪɢɮɟɪɢʁɟ. ɂ ɲɢɪɟ ɨɤɪɭɠɟʃɟ (ɧɩɪ. ɒɩɚɧɢʁɚ,
Ɏɪɚɧɰɭɫɤɚ, ȼɟɥɢɤɚ Ȼɪɢɬɚɧɢʁɚ, ɚ ɦɨɠɟɦɨ ɪɟʄɢ ɢ ȿɜɪɨɩɚ ɭ ɰɟɥɢɧɢ) ɩɪɨɥɚɡɢ ɤɪɨɡ ɩɪɨɰɟɫ
ɩɪɟɢɫɩɢɬɢɜɚʃɚ ɞɪɭɲɬɜɟɧɨ-ɟɤɨɧɨɦɫɤɢɯ ɢ ɪɟɝɢɨɧɚɥɧɢɯ ɧɟʁɟɞɧɚɤɨɫɬɢ ɢ ɫɭɨɱɚɜɚ ɫɟ ɫɚ
ɡɚɯɬɟɜɢɦɚ ɡɚ ɧɨɜɢɦ ɪɟɝɢɨɧɚɥɧɢɦ ɩɨɞɟɥɚɦɚ. „ɋɬɚɪɢ“ ɤɨɧɰɟɩɬ (ɰɟɧɬɚɪ-ɩɟɪɢɮɟɪɢʁɚ) ɜɢɲɟ ʁɟ
ɩɨɞɪɚɡɭɦɟɜɚɨ ʁɟɞɧɨɫɦɟɪɚɧ ɩɪɨɰɟɫ ɨɞ ɰɟɧɬɪɚ ɤɚ ɩɟɪɢɮɟɪɢʁɢ. „ɇɨɜɢ“ ɤɨɧɰɟɩɬ ɩɪɢɡɧɚʁɟ
ɩɨɜɪɚɬɧɢ ɩɪɨɰɟɫ ɢ ɩɪɚɜɚɰ ɢ ɨɞ ɩɟɪɢɮɟɪɢʁɟ ɤɚ ɰɟɧɬɪɭ ɤɚɨ ɢ ɢɞɟʁɭ ʃɢɯɨɜɟ ɦɟɻɭɡɚɜɢɫɧɨɫɬɢ,
ɩɨɫɬɨʁɚʃɟ ɜɢɲɟ ɰɟɧɬɚɪɚ ɢ ɩɪɟɩɥɢɬɚʃɟ ɩɪɚɜɚɰɚ ɪɚɡɥɢɱɢɬɢɯ ɭɬɢɰɚʁɚ. Ⱦɚ ɥɢ ɩɨɜɪɚɬɚɤ
ɤɨɧɰɟɩɬɚ ɬɪɟɛɚ ɞɚ ɞɨɩɪɢɧɟɫɟ ɛɨʂɟɦ ɪɚɡɭɦɟɜɚʃɭ ɤɨɦɩɥɟɤɫɧɢɯ ɩɪɢɥɢɤɚ ɢ ɜɪɟɦɟɧɚ ɭ ɤɨɦɟ
ɫɟ ɧɚɥɚɡɢ ɫɚɜɪɟɦɟɧɨ ɟɜɪɨɩɫɤɨ ɞɪɭɲɬɜɨ? Ʉɚɤɜɢ ɫɭ ɚɧɚɥɢɬɢɱɤɢ ɩɨɬɟɧɰɢʁɚɥɢ ɨɜɨɝ ɤɨɧɰɟɩɬɚ
ɢ ɞɚ ɥɢ ɨɧ ɫɚɦɨ ɫɭɦɢɪɚ ɢ ɫɚɠɢɦɚ ɩɪɨɫɬɨɪɧɭ ɞɢɦɟɧɡɢʁɭ ɞɪɭɲɬɜɟɧɢɯ ɧɟʁɟɞɧɚɤɨɫɬɢ?. Ⱦɚ ɥɢ
ʁɟ ɤɨɪɢɫɬɚɧ ɤɚɨ ɚɧɚɥɢɬɢɱɤɨ ɫɪɟɞɫɬɜɨ ɢɥɢ ɱɚɤ ɤɨɧɬɪɚɩɪɨɞɭɤɬɢɜɚɧ, ʁɟɪ ɧɟʁɟɞɧɚɤɨɫɬɢ
ɩɨɞɜɨɞɢ ɩɨɞ ʁɟɞɚɧ ɨɩɲɬɢ ɢɦɟɧɢɬɟʂ? Ʉɚɤɨ ɦɨɠɟɦɨ ɞɚ ɝɨɜɨɪɢɦɨ ɨ ɰɟɧɬɪɭ ɢ ɩɟɪɢɮɟɪɢʁɢ ɭ
ɜɪɟɦɟ ɝɥɨɛɚɥɢɡɚɰɢʁɟ? ɒɬɚ ɦɨɠɟ ɞɚ ɛɭɞɟ ɦɚɤɪɨ ɚ ɲɬɚ ɦɢɤɪɨ ɧɢɜɨ ɤɨɧɰɟɩɬɚ? Ʉɚɤɜɟ ɫɭ
ɦɨɝɭʄɧɨɫɬɢ ɤɨɟɝɡɢɫɬɟɧɰɢʁɟ ɰɟɧɬɪɚ ɢ ɩɟɪɢɮɟɪɢʁɟ ɢ ɰɟɧɬɪɚ (ɰɟɧɬɚɪɚ) ɭ ɨɤɜɢɪɭ ɩɟɪɢɮɟɪɢʁɟ
Ⱦɚ ɥɢ ɫɟ ɦɨɠɟ ɠɢɜɟɬɢ ɧɚ ɩɟɪɢɮɟɪɢʁɢ ɚ ɩɪɢɩɚɞɚɬɢ ɢ ɛɢɬɢ ɭ ɝɥɨɛɚɥɧɨʁ ɦɪɟɠɢ ɰɟɧɬɚɪɚ? Ɉɜɨ
ɫɭ ɫɚɦɨ ɧɟɤɚ ɨɞ ɩɢɬɚʃɚ ɧɚ ɤɨʁɚ ʄɟ ɪɚɞ ɩɨɤɭɲɚɬɢ ɞɚ ɩɪɟɞɥɨɠɢ ɪɟɲɟʃɚ ɨ ɨɞɧɨɫɭ ɩɪɨɫɬɨɪɧɨɝ
ɤɨɧɬɟɤɫɬɚ ɢ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɰɟɧɬɚɪ ɢ ɩɟɪɢɮɟɪɢʁɚ, ɩɪɨɢɡɜɨɞʃɚ ɩɪɨɫɬɨɪɚ, ɭɪɛɚɧɚ ɤɭɥɬɭɪɚ

acodivac@hotmail.com
Aco M. Divac
Freelance researcher
London, United Kingdom
CENTRE AND PERIPHERY: RE-MAPPING THE CONCEPT
Regional inequalities and spatial hierarchies between centres and other parts of the country are a
well-known feature of social geography and urban sociology. The terms originated from
economic geography and expanded into other, not only economic disciplines, but also different
disciplines of social sciences. As a descriptive tool, the concept was useful and widely accepted,
but its analytical features were limited. The terms were unpopular for a while, but are now
popular once again mainly due to the change of discourse, which is more inclusive and sensitive
to intellectual and cultural exchange within the complex relationship between centre and
periphery. The region of Western Balkans underwent a very intensive process of re-mapping,
literally through disappearance of old entities and the emergence of a new one over a short
period of time. In addition, recent events in broader European surroundings (UK, Spain, France)
reinstated the issues of socio-economic inequalities and regional divides. The “old concept”
implied more of a unidirectional transmission, while the new one is more subject to reversible
interchange, mutual dependencies, polycentrism and the polydirectional concept. Should the
reintroduction of the concept contribute to a better understanding of the complex circumstances
and times in which modern European society is engulfed? What are the analytical potentials of
the concept and does it merely summarise and condense the spatial dimension of social,
economic and cultural dimensions of inequalities? Is it helpful as analytical tool or perhaps
counterproductive as it reduces inequalities to a single denominator? What can be the centre and
what the periphery in the age of globalization? What are the macro and micro levels of the
concept? Is it possible to simultaneously live on the periphery and belong in the global network
of centres? These are the questions and hypotheses which this paper tries to resolve in order to
explain and explore the spatial context, urban culture and cultural identity within the post-
Yugoslav space.
Keywords: centre and periphery, production of space, urban culture
ɍɪɨɲ ȼ. ɒɭɜɚɤɨɜɢʄ
ɍɱɢɬɟʂɫɤɢ ɮɚɤɭɥɬɟɬ, Ʉɚɬɟɞɪɚ ɡɚ ɮɢɥɨɡɨɮɢʁɭ ɢ ɞɪɭɲɬɜɟɧɟ ɧɚɭɤɟ
Ⱥɥeɤɫɚɧɞɪɚ Ȼ. ɒɭɜɚɤɨɜɢʄ**
ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ʉɪɚɝɭʁɟɜɰɭ
Ɏɢɥɨɥɨɲɤɨ-ɭɦɟɬɧɢɱɤɢ ɮɚɤɭɥɬɟɬ, Ʉɚɬɟɞɪɚ ɡɚ ɢɬɚɥɢʁɚɧɫɤɢ ʁɟɡɢɤ ɢ ɤʃɢɠɟɜɧɨɫɬ
Ʉɪɚɝɭʁɟɜɚɰ, ɋɪɛɢʁɚ
ɈȻɊȺɁɈȼȺȵȿ ɄɍɅɌɍɊɇɂɏ (ɂ ȿɌɇɂɑɄɂɏ) ɂȾȿɇɌɂɌȿɌȺ ɂ ɁɇȺɑȺȳ

ɈȻɊȺɁɈȼɇȿ ɉɈɅɂɌɂɄȿ
Ⱦɚɧɚɫ ʁɟ ɨɩɲɬɟɩɪɢɯɜɚʄɟɧ ɫɬɚɜ ɨ ɩɥɭɪɚɥɢɡɦɭ ɢɞɟɧɬɢɬɟɬɚ ɧɟ ɫɚɦɨ ɭ ɫɦɢɫɥɭ ɩɨɫɬɨʁɚʃɚ

ɥɢɱɧɨɝ ɢ ɤɨɥɟɤɬɢɜɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɜɟʄ ɢ ɭ ɫɦɢɫɥɭ ɩɨɫɬɨɚʁɚʃɚ ɜɢɲɟ ɝɪɭɩɧɢɯ ɢɞɟɧɬɢɬɟɬɚ.
ɂɚɤɨ ɩɨʁɚɦ ɢɞɟɧɬɢɬɟɬɚ ɧɢʁɟ ɧɨɜ ɭ ɫɨɰɢɨɥɨɝɢʁɢ, ɢɡɜɟɫɧɨ ʁɟ ɞɚ ʁɟ ɞɨ ʃɟɝɨɜɟ ɭɱɟɫɬɚɥɟ
ɭɩɨɬɪɟɛɟ ɞɨɲɥɨ ɭɩɪɚɜɨ ɭ ɮɚɡɢ „ɬɭɪɛɨɝɥɨɛɚɥɢɡɚɰɢʁɟ“ (ɉɟɱɭʁɥɢʄ), ʁɟɪ ɫɭ ɫɟ ɛɪɨʁɧɟ
ɦɚʃɢɧɫɤɟ ɝɪɭɩɟ ɨɫɟɬɢɥɟ ɭɝɪɨɠɟɧɢɦ ɧɚɦɟɬɚʃɟɦ ɯɨɦɨɝɟɧɢɡɢɪɚʁɭʄɢɯ ɤɭɥɬɭɪɧɢɯ ɨɛɪɚɡɚɰɚ ɢ
ɦɨɞɟɥɚ ɢ ɫɬɚɥɟ ɭ ɡɚɲɬɢɬɭ ɫɜɨʁɢɯ ɢɞɟɧɬɢɬɟɬɚ – ɬɨ ʄɟ ɪɟʄɢ ɫɩɟɰɢɮɢɱɧɨɫɬɢ, ɭɩɪɚɜɨ ɭ ɫɤɚɥɞɭ
ɫɚ ɩɪɨɝɧɨɡɨɦ ɤɨʁɭ ʁɟ ɫɜɨʁɟɜɪɟɦɟɧɨ ɢɡɪɟɤɚɨ Ɍɭɪɟɧ (2000). Ɉɜɨ ʁɟ ɫɜɚɤɚɤɨ ɩɪɨɭɡɪɨɤɨɜɚɥɨ
ɤɨɧɮɥɢɤɬɟ – ɨɞ ɨɧɢɯ ɢɧɫɬɢɬɭɰɢɨɧɚɥɧɢɯ ɢ ɤɚɧɚɥɢɫɚɧɢɯ, ɩɚ ɫɜɟ ɞɨ ɪɚɡɚɪɚʁɭʄɢɯ, ɪɚɬɧɢɯ.
Ⱥɤɨ ɩɨɻɟɦɨ ɨɞ Ⱥɥɬɢɫɟɪɨɜɨɝ ɫɬɚɜɚ ɨ ɭɥɨɡɢ ɲɤɨɥɟ ɤɚɨ ɞɪɠɚɜɧɨɝ ɢɞɟɨɥɨɲɤɨɝ ɚɩɚɪɚɬɚ, ɧɟɦɚ
ɧɢɤɚɤɜɟ ɫɭɦʃɟ ɞɚ ʁɟ ɨɛɪɚɡɨɜɧɚ ɩɨɥɢɬɢɤɚ ɬɚ ɤɨʁɚ ɞɢɪɟɤɬɧɨ ɭɬɢɱɟ ɧɟ ɫɚɦɨ ɧɚ ɨɱɭɜɚʃɟ
ɤɭɥɬɭɪɧɢɯ (ɢ ɟɬɧɢɱɤɢɯ) ɢɞɟɧɬɢɬɟɬɚ ɢ ʃɢɯɨɜɢɯ ɫɩɟɰɢɮɢɱɧɨɫɬɢ, ɧɟ ɫɚɦɨ ɧɚ ʃɢɯɨɜɨ
ɧɟɝɢɪɚʃɟ ɢ ɫɬɚɩɚʃɟ ɭ ɧɟɤɨʁ ɧɨɜɨʁ ɜɪɫɬɢ ɝɥɨɛɚɥɧɨɝ melting pot-a, ɜɟʄ ɢ ɧɚ ɤɪɟɢɪɚʃɟ ɧɨɜɢɯ
ɢɞɟɧɬɢɬɟɬɚ, ɨɧɢɯ ɤɨʁɢ ɞɨ ʁɭɱɟ ɧɢɫɭ ɩɨɫɬɨʁɚɥɢ. ɉɪɢɦɟɪɢ ɫɬɜɚɪɚʃɚ ɧɨɜɢɯ ɭɧɢɜɟɪɡɢɬɟɬɚ –
ɤɨʁɢ ɲɤɨɥɭʁɭ ɛɭɞɭʄɭ ɟɥɢɬɭ ɧɟɤɨɝ ɞɪɭɲɬɜɚ ɭ ɧɚɫɬɚʁɚʃɭ – ɢɥɢ ɤɪɟɢɪɚʃɚ ɧɨɜɢɯ ʁɟɡɢɤɚ ɢ
ɢɧɫɢɫɬɢɪɚʃɚ ɧɚ ɪɚɡɥɢɱɢɬɨɫɬɢɦɚ ɭ ɨɞɧɨɫɭ ɧɚ ʁɟɡɢɤ ɢɡ ɤɨɝɚ ɧɚɫɬɚʁɭ a ɤɨʁɟ ɫɭ ɭ
ɥɢɧɝɜɢɫɬɢɱɤɨɦ ɫɦɢɫɥɭ ɦɢɧɨɪɧɟ, ɭɩɪɚɜɨ ɭɤɚɡɭʁɭ ɧɚ ɡɧɚɱɚʁ ɨɛɪɚɡɨɜɧɟ ɩɨɥɢɬɢɤɟ ɤɨʁɚ
ɩɨɞɪɠɚɜɚʁɭʄɢ ɢɥɢ ɞɟɫɬɢɦɭɥɢɲɭʄɢ ɬɚɤɜɟ ɩɨʁɚɜɟ ɞɢɪɟɤɬɧɨ ɭɬɢɱɟ ɧɚ ɧɚɫɬɚɧɚɤ ʁɟɞɧɢɯ ɢ
ɧɟɫɬɚɧɚɤ ɞɪɭɝɢɯ ɤɨɥɟɤɬɢɜɧɢɯ ɢɞɟɧɬɢɬɟɬɚ. ɉɪɢ ɬɨɦ, ɭɜɟɤ ɬɪɟɛɚ ɢɦɚɬɢ ɧɚ ɭɦɭ ɞɚ ɨɧɚ
ɨɛɪɚɡɨɜɧɚ ɩɨɥɢɬɢɤɚ, ɤɨʁɚ ɞɚɧɚɫ ɩɪɢɜɢɞɧɨ ɨɛɟɡɛɟɻɭʁɟ ɤɭɥɬɭɪɧɨ ɢɞɟɧɬɢɬɟɬɫɤɭ
ɤɨɟɝɡɢɫɬɟɧɰɢʁɭ, ɫɭɬɪɚ ɦɨɠɟ ɞɚ ɩɪɨɭɡɪɨɤɭʁɟ ɨɡɛɢʂɧɟ ɤɨɧɮɥɢɤɬɟ. ȳɭɝɨɫɥɨɜɟɧɫɤɚ ɢɫɬɨɪɢʁɚ ʁɟ
ɩɭɧɚ ɬɚɤɜɢɯ ɩɪɢɦɟɪɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɨɛɪɚɡɨɜɧɚ ɩɨɥɢɬɢɤɚ, ɫɨɰɢɨɥɨɝɢʁɚ ɨɛɪɚɡɨɜɚʃɚ, ɢɞɟɧɬɢɬɟɬɢ, ʁɭɝɨɫɥɨɜɟɧɫɤɨ
ɢɫɤɭɫɬɜɨ

uros-s@eunet.rs

aleksanra-s@eunet.rs
Uroš V. Šuvakoviü
Teacher Education Faculty, Department of Philosophy and Social Sciences
Belgrade, Serbia
Aleksandra B. Šuvakoviü
University of Kragujevac
Faculty of Philology and Arts, Department of Italian Language and Literature
Kragujevac, Serbia
CULTURAL (AND ETHNIC) IDENTITY FORMATION AND IMPORTANCE OF

EDUCATIONAL POLICY
The idea about the pluralism of identity is generally accepted today, not only in the sense of the
existence of personal and collective identity, but also in the sense of the existence of several
group identities. Although the idea of identity is not new in sociology, it is certain that its
frequent usage began in the very phase of “turbo globalization” (Pecujlic), since numerous
minority groups felt threatened by the imposition of homogeneous cultural patterns and models,
so they were pressed to protect their identities – i.e. their distinctiveness, just as Tourain (2000)
had predicted. Of course, this caused conflicts, ranging from those that are institutionalized and
properly channelled to those that are devastating, such as wars.
If one considers Althusser’s attitude about the role of school as an ideological apparatus of the
state, there is no doubt that educational policy is the one that directly influences not only the
preservation of cultural (and ethnic) identities and their distinctiveness, not only their negation
and melting in a new kind of global melting pot, but also the creation of new identities that did
not exist until yesterday. There are examples of new universities, which educate the future elite
of a breakout society, or of new languages, with the emphasis on linguistically minor differences
in regard to the language from which they were derived. These examples highlight the
importance of educational policy, which directly influences the birth of one group and the
disappearance of another group of collective identities by supporting or discouraging such
phenomena. Yet, it must be noted that the educational policy that today seemingly provides
cultural and identitary coexistence, tomorrow may cause serious conflicts. Yugoslav history is
full of such examples.
Keywords: educational policy, sociology of education, identities, Yugoslav experience
Ɋɚɧɤɚ Ɇ. ɉɟɪɢʄ Ɋɨɦɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ȼɚʃɨʁ Ʌɭɰɢ
Ɏɚɤɭɥɬɟɬ ɩɨɥɢɬɢɱɤɢɯ ɧɚɭɤɚ
Ȼɚʃɚ Ʌɭɤɚ, Ȼɨɫɧɚ ɢ ɏɟɪɰɟɝɨɜɢɧɚ/Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ
ɍɅɈȽȺ ɈȻɊȺɁɈȼȺȵȺ ɍ ɈɑɍȼȺȵɍ ɂ ɂɁȽɊȺȾȵɂ ɇȺɐɂɈɇȺɅɇɈȽ

ɂȾȿɇɌɂɌȿɌȺ
Ⱥɧɚɥɢɡɢɪɚʁɭʄɢ ɪɚɡɥɢɱɢɬɟ ɭɥɨɝɟ ɨɛɪɚɡɨɜɚʃɚ ɢ ɨɛɪɚɡɨɜɧɨɝ ɫɢɫɬɟɦɚ ɤɚɨ ɲɬɨ ɫɭ

ɨɫɩɨɫɨɛʂɚɜɚʃɟ ɩɨʁɟɞɢɧɰɚ ɡɚ ɩɪɟɭɡɢɦɚʃɟ ɪɚɡɥɢɱɢɬɢɯ ɭɥɨɝɚ ɭ ɞɪɭɲɬɜɭ, ɤɚɨ ɢ ɢɡɝɪɚɞʃɚ
ɜɪɢʁɟɞɧɨɫɧɨɝ ɨɤɜɢɪɚ ɭ ɤɨɦɟ ɫɟ ɚɤɰɟɧɚɬ ɫɬɚɜʂɚ ɧɚ ɞɪɭɲɬɜɟɧɨ ɩɪɢɯɜɚɬʂɢɜɨ ɩɨɧɚɲɚʃɟ, ɫɜɟ
ɱɟɲʄɟ ɫɜʁɟɞɨɱɢɦɨ ɨ ɬɪɚɧɫɮɨɪɦɚɰɢʁɢ ɨɛɪɚɡɨɜɧɨɝ ɫɢɫɬɟɦɚ ɤɨʁɢ ɬɟɠɢ ɭɫɩɨɫɬɚɜʂɚʃɭ
ɢɧɬɟɪɧɚɰɢɨɧɚɥɧɨɝ ɨɤɜɢɪɚ ɡɧɚʃɚ ɡɚɩɨɫɬɚɜʂɚʄɢ ɢɡɝɪɚɞʃɭ ɢ ɨɱɭɜɚʃɟ ɧɚɰɢɨɧɚɥɧɨɝ
ɢɞɟɧɬɢɬɟɬɚ ɤɚɨ ɡɚʁɟɞɧɢɱɤɢɯ ɞɢɫɤɭɪɡɢɜɧɢɯ ɩɪɚɤɫɢ ɢ ɤɭɥɬɭɪɧɨ-ɢɫɬɨɪɢʁɫɤɢɯ ɬɜɨɪɟɜɢɧɚ. ɍ
ɪɚɞɭ ɫɟ ɚɧɚɥɢɡɢɪɚ ɧɚɱɢɧ ɧɚ ɤɨʁɢ ɨɛɪɚɡɨɜɚʃɟ ɱɭɜɚ ɢɥɢ ɪɚɡɚɪɚ ɫɜɢʁɟɫɬ ɨ ɧɚɰɢɨɧɚɥɧɨɦ
ɢɞɟɧɬɢɬɟɬɭ, ɬɟ ɤɨʁɟ ɫɭ ɦɨɝɭʄɟ ɢɦɩɥɢɤɚɰɢʁɟ ɩɨ ɨɛɪɚɡɨɜɚʃɟ ɛɭɞɭʄɢɯ ɝɟɧɟɪɚɰɢʁɚ ɭ ɤɨʁɢɦɚ
ɧɢʁɟ ʁɚɫɧɨ ɨɞɪɟɻɟɧ ɤɨɪɩɭɫ ɧɟɨɩɯɨɞɧɢɯ ɬɟɦɚ ɨ ɢɞɟɧɬɢɬɟɬɫɤɢɦ ɜɪɢʁɟɞɧɨɫɬɢɦɚ, ɬɟ ɞɚ ɥɢ ʁɟ
ɦɨɝɭʄɟ ɨɱɟɤɢɜɚɬɢ ɢɧɬɟɪɧɚɰɢɧɚɥɢɡɚɰɢʁɭ ɡɧɚʃɚ ɭ ɞɨɦɟɧɭ ɡɚɩɨɫɬɚɜʂɚʃɚ ɜɪɢʁɟɞɧɨɫɧɢɯ
ɟɥɟɦɟɧɚɬɚ ɧɚɰɢɨɧɚɥɧɢɯ ɢɞɟɧɬɢɬɟɬɚ. ɍ ɤɨɧɬɟɤɫɬɭ ɧɚɜɟɞɟɧɨɝ ɪɚɞ ɚɧɚɥɢɡɢɪɚ ɤɚɤɨ ɫɟ
ɨɛɪɚɡɨɜɚʃɟ ɫɜɟ ɜɢɲɟ ɭɞɚʂɚɜɚ ɨɞ ɫɜɨʁɟ ɜɪɢʁɟɞɧɨɫɧɟ ɤɨɦɩɨɧɟɧɬɟ ɭɨɛɥɢɱɟɧɟ ɭ ɏɭɦɛɨɥɬɨɜɨɦ
ɤɨɧɰɟɩɬɭ „ɡɧɚʃɟ ɪɚɞɢ ɡɧɚʃɚ“ ɢ ɩɪɢɛɥɢɠɚɜɚ ɫɟ ɫɜɨɻɟʃɭ ɨɛɪɚɡɨɜɚʃɚ ɧɚ ɤɪɟɢɪɚʃɟ ɬɪɠɢɲɧɨ
ɨɪʁɟɧɬɢɫɚɧɢɯ ɤɨɦɩɟɬɟɧɰɢʁɚ ɤɚɨ ɬɟɦɟʂɧɢɯ ɜɪɢʁɟɞɧɨɫɬɢ ɦɨɞɟɪɧɨɝ ɨɛɪɚɡɨɜɚʃɚ.
Ʉʂɭɱɧɟ ɪɢʁɟɱɢ: ɨɛɪɚɡɨɜɚʃɟ, ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ, ɞɪɭɲɬɜɟɧɚ ɫɜɢʁɟɫɬ, ɤɨɦɩɟɬɟɧɰɢʁɟ,
ɜɪɢʁɟɞɧɨɫɬɢ

ranka.peric-romic@fpn.unibl.org
Ranka M. Periü Romiü
University of Banja Luka
Faculty of Political Science
Banja Luka, Bosnia and Herzegovina/Republic of Srpska
THE ROLE OF EDUCATION IN PRESERVING AND BUILDING NATIONAL

IDENTITY
Analysis of different roles of education and the educational system, such as training individuals
to assume various roles in the society, as well as developing the framework of values in which
socially acceptable behaviour is emphasized, reveals an increasing frequency of transformation
of the educational system, which tends to maintain an international framework of knowledge,
neglecting the building and preservation of national identity as common discursive practices and
cultural-historical creations. This paper analyses the way in which education preserves or
destroys the awareness of national identity and the possible implications for the education of
future generations, in which the corpus of essential topics about identity values has not been
clearly defined. The paper also analyses if it is possible to expect the internationalization of
knowledge in the domain of neglecting the value elements of national identities. In the said
context, the paper analyses how the education goes further and further away from its component
of value, defined in Humboldt’s concept ‘knowledge for knowledge’, and how it comes closer to
reducing the knowledge to a mere creation of market-oriented competencies as core values of
modern education.
Keywords: education, national identity, social awareness, competencies, values

Ɇɚɪɢɰɚ ɇ. ɒʂɭɤɢʄ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ɉɞɫɟɤ ɡɚ ɫɨɰɢɨɥɨɝɢʁɭ
ɈȻɅɂɄɈȼȺȵȿ ɂȾȿɇɌɂɌȿɌȺ ɍ ɆȿȭɍɈȾɇɈɋɍ ɋɎȿɊȿ ɊȺȾȺ ɂ

ɋɎȿɊȿɈȻɊȺɁɈȼȺȵȺ
Ɉɛɥɢɤɨɜɚʃɟ ɢɞɟɧɬɢɬɟɬɚ ɩɪɟɞɫɬɚɜʂɚ ɞɢɧɚɦɢɱɚɧ, ɤɨɦɩɥɟɤɫɚɧ ɢ ɚɦɛɢɜɚɥɟɧɬɚɧ ɩɪɨɰɟɫ ɭ

ɤɨʁɟɦ ɫɟ ɭɤɪɲɬɚʁɭ ɢ ɫɭɞɚɪɚʁɭ ɜɪɟɞɧɨɫɬɢ, ɩɨɬɪɟɛɟ ɢ ɢɧɬɟɪɟɫɢ ɢɡ ɪɚɡɥɢɱɢɬɢɯ ɞɪɭɲɬɜɟɧɢɯ
ɫɮɟɪɚ. ɍɦɪɟɠɟɧɨɫɬ, ɨɞɧɨɫɧɨ ɢɫɩɪɟɩɥɟɬɟɧɨɫɬ ɦɧɨɝɨɛɪɨʁɧɢɯ ɱɢɧɢɥɚɰɚ ɭ ɬɨɦ ɩɪɨɰɟɫɭ, ɢɦɚ
ɫɜɨʁɭ ɮɨɪɦɚɥɢɡɨɜɚɧɭ ɞɢɦɟɧɡɢʁɭ, ɚɥɢ ɫɟ ɨɞɜɢʁɚ ɢ ɢɡɜɚɧ ɮɨɪɦɚɥɧɢɯ ɢ ɦɚɧɢɮɟɫɬɧɢɯ ɨɤɜɢɪɚ.
ɇɚɦɟɪɚ ɪɚɞɚ ʁɟ ɞɚ ɫɟ ɭɤɚɠɟ ɧɚ ɫɩɟɰɢɮɢɱɧɟ (ɦɚɧɢɮɟɫɬɧɟ ɢ ɥɚɬɟɧɬɧɟ) ɪɟɥɚɰɢʁɟ ɤɨʁɟ ɫɟ ɭ
ɫɚɜɪɟɦɟɧɢɦ ɞɪɭɲɬɜɢɦɚ ɭɨɱɚɜɚʁɭ ɭ ɨɞɧɨɫɭ ɢɡɦɟɻɭ ɫɮɟɪɟ ɪɚɞɚ ɢ ɫɮɟɪɟ ɨɛɪɚɡɨɜɚʃɚ, ɚ ɤɨʁɟ
ɩɨɫɥɟɞɢɱɧɨ, ɞɢɪɟɤɬɧɨ ɢɥɢ ɢɧɞɢɪɟɤɬɧɨ (ɢ ɩɨɞ ɭɬɢɰɚʁɟɦ ɧɢɡɚ ɢɧɬɟɪɧɢɯ ɢ ɟɤɫɬɟɪɧɢɯ
ɮɚɤɬɨɪɚ), ɭɫɥɨɜʂɚɜɚʁɭ ɮɨɪɦɢɪɚʃɟ ɨɫɨɛɟɧɢɯ ɢɞɟɧɬɢɬɟɬɚ. ɍ ɬɨʁ ɧɚɦɟɪɢ ɫɟ ɩɨɥɚɡɢ ɨɞ
ɪɚɡɦɚɬɪɚʃɚ ɪɟɡɭɥɬɚɬɚ ɧɢɡɚ ɪɟɥɟɜɚɧɬɧɢɯ ɟɦɩɢɪɢʁɫɤɢɯ ɢɫɬɪɚɠɢɜɚʃɚ ɢ ɬɟɨɪɢʁɫɤɢɯ ɭɜɢɞɚ
ɩɨɫɜɟʄɟɧɢɯ ɚɧɚɥɢɡɢ ɦɟɻɭɨɞɧɨɫɚ ɪɚɞɚ ɢ ɨɛɪɚɡɨɜɚʃɚ ɭ ɤɨɧɬɟɤɫɬɭ ɩɪɨɰɟɫɚ ɝɥɨɛɚɥɢɡɚɰɢʁɟ,
ɨɛɥɢɤɨɜɚɧɢɯ ɭ ɩɨɫɥɟɞʃɢɯ ɧɟɤɨɥɢɤɨ ɞɟɰɟɧɢʁɚ. ɍɡ ɭɤɚɡɢɜɚʃɟ ɧɚ ɡɧɚɱɚʁ ɭɬɢɰɚʁɚ
ɨɪɝɚɧɢɡɚɰɢɨɧɢɯ ɤɭɥɬɭɪɚ ɧɚ ɮɨɪɦɢɪɚʃɟ ɨɪɝɚɧɢɡɚɰɢɨɧɨ ɩɨɠɟʂɧɢɯ ɢɞɟɧɬɢɬɟɬɚ (ɤɪɨɡ
ɪɚɡɥɢɱɢɬɟ ɨɛɥɢɤɟ ɨɪɝɚɧɢɡɚɰɢɨɧɨɝ ɭɱɟʃɚ), ɩɨɫɟɛɧɚ ɩɚɠʃɚ ʁɟ ɩɨɫɜɟʄɟɧɚ ɫɚɝɥɟɞɚɜɚʃɭ ɭɞɟɥɚ
ɤɨɪɩɨɪɚɰɢʁɚ ɧɚ ɨɛɥɢɤɨɜɚʃɟ ɨɫɨɛɟɧɢɯ ɢɞɟɧɬɢɬɚ ɢ ɬɨ ɩɨɫɪɟɞɫɬɜɨɦ ʃɢɯɨɜɨɝ (ɢɧ)ɞɢɪɟɤɬɧɨɝ
ɭɬɢɰɚʁɚ ɧɚ ɨɛɪɚɡɨɜɧɟ ɫɢɫɬɟɦɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɫɮɟɪɚ ɪɚɞɚ, ɫɮɟɪɚ ɨɛɪɚɡɨɜɚʃɚ, ɤɨɪɩɨɪɚɰɢʁɟ, ɝɥɨɛɚɥɢɡɚɰɢʁɚ

marica.sljukic@ff.uns.ac.rs
Marica N. Šljukiü
Novi Sad, Serbia
IDENTITY FORMING IN THE INTERRELATION BETWEEN THE FIELDS OF

WORK AND EDUCATION
Identity forming represents a dynamic, complex and ambivalent process in which values, needs
and interests from various social fields intersect and collide. Networking (interlacing) of
numerous factors in this process has its formal dimension, but it also occurs outside the limits of
formal and manifest frameworks. The aim of this paper is to highlight the specific (manifest and
latent) relations that can be seen in the field of work and the field of education in contemporary
societies and that directly or indirectly (and influenced by a series of internal and external
factors) cause the formation of specific identities. The paper discusses the results of numerous
relevant empirical studies and theoretical insights from the last couple of decades dealing with
the analysis of interrelation between work and education in the context of globalization. In
addition to stressing the importance of the influence of organizational cultures on the formation
of organizationally desirable identities (through various forms of organizational learning), the
paper gives special attention to the role of corporations in forming particular identities, through
their (in)direct influence on educational systems.
Keywords: corporations, field of education, field of work, globalization, identity

ɋɪɟɬɟɧ Ɇ. ȳɟɥɢʄ
Ɇɚɪɢʁɚ Ⱦ. ɉɨɩɨɜɢʄ
ɉɨʂɨɩɪɢɜɪɟɞɧɢ ɮɚɤɭɥɬɟɬ
ɈȻɊȺɁɈȼȺȵȿ ɂ ɂɇɋɌɂɌɍɐɂȳȿ ɄɍɅɌɍɊȿ ɍ ɄɈɇɌȿɄɋɌɍ ɊȺɁȼɈȳȺ

ɋȿɅȺ ɋɊȻɂȳȿ
ɍ ɫɟɨɫɤɢɦ ɩɨɞɪɭɱʁɢɦɚ ɧɟɫɭɦʃɢɜɚ ʁɟ ɭɥɨɝɚ ɢɧɫɬɢɬɭɰɢʁɚ ɤɭɥɬɭɪɟ ɤɚɨ ɲɬɨ ɫɭ ɲɤɨɥɟ, ɞɨɦɨɜɢ
ɤɭɥɬɭɪɟ, ɜɟɪɫɤɢ ɨɛʁɟɤɬɢ ɢ ɞɪ. ɭ ɨɱɭɜɚʃɭ ɫɟɥɚ ɢ ɪɚɡɜɨʁɭ. ɍ ɬɨɦ ɩɪɨɰɟɫɭ ɲɤɨɥɟ, ɤɚɨ
ɢɧɫɬɢɬɭɰɢʁɟ ɨɛɪɚɡɨɜɚʃɚ, ɢɦɚʁɭ ɡɧɚɱɚʁɧɭ ɭɥɨɝɭ ɝɞɟ ɫɬɚɧɨɜɧɢɲɬɜɨ ɫɟɥɚ ɨɫɬɜɚɪɭʁɟ ɨɫɧɨɜɧɨ
ɩɪɚɜɨ ɧɚ ɫɬɢɰɚʃɟ ɡɧɚʃɚ, ɜɟɲɬɢɧɟ ɢ ɭɫɜɚʁɚʃɟ ɨɞɪɟɻɟɧɢɯ ɜɪɟɞɧɨɫɬɢ. ɉɪɨɝɪɚɦɢ ɨɛɪɚɡɨɜɚʃɚ
ɪɟɚɥɢɡɭʁɭ ɜɚɠɧɟ ɞɪɭɲɬɜɟɧɟ ɰɢʂɟɜɟ ɤɚɨ ɲɬɨ ɫɭ: ɤɭɥɬɭɪɧɢ, ɩɨɥɢɬɢɱɤɢ, ɟɤɨɧɨɦɫɤɢ,
ɫɨɰɢʁɚɥɧɢ, ɜɚɫɩɢɬɧɨ-ɨɛɪɚɡɨɜɧɢ ɢ ɞɪɭɝɢ. ɒɤɨɥɟ ɭ ɫɟɨɫɤɢɦ ɫɪɟɞɢɧɚɦɚ ɢɦɚʁɭ ɩɨɫɟɛɧɭ ɭɥɨɝɭ
ɭ ɨɫɧɨɜɧɨɦ ɨɛɪɚɡɨɜɚʃɭ. Ɇɟɻɭɬɢɦ, ɨɞ ɭɤɭɩɧɨɝ ɛɪɨʁɚ ɲɤɨɥɚ ɫɜɟ ɜɢɲɟ ʁɟ ɨɧɢɯ ɦɚɥɢɯ ɫɚ
ɦɚɥɢɦ ɛɪɨʁɟɦ ɻɚɤɚ ɢɥɢ ʁɟ ɪɟɱ ɨ ɢɫɬɭɪɟɧɢɦ ɨɞɟɥɟʃɢɦɚ ɭ ɲɤɨɥɚɦɚ ɨɞ ɦɚɬɢɱɧɢɯ ɲɤɨɥɚ.
ɉɨɫɟɛɚɧ ɩɪɨɛɥɟɦ ʁɟ ɭ Ɋɟɝɢɨɧɭ ȳɭɠɧɟ ɢ ɂɫɬɨɱɧɟ ɋɪɛɢʁɟ ɢ ɬɨ ɭ ȳɚɛɥɚɧɢɱɤɨʁ, ɉɱɢʃɫɤɨʁ ɢ
Ɍɨɩɥɢɱɤɨʁ ɨɛɥɚɫɬɢ. ɒɤɨɥɟ ɫɭ, ɤɚɨ ɢɧɫɬɢɬɭɰɢʁɟ ɤɭɥɬɭɪɟ ɭ ɫɟɥɢɦɚ, ɨɫɧɨɜɧɨ ɫɪɟɞɢɲɬɟ
ɤɭɥɬɭɪɧɨɝ ɠɢɜɨɬɚ ʂɭɞɢ ɤɨʁɢ ɠɢɜɟ ɭ ɫɟɨɫɤɢɦ ɩɨɞɪɭɱʁɢɦɚ ɢ ɧɚɥɚɡɟ ɫɟ ɩɪɟɞ ɧɨɜɢɦ
ɢɡɚɡɨɜɢɦɚ ɭ ɫɜɟɬɥɭ ɨɱɭɜɚʃɚ ɢ ɪɚɡɜɨʁɚ ɫɟɥɚ ɢ ɞɪɭɲɬɜɚ ɡɟɦʂɟ. Ⱦɨɦɨɜɢ ɤɭɥɬɭɪɟ ɧɢɫɭ ɭ ɧɟɤɨʁ
ɛɨʂɨʁ ɩɨɡɢɰɢʁɢ ɨɞ ɲɤɨɥɚ, ʁɟɪ ʁɟ ɜɟɥɢɤɢ ɛɪɨʁ ɢɫɬɢɯ ɩɪɚɡɚɧ ɢ ɭɪɭɲɟɧ, ɬɟ ɫɟ ɧɚʁɦɚʃɟ ɤɨɪɢɫɬɟ
ɡɚ ɲɬɚ ɫɭ ɧɚɦɟʃɟɧɢ. Ⱦɨɛɢɥɢ ɫɭ ɞɪɭɝɭ ɧɚɦɟɧɭ, ɚ ɧɟɤɚɞɚ ɫɭ ɛɢɥɢ ɡɧɚɱɚʁɧɚ ɭɫɬɚɧɨɜɚ ɤɭɥɬɭɪɟ
ɫɬɚɧɨɜɧɢɤɚ ɫɟɥɚ. ɍ ɪɚɞɭ ɫɟ ɤɪɨɡ ɩɪɢɦɟɪɟ ɧɟɤɢɯ ɥɨɤɚɥɧɢɯ ɡɚʁɟɞɧɢɰɚ ɢ ɫɟɥɚ ɭɤɚɡɭʁɟ ɧɚ
ɲɤɨɥɫɤɭ ɦɪɟɠɭ ɢ ɬɟɪɢɬɨɪɢʁɚɥɧɢ ɪɚɫɩɨɪɟɞ ɲɤɨɥɚ. ɋɜɟ ɜɢɲɟ ɫɟ ɩɨɤɥɚʃɚ ɩɚɠʃɚ ɫɟɨɫɤɢɦ
ɲɤɨɥɚɦɚ ɤɨʁɟ ɫɟ ɪɟɤɨɧɫɬɪɭɢɲɭ, ɚ ɫɬɜɚɪɚʁɭ ɫɟ ɢ ɭɫɥɨɜɢ ɡɚ ɨɩɪɟɦɚʃɟ ɫɚɜɪɟɦɟɧɨɦ ɨɩɪɟɦɨɦ
ɤɚɤɨ ɛɢ ɻɚɰɢ ɭ ɫɟɨɫɤɢɦ ɫɪɟɞɢɧɚɦɚ ɢɦɚɥɢ ɢɫɬɟ ɭɫɥɨɜɟ ɭ ɬɨɤɭ ɲɤɨɥɨɜɚʃɚ ɤɚɨ ɢ ɻɚɰɢ ɭ
ɝɪɚɞɫɤɢɦ ɫɪɟɞɢɧɚɦɚ. ɋɚ ɪɚɡɜɨʁɟɦ ɢɧɫɬɢɬɭɰɢʁɚ ɤɭɥɬɭɪɟ ɭ ɫɟɥɢɦɚ ɞɨɥɚɡɢ ɞɨ ɫɬɜɚɪɚʃɚ ɭɫɥɨɜɚ
ɡɚ ɨɱɭɜɚʃɟ ɢ ɪɚɡɜɨʁ ɫɟɥɚ ɢ ɞɪɭɲɬɜɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɨɛɪɚɡɨɜɚʃɟ, ɢɧɫɬɢɬɭɰɢʁɟ ɤɭɥɬɭɪɟ, ɲɤɨɥɟ, ɞɨɦɨɜɢ ɤɭɥɬɭɪɟ, ɫɟɥɨ

sjelic@agrif.bg.ac.rs

marija.popovic11@gmail.com
Sreten Ɇ. Jeliü
Marija Ⱦ. Popoviü
Faculty of Agriculture
Belgrade, Serbia
EDUCATION AND CULTURAL INSTITUTIONS IN THE CONTEXT OF

DEVELOPMENT OF SERBIAN VILLAGES
The role of cultural institutions such as schools, cultural centres, religious buildings, etc. in rural
areas is undoubtedly prominent for preserving and developing a village. In this process, schools
as educational institutions play an important role, since it is in them that the rural population
exercises its basic right to acquire knowledge, skills and adopt certain values. School curricula
achieve important social goals, including cultural, political, economic, social, educational, etc.
Schools in rural areas have a special role in primary education. However, out of the total number
of schools, there is an increasing number of schools that are small, with few pupils, or are merely
rural outposts of parent primary schools. This issue is particularly prominent in the regions of
South and East Serbia in the districts of Jablanica, Pþinja, and Toplica. Schools as cultural
institutions in the villages are the main centres of cultural life of the people living in rural areas
and they are facing new challenges in terms of the preservation and development of villages.
This does not mean that the cultural centres are in a better position than the schools,
because many of them are empty and ruined or are used the least for what they are intended.
They have a different purpose now, having been an important institution of the culture of
the rural population. This paper discusses the school network and the territorial distribution of
schools through the examples of some local communities and villages. There is an increased
focus on putting rural schools through reconstruction and upgrades with modern equipment, in
order to provide their pupils with the same conditions as the pupils in urban areas.The
development of rural cultural institutions creates conditions for preserving the development
of villages and society.
Keywords: education, cultural institutions, schools, cultural centres, village
Ɇɢɪɚ ɋ. ȼɢɞɚɤɨɜɢʄ
ȼɢɫɨɤɚ ɲɤɨɥɚ ɫɬɪɭɤɨɜɧɢɯ ɫɬɭɞɢʁɚ ɡɚ ɜɚɫɩɢɬɚɱɟ
ɒɚɛɚɰ, ɋɪɛɢʁɚ
Ɇɢɥɢɰɚ ȳ. Ⱥɧɞɟɜɫɤɢ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ⱦɟɩɚɪɬɦɚɧ ɡɚ ɩɟɞɚɝɨɝɢʁɭ
ɈȻɊȺɁɈȼȺȵȿ ɂ ɄɍɅɌɍɊɇɂ ɂȾȿɇɌɂɌȿɌ ɍ ɍɋɅɈȼɂɆȺ ȽɅɈȻȺɅɂɁȺɐɂȳȿ
Ɋɚɞ ɚɧɚɥɢɡɢɪɚ ɭɥɨɝɭ ɨɛɪɚɡɨɜɚʃɚ ɭ ɨɱɭɜɚʃɭ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɭ ɭɫɥɨɜɢɦɚ

ɝɥɨɛɚɥɢɡɚɰɢʁɟ, ʁɟɪ ɩɨɥɚɡɢ ɨɞ ɩɪɟɬɩɨɫɬɚɜɤɟ ɞɚ ʁɟ ɨɛɪɚɡɨɜɧɢ ɫɢɫɬɟɦ ɧɚʁɨɞɝɨɜɨɪɧɢʁɢ ɡɚ
ɨɱɭɜɚʃɟ ɢ ɪɚɡɜɨʁ ɧɚɰɢɨɧɚɥɧɨɝ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. ɋɚɜɪɟɦɟɧɨ ɞɪɭɲɬɜɨ 21. ɜɟɤɚ ɞɨɧɨɫɢ
ɫɭɩɪɨɬɧɨɫɬɢ ɱɢʁɟɦ ɪɟɲɚɜɚʃɭ ɬɪɟɛɚ ɞɚ ɞɨɩɪɢɧɟɫɟ ɨɛɪɚɡɨɜɚʃɟ. Ɍɟ ɫɭɩɪɨɬɧɨɫɬɢ ɫɭ:
ɫɭɩɪɨɬɧɨɫɬ ɢɡɦɟɻɭ ɝɥɨɛɚɥɧɨɝ ɢ ɥɨɤɚɥɧɨɝ, ɤɨʁɚ ɫɟ ɨɝɥɟɞɚ ɭ ɩɨɬɪɟɛɢ ɛɢɬɢ ɝɪɚɻɚɧɢɧ ɫɜɟɬɚ ɢ
ɢɫɬɨɜɪɟɦɟɧɨ ɫɚɱɭɜɚɬɢ ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ; ɢ ɫɭɩɪɨɬɧɨɫɬ ɢɡɦɟɻɭ ɭɧɢɜɟɪɡɚɥɧɨɝ ɢ
ɢɧɞɢɜɢɞɭɚɥɧɨɝ, ɤɨʁɚ ɫɟ ɢɫɩɨʂɚɜɚ ɭ ɩɪɢɯɜɚɬɚʃɭ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɫɜɟɬɚ ɢ ɨɱɭɜɚʃɚ ɥɢɱɧɨɝ
ɢɞɟɧɬɢɬɟɬɚ. Ɍɚʁ ɥɢɱɧɢ ɢɞɟɧɬɢɬɟɬ ɫɟ ɫɚɫɬɨʁɢ ɭ ɨɱɭɜɚʃɭ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɫɜɨɝ ɧɚɪɨɞɚ ɢ
ɩɨɬɪɟɛɢ ɩɪɢɥɚɝɨɻɚɜɚʃɚ ɧɨɜɨɦ ɜɪɟɦɟɧɭ, ɧɨɜɢɦ ɨɞɧɨɫɢɦɚ ɭ ɝɥɨɛɚɥɧɨɦ ɞɪɭɲɬɜɭ, ɭɡ
ɨɱɭɜɚʃɟ ɫɨɩɫɬɜɟɧɢɯ ɤɨɪɟɧɚ ɫɜɨɝ ɢɫɬɨɪɢʁɫɤɨɝ ɪɚɡɜɢɬɤɚ. ɇɟ ɨɫɩɨɪɚɜɚʁɭʄɢ ɡɧɚɱɚʁ ɞɪɠɚɜɟ ɡɚ
ɨɱɭɜɚʃɟ ɧɚɰɢɨɧɚɥɧɨɝ ɢ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɫ ɨɛɡɢɪɨɦ ɧɚ ɫɩɟɰɢɮɢɱɧɨɫɬɢ ɤɭɥɬɭɪɟ ɢ
ɤɭɥɬɭɪɧɨɝ ɫɬɜɚɪɚɥɚɲɬɜɚ, ɨɛɪɚɡɨɜɚʃɟ ʁɟ ɧɟ ɫɚɦɨ ɮɚɤɬɨɪ ɧɚɰɢɨɧɚɥɧɟ ɛɟɡɛɟɞɧɨɫɬɢ, ɧɟɝɨ ɢ
ɡɧɚɱɚʁɚɧ ɱɢɧɢɥɚɰ ɪɚɡɜɨʁɚ ɧɚɰɢɨɧɚɥɧɨɝ, ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. ɍ ɨɜɨʁ ɧɨɜɨɧɚɫɬɚɥɨʁ
ɫɢɬɭɚɰɢʁɢ ɨɛɪɚɡɨɜɚʃɟ ɬɪɟɛɚ ɞɚ ɞɨɩɪɢɧɟɫɟ ɨɫɬɜɚɪɢɜɚʃɭ ɩɪɟɞɭɫɥɨɜɚ ɡɚ ɦɟɻɭɧɚɪɨɞɧɨ
ɪɚɡɭɦɟɜɚʃɟ. Ɍɨ ɡɧɚɱɢ ɞɚ ɫɟ ʁɚɜʂɚ ɩɨɬɪɟɛɚ ɡɚ ɨɛɪɚɡɨɜɚʃɟɦ ɦɟɻɭɧɚɪɨɞɧɨɝ ɭɫɦɟɪɟʃɚ, ɤɨʁɟ ɩɨ
ɫɜɨʁɨʁ ɫɭɲɬɢɧɢ ɦɨɪɚ ɛɢɬɢ ɦɭɥɬɢɟɬɧɢɱɧɨ, ɲɬɨ ɧɟ ɡɧɚɱɢ ɧɟɝɢɪɚʃɟ ɟɬɧɢɱɤɟ ɤɨɦɩɨɧɟɧɬɟ ɭ
ɨɛɪɚɡɨɜɧɢɦ ɫɚɞɪɠɚʁɢɦɚ. ɤɚɨ ɦɭɥɬɢɤɭɥɬɭɪɚɥɧɨɝ, ɚɥɢ ɢ ɢɧɬɟɪɤɭɥɬɭɪɚɥɧɨɝ ɞɪɭɲɬɜɚ, ɭ ɤɨɦɟ
ɫɟ ɜɢɲɟ ɤɭɥɬɭɪɚ ɧɚɥɚɡɢ ɭ ɞɢʁɚɥɨɝɭ ɢ ɬɪɚɝɚʃɭ ɡɚ ɧɨɜɢɦ ɤɭɥɬɭɪɧɢɦ ɫɢɧɬɟɡɚɦɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɨɛɪɚɡɨɜɚʃɟ, ɢɞɟɧɬɢɬɟɬ, ɤɭɥɬɭɪɚ, ɧɚɰɢʁɚ

mira.vidakovic@yahoo.com

andevski@ff.uns.ac.rs
Mira S. Vidakoviü
Preschool Teacher Training College
Šabac, Serbia
Milica J. Andevski
Faculty of Philosophy, Department of Pedagogy
Novi Sad, Serbia
EDUCATION AND CULTURAL IDENTITY WITHIN THE PROCESS OF

GLOBALIZATION
This paper analyses the role of education in preserving cultural identity in the age of
globalization, from the viewpoint that the system of education is the most responsible element of
preservation and development of national and cultural identity. Society of the 21st century
facilitates incongruities, the resolution of which would require an educational increment. These
incongruities are incompatibility between the global and the local, which is embodied in the need
to simultaneously be a citizen of the World, while also preserving one’s own national identity, as
well as discordance between the universal and the individual, which is manifested in the
acceptance of globalization while simultaneously maintaining personal identity. This personal
identity involves keeping the cultural identity of one’s nation, while concurrently adapting to the
new age and the new relations within the scope of global society, while preserving the personal
roots of one’s national historical development. Without denying the importance of the state in
protecting national and cultural identity, and considering the particular nature of culture and
cultural creativity, education is not only a factor of national security, but also an important
feature of the development of national and cultural identity. In this newly developed
environment, education is required to facilitate the meeting of prerequisites for international
understanding. This means that the need arises for educational processes of international
character, which by their nature have to be multi-ethnic, while not excluding the ethnic
components of education as a multicultural but also intercultural society, where multiple cultures
interact through dialogue and pursue new opportunities for cultural synthesis.
Keywords: education, identity, culture, nation
Ɇɚɪɢʁɚɧɚ Ɇ. Ɇɢɥɚɧɤɨɜ
Ȼɨʁɚɧɚ ȭ. ɋɭɛɚɲɢʄ
Ɂɚɜɨɞ ɡɚ ɩɪɨɭɱɚɜɚʃɟ ɤɭɥɬɭɪɧɨɝ ɪɚɡɜɢɬɤɚ
ɋɌȺȼɈȼɂ ɉɊɈɋȼȿɌɇɂɏ ɊȺȾɇɂɄȺ Ɉ ɆȿȭɍɊȿɋɈɊɇɈȳ ɋȺɊȺȾȵɂ ɄɍɅɌɍɊȿ

ɂ ɈȻɊȺɁɈȼȺȵȺ
Ɇɟɻɭɪɟɫɨɪɧɚ ɫɚɪɚɞʃɚ ɤɭɥɬɭɪɟ ɢ ɨɛɪɚɡɨɜɚʃɚ ʁɟ ʁɟɞɧɨ ɨɞ ɤʂɭɱɧɢɯ ɩɢɬɚʃɚ ɫɬɪɚɬɟɲɤɨɝ

ɜɨɻɟʃɚ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ ɤɨʁɚ ɫɬɜɚɪɚ ɭɫɥɨɜɟ ɡɚ ɪɚɧɢ ɪɚɡɜɨʁ ɤɭɥɬɭɪɧɢɯ ɩɨɬɪɟɛɚ ɢ ɧɚɜɢɤɚ.
ɋɚɝɥɟɞɚɜɚʁɭʄɢ ɦɨɝɭʄɧɨɫɬɢ ɡɚ ɭɧɚɩɪɟɻɟʃɟ ɫɚɪɚɞʃɟ ɞɜɚ ɪɟɫɨɪɚ ɭ ɋɪɛɢʁɢ, ɢɫɬɪɚɠɢɜɚɱɤɢ ɬɢɦ
Ɂɚɜɨɞɚ ɡɚ ɩɪɨɭɱɚɜɚʃɟ ɤɭɥɬɭɪɧɨɝ ɪɚɡɜɢɬɤɚ ɫɚɝɥɟɞɚɨ ʁɟ ɨɜɨ ɩɢɬɚʃɟ ɢɡ ɭɝɥɚ ɩɪɨɫɜɟɬɧɢɯ
ɪɚɞɧɢɤɚ. ɂɫɬɪɚɠɢɜɚʃɟ ɚɧɤɟɬɧɨɝ ɬɢɩɚ ʁɟ ɫɩɪɨɜɟɞɟɧɨ 2017. ɝɨɞɢɧɟ ɧɚ ɭɡɨɪɤɭ ɨɞ 1070
ɩɪɨɫɜɟɬɧɢɯ ɪɚɞɧɢɤɚ ɢɡ 338 ɨɫɧɨɜɧɢɯ ɲɤɨɥɚ ɭ 25 ɝɪɚɞɨɜɚ, ɚɞɦɢɧɢɫɬɪɚɬɢɜɧɢɯ ɰɟɧɬɚɪɚ
ɨɤɪɭɝɚ ɭ ɋɪɛɢʁɢ. ɍɩɢɬɧɢɤ ʁɟ ɫɚɞɪɠɚɨ ɞɜɟ ɛɚɬɟɪɢʁɟ ɩɢɬɚʃɚ: ɩɪɜɚ ɫɟ ɨɞɧɨɫɢɥɚ ɧɚ ɩɪɚɤɫɟ,
ɨɰɟɧɟ ɢ ɫɬɚɜɨɜɟ ɩɪɨɫɜɟɬɧɢɯ ɪɚɞɧɢɤɚ ɨ ɦɟɻɭɪɟɫɨɪɧɨʁ ɫɚɪɚɞʃɢ, ɞɨɤ ɫɟ ɞɪɭɝɚ ɰɟɥɢɧɚ
ɨɞɧɨɫɢɥɚ ɧɚ ɤɭɥɬɭɪɧɭ ɩɚɪɬɢɰɢɩɚɰɢʁɭ ɧɚɫɬɚɜɧɢɤɚ ɤɚɤɨ ɤɪɨɡ ɨɪɝɚɧɢɡɨɜɚɧɟ ɩɪɨɝɪɚɦɟ ɩɨɫɟɬɚ
ɤɭɥɬɭɪɧɢɦ ɫɚɞɪɠɚʁɢɦɚ ɫɚ ɭɱɟɧɢɰɢɦɚ, ɬɚɤɨ ɢ ɭɱɟɲʄɟ ɭ ɤɭɥɬɭɪɧɢɦ ɚɤɬɢɜɧɨɫɬɢɦɚ ɭ ɬɨɤɭ
ɫɜɨɝ ɫɥɨɛɨɞɧɨɝ ɜɪɟɦɟɧɚ. ɍ ɫɚɝɥɟɞɚɜɚʃɭ ɤɭɥɬɭɪɧɢɯ ɩɪɚɤɫɢ ɩɪɨɫɜɟɬɧɢɯ ɪɚɞɧɢɤɚ ɩɨɲɥɨ ɫɟ
ɨɞ Ȼɭɪɞɢʁɟɨɜɨɝ ɬɟɨɪɢʁɫɤɨɝ ɨɤɜɢɪɚ ɨ ɪɟɩɪɨɞɭɤɰɢʁɢ ɤɭɥɬɭɪɧɨɝ ɤɚɩɢɬɚɥɚ ɤɪɨɡ ɫɢɫɬɟɦ
ɨɛɪɚɡɨɜɚʃɚ ɭ ɬɨɤɭ ɩɪɨɰɟɫɚ ɫɨɰɢʁɚɥɢɡɚɰɢʁɟ, ɬɟ ɬɪɚɧɫɦɢɫɢʁɟ ɤɭɥɬɭɪɧɢɯ ɨɛɪɚɡɚɰɚ ɫɚ
ɧɚɫɬɚɜɧɢɤɚ ɧɚ ɭɱɟɧɢɤɚ. Ɋɟɡɭɥɬɚɬɢ ɫɭ ɩɨɤɚɡɚɥɢ ɩɨɬɪɟɛɭ ɩɪɨɫɜɟɬɧɢɯ ɪɚɞɧɢɤɚ ɡɚ ɫɢɫɬɟɦɫɤɢɦ
ɩɨɜɟɡɢɜɚʃɟɦ ɞɜɚ ɪɟɫɨɪɚ ɧɚ ɧɚɰɢɨɧɚɥɧɨɦ ɢ ɥɨɤɚɥɧɨɦ ɧɢɜɨɭ, ɤɚɨ ɢ ɩɪɟɩɨɡɧɚɜɚʃɟ ɜɚɠɧɨɫɬɢ
ɭɜɨɻɟʃɚ ɤɭɥɬɭɪɧɨɝ ɨɛɪɚɡɨɜɚʃɚ ɤɚɨ ɦɟɬɨɞɚ ɪɚɞɚ ɭ ɲɤɨɥɟ ɭ ɋɪɛɢʁɢ. Ɍɚɤɨɻɟ, ɫɬɚɬɢɫɬɢɱɤɚ
ɚɧɚɥɢɡɚ ʁɟ ɩɨɤɚɡɚɥɚ ɫɧɚɠɧɭ ɤɨɪɟɥɚɰɢʁɭ ɢɡɦɟɻɭ ɜɨɻɟʃɚ ɭɱɟɧɢɤɚ ɧɚ ɤɭɥɬɭɪɧɟ ɩɪɨɝɪɚɦɟ ɢ
ɤɭɥɬɭɪɧɢɯ ɩɨɬɪɟɛɚ ɢ ɧɚɜɢɤɚ ɩɪɨɫɜɟɬɧɢɯ ɪɚɞɧɢɤɚ. ɋɚ ɫɬɚɧɨɜɢɲɬɚ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ,
ɪɟɡɭɥɬɚɬɢ ɩɨɤɚɡɭʁɭ ɞɚ ʁɟ ɭɫɬɚɧɨɜɚɦɚ ɤɭɥɬɭɪɟ ɜɚɠɧɨ ɞɚ ɤɚɨ ɰɢʂɧɭ ɝɪɭɩɭ ɡɚ ɫɜɨʁɟ ɩɪɨɝɪɚɦɟ
ɭɜɪɫɬɟ ɩɪɨɫɜɟɬɧɟ ɪɚɞɧɢɤɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɤɭɥɬɭɪɧɚ ɩɨɥɢɬɢɤɚ, ɤɭɥɬɭɪɧɨ ɨɛɪɚɡɨɜɚʃɟ, ɤɭɥɬɭɪɧɚ ɩɚɪɬɢɰɢɩɚɰɢʁɚ,
ɩɪɨɫɜɟɬɧɢ ɪɚɞɧɢɰɢ, ɤɭɥɬɭɪɧɢ ɚɤɬɢɜɢɡɚɦ

marijana.milankov@zaprokul.org.rs

bojana.subasic@zaprokul.org.rs
Marijana M. Milankov
Bojana Ĉ. Subašiü
Centre for Studies in Cultural Development
Belgrade, Serbia
ATTITUDES OF TEACHERS TO INTERSECTORAL COOPERATION OF CULTURE

AND EDUCATION
Intersectoral cooperation between culture and education is one of the key issues of strategic
management of cultural policy, which creates conditions for the early development of cultural
needs and habits. Taking into consideration the possibilities for improving the cooperation of the
two sectors in Serbia, the research team of the Centre for Studies in Cultural Development
investigated this issue from the perspective of educational workers. A survey was conducted in
2017 on a sample of 1,070 teachers from 338 primary schools in 25 cities, administrative centres
of districts in Serbia. The questionnaire contained two batteries of questions: the first pertained
to the practices, assessments and attitudes of teachers to intersectoral cooperation, while the
second pertained to the cultural participation of teachers through organized cultural school trips
with pupils and to their participation in off-work cultural activities. The theoretical framework
used for this study is Bourdieu’s theory on the reproduction of cultural capital through the
education system during the socialization process and the transmission of cultural patterns from
teachers to pupils. The results showed that the educators need a systematic linking of the two
sectors at the national and local level, and that they recognize the importance of introducing
cultural education into Serbian school curricula. In addition, statistical analysis has shown a
strong correlation between teachers’ involvement in cultural school trips and their cultural needs
and habits. With regard to cultural policy, the results showed that cultural institutions find it
important to include teachers as a target group for their programs.
Keywords: cultural policy, cultural education, cultural participation, educational workers,
cultural activism
Ɇɢɯɚʁɥɨ ɉ. Ɇɚɧɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ „ɍɧɢɨɧ – ɇɢɤɨɥɚ Ɍɟɫɥɚ“
Ɏɚɤɭɥɬɟɬ ɡɚ ɞɢɩɥɨɦɚɬɢʁɭ ɢ ɛɟɡɛɟɞɧɨɫɬ
ɆȿȾɂȳɋɄȺ ɄɍɅɌɍɊȺ ɄȺɈ ɈɋɇɈȼɇɂ ɉɊɂɇɐɂɉ ɄɍɅɌɍɊɇȿ ȾȿɆɈɄɊȺɌɂȳȿ
Ⱥɭɬɨɪ ɭ ɪɚɞɭ ɩɨɰɪɬɚɜɚ ɨɫɧɨɜɧɨ ɩɢɬɚʃɟ ɦɟɞɢʁɫɤɟ ɱɚɫɬɢ. ɍɩɪɤɨɫ ɫɜɢɦ ɧɟɭɫɩɟɫɢɦɚ ɢ ɫɜɨʁɢɦ
ɡɥɢɦ ɱɚɪɨɥɢʁɚɦɚ ɬɟɥɟɜɢɡɢʁɚ ʁɟ, ɚ ɬɨ ɜɚɠɢ ɢ ɡɚ ɪɚɞɢɨ ɢ ɲɬɚɦɩɚɧɟ ɦɟɞɢʁɟ, ɨɝɪɨɦɚɧ
ɢɧɫɬɪɭɦɟɧɬ ɢ ɫɪɟɞɫɬɜɨ ɤɭɥɬɭɪɧɟ ɞɟɦɨɤɪɚɬɢʁɟ. „Ʉɭɥɬɭɪɧɚ ɞɟɦɨɤɪɚɬɢʁɚ“, ɤɚɨ ɢɡɪɚɡ, ɦɨɠɟ ɫɟ
ɱɢɧɢɬɢ ɱɭɞɧɨɦ ɢɥɢ ɧɟʁɚɫɧɨɦ ɫɢɧɬɚɝɦɨɦ ɡɚɬɨ ɲɬɨ ɫɟ ɞɟɦɨɤɪɚɬɢʁɢ ɩɪɢɩɢɫɭʁɟ ɩɪɢɞɟɜ ɤɨʁɢ
ɛɢ ɬɪɟɛɚɥɨ ɞɚ ɩɪɟɞɫɬɚɜʂɚ ɢɡɜɨɪɧɭ ɫɥɢɤɭ ɞɪɭɲɬɜɚ. Ʉɭɥɬɭɪɚ ɢ ɞɟɦɨɤɪɚɬɢʁɚ ʁɟɫɭ ɫɥɨɠɟɧɚ
ɬɟɦɚ, ɱɚɤ ɢ ɧɟɭɝɨɞɧɚ, ʁɟɪ, ɭ ɨɞɧɨɫɭ ɧɚ ɦɨʄ, ɤɭɥɬɭɪɚ ɧɢʁɟ ɭɜɟɤ ɢɦɚɥɚ ɜɟɨɦɚ „ɱɢɫɬɟ ɪɭɤɟ“.
ɑɟɫɬɨ ʁɟ ɤɨɦɩɪɨɦɢɬɨɜɚɧɚ ɩɨɥɢɬɢɱɤɨɦ ɦɨʄɢ. ɉɨɫɬɨʁɚɥɚ ʁɟ ɢɫɬɨɪɢʁɚ ɮɚɫɰɢɧɚɰɢʁɟ ɢɡɦɟɻɭ
ɫɜɟɬɚ ɭɦɚ ɢ ɦɨʄɢ, ɢɚɤɨ ɫɭ ɫɬɜɚɪɚɨɰɢ ɢ ɭɦɟɬɧɢɰɢ ɭ ɰɟɥɢɧɢ ɩɪɟɞɫɬɚɜʂɚɥɢ ɩɪɢɥɢɱɧɭ ɫɢɥɭ
ɤɪɢɬɢɤɟ, ɨɬɩɨɪɚ ɢɥɢ ɩɪɨɬɟɫɬɚ. ɍ ɪɚɡɥɢɱɢɬɢɦ ɢɫɬɨɪɢʁɫɤɢɦ ɩɟɪɢɨɞɢɦɚ ɢɧɬɟɥɟɤɬɭɚɥɰɢ ɢ
ɭɦɟɬɧɢɰɢ ɫɭ ɨɞɢɝɪɚɥɢ ɨɞɥɭɱɭʁɭʄɭ ɭɥɨɝɭ ɭ ɛɨɪɛɢ ɩɪɨɬɢɜ ɭɝʃɟɬɚɜɚʃɚ ɢ ɞɟɫɩɨɬɢɡɦɚ. Ɉɧɢ ɫɭ
ɛɢɥɢ ʁɟɞɚɧ ɨɞ ɨɫɧɨɜɧɢɯ ɟɥɟɦɟɧɚɬɚ ɨɬɩɨɪɚ. Ɇɟɻɭɬɢɦ, ɭ ɬɢɦ ɡɟɦʂɚɦɚ ɫɭ ɩɨɫɬɨʁɚɥɢ ɢ
ɤɨɦɩɪɨɦɢɫɢ ɢɡɦɟɻɭ „ɡɜɚɧɢɱɧɢɯ“ ɭɦɟɬɧɢɤɚ ɢ ɜɥɚɫɬɢ. Ʉɚɞɚ ʁɟ ɪɟɱ ɨ ɤɭɥɬɭɪɧɨʁ ɞɟɦɨɤɪɚɬɢʁɢ
ɬɪɟɛɚ ɧɚɝɥɚɫɢɬɢ ɞɚ ɨɧɚ ɮɨɪɦɢɪɚ ɰɟɥɢɧɭ ɤɚɨ ɚɩɫɨɥɭɬ ɤɨʁɢ ɧɟ ɬɪɟɛɚ ɞɚ ɨɩɚɞɚ, ɚ ɢɡ ɢɫɤɭɫɬɜɚ
ʁɟ ɩɨɡɧɚɬɨ ɞɚ ɩɨɥɢɬɢɱɤɚ ɞɟɦɨɤɪɚɬɢʁɚ, ɫɚ ɫɜɨʁɢɦ ɫɚɞɪɠɚʁɟɦ, ɧɢʁɟ ɚɥɮɚ ɢ ɨɦɟɝɚ ɩɪɚɜɟ
ɞɟɦɨɤɪɚɬɢʁɟ. ɇɟɫɩɨɪɧɨ ʁɟ ɞɚ ɞɟɦɨɤɪɚɬɢʁɚ ɦɨɪɚ ɩɨɫɬɨʁɚɬɢ ɢ ɧɚ ɟɤɨɧɨɦɫɤɨɦ ɢ ɫɨɰɢʁɚɥɧɨɦ
ɧɢɜɨɭ. ɍʁɟɞɢʃɟɧɚ ȿɜɪɨɩɚ ɞɚɧɚɫ ɫɯɜɚɬɚ, ɞɚ ɬɪɠɢɲɧɚ ɟɤɨɧɨɦɢʁɚ, ɚ ɭ ɨɞɪɟɻɟɧɨʁ ɦɟɪɢ ɢ
ɞɟɦɨɤɪɚɬɢʁɚ, ɫɚ ɫɥɨɛɨɞɨɦ ɢɧɢɰɢʁɚɬɢɜɟ, ɩɪɟɞɫɬɚɜʂɚ ɨɬɜɨɪɟɧɭ ɤɨɧɤɭɪɟɧɰɢʁɭ „ɤɭɥɬɭɪɧɨʁ
ɞɟɦɨɤɪɚɬɢʁɢ“. Ɇɟɻɭɬɢɦ, ɬɪɠɢɲɧɚ ɟɤɨɧɨɦɢʁɚ ʁɟ ɩɨɞɥɨɠɧɚ ɩɪɚɜɢɥɢɦɚ, ɪɟɞɨɫɥɟɞɭ ɢ ɧɚ ɨɜɚʁ
ɢɥɢ ɨɧɚʁ ɧɚɱɢɧ ɦɨɪɚ ɭɡɟɬɢ ɭ ɨɛɡɢɪ ɩɪɢɧɰɢɩɟ ɫɨɰɢʁɚɥɧɟ ɩɪɚɜɞɟ. Ɍɨ ɧɚɡɢɜɚɦɨ ɩɪɢɧɰɢɩɨɦ
ʁɟɞɧɚɤɨɝ ɩɪɢɫɬɭɩɚ ɤɭɥɬɭɪɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɤɭɥɬɭɪɚ, ɞɟɦɨɤɪɚɬɢʁɚ, ɩɨɥɢɬɢɤɚ, ɦɟɞɢʁɢ

mamihajlo@yahoo.com
Mihajlo P. Maniü
University “Union – Nikola Tesla”
Faculty of Diplomacy and Security
Belgrade, Serbia
MEDIA CULTURE AS A FUNDAMENTAL PRINCIPLE OF CULTURAL

DEMOCRACY
This paper highlights the basic question of media integrity. In spite of all its failures, and its evil
spells, television, joined by radio and print media, it is an enormous instrument and tool of
cultural democracy. The expression “cultural democracy” may seem like a peculiar or unclear
phrase because democracy is given an attribute that should represent the original image of
society. Culture and democracy are a complex, even unpleasant, topic, because in terms of
power, culture has not always had very ‘clean hands’. It is often compromised by political
power. There was a history of fascination between the world of mind and power, although
creators and artists, in general, constituted a considerable force of criticism, resistance or protest.
In different historical periods, intellectuals and artists played a decisive role in the fight against
oppression and despotism. They were one of the main elements of resistance. But in these
countries there were also compromises between ‘official’ artists and the authorities. As regards
cultural democracy, it should be emphasized that it forms a whole, as an absolute which shall not
fall, and it is known from experience that political democracy, with its content, is not the alpha
and omega of real democracy. It is undeniable that democracy must exist at the economic and
social level. Today, united Europe understands that the market economy, and to a certain extent
democracy along with the freedom of initiative, represent an open competition to “cultural
democracy”. Yet, the market economy is subject to rules and order and, in one way or another, it
must take into account the principles of social justice. We call this the principle of equal access
to culture.
Keywords: culture, democracy, politics, media
ȼɥɚɞɢɦɢɪ ɋ. ɐɜɟɬɤɨɜɢʄ
Ȼɪɢɬɚɧɫɤɚ ɫɨɰɢɨɥɨɲɤɚ ɚɫɨɰɢʁɚɰɢʁɚ
ȿɞɢɧɛɭɪɝ, ɍʁɟɞɢʃɟɧɨ ɤɪɚʂɟɜɫɬɜɨ
ɉɈɉɊɂɒɌȿ ɂɇɌȿɊɇȿɌ: ȺɊɌɂɄɍɅȺɐɂȳȺ ɂȾȿɇɌɂɌȿɌȺ ɍ ɋɊɉɋɄɈɆ

ȾɂȽɂɌȺɅɇɈɆ ɉɊɈɋɌɈɊɍ
Ɋɟɫɬɪɭɤɬɭɪɢɫɚʃɟ ʁɚɜɧɨɝ ɩɨɥɢɬɢɱɤɨɝ ɠɢɜɨɬɚ ɩɨɫɥɟɞʃɢɯ ɧɟɤɨɥɢɤɨ ɝɨɞɢɧɚ ɤɭɥɦɢɧɢɪɚɥɨ ʁɟ

ɨɤɨ ɞɟɲɚɜɚʃɚ ɜɟɡɚɧɢɯ ɡɚ ɩɪɟɞɫɟɞɧɢɱɤɟ ɢɡɛɨɪɟ ɭ ɋȺȾ 2016 ɢ ɭɫɩɨɧɚ ɤɪɚʁʃɟ ɞɟɫɧɢɰɟ ɤɪɨɡ
ɩɥɚɬɮɨɪɦɟ ɧɚ ɦɪɟɠɢ, ɤɚɨ ɢ ɫɤɚɧɞɚɥ ɫɚ Ʉɟʁɦɛɪɢʇ ɚɧɚɥɢɬɢɤɨɦ ɜɟɡɚɧ ɡɚ Ȼɪɟɤɫɢɬ. Ɉɜɢ
ɞɨɝɚɻɚʁɢ ɫɭ ɤɨɧɚɱɧɨ ɩɨɬɜɪɞɢɥɢ ɞɚ ɫɟ ʂɭɞɫɤɟ ɚɤɬɢɜɧɨɫɬɢ ɧɚ ɢɧɬɟɪɧɟɬɭ ɧɟ ɦɨɝɭ ɜɢɲɟ ɡɜɚɬɢ
ɜɢɪɬɭɟɥɧɟ. ɒɬɚ ɝɨɞ ʂɭɞɢ ɪɚɞɢɥɢ ɧɚ ɦɪɟɠɢ, ɬɨ ɩɨɫɬɚʁɟ ɢɫɩɪɟɩɥɟɬɟɧɢ ɢ ɢɧɬɟɝɪɚɥɧɢ ɞɟɨ
ʂɭɞɫɤɢɯ ɞɪɭɲɬɚɜɚ, ɬɚɤɨ ɞɚ ʁɟ ɥɢɧɢʁɚ ɢɡɦɟɻɭ ɨɧɨɝɚ ɧɚ ɦɪɟɠɢ ɢ ɨɧɨɝɚ ɜɚɧ ɭ ɧɚʁɛɨʂɟɦ
ɫɥɭɱɚʁɭ ɩɪɨɛɥɟɦɚɬɢɱɧɚ. ɒɬɚɜɢɲɟ, ɩɪɨɫɬɨɪ ɧɚ ɦɪɟɠɢ ʁɟ ɩɨɫɬɚɨ ɧɨɜɨ ɩɨɩɪɢɲɬɟ ɡɚ ɦɧɨɝɚ
ɞɪɭɲɬɜɟɧɚ ɞɟɲɚɜɚʃɚ ɢ ɢɞɟɨɥɨɝɢʁɟ, ɫɥɭɠɟʄɢ ɤɚɨ ɩɥɚɬɮɨɪɦɚ ɧɚ ɤɨʁɨʁ ɫɟ ɭɫɩɨɫɬɚɜʂɚ ɡɧɚʃɟ,
ɤɨɧɫɬɪɭɢɲɭ ɢɞɟɧɬɢɬɟɬɢ, ɞɟɮɢɧɢɲɭ ɩɪɨɬɢɜɧɢɰɢ ɢ ɧɟɩɪɢʁɚɬɟʂɢ, ɢ ɩɨɜɥɚɱɟ ɥɢɧɢʁɟ
ɤɨɧɮɥɢɤɬɚ ɢ ɫɜɟ ɬɨ ɭ (ɭɝɥɚɜɧɨɦ) ʁɚɜɧɨ ɞɨɫɬɭɩɧɨɦ ɤɨɪɩɭɫɭ ɦɚɬɟɪɢʁɚɥɚ. ɋɪɛɢʁɚ ɧɢʁɟ
ɢɫɤʂɭɱɟɧɚ ɢɡ ɨɜɨɝ ɨɩɲɬɟɝ ɬɪɟɧɞɚ, ɚ ɨɜɚʁ ɪɚɞ ɚɧɚɥɢɡɢɪɚ ɤɚɤɜɟ ɫɭ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɫɪɩɫɤɨɝ
ɢɞɟɧɬɢɬɟɬɚ ɡɚ ɤɨʁɢ ɫɟ ɛɨɪɛɚ ɜɨɞɢ ɧɚ ɦɪɟɠɢ, ɤɚɨ ɢ ɞɚ ɥɢ ɩɨɫɬɨʁɟ ɧɟɤɟ ɭɨɱʂɢɜɟ ɚɥɬɟɪɧɚɬɢɜɟ.
ɉɪɟɞɫɬɚɜʂɟɧɢ ɪɟɡɭɥɬɚɬɢ ɫɟ ɬɟɦɟʂɟ ɧɚ ɚɧɚɥɢɡɢ ɜɟɥɢɤɨɝ ɬɟɤɫɬɭɚɥɧɨɝ ɤɨɪɩɭɫɚ ɮɨɪɦɢɪɚɧɨɝ
ɨɞ ɫɚɞɪɠɚʁɚ ɧɟɤɢɯ ɨɞ ɧɚʁɩɨɩɭɥɚɪɧɢʁɢɯ ɢɧɬɟɪɧɟɬ ɞɟɫɬɢɧɚɰɢʁɚ, ɤɨɪɢɫɬɟʄɢ ɚɭɬɨɦɚɬɢɡɨɜɚɧɭ
ɬɟɤɫɬɭɚɥɧɭ ɚɧɚɥɢɡɭ ɭ ɩɨɬɪɚɡɢ ɡɚ ɞɢɫɤɭɪɫɢɜɧɢɦ ɨɛɪɚɫɰɢɦɚ ɢ ɧɚɱɢɧɨɦ ɧɚ ɤɨʁɢ ɫɭ ɨɧɢ
ɫɬɪɭɤɬɭɪɢɫɚɧɢ. ɇɚ ɤɪɚʁɭ ʁɟ ɢɡɥɨɠɟɧ ɤɪɚɬɚɤ ɨɫɜɪɬ ɧɚ ɦɟɬɨɞ ɭ ɤɨɧɬɟɤɫɬɭ ɨɜɟ ɜɪɫɬɟ
ɢɫɬɪɚɠɢɜɚʃɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɡɚʁɟɞɧɢɰɟ ɧɚ ɦɪɟɠɢ, ɜɟɥɢɤɢ ɩɨɞɚɰɢ

vld.cvet@vivaldi.net
Vladimir S. Cvetkoviü
The British Sociological Association
Edinburgh, The United Kingdom
BATTLEGROUND INTERNET: IDENTITY ARTICULATION IN SERBIAN DIGITAL

SPACE
Restructuring of public political life during the last several years has culminated around the
events of the 2016 USA presidential election, with the rise of the far right through online
platforms and the Cambridge Analytica scandal in relation to Brexit. These events finally
confirmed that human online activities can no longer be called virtual. Whatever people do
online is now so enmeshed and integrated into human societies that the line between the two –
online and offline – is tenuous at best. Furthermore, online space became a new battleground for
many social affairs and ideologies, serving as a platform where knowledge gets established,
identities constructed, opponents and enemies defined, and lines of conflict drawn – all within a
(mostly) publicly available body of material. Serbia is not excluded from this general trend, and
this paper analyses the characteristics of Serbian identity, for which online fight is ongoing, and
attempts to identify any observable alternatives. The results presented are based on the analysis
of extensive textual corpora built from some of the most popular online content, using automated
textual analysis to find discursive patterns and the way they are structured. Finally, there is a
short discussion about the methodology within the context of this type of research.
Keywords: identity, online communities, big data
Ɋɚɞɢɜɨʁɟ ɋ. ɉɟɬɪɨɜɢʄ
ɉɪɟɞɪɚɝ ȭ. Ȼɚʁɢʄ
Ɏɚɤɭɥɬɟɬ ɡɚ ɫɩɨɪɬ
ɆȿȾɂȳɂ ɍ ɋɊȻɂȳɂ ɂ ɇȺɐɂɈɇȺɅɇɂ ɂȾȿɇɌɂɌȿɌ
Ⱦɭɯ ɝɥɨɛɚɥɢɡɦɚ, ɞɟɬɟɪɦɢɧɢɫɚɧ ɤɨɪɩɨɪɚɬɢɜɢɡɦɨɦ ɢ ɤɨɦɟɪɰɢʁɚɥɢɡɚɰɢʁɨɦ, ɧɚɦɟɬɧɭɨ ɫɟ

ʁɚɜɧɨɫɬɢ ɋɪɛɢʁɟ, ɤɚɨ ɫɜɨʁɟɜɪɫɧɢ ɦɟɞɢʁɫɤɢ ɬɟɪɨɪɢɡɚɦ (Ʌɟɮɟɜɪ), ɩɪɨɢɡɜɨɞɟʄɢ ɤɪɢɡɭ
ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. ɉɭɤɨɬɢɧɟ ɭ ɧɚʁɫɥɨɠɟɧɢʁɨʁ ɜɪɫɬɢ ɤɨɥɟɤɬɢɜɧɨɝ ɢɞɟɧɬɢɬɟɬɚ
ɩɨʁɚɜʂɭʁɭ ɫɟ ɤɚɨ ɩɚɪɚɞɢɝɦɚ ɫɭɨɱɚɜɚʃɚ ɞɪɭɲɬɜɚ ɫɚ ɩɨɫɥɟɞɢɰɚɦɚ ɪɚɫɩɚɞɚ ɛɢɜɲɟ ɞɪɠɚɜɟ ɢ
ɢɞɟɨɥɨɝɢʁɟ, ɧɟɨɤɨɥɨɧɢʁɚɥɧɨɝ ɩɪɢɬɢɫɤɚ, ɫɥɨɠɟɧɢɦ ɨɞɧɨɫɢɦɚ ɢ ɫɦɟɬʃɚɦɚ ɭ ɜɟɡɢ ɫɚ
ɩɪɚɜɨɫɥɚɜɧɨɦ ɬɪɚɞɢɰɢʁɨɦ ɢ ɬɟɦɟʂɧɢɦ ɨɞɪɟɞɧɢɰɚɦɚ ɫɪɩɫɤɟ ɤɭɥɬɭɪɟ. ɍ ɦɟɞɢʁɢɦɚ ɨɜɟ
ɩɨʁɚɜɟ ɩɨɫɪɟɞɨɜɚɧɟ ɫɭ ɫɚ ɩɪɢɦɟɬɧɨɦ ɞɨɦɢɧɚɰɢʁɨɦ ɤɨɥɨɧɢʁɚɥɧɟ ɜɪɟɞɧɨɫɧɟ ɦɚɬɪɢɰɟ
(ɪɚɫɢɫɬɢɱɤɢ ɫɚɦɨɩɪɟɡɢɪ, ɚɩɨɥɨɝɢʁɚ ɫɭɩɟɪɢɨɪɧɨɫɬɢ Ɂɚɩɚɞɚ, ɧɟɨɥɢɛɟɪɚɥɧɚ ɢɞɨɥɚɬɪɢʁɚ,
ɩɨɞɚɧɢɱɤɢ ɞɢɫɤɭɪɫ, ɢɧɠɟʃɟɪɢɧɝ ɫɬɪɚɧɢɯ ɫɢɥɚ), ɚɭɬɨɲɨɜɢɧɢɡɦɚ ɢ ɢɞɟɨɥɨɝɢʁɟ ɩɪɨɲɥɨɫɬɢ
(ɬɢɬɨɢɡɚɦ, ʁɭɝɨɫɥɨɜɟɧɫɬɜɨ), ɦɚɪɝɢɧɚɥɢɡɨɜɚʃɚ ɡɚʁɟɞɧɢɱɤɢɯ ɬɪɚɞɢɰɢʁɚ ɢ ɧɚɰɢɨɧɚɥɧɢɯ
ɜɪɟɞɧɨɫɬɢ (ɞɭɯɨɜɧɢ ɞɢɫɤɨɧɬɢɧɭɢɬɟɬ, ɩɫɟɭɞɨɤɭɥɬɭɪɚ ɡɚɩɚɞʃɚɲɬɜɚ) ɢ ɩɪɨɦɟɧɟ ɫɜɟɫɬɢ ɧɚ
ɬɚɥɚɫɭ ɤɨɥɨɧɢʁɚɥɧɢɯ ɩɨɬɪɟɛɚ (ɪɚɫɩɨɥɭʄɟɧɨɫɬ ɢɡɦɟɻɭ ɞɜɚ ɩɚɪɚɞɢɝɦɚɬɢɱɧɚ ɨɩɪɟɞɟʂɟʃɚ:
„ȿɜɪɨɩɚ ɧɟɦɚ ɚɥɬɟɪɧɚɬɢɜɭ“ ɢ „ɫɪɩɫɤɨɝ ɫɬɚɧɨɜɢɲɬɚ“). Ɂɚʁɟɞɧɢɱɤɢ ɢɦɟɧɢɬɟʂ ɨɜɢɯ ɩɪɨɰɟɫɚ
ʁɟ ɭɫɜɚʁɚʃɟ ɬɭɻɟɝ ɫɬɚɧɨɜɢɲɬɚ ɨ ɫɟɛɢ ɫɚɦɢɦɚ, ɪɚɡɚɪɚʃɟ ɩɪɨɲɥɨɫɬɢ, ɬɪɚɞɢɰɢʁɟ ɢ
ɧɚɰɢɨɧɚɥɧɢɯ ɦɢɬɨɜɚ... Ʉʂɭɱɧɢ ɤɨɦɭɧɢɤɨɥɨɲɤɢ ɦɨɦɟɧɚɬ ʁɟ, ɩɨɪɟɞ ɩɪɢɫɭɫɬɜɚ ɨɩɲɬɟɝ,
ɧɟɩɨɫɬɨʁɚʃɟ ɧɚɰɢɨɧɚɥɧɨɝ ɩɨɥɚ ɞɟɦɨɤɪɚɬɫɤɟ ʁɚɜɧɨɫɬɢ. ɂɦɚʁɭʄɢ ɫɜɟ ɬɨ ɭ ɜɢɞɭ, ɚɭɬɨɪɢ ɫɟ
ɮɨɤɭɫɢɪɚʁɭ ɧɚ ɚɧɚɥɢɡɭ ɫɚɞɪɠɚʁɚ ɦɟɞɢʁɚ ɭ ɋɪɛɢʁɢ, ɬɪɚɝɚʁɭʄɢ ɡɚ ɧɚɪɚɬɢɜɢɦɚ ɜɟɡɚɧɢɦ ɡɚ
ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ ɭ ɫɚɞɪɠɚʁɢɦɚ ɤɨʁɢ ɫɟ ɛɚɜɟ ɩɨʁɟɞɢɧɢɦ ɡɧɚɱɚʁɧɢɦ ɞɨɝɚɻɚʁɢɦɚ
ɩɨɫɥɟɞʃɢɯ ɧɟɤɨɥɢɤɨ ɞɟɰɟɧɢʁɚ, ɤɪɨɡ ʃɢɯɨɜɭ ɦɟɞɢʁɫɤɭ ɢɧɬɟɪɩɪɟɬɚɰɢʁɭ ɭ ɞɚɧɢɦɚ ɢɫɬɚɤɧɭɬɢɯ
ɞɚɬɭɦɚ ɢ ɝɨɞɢɲʃɢɰɚ. ɋɚɦɢ ɦɟɞɢʁɢ ɢɦɚʁɭ ɜɟɥɢɤɢ ɭɬɢɰɚʁ ɧɚ ɮɨɪɦɢɪɚʃɟ ɫɬɚɜɨɜɚ ʁɚɜɧɨɫɬɢ
ɤɪɨɡ ɦɨɝɭʄɧɨɫɬɢ ɧɚɦɟɬɚʃɚ ɨɞɪɟɻɟɧɢɯ ɬɟɦɚ, ɨɞɧɨɫɧɨ ʃɢɯɨɜɨɝ ɩɨɫɬɚɜʂɚʃɚ ɭ ɰɟɧɬɚɪ ɩɚɠʃɟ
(agenda setting), ɚ ɤɨʁɟ ɩɪɨɥɚɡɟ ɤɪɨɡ ɩɪɨɰɟɫ ɭɨɤɜɢɪɚɜɚʃɚ (framing), ɲɬɨ ɫɜɟ ɢɦɚ ɢ ɢɡɪɚɡɢɬɢ
ɦɚɧɢɩɭɥɚɬɢɜɧɢ ɩɨɬɟɧɰɢʁɚɥ. Ʉɪɨɡ ɬɪɚɝɚʃɟ ɡɚ ɬɡɜ. ɫɪɩɫɤɢɦ ɫɬɚɧɨɜɢɲɬɟɦ (Ʌɨɦɩɚɪ) ɢ
ɚɧɚɥɢɡɭ ɦɟɞɢʁɫɤɨɝ ɩɪɢɫɬɭɩɚ ɬɨɦ ɤɨɧɰɟɩɬɭ ɨɦɨɝɭʄɭʁɟ ɫɟ ɩɪɨɞɭɤɬɢɜɧɚ ɨɫɧɨɜɚ ɧɚɰɢɨɧɚɥɧɨɝ
ɨɤɭɩʂɚʃɚ ɢ ɟɥɢɦɢɧɢɫɚʃɟ ɧɟɝɚɬɢɜɧɢɯ ɩɨɬɟɧɰɢʁɚɥɚ, ɲɬɨ ɜɨɞɢ ɤɚ ɢɡɝɪɚɞʃɢ ɡɞɪɚɜɨɝ
ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɦɟɞɢʁɫɤɚ ɫɥɢɤɚ, ɧɚɰɢɨɧɚɥɧɢ ɩɨɥ ɞɟɦɨɤɪɚɬɫɤɟ ʁɚɜɧɨɫɬɢ, ɭɨɤɜɢɪɚɜɚʃɟ,
ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ, ɫɪɩɫɤɨ ɫɬɚɧɨɜɢɲɬɟ

radivoje.petrovic@yahoo.com

predrag.bajic.bgd@gmail.com
Radivoje S. Petroviü
Predrag Ĉ. Bajiü
Faculty of Sport
Belgrade, Serbia
MEDIA IN SERBIA AND NATIONAL IDENTITY
The spirit of globalism, determined by corporatism and commercialisation, has imposed itself on
the Serbian public as media terrorism (Lefevre), producing a crisis of national identity. The
cracks in the most complex type of collective identity emerge as a paradigm for confronting
society with the consequences of the breakup of the former state (Yugoslavia) and ideology,
neocolonial pressure, complicated relationships and obstacles regarding the Orthodox tradition
and basic determinants of Serbian culture. In the media, these phenomena are mediated by the
noticeable dominance of the colonial value matrix (racist self-observance, apology of the
superiority of the West, neoliberal idolatry, subjective discourse, engineering of foreign powers),
auto-chauvinism and ideology of the past (Titoism, Yugoslavism), marginalization of common
traditions and national values (spiritual discontinuity, pseudo culture of Westernness) and
change of consciousness on the wave of colonial needs (division between two paradigmatic
choices: “Europe has no alternative” and “the Serbian viewpoint”). The common denominator of
these processes is the adoption of someone else’s view and the destruction of the past, tradition
and national myths.
A pivotal moment in communication is the absence of a national policy for the democratic
public. In view of this, the paper focuses on the analysis of media content in Serbia dealing with
significant events in the last few decades, examining narratives related to national identity
through their media interpretation on nationally prominent days and anniversaries. The media
have a significant influence on the formation of public opinion through imposing specific topics
(agenda setting), which go through the process of framing and all of which have a distinct
manipulative potential. The search for the so-called Serbian viewpoint (Lompar) and the analysis
of media approach to this concept provide a productive basis for national gathering and
elimination of negative potentials, consequently leading to the construction of a healthy national
identity.
Keywords: media image, national gender of democratic public, framing, national identity,
Serbian viewpoint
ȼɟɪɚ ɋ. ȶɟɜɪɢɡ ɇɢɲɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ɂɫɬɨɱɧɨɦ ɋɚɪɚʁɟɜɭ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ʉɚɬɟɞɪɚ ɡɚ ɫɪɛɢɫɬɢɤɭ
Ⱦɟʁɚɧɚ Ⱦ. Ɋɚɞɨɜɚɧɨɜɢʄ ɒɚɪɟɧɚɰ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, Ʉɚɬɟɞɪɚ ɡɚ ɧɨɜɢɧɚɪɫɬɜɨ
ɉɚɥɟ, Ȼɨɫɧɚ ɢ ɏɟɪɰɟɝɨɜɢɧɚ/Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ
ȽɅɈȻȺɅɂɁȺɐɂȳȺ, ȳȿɁɂɄ ɂ ȼȳȿɊɈȾɈɋɌɈȳɇɈɋɌ ɆȿȾɂȳȺ: ɋɌɍȾɂȳȺ

ɋɅɍɑȺȳȺ – ȾɂɋɄɍɊɋ ɊȺɌɇȿ ɒɌȺɆɉȿ ɊȿɉɍȻɅɂɄȿ ɋɊɉɋɄȿ ɍ ɋȼȳȿɌɅɍ
ɄɍɅɌɍɊɇɈȽ ɂȾȿɇɌɂɌȿɌȺ
ɍ ɟɪɢ ɫɚɠɢɦɚʃɚ ɜɪɟɦɟɧɚ ɢ ɩɪɨɫɬɨɪɚ, ɨɤɭɩʂɚʃɚ ɫɜɢɯ ɡɟɦɚʂɚ ɭ ʁɟɞɚɧ ɟɧɬɢɬɟɬ,

ɦɟɤɞɨɧɚɥɞɢɡɚɰɢʁɟ ɨɛɪɚɡɨɜɚʃɚ, ɤɭɥɬɭɪɟ, ʁɟɡɢɤɚ, ɦɟɞɢʁɚ, ɞɚɧɚɲʃɢɰɚ, ɩɨɬɩɨɦɨɝɧɭɬɚ
ɧɟɫɚɝɥɟɞɢɜɢɦ ɬɟɯɧɨɥɨɲɤɢɦ ɞɨɫɬɢɝɧɭʄɢɦɚ, ɞɨɧɨɫɢ ɧɨɜɟ ɜɢɞɨɜɟ ɨɛɦɚɧɟ. ɍ ɢɡɨɛɢʂɭ ɧɨɜɢɯ
ɝɥɨɛɚɥɧɢɯ ɩɪɚɜɢɥɚ, ɧɟɫɬɚɧɞɚɪɞɧɢɯ ɢɞɢɨɦɚ ɢ ɠɚɪɝɨɧɚ (ɫɬɚɜɢɬɢ ɧɚ „ɢɝɧɨɪɟ“, ɛɚɰɢɬɢ „ɫɢ“,
ɨɫɬɚɜɢɬɢ „ɩɨɫɬ“, „ɱɟɬɨɜɚɬɢ ɢ ɥɚʁɤɨɜɚɬɢ“), ɪɟɞɭɤɨɜɚɧɢɯ ɢɫɤɚɡɚ („ɇɆȽ“ ɭɦʁɟɫɬɨ ɧɟ ɦɨɝɭ,
„ȼɑɊɋ ɚ ɧɟ ɜɟɱɟɪɚɫ, „4U“ – ɡɚ ɬɟɛɟ, „cul8r“ ɲɬɨ ɛɢ ɬɪɟɛɚɥɨ ɞɚ ɡɧɚɱɢ ɜɢɞɢɦɨ ɫɟ ɩɨɫɥɢʁɟ)
ɝɞʁɟ ɩɪɟɜɢɲɟ ɢɧɮɨɪɦɚɰɢʁɚ ɭɛɢʁɚ ɢɧɮɨɪɦɚɰɢʁɭ (Ȼɚɥ, 1997) , ɱɨɜʁɟɤ ɤɨʁɢ ɧɟ ɩɨɫʁɟɞɭʁɟ ɧɨɜɢ
ɜɢɞ ɤɪɢɬɢɱɤɟ ɤɨɦɩɟɬɟɧɰɢʁɟ, ɨɞɧɨɫɧɨ, ɩɢɫɦɟɧɨɫɬ ɩɪɟɦɚ ɧɨɜɢɦ ɩɪɚɜɢɥɢɦɚ, ɦɢɫɥɢʄɟ ɞɚ ʁɟ
ɛɚɲ ɫɜɟ ɨɧɚɤɨ ɤɚɤɨ ɢɡɝɥɟɞɚ ɢɥɢ ɩɢɲɟ. ɍ ɆɟɤɅɭɚɧɨɜɨɦ ɩɪɨɪɨɱɚɧɫɬɜɭ ɝɥɨɛɚɥɧɨɝ ɫɟɥɚ,
ɤɨʁɢɦ ɞɨɦɢɧɢɪɚ ɨɞɫɬɭɫɬɜɨ ɢɞɟɧɬɢɬɟɬɚ ɢ ɧɨɜɨɫɬɜɨɪɟɧɢ ɤɨɦɭɧɢɤɚɰɢɨɧɢ ɝɟɬɨ, ɬɚʁ ɦɨʄɧɢ
ɩɪɨɰɟɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ, ɩɨɞ ɩɥɚɲɬɨɦ ɬɪɚɧɡɢɰɢʁɟ, ɫɜɟ ʁɟ ɩɨɞɜɪɝɧɭɨ ɬɪɚɧɫɮɨɪɦɚɰɢʁɢ ɫ ɰɢʂɟɦ
ɦɟɬɨɞɨɥɨɲɤɟ ɩɨɦɟɬʃɟ ɢ ɡɚɦɚɝʂɢɜɚʃɚ ɤɥɚɫɧɟ ɫɭɲɬɢɧɟ ɩɪɨɰɟɫɚ ɬɪɚɧɡɢɰɢʁɟ (ɒɭɜɚɤɨɜɢʄ,
2015). ɍ ɪɚɞɭ ɚɭɬɨɪɢ ɚɧɚɥɢɬɢɱɤɢ ɢ ɤɪɢɬɢɱɤɢ ɪɚɡɚɬɪɚʁɭ ɚɫɩɟɤɬɟ ɭɬɢɰɚʁɚ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɧɚ
ɫɪɩɫɤɢ ʁɟɡɢɤ ɢ ɦɟɞɢʁɫɤɨ ɢɡɜʁɟɲɬɚɜɚʃɟ. Ⱥɧɚɥɢɡɨɦ ɬɟɤɫɬɨɜɚ ɨɛʁɚɜʂɟɧɢɯ ɭ ɞɧɟɜɧɨɦ ɥɢɫɬɭ
ȳɚɜɧɨɫɬ ɬɨɤɨɦ ɪɚɬɧɟ 1993. ɝɨɞɢɧɟ, ɲɬɨ ɱɢɧɢ ɝɪɚɻɭ ɡɚ ɨɜɨ ɢɫɬɪɚɠɢɜɚʃɟ, ɧɚɫɬɨʁɢ ɫɟ
ɩɨɤɚɡɚɬɢ ɞɚ ɭɩɪɤɨɫ ɪɚɬɭ, ɤɚɨ ɩɨɫɟɛɧɨɦ ɮɟɧɨɦɟɧɭ ɭ ɤɨʁɟɦ ɜɥɚɞɚʁɭ ɞɪɭɤɱɢʁɢ ɤɪɢɬɟɪɢʁɭɦɢ ɢ
ɩɪɢɨɪɢɬɟɬɢ ɨɞ ɨɧɢɯ ɭ ɭɨɛɢɱɚʁɟɧɨɦ ɱɨɜʁɟɤɨɜɨɦ ɠɢɜɨɬɭ, ɧɨɜɢɧɫɤɢ ɢɡɜʁɟɲɬɚʁɢ ɢ ɱɥɚɧɰɢ
ɫɚɞɪɠɟ ɛɨɝɚɬ ɢ ɪɚɡɧɨɜɪɫɚɧ ɮɭɧɞɭɫ ɪɢʁɟɱɢ, ɢɡɪɚɡɚ ɢ ɢɫɤɚɡɚ ɫɪɩɫɤɨɝ ʁɟɡɢɤɚ ɢ ɧɨɪɦɟ
ɫɬɚɧɞɚɪɞɧɨɝ ʁɟɡɢɤɚ.
Ʉʂɭɱɧɟ ɪɢʁɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɫɪɩɫɤɢ ʁɟɡɢɤ, ɦɟɞɢʁɢ, ɪɚɬɧɨ ɢɡɜʁɟɲɬɚɜɚʃɟ, ɧɚɰɢɨɧɚɥɧɢ
ɢɞɟɧɬɢɬɟɬ

veracevriz@yahoo.com

dejanaradovanovic@yahoo.com
Vera S. ûevriz Nišiü
University of East Sarajevo
Faculty of Philosophy, Department of Serbian Language and Literature
Dejana D. Radovanoviü Šarenac
Faculty of Philosophy, Department of Journalism
Pale, Bosnia and Herzegovina/Republic of Srpska
GLOBALIZATION, LANGUAGE AND CREDIBILITY OF THE MEDIA: A CASE

STUDY – DISCOURSE OF THE WARTIME PRESS IN REPUBLIC OF SRPSKA IN
LIGHT OF CULTURAL IDENTITY
In an era of compressed time and space, gathering of all countries into one entity, the
McDonaldization of education, culture, languages, and the media, the present time, aided by
almost unimaginable technological advances, is ridden with new forms of deception. With an
abundance of new global rules, non-standard idioms and jargon (‘put on ignore’, leave a ‘post’,
‘chat’ and ‘like’), and reduced statements (‘cnt’ instead of I can’t, ‘2nite’ (tonight), ‘4U’ (for
you), ‘cul8r’ (see you later)), where too much information kills information (Bal, 1997), a person
who does not possess a new form of critical competence, i.e. literacy, under the new rules, will
think that everything is as it is written or as it appears. In McLuhan’s prophecy of a global
village dominated by the absence of identity and the newly created communication ghetto, this
powerful process of globalization, under the mantle of transition, has undergone a transformation
with the aim of methodologically disturbing and obscuring the class essence of the transition
process (Šuvakoviü, 2015). This paper analytically and critically discusses the aspects of the
impact of globalization on the Serbian language and media reporting. The analysis of articles
published in the Javnost (Public) daily newspaper during the war year of 1993, which constitute
source data for this research, seeks to show that despite the war, as a special phenomenon
dominated by criteria and priorities different from those of peacetime human life, newspaper
reports and articles contain a rich and diverse trove of words, expressions and statements of the
Serbian language and rules of the standard language.
Keywords: globalization, Serbian language, media, war reporting, national identity
ȳɟɥɟɧɚ ɋ. ɉɟɬɤɨɜɢʄ
ȳɟɥɟɧɚ ɇ. Ȼɨɠɢɥɨɜɢʄ
ȾɂȽɂɌȺɅɇȺ ɄɍɅɌɍɊȺ ɄȺɈ ɈɄȼɂɊ ȽɊȺȭȺɇɋɄɈȽ ȺɄɌɂȼɂɁɆȺ
ɍ ɪɚɞɭ ɫɟ ɩɨɥɚɡɢ ɨɞ ɫɬɚɜɚ ɞɚ ɞɢɝɢɬɚɥɧɚ ɤɭɥɬɭɪɚ, ɦɚ ɤɨɥɢɤɨ ɭɬɟɦɟʂɟɧɚ ɧɚ ɬɟɯɧɨɥɨɲɤɨɦ

ɧɚɩɪɟɬɤɭ, ɧɢʁɟ ʃɢɦɟ ɢɫɤʂɭɱɢɜɨ ɨɞɪɟɻɟɧɚ, ɜɟʄ ɧɭɠɧɨ ɩɪɨɢɡɥɚɡɢ ɢɡ ɜɪɟɞɧɨɫɬɢ, ɧɚɱɢɧɚ
ɦɢɲʂɟʃɚ ɢ ɞɟɥɨɜɚʃɚ ɤɨʁɢ ɫɭ ɭɬɟɥɨɜʂɟɧɢ ɭ ɬɨʁ ɬɟɯɧɨɥɨɝɢʁɢ ɢ ɩɨɫɪɟɞɫɬɜɨɦ ʃɟ ɢ ɤɨʁɢ ɫɭ
ɨɦɨɝɭʄɢɥɢ ʃɟɧ ɪɚɡɜɨʁ. ɋɬɨɝɚ ʄɟ ɭɜɨɞɧɢ ɞɟɨ ɪɚɞɚ ɛɢɬɢ ɩɨɫɜɟʄɟɧ ɤɪɢɬɢɱɤɨɦ ɩɪɨɦɢɲʂɚʃɭ
ɞɢɝɢɬɚɥɧɟ ɤɭɥɬɭɪɟ ɤɚɨ ɩɥɚɬɮɨɪɦɟ ɡɚ (ɞɟ)ɤɨɧɫɬɪɭɤɰɢʁɭ ɢɧɞɢɜɢɞɭɚɥɧɢɯ ɢ ɤɨɥɟɤɬɢɜɧɢɯ
ɢɞɟɧɬɢɬɟɬɚ, ɪɚɡɦɚɬɪɚʃɭ ʃɟɧɨɝ ɩɚɪɬɢɰɢɩɚɬɢɜɧɨɝ, ɦɨɛɢɥɢɡɚɬɨɪɫɤɨɝ ɢ ɫɭɛɜɟɪɡɢɜɧɨɝ
ɩɨɬɟɧɰɢʁɚɥɚ ɭ ɤɨɧɬɟɤɫɬɭ ɡɚɝɨɜɚɪɚʃɚ ɢ ɨɫɬɜɚɪɢɜɚʃɚ ɞɪɭɲɬɜɟɧɢɯ ɢ ɤɭɥɬɭɪɧɢɯ ɩɪɨɦɟɧɚ,
ɝɪɚɻɚɧɫɤɢɯ ɩɪɚɜɚ ɢ ɫɥɨɛɨɞɚ. Ɉɫɧɨɜɧɢ ɰɢʂ ɪɚɞɚ ʁɟɫɬɟ ɞɚ ɫɟ ɢɡ ɫɨɰɢɨɥɨɲɤɟ ɩɟɪɫɩɟɤɬɢɜɟ
ɨɛʁɚɫɧɢ ɤɚɤɨ ʁɟ ɢ ɭ ɤɨʁɨʁ ɦɟɪɢ ɞɢɝɢɬɚɥɧɚ ɤɭɥɬɭɪɚ ɨɞɪɟɞɢɥɚ, ɨɛɥɢɤɨɜɚɥɚ, ɨɞɧɨɫɧɨ
ɬɪɚɧɫɮɨɪɦɢɫɚɥɚ ɧɚɱɢɧ ɝɪɚɻɚɧɫɤɨɝ ɚɤɬɢɜɢɡɦɚ, ɩɨɫɟɛɧɨ ɬɨɤɨɦ ɩɨɫɥɟɞʃɢɯ ɧɟɤɨɥɢɤɨ ɝɨɞɢɧɚ
ɭ ɋɪɛɢʁɢ. Ʉɨɪɢɲʄɟʃɟɦ ɫɟɤɭɧɞɚɪɧɢɯ ɢɡɜɨɪɚ ɩɨɞɚɬɚɤɚ, ɩɪɟ ɫɜɟɝɚ ɨɫɥɚʃɚʃɟɦ ɧɚ ɪɟɡɭɥɬɚɬɟ
ɫɩɪɨɜɟɞɟɧɢɯ ɢɫɬɪɚɠɢɜɚʃɚ, ɚɧɚɥɢɡɨɜɚʄɟ ɫɟ ɤɨɥɢɤɨ ɫɭ ɂɧɬɟɪɧɟɬ/ɞɪɭɲɬɜɟɧɟ ɦɪɟɠɟ ɜɚɠɧɚ
ɫɪɟɞɫɬɜɚ ɭ ɤɨɦɭɧɢɤɚɰɢʁɢ ɢ ɦɨɛɢɥɢɡɚɰɢʁɢ ɝɪɚɻɚɧɚ ɧɚ ɩɪɨɬɟɫɬɧɨ ɨɤɭɩʂɚʃɟ ɢ ɨɪɝɚɧɢɡɨɜɚʃɟ
ɪɚɡɧɢɯ ɩɨɥɢɬɢɱɤɢɯ ɞɨɝɚɻɚʁɚ. ɉɨɫɟɛɧɨ ʄɟ ɛɢɬɢ ɭɱɢʃɟɧ ɤɪɢɬɢɱɤɢ ɨɫɜɪɬ ɧɚ ɟɮɟɤɬɟ,
ɩɪɟɞɧɨɫɬɢ ɢ ɨɝɪɚɧɢɱɟʃɚ (ɩɨɤɪɟɬɚʃɟ ɧɚ ɚɤɰɢʁɭ ɢɥɢ ɩɚɫɢɜɢɡɚɰɢʁɚ) ɝɪɚɻɚɧɫɤɨɝ ɞɟɥɨɜɚʃɚ ɭ
ɤɨɧɬɟɤɫɬɭ ɞɢɝɢɬɚɥɧɟ ɤɭɥɬɭɪɟ. ɉɪɢɦɟɧɨɦ ɤɨɦɩɚɪɚɬɢɜɧɟ ɦɟɬɨɞɟ, ɭ ɡɚɜɪɲɧɨɦ ɞɟɥɭ ɪɚɞɚ
ɛɢʄɟ ɭɤɚɡɚɧɨ ɧɚ ɬɨ ɤɨɥɢɤɨ ɫɟ ɋɪɛɢʁɚ ɢ ɫɪɩɫɤɢ ɝɪɚɻɚɧɫɤɢ ɚɤɬɢɜɢɡɚɦ ɭɤɥɚɩɚʁɭ ɢɥɢ ɨɞɫɬɭɩɚʁɭ
ɨɞ ɟɜɪɨɩɫɤɢɯ ɩɨɤɪɟɬɚ ɤɨʁɢɦɚ ɫɭ ɬɚɤɨɻɟ ɩɪɢɦɚɪɧɨ ɫɪɟɞɫɬɜɨ ɦɨɛɢɥɢɡɚɰɢʁɟ ɂɧɬɟɪɧɟɬ ɢ
ɞɪɭɲɬɜɟɧɟ ɦɪɟɠɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɞɢɝɢɬɚɥɧɚ ɤɭɥɬɭɪɚ, ɝɪɚɻɚɧɫɤɢ ɚɤɬɢɜɢɡɚɦ, ɂɧɬɟɪɧɟɬ, ɝɪɚɻɚɧɫɤɢ ɢɞɟɧɬɢɬɟɬ

jelena.petkovic@filfak.ni.ac.rs

jelena.bozilovic@filfak.ni.ac.rs
Jelena S. Petkoviü
Jelena N. Božiloviü
University of Niš
Niš, Serbia
DIGITAL CULTURE AS A FRAMEWORK OF CIVIC ACTIVISM
The basic assumption of this paper is that digital culture, regardless of how much it is based on
technological progress, is not determined by it, but necessarily arises from the values, ways of
thinking and acting that are grounded in and by that technology and that have enabled its
development. Therefore, the introduction will be dedicated to a critical deliberation on digital
culture as a platform for the (de)construction of individual and collective identities, analysing its
participative, mobilizing and subversive potential in the context of agitation and realization of
social and cultural changes, civil rights and freedoms. The main purpose of this paper is to
explain from the sociological point of view how digital culture has determined, shaped and
transformed the paths of civic activism in Serbia, especially in the last few years. By using
secondary sources of data, the paper will analyse to which extent the Internet and social networks
constitute important instruments of communication and mobilization of citizens for protesting
and organizing various political events. A special critical emphasis will be directed towards the
effects, advantages and limitations (activation or passivation) of civic engagement in the context
of digital culture. The application of the comparative method in the final part of the paper will
point out how much Serbian civic activism resembles or differs from European movements that
also rely primarily on the Internet and social networks as a medium for mobilization.
Keywords: digital culture, civic activism, the Internet, civic identity
Ȼɨɠɢɞɚɪ ɋ. Ɏɢɥɢɩɨɜɢʄ
Ɏɚɤɭɥɬɟɬ ɡɚ ɫɩɟɰɢʁɚɥɧɭ ɟɞɭɤɚɰɢʁɭ ɢ ɪɟɯɚɛɢɥɢɬɚɰɢʁɭ
ɆȿȾɂȳɋɄȺ ɋɅɂɄȺ ɉɈɊɈȾɂɑɇɈȽ ɇȺɋɂȴȺ ɍ ɋɊȻɂȳɂ – ȺɇȺɅɂɁȺ

ɋȺȾɊɀȺȳȺ Ⱦɇȿȼɇɂɏ ɇɈȼɂɇȺ
ɉɪɟɡɟɧɬɨɜɚʄɟɦɨ ɪɟɡɭɥɬɚɬɟ ɚɧɚɥɢɡɟ ɫɚɞɪɠɚʁɚ ɞɜɟʁɭ ɞɧɟɜɧɢɯ ɧɨɜɢɧɚ – ɞɧɟɜɧɢɯ ɥɢɫɬɨɜɚ

„ɉɨɥɢɬɢɤɚ“ ɢ „Ⱦɚɧɚɫ“. Ɉɜɚ ɞɜɚ ɥɢɫɬɚ ɫɥɨɜɟ ɡɚ ɜɟɨɦɚ ɭɬɢɰɚʁɧɟ, ɫɚ ɪɟɥɚɬɢɜɧɨ ɜɢɫɨɤɢɦ
ɩɪɨɮɟɫɢɨɧɚɥɧɢɦ ɫɬɚɧɞɚɪɞɢɦɚ. ȼɪɟɦɟɧɫɤɢ ɨɤɜɢɪ ɚɧɚɥɢɡɟ ɨɛɭɯɜɚɬɚ ɩɟɪɢɨɞ ɩɪɜɟ ɩɨɥɨɜɢɧɟ
2019. ɝɨɞɢɧɟ. ɐɢʂ ɨɜɨɝ ɪɚɞɚ ʁɟ ɞɚ ɭɬɜɪɞɢɦɨ ɧɚ ɤɨʁɢ ɧɚɱɢɧ ɫɟ ɭ ɧɨɜɢɧɚɦɚ ɩɪɢɤɚɡɭʁɟ ɧɚɫɢʂɟ
ɭ ɩɨɪɨɞɢɰɢ ɢ ɤɚɤɨ ɫɟ ɦɟɞɢʁɢ ɨɞɧɨɫɟ ɩɪɟɦɚ ɧɚʁɡɧɚɱɚʁɧɢʁɢɦ ɚɤɬɟɪɢɦɚ ɢ ɢɧɫɬɢɬɭɰɢʁɚɦɚ ɤɨʁɟ
ɫɭ ɧɚɞɥɟɠɧɟ ɡɚ ɩɪɟɜɟɧɰɢʁɭ ɨɜɟ ɩɨʁɚɜɟ. ɉɨɫɟɛɧɨ ʄɟ ɧɚɦ ɛɢɬɢ ɢɧɬɟɪɟɫɚɧɬɧɚ ɪɨɞɧɚ ɞɢɦɟɧɡɢʁɚ
ɨɜɨɝ ɩɪɨɛɥɟɦɚ. ɉɪɢɤɚɡɚʄɟɦɨ ɧɚ ɤɨʁɢ ɧɚɱɢɧ ɫɟ ɢɡɜɟɲɬɚɜɚ ɨ ɤɨɧɤɪɟɬɧɢɦ ɫɥɭɱɚʁɟɜɢɦɚ
ɧɚɫɢʂɚ ɭ ɩɨɪɨɞɢɰɢ. Ɇɟɞɢʁɫɤɭ ɫɥɢɤɭ ʄɟɦɨ ɭɩɨɪɟɞɢɬɢ ɫɚ ɡɜɚɧɢɱɧɢɦ, ɨɞɧɨɫɧɨ ɞɨɫɬɭɩɧɢɦ
ɩɨɞɚɰɢɦɚ. ɇɚ ɬɚʁ ɧɚɱɢɧ ʄɟɦɨ ɛɨʂɟ ɪɚɡɭɦɟɬɢ „ɨɞɫɬɭɩɚʃɚ“ ɤɨʁɚ ɫɟ ʁɚɜʂɚʁɭ ɭ ɦɟɞɢʁɫɤɨɦ
ɩɪɢɤɚɡɢɜɚʃɭ ɨɜɨɝ ɩɪɨɛɥɟɦɚ. Ɍɚɤɨɻɟ, ɭ ɮɨɤɭɫɭ ɩɚɠʃɟ ʄɟ ɛɢɬɢ ɢ ɪɚɡɥɢɤɟ ɢɡɦɟɻɭ ɞɜɚ ɥɢɫɬɚ.
ɍɤɨɥɢɤɨ ɪɚɡɥɢɤɟ ɩɨɫɬɨʁɟ, ɛɢʄɟ ɪɚɡɦɨɬɪɟɧɢ ɢ ɦɨɝɭʄɢ ɭɡɪɨɰɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɩɨɪɨɞɢɱɧɨ ɧɚɫɢʂɟ, ɋɪɛɢʁɚ, ɚɧɚɥɢɡɚ ɫɚɞɪɠɚʁɚ, ɞɧɟɜɧɟ ɧɨɜɢɧɟ
Božidar S. Filipoviü
Faculty of Special Education and Rehabilitation
Belgrade, Serbia
THE MEDIA IMAGE OF DOMESTIC VIOLENCE IN SERBIA – CONTENT

ANALYSIS OF DAILY NEWSPAPERS
This paper presents the results of content analysis of two Serbian dailies – “Politika” and
“Danas”. The two newspapers are considered highly influential, with relatively high professional
standards. The analysis timeframe covers the first half of 2019. The aim was to determine how
domestic violence is portrayed in the newspapers and how the media treat the most important
actors and institutions responsible for preventing domestic violence. The gender dimension of
this problem is of particular interest. We will show how specific cases of domestic violence are
reported and compare the media image with the official or available data. This should provide a
better understanding of the 'discrepancies' that occur in the media coverage of this issue. We will
also try to see if there are differences between these two newspapers and if there are, their
possible causes will be considered.
Keywords: domestic violence, Serbia, content analysis, newspapers

filipovic.bozidar1@gmail.com
ɇɢɤɨɥɚ Ⱦ. Ȼɨɞɢɪɨɝɚ
ɉɪɚɜɧɢ ɮɚɤɭɥɬɟɬ
ɌɊȺȾɂɐɂȳȺ ȾɊɍɒɌȼȿɇɈȽ ɈɌɉɈɊȺ ȼȺɇɋɍȾɋɄɈɆ ɂɁȼɊɒȿȵɍ ɍ ɋɊȻɂȳɂ
ɇɚɤɨɧ ɜɢɲɟ ɞɟɰɟɧɢʁɚ ɫɭɞɫɤɨɝ ɢɡɜɪɲɟʃɚ ɪɚɞɢ ɧɚɩɥɚɬɟ ɩɨɬɪɚɠɢɜɚʃɚ ɩɨ ɨɫɧɨɜɭ ɢɡɜɪɲɧɢɯ ɢ
ɜɟɪɨɞɨɫɬɨʁɧɢɯ ɢɫɩɪɚɜɚ, Ɂɚɤɨɧ ɨ ɢɡɜɪɲɟʃɭ ɢ ɨɛɟɡɛɟɻɟʃɭ ɢɡ 2011.ɝɨɞɢɧɟ ɭɜɟɨ ʁɟ ɭ ɧɚɲ
ɩɪɚɜɨɫɭɞɧɢ ɫɢɫɬɟɦ ʁɚɜɧɟ ɢɡɜɪɲɢɬɟʂɟ ɤɨʁɢ ɧɢɫɭ ɛɢɥɢ ɡɚɩɨɫɥɟɧɢ ɭ ɫɭɞɭ. ɍ ɫɤɥɚɞɭ ɫɚ
ɪɟɲɟʃɢɦɚ ɬɨɝ ɡɚɤɨɧɚ ʁɚɜɧɢ ɢɡɜɪɲɢɬɟʂɢ ɫɭ ɛɢɥɢ ɞɢɩɥɨɦɢɪɚɧɢ ɩɪɚɜɧɢɰɢ ɛɟɡ ɩɨɥɨɠɟɧɨɝ
ɩɪɚɜɨɫɭɞɧɨɝ ɢɫɩɢɬɚ. Ȼɪɨʁɧɟ ɧɚɞɥɟɠɧɨɫɬɢ ɤɨʁɟ ɫɭ ɪɚɧɢʁɟ ɨɛɚɜʂɚɥɢ ɢɡɜɪɲɧɢ ɫɭɞɨɜɢ ɩɪɟɧɟɬɟ
ɫɭ ɧɚ ʁɚɜɧɟ ɢɡɜɪɲɢɬɟʂɟ. Ⱦɨɧɨɲɟʃɟɦ ɧɨɜɨɝ Ɂɚɤɨɧɚ ɨ ɢɡɜɪɲɟʃɭ ɢ ɨɛɟɡɛɟɻɟʃɭ 2015.ɝɨɞɢɧɟ
ɢ ʃɟɝɨɜɢɦ ɫɬɭɩɚʃɟɦ ɧɚ ɫɧɚɝɭ 1. ʁɭɥɚ 2016.ɝɨɞɢɧɟ, ʁɚɜɧɢɦ ɢɡɜɪɲɢɬɟʂɢɦɚ ɞɟɥɟɝɢɪɚɧɟ ɫɭ
ɧɨɜɟ ɧɚɞɥɟɠɧɨɫɬɢ. ɋɤɨɪɨ ɞɜɟ ɝɨɞɢɧɟ ɧɚɤɨɧ ɩɨɱɟɬɤɚ ɩɪɢɦɟɧɟ ɨɜɨɝ ɡɚɤɨɧɚ, ɩɨʁɟɞɢɧɟ
ɨɪɝɚɧɢɡɚɰɢʁɟ ɢ ɦɟɞɢʁɢ ɡɚɩɨɱɟɥɢ ɫɭ ɤɚɦɩɚʃɭ ɩɪɨɬɢɜ ɫɢɫɬɟɦɚ ɢɡɜɪɲɟʃɚ ɩɭɬɟɦ ʁɚɜɧɢɯ
ɢɡɜɪɲɢɬɟʂɚ. Ɍɚ ɦɟɞɢʁɫɤɚ ɤɚɦɩɚʃɚ ɧɚɫɬɚɜʂɟɧɚ ʁɟ ɢ ɬɨɤɨɦ ɪɚɞɚ ɧɚ ɢɡɦɟɧɚɦɚ ɬɨɝ ɡɚɤɨɧɚ. ɍ
2019.ɝɨɞɢɧɢ ɭɫɜɨʁɟɧɟ ɫɭ ɢɡɦɟɧɟ Ɂɚɤɨɧɚ ɨ ɢɡɜɪɲɟʃɭ ɢ ɨɛɟɡɛɟɻɟʃɭ, ʁɚɜɧɢ ɢɡɜɪɲɢɬɟʂɢ ɫɭ
ɞɨɛɢɥɢ ɧɨɜɟ ɧɚɞɥɟɠɧɨɫɬɢ, ɚ ɨɬɩɨɪ ɢ ɦɟɞɢʁɫɤɚ ɤɚɦɩɚʃɚ ɩɪɨɬɢɜ ʃɢɯ ɩɨɫɬɚɥɢ ɫɭ ʁɨɲ
ɫɧɚɠɧɢʁɢ. ɋɭɩɪɨɬɫɬɚɜʂɚʃɟ ʁɚɜɧɢɦ ɢɡɜɪɲɢɬɟʂɢɦɚ ɱɟɫɬɨ ʁɟ ɩɪɚʄɟɧɨ ɮɢɡɢɱɤɢɦ ɧɚɫɢʂɟɦ
ɭɫɦɟɪɟɧɢɦ ɧɚ ɨɦɟɬɚʃɟ ɫɩɪɨɜɨɻɟʃɚ ɢɡɜɪɲɧɨɝ ɩɨɫɬɭɩɤɚ. ɐɢʂ ɨɜɨɝ ɪɚɞɚ ɭɫɦɟɪɟɧ ʁɟ ɧɚ
ɢɫɬɪɚɠɢɜɚʃɟ ɬɪɚɞɢɰɢʁɟ ɢ ɭɡɪɨɤɚ ɞɪɭɲɬɟɜɧɨɝ ɨɬɩɨɪɚ ɜɚɧɫɭɞɫɤɨɦ ɢɡɜɪɲɟʃɭ ɭ ɋɪɛɢʁɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɡɜɪɲɧɢ ɩɨɫɬɭɩɚɤ, ʁɚɜɧɢ ɢɡɜɪɲɢɬɟʂɢ, ɩɪɟɧɨɲɟʃɟ ɧɚɞɥɟɠɧɨɫɬɢ, ɞɪɭɲɬɜɟɧɢ

ɨɬɩɨɪ, ɦɟɞɢʁɫɤɚ ɤɚɦɩɚʃɚ

bodiroga@ius.bg.ac.rs
Nikola D. Bodiroga
Faculty of Law
Belgrade, Serbia
TRADITION OF SOCIAL RESISTANCE AGAINST OUT OF COURT

ENFORCEMENT IN SERBIA
After decades of court enforcement of judgments and other enforcement titles and
authentic documents, Serbian 2011 Law on Enforcement and Security has introduced public
enforcement agents that were not employees of the court. According to that Law, public
enforcement agents were legal professionals with mandatory law school degree but without bar
exam. A lot of competences that have been previously exercised by enforcement courts have
been delegated to public enforcement agents. In 2015 new Law on Enforcement and Security has
been passed in Serbian Parliament. Its implementation began on July 1 2016. This Law has
delegated more powers to public enforcement agents. Two years after that, some organisations
and media have started to fight against the system of enforcement based on public enforcement
agents. Media campaign against public enforcement agents has been conducted during the work
on changes of the Law on Enforcement and Security. In 2019 amendments to the Law have been
adopted in Serbian Parliament, new competences have been transferred to public enforcement
agents and campaign against them became stronger. Opposition to the system of public
enforcement agents is often organised in the form of physical obstruction of enforcement
proceedings. The aim of this paper is to analyse the tradition and causes of social resistance
against out of court enforcement in Serbia.
Keywords: enforcement proceedings, public enforcement agents, delegation of powers, social

resistance, media campaign
ȳɨɜɚɧ Ɋ. Ȼɚɡɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ɉɪɢɲɬɢɧɢ ɫɚ ɩɪɢɜɪɟɦɟɧɢɦ ɫɟɞɢɲɬɟɦ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ,
ɍɱɢɬɟʂɫɤɢ ɮɚɤɭɥɬɟɬ ɭ ɉɪɢɡɪɟɧɭ
Ʌɟɩɨɫɚɜɢʄ, ɋɪɛɢʁɚ
ɄɍɅɌɍɊɇȺ ɉɈɅɂɌɂɄȺ ɋɊȻɂȳȿ ɉɊȿɆȺ ɋɊȻɂɆȺ ɍ ɊȿȽɂɈɇɍ ɂ ȾɂȳȺɋɉɈɊɂ
ɍ ɨɜɨɦ ɪɚɞɭ ɫɟ ɪɚɡɦɚɬɪɚ ɞɪɠɚɜɧɚ ɩɨɥɢɬɢɤɚ Ɋɟɩɭɛɥɢɤɟ ɋɪɛɢʁɟ, ɤɨʁɨɦ ɫɟ ɫɢɫɬɟɦɫɤɢɦ

ɦɟɪɚɦɚ ɢ ɪɚɡɥɢɱɢɬɢɦ ɦɟɯɚɧɢɡɦɢɦɚ ɲɬɢɬɢ ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ ɋɪɛɚ ɭ ɪɟɝɢɨɧɭ ɢ
ɞɢʁɚɫɩɨɪɢ ɢ ɩɨɞɫɬɢɱɟ ɪɚɡɜɨʁ ʃɢɯɨɜɢɯ ɜɟɡɚ ɫɚ ɦɚɬɢɱɧɨɦ ɞɪɠɚɜɨɦ. Ɉɜɚ ɩɨɥɢɬɢɤɚ ɫɟ ɦɨɠɟ
ɭɫɥɨɜɧɨ ɞɟɮɢɧɢɫɚɬɢ ɢ ɤɚɨ ɟɬɧɢɱɤɢ ɦɨɞɟɥ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ ɤɨʁɢ ʁɟ ɭɫɦɟɪɟɧ ɧɚ
ɢɞɟɧɬɢɬɟɬɫɤɭ ɫɚɪɚɞʃɭ ɢ ɚɮɢɪɦɚɰɢʁɭ ɧɚɰɢɨɧɚɥɧɢɯ ɜɪɟɞɧɨɫɬɢ. ɐɟɧɬɪɚɥɧɚ ɩɢɬɚʃɚ ɨɜɨɝ
ɦɨɞɟɥɚ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ ɫɭ: ɨɱɭɜɚʃɟ ɢ ɪɚɡɜɨʁ ɫɪɩɫɤɨɝ ʁɟɡɢɤɚ ɢ ʄɢɪɢɥɢɱɤɨɝ ɩɢɫɦɚ,
ɤɭɥɬɭɪɟ ɢ ɢɞɟɧɬɢɬɟɬɚ ɋɪɛɚ ɤɨʁɢ ɠɢɜɟ ɢɡɜɚɧ ɝɪɚɧɢɰɚ Ɋɟɩɭɛɥɢɤɟ ɋɪɛɢʁɟ. Ɉɫɢɦ ɬɨɝɚ, ɨɜɞɟ ɫɭ
ɫɚɞɪɠɚɧɚ ɢ ɩɢɬɚʃɚ ɨɛɪɚɡɨɜɚʃɚ, ɟɤɨɧɨɦɢʁɟ, ɫɨɰɢʁɚɥɧɟ ɡɚɲɬɢɬɟ ɢ ɦɟɻɭɧɚɪɨɞɧɟ ɩɨɥɢɬɢɤɟ,
ɱɢʁɢ ʁɟ ɤɪɚʁʃɢ ɰɢʂ ɪɚɡɜɨʁ ɧɚɰɢɨɧɚɥɧɟ ɫɜɟɫɬɢ ɢ ʁɚɱɚʃɟ ɧɚɰɢɨɧɚɥɧɟ ɤɨɯɟɡɢʁɟ, ɫɨɥɢɞɚɪɧɨɫɬɢ
ɢ ɫɚɪɚɞʃɟ ɫɪɩɫɤɢɯ ɡɚʁɟɞɧɢɰɚ ɢ ɨɪɝɚɧɢɡɚɰɢʁɚ ɫɚ ɦɚɬɢɱɧɨɦ ɞɪɠɚɜɨɦ. Ɇɧɨɝɚ ɨɞ ɨɜɢɯ ɩɢɬɚʃɚ
ɫɭ ɢ ɩɪɟɞɦɟɬ ɦɟɻɭɧɚɪɨɞɧɢɯ ɞɨɤɭɦɟɧɚɬɚ, ɧɚɪɨɱɢɬɨ ɭɝɨɜɨɪɚ ɤɨʁɟ ɋɪɛɢʁɚ ɢɦɚ ɫɚ ɞɪɠɚɜɚɦɚ ɭ
ɤɨʁɢɦɚ ɠɢɜɟ ɩɪɢɩɚɞɧɢɰɢ ɫɪɩɫɤɨɝ ɧɚɪɨɞɚ. ɍɬɢɰɚʁ ɧɚ ɨɜɚʁ ɦɨɞɟɥ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ, ɨɫɢɦ
ɞɪɠɚɜɟ, ɢɦɚʁɭ ɢ ɋɪɩɫɤɚ ɩɪɚɜɨɫɥɚɜɧɚ ɰɪɤɜɚ, ɨɪɝɚɧɢɡɚɰɢʁɟ ɰɢɜɢɥɧɨɝ ɞɪɭɲɬɜɚ ɢ ɢɧɫɬɢɬɭɰɢʁɟ
ɤɭɥɬɭɪɟ, ɤɚɨ ɢ ɨɪɝɚɧɢɡɚɰɢʁɟ ɋɪɛɚ ɭ ɪɟɝɢɨɧɭ ɢ ɞɢʁɚɫɩɨɪɢ. ɉɨɥɚɡɟʄɢ ɨɞ ɧɚɜɟɞɟɧɢɯ ɱɢɧɢɥɚɰɚ,
ɨɜɚʁ ɪɚɞ ɫɟ ɛɚɜɢ ɚɧɚɥɢɡɨɦ ɪɟɥɟɜɚɧɬɧɢɯ ɧɨɪɦɚɬɢɜɧɢɯ ɚɤɚɬɚ, ɫɬɪɚɬɟɝɢʁɚ, ɢɧɮɨɪɦɚɰɢʁɚ,
ɢɡɜɟɲɬɚʁɚ ɢ ɞɪɭɝɢɯ ɞɨɤɭɦɟɧɚɬɚ ɤɚɤɨ ɛɢ ɫɟ ɢɞɟɧɬɢɮɢɤɨɜɚɥɢ ɢ ɨɩɢɫɚɥɢ ɨɫɧɨɜɧɢ ɫɚɞɪɠɚʁɢ ɢ
ɰɢʂɟɜɢ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ ɋɪɛɢʁɟ ɩɪɟɦɚ ɋɪɛɢɦɚ ɭ ɪɟɝɢɨɧɭ ɢ ɞɢʁɫɩɨɪɢ, ɤɚɨ ɢ ʃɢɯɨɜɚ
ɦɟɻɭɡɚɜɢɫɧɨɫɬ ɢ ɤɨɯɟɪɟɧɬɧɨɫɬ. ɂɡɭɱɚɜɚʃɟ ɨɜɨɝ ɦɨɞɟɥɚ ɤɭɥɬɭɪɧɟ ɩɨɥɢɬɢɤɟ ʁɟ ɨɞ ɜɟɥɢɤɨɝ
ɡɧɚɱɚʁɚ ɡɚ ɪɚɡɭɦɟɜɚʃɟ ɫɪɩɫɤɨɝ ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɚɥɢ ɢ ɰɟɥɨɤɭɩɧɟ ɞɪɠɚɜɧɟ
ɩɨɥɢɬɢɤɟ ɋɪɛɢʁɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɤɭɥɬɭɪɧɚ ɩɨɥɢɬɢɤɚ, ɋɪɛɢʁɚ, ɋɪɛɢ, ɞɢʁɚɫɩɨɪɚ

jovan.bazic@pr.ac.rs
Jovan R. Baziü
Faculty of Teacher Education in Prizren
Leposaviü, Serbia
CULTURAL POLICY OF SERBIA TOWARD SERBS IN THE REGION AND THE

DIASPORA
This paper discusses the state policy of the Republic of Serbia, which protects the cultural
identity of Serbs in the region and the diaspora through systemic measures and various
mechanisms, and encourages the fostering of their ties with the country of origin. This policy can
also be conditionally defined as an ethnical model of cultural policy that is focused on identity
cooperation and affirmation of national values. The central issues of this model of cultural policy
are the preservation and development of the Serbian language and the Cyrillic alphabet and the
culture and identity of the Serbs living outside the borders of the Republic of Serbia. In addition,
education, economics, social protection and international politics are also included here, with the
ultimate goal of developing national awareness and strengthening national cohesion, solidarity,
and cooperation between Serbian communities and organizations with their home country. Many
of these issues are also the subject of international documents, especially the treaties that Serbia
has with the countries where the Serbian people live. The influence on this model of cultural
policy, apart from the state, is also exerted by the Serbian Orthodox Church, civil society
organizations and cultural institutions, as well as organizations of Serbs in the region and the
diaspora. Starting from the above factors, this paper analyses relevant regulatory acts, strategies,
information, reports and other documents in order to identify and describe the basic contents and
goals of Serbia’s cultural policy towards Serbs in the region and the diaspora, as well as their
interdependence and coherence. Studying this model of cultural policy is of great importance for
understanding Serbian national identity, as well as the overall state policy of Serbia.
Keywords: cultural policy, Serbia, Serbs, diaspora
Ȼɨɠɨ ȼ. Ɇɢɥɨɲɟɜɢʄ
ɂɜɚɧɚ Ɇ. Ɇɢɥɨɜɚɧɨɜɢʄ
Ɏɚɤɭɥɬɟɬ ɫɩɨɪɬɚ ɢ ɮɢɡɢɱɤɨɝ ɜɚɫɩɢɬɚʃɚ
ɂȾȿɇɌɂɌȿɌɋɄȿ ɈɋɈȻȿɇɈɋɌɂ ɋɈɐɂɈɄɍɅɌɍɊɇɈȽ ɄȺɉɂɌȺɅȺ

ɂ ɊȺȾɇɂɏ ɋɌɊȺɌȿȽɂȳȺ ȾɈɆȺȶɂɇɋɌȺȼȺ ɉɈɋɌɊȺɌɇɂɏ ȾɊɍɒɌȺȼȺ
ɊȿɉɍȻɅɂɄȿ ɋɊɉɋɄȿ ɂ ɄɈɋɈȼȺ ɂ ɆȿɌɈɏɂȳȿ
Ⱦɪɭɲɬɜɚ Ɋɟɩɭɛɥɢɤɟ ɋɪɩɫɤɟ ɢ Ʉɨɫɨɜɚ ɢ Ɇɟɬɨɯɢʁɟ ɩɪɟɞɫɬɚɜʂɚʁɭ ɫɩɟɰɢɮɢɱɧɭ ɫɚɜɪɟɦɟɧɭ

ɩɨʁɚɜɭ ɤɨʁɚ ʁɟ ɧɚɫɬɚɥɚ ɩɨɫɥɟ ɪɚɡɚɪɚʃɚ ɛɢɜɲɟɝ ʁɭɝɨɫɥɨɜɟɧɫɤɨɝ ɞɪɭɲɬɜɚ. Ɍɚ ɫɩɟɰɢɮɢɱɧɨɫɬ, ɭ
ɨɞɧɨɫɭ ɧɚ ɨɫɬɚɥɚ ɞɪɭɲɬɜɚ ɤɨʁɚ ɫɭ ɧɚɫɬɚɥɚ ɢɡ ɬɨɝ ɪɚɡɚɪɚʃɚ, ɨɝɥɟɞɚ ɫɟ ɭ „ɞɜɨɫɬɪɭɤɨʁ
ɬɪɚɧɡɢɰɢʁɢ“ – ɩɨɫɬɫɨɰɢʁɚɥɢɫɬɢɱɤɨʁ ɢ ɩɨɫɬɪɚɬɧɨʁ. ɍ ʃɢɦɚ ɫɟ, ɜɟʄ ɞɜɟ-ɞɜɟ ɢ ɩɨ ɞɟɰɟɧɢʁɟ,
ɨɛɥɢɤɭʁɭ ɧɟɤɟ ɫɩɟɰɢɮɢɱɧɟ ɫɨɰɢɨɤɭɥɬɭɪɧɟ ɜɪɟɞɧɨɫɬɢ ɤɚɨ ɦɟɲɚɜɢɧɚ ɩɪɢɯɜɚɬɚʃɚ
ɬɪɚɞɢɰɢɨɧɚɥɧɢɯ ɨɛɪɚɡɚɰɚ ɢ ɧɨɜɨ-ɧɚɦɟɬɧɭɬɢɯ „ɢɡɛɨɪɚ“ ɤɨʁɢ ɢɦɚʁɭ ɰɢʂ ɞɚ ɨɦɨɝɭʄɟ
ɨɩɫɬɚɧɚɤ ɩɨɪɨɞɢɱɧɨɝ ɞɨɦɚʄɢɧɫɬɜɚ ɭ ɢɡɪɚɡɢɬɨ ɪɢɡɢɱɧɢɦ ɞɪɭɲɬɜɟɧɢɦ ɭɫɥɨɜɢɦɚ. ɍ ɫɤɥɚɞɭ ɫ
ɬɢɦ, ɭ ɫɜɚɤɨɞɧɟɜɢɰɢ ɞɨɥɚɡɢ ɞɨ ɪɚɡɜɢʁɚʃɚ ɫɩɟɰɢɮɢɱɧɢɯ ɪɚɞɧɢɯ ɫɬɪɚɬɟɝɢʁɚ ɱɥɚɧɨɜɚ
ɞɨɦɚʄɢɧɫɬɜɚ ɭ ɬɚ ɞɜɚ ɞɪɭɲɬɜɚ. Ⱥɭɬɨɪɢ ɨɜɨɝ ɩɪɢɥɨɝɚ ɫɟ ɨɫɥɚʃɚʁɭ ɧɚ ɢɫɤɭɫɬɜɟɧɭ ɟɜɢɞɟɧɰɢʁɭ
ɫɜɨʁɚ ɞɜɚ ɟɦɩɢɪɢʁɫɤɚ ɢɫɬɪɚɠɢɜɚʃɚ ɭɡ ɭɤɚɡɢɜɚʃɟ ɧɚ ɫɥɢɱɧɨɫɬɢ, ɤɚɨ ɢ ɧɚ ɞɟɥɢɦɢɱɧɟ ɪɚɡɥɢɤɟ
ɢɡɦɟɻɭ ʃɢɯ, ɬʁ. ɨɧɟ ɤɨʁɢɦɚ ɫɟ ɢɫɤɚɡɭʁɭ ɢɞɟɧɬɢɬɟɬɫɤɟ ɨɫɨɛɟɧɨɫɬɢ ɫɨɰɢɨɤɭɥɬɭɪɧɨɝ ɤɚɩɢɬɚɥɚ
ɩɨɪɨɞɢɱɧɢɯ ɞɨɦɚʄɢɧɫɬɚɜɚ ɭ ʃɢɦɚ. ɇɚ ɬɚʁ ɧɚɱɢɧ, ɚɭɬɨɪɢ ɧɚɫɬɨʁɟ ɞɚ ɧɚɝɥɚɫɟ ɞɚ
ɫɨɰɢɨɤɭɥɬɭɪɧɢ ɤɚɩɢɬɚɥ ɩɨɪɨɞɢɱɧɢɯ ɞɨɦɚʄɢɧɫɬɚɜɚ ɭ ɬɢɦ ɞɪɭɲɬɜɢɦɚ ɩɪɟɞɫɬɚɜʂɚ ʁɚɤɭ
ɜɚɪɢʁɚɛɥɭ ɡɚ ɪɚɡɜɢʁɚʃɟ ʃɢɯɨɜɢɯ ɪɚɞɧɢɯ ɫɬɪɚɬɟɝɢʁɚ; ɭ ɭɫɥɨɜɢɦɚ ɤɚɞɚ ɢɡɨɫɬɚʁɟ ɡɧɚɱɚʁɧɚ
ɢɧɫɬɢɬɭɰɢɨɧɚɥɧɚ ɩɨɞɪɲɤɚ ɡɚ ɨɱɭɜɚʃɟ ʃɢɯɨɜɟ ɮɨɪɦɟ ɢ ɮɭɧɤɰɢɨɧɚɥɧɨɫɬɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɫɨɰɢɨɤɭɥɬɭɪɧɢ ɤɚɩɢɬɚɥ, ɞɨɦɚʄɢɧɫɬɜɨ, ɩɨɫɬɤɨɧɮɥɢɤɬɧɨ ɞɪɭɲɬɜɨ,
Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ, Ʉɨɫɨɜɨ ɢ Ɇɟɬɨɯɢʁɚ, ɫɜɚɤɨɞɧɟɜɢɰɚ

bozo_mil@yahoo.com

ivana.milovanovic@uns.ac.rs
Božo V. Miloševiü
Ivana M. Milovanoviü
Faculty of Sport and Physical Education
Novi Sad, Serbia
IDENTITY RELATED PARTICULARITIES OF SOCIO-CULTURAL CAPITAL AND

WORKING STRATEGIES OF THE HOUSEHOLDS IN POST-WAR SOCIETIES OF
THE REPUBLIC OF SRPSKA AND KOSOVO AND METOHIJA
Societies of the Republic of Srpska and Kosovo and Metohija represent a specific contemporary
phenomenon, which occurred after the destruction of the former Yugoslav society. That
particularity, compared to other societies created after that destruction, is reflected in “double
transition” – post-socialist and post-war. In the last two to two and a half decades, these societies
have experienced shaping of specific socio-cultural values – as a mixture of acceptance of
traditional patterns and the newly imposed “choices” – with the purpose of enabling the survival
of family households in extremely unstable social conditions. Accordingly, members of
households in those two societies develop specific working strategies on a daily basis. This paper
relies on the data from experience in the authors’ two previous empirical studies, with an
emphasis on similarities as well as partial differences between them, which show identity related
particularities of socio-cultural capital of family households in the two societies. Thus, the paper
stresses that socio-cultural capital of family households in those societies constitutes a strong
variable for the development of new working strategies in times when significant institutional
support for the preservation of their form and functionality is lacking.
Keywords: identity, socio-cultural capital, household, post-conflict society, Republic of Srpska,
Kosovo and Metohija, daily life
Ɇɚɪɢɧɚ Ⱦ. ɇɟɞɟʂɤɨɜɢʄ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, ɐɟɧɬɚɪ ɡɚ ɫɨɰɢɨɥɨɲɤɚ ɢɫɬɪɚɠɢɜɚʃɚ
ɉɊȿȾɍɁȿɌɇɂɒɌȼɈ ɀɂȼɈɌɇɈȽ ɋɌɂɅȺ ɍ ɄɈɇɌȿɄɋɌɍ ɋȺȼɊȿɆȿɇɈȽ

ɋɊɉɋɄɈȽ ȾɊɍɒɌȼȺ – ɉɊɂɆȿɇȺ ɆȿɌɈȾȺ ɋɅɍɑȺȳȺ
ɍ ɨɩɲɬɟɦ ɤɭɥɬɭɪɧɨɦ ɤɨɧɬɟɤɫɬɭ ɩɥɭɪɚɥɢɡɚɰɢʁɟ ɠɢɜɨɬɧɢɯ ɫɬɢɥɨɜɚ ɢ ɩɪɨɰɟɫɚ ʁɚɱɚʃɚ

ɢɞɟɨɥɨɝɢʁɟ ɢɧɞɢɜɭɞɭɚɥɢɡɦɚ, ɤɚɨ ɬɟɨɪɢʁɫɤɢ ɢ ɫɨɰɢɨɥɨɲɤɢ ɪɟɥɟɜɚɧɬɚɧ ɩɨʁɚɦ, ɩɪɟ ɫɜɟɝɚ ɭ
ɫɬɪɚɧɨʁ ɥɢɬɟɪɚɬɭɪɢ, ɩɨʁɚɜʂɭʁɟ ɫɟ ɞɪɭɲɬɜɟɧɚ ɝɪɭɩɚ ɩɪɟɞɭɡɟɬɧɢɤɚ ɠɢɜɨɬɧɨɝ ɫɬɢɥɚ.
Ʉɚɪɚɤɬɟɪɢɫɬɢɤɟ ʃɢɯɨɜɨɝ ɠɢɜɨɬɧɨɝ ɫɬɢɥɚ, ɫɥɢɱɧɨɫɬɢ ɢ ɪɚɡɥɢɤɟ ɭ ɨɞɧɨɫɭ ɧɚ ɬɪɚɞɢɰɢɨɧɚɥɧɢ
ɬɢɩ ɩɪɟɞɭɡɟɬɧɢɲɬɜɚ ɫɭ ɜɚɠɧɨ ɫɨɰɢɨɥɨɲɤɨ ɩɢɬɚʃɟ, ɚ ɭɫɥɟɞ (ɡɚ ɫɚɞɚ) ɧɟɞɨɜɨʂɧɟ
ɭɩɨɡɧɚɬɨɫɬɢ ɫɚ ɨɜɢɦ ɩɨʁɦɨɦ ɭ ɞɨɦɚʄɨʁ ɫɬɪɭɱɧɨʁ ɢ ɧɚɭɱɧɨʁ ɥɢɬɟɪɚɬɭɪɢ ɨɜɚʁ ɪɚɞ ɩɪɟɞɫɬɚɜʂɚ
ɩɨɤɭɲɚʁ ɞɨɩɪɢɧɨɫɚ ɫɨɰɢɨɥɨɲɤɨʁ ɚɧɚɥɢɡɢ ɩɨʁɦɚ ɩɪɟɞɭɡɟɬɧɢɲɬɜɚ ɠɢɜɨɬɧɨɝ ɫɬɢɥɚ, ʃɢɯɨɜɨɝ
ɢɧɞɟɧɬɢɬɟɬɚ ɭ ɭɫɥɨɜɢɦɚ ɫɚɜɪɟɦɟɧɨɝ ɫɪɩɫɤɨɝ ɞɪɭɲɬɜɚ ɢ ɚɞɟɤɜɚɬɧɟ ɦɟɞɨɥɨɲɤɟ ɚɩɚɪɚɬɭɪɟ ɡɚ
ʃɢɯɨɜɭ ɚɧɚɥɢɡɭ. Ɍɚɤɨ ɫɟ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɫɬɢɥɚ ɠɢɜɨɬɚ ɩɪɟɞɭɡɟɬɧɢɤɚ ɠɢɜɨɬɧɨɝ ɫɬɢɥɚ,
ʃɢɯɨɜ ɡɧɚɱɚʁ ɢ ɭɥɨɝɚ, ʁɚɜʂɚʁɭ ɢ ɤɚɨ ɢɧɞɢɤɚɬɨɪ ɤɨʁɢ ɧɚɦ ɦɨɠɟ ɩɨɦɨʄɢ ɞɚ ɫɟ ɩɪɢɛɥɢɠɢɦɨ
ɨɞɝɨɜɨɪɭ ɧɚ ɩɢɬɚʃɟ ɞɚ ɥɢ ɫɟ ɤɪɨɡ ɬɭ ɬɪɚɧɫɮɨɪɦɚɰɢʁɭ ɧɚɲɟ ɞɪɭɲɬɜɟɧɟ ɫɬɪɭɤɬɭɪɟ
ɩɪɢɛɥɢɠɚɜɚɦɨ ɩɨɫɬɦɨɞɟɪɧɢɦ ɞɪɭɲɬɜɢɦɚ ɢɥɢ ɫɟ ɩɚɤ ɧɚɥɚɡɢɦɨ ɭ ɩɪɨɰɟɫɭ ɮɨɪɦɢɪɚʃɚ ɧɟɤɨɝ
ɩɟɪɢɮɟɪɧɨɝ ɞɪɭɲɬɜɚ. ɍ ɪɚɞɭ ɫɟ ɬɟɠɢ ɤɚ: a) ɬɟɨɪɢʁɫɤɨɦ ɨɛʁɚɲʃɟʃɭ ɨɧɨɝɚ ɲɬɨ ɜɨɞɟʄɢ
ɬɟɨɪɟɬɢɱɚɪɢ ɭ ɨɛɥɚɫɬɢ ɞɪɭɲɬɜɟɧɢɯ ɧɚɭɤɚ ɫɯɜɚɬɚʁɭ ɩɨɞ ɩɨʁɦɨɦ ɦɟɬɨɞɚ ɫɥɭɱɚʁɚ ɢ
ɫɨɰɢɨɥɨɲɤɢɦ ɩɨʁɦɨɦ ɩɪɟɞɭɡɟɬɧɢɲɬɜɚ ɠɢɜɨɬɧɨɝ ɫɬɢɥɚ – ɚɧɚɥɢɡɢ ɦɨɝɭʄɧɨɫɬɢ ɢ ɢɡɚɡɨɜɚ ɫɚ
ɤɨʁɢɦɚ ɫɟ ɫɭɨɱɚɜɚʁɭ ɩɪɟɞɭɡɟɬɧɢɰɢ ɤɨʁɢ ɬɟɠɟ ɨɜɚɤɜɨɦ ɫɬɢɥɭ ɠɢɜɨɬɚ ɭ ɧɚɲɟɦ ɞɪɭɲɬɜɭ
ɩɪɢɥɢɤɨɦ ɩɨɤɪɟɬɚʃɚ ɫɨɩɫɬɜɟɧɢɯ ɩɨɫɥɨɜɚ; ɛ) ɤɪɟɢɪɚʃɭ ɚɞɟɤɜɚɬɧɟ ɦɟɬɨɞɨɥɨɝɢʁɟ ɢ
ɬɟɫɬɢɪɚʃɭ ɢɫɬɟ ɭ ɨɤɜɢɪɭ ɩɪɢɦɟɧɟ ɜɢɲɟɫɬɪɭɤɨɝ ɦɟɬɨɞɚ ɫɥɭɱɚʁɚ, ɢɦɚʁɭʄɢ ɭ ɜɢɞɭ ɞɚ ɫɟ ɪɚɞɢ
ɨ ɢɫɬɪɚɠɢɜɚʃɭ ɟɤɫɩɥɨɪɚɬɢɜɧɨɝ ɬɢɩɚ, ɛɚɡɢɪɚɧɨɝ ɧɚ ɤɜɚɥɢɬɚɬɢɜɧɢɦ ɨɫɧɨɜɚɦɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɩɪɟɞɭɡɟɬɧɢɰɢ, ɠɢɜɨɬɧɢ ɫɬɢɥ, ɢɧɞɟɧɬɢɬɟɬ, ɫɚɜɪɟɦɟɧɨ ɫɪɩɫɤɨ ɞɪɭɲɬɜɨ, ɦɟɬɨɞ
ɫɥɭɱɚʁɚ

marina.nedeljkovic89@gmail.com
Marina D. Nedeljkoviü
Faculty of Philosophy, Center for Sociological research
Novi Sad, Serbia
LIFESTYLE ENTREPRENEURSHIP IN THE CONTEXT OF CONTEMPORARY

SERBIAN SOCIETY – APPLICATION OF THE CASE STUDY METHOD
In the general cultural context of lifestyle pluralisation and the process of strengthening the
ideology of individualism as a theoretically and sociologically relevant term, above all in foreign
literature, a social group of lifestyle entrepreneurs has emerged. Characteristics of their lifestyle,
similarities and differences compared to the traditional type of entrepreneurship are an important
sociological issue. Due to the still-insufficient familiarity with this term in the domestic
professional and scientific literature, this paper represents an attempt to contribute to a
sociological analysis of the concept of lifestyle entrepreneurship, the entrepreneurs’ identity in
contemporary Serbian society and adequate methodological tools for their analysis. Thus,
lifestyle characteristics, importance and role of lifestyle entrepreneurs also emerge as an
indicator that can help answer the question whether we are approaching postmodern societies
through this transformation of our social structure or we are in the process of forming some
peripheral society. This paper seeks to: a) provide a theoretical explanation of what leading
social science theorists understand by the notion of case study and the sociological notion of
lifestyle entrepreneurship – an analysis of the opportunities and challenges faced by
entrepreneurs who aspire to this lifestyle in our society when starting their own businesses; and
b) design an adequate methodology and test it within the framework of the application of
multiple case study methods, bearing in mind that this is an exploratory-type qualitative research.
Keywords: entrepreneurs, lifestyle, contemporary Serbian society, case study
Ɇɢɥɟɧɚ Ɇ. ɇɟɞɟʂɤɨɜɢʄ Ʉɧɟɠɟɜɢʄ
ɉɪɢɪɨɞɧɨ-ɦɚɬɟɦɚɬɢɱɤɢ ɮɚɤɭɥɬɟɬ
ɋɥɚɻɚɧɚ Ɇ. ɇɟɞɟʂɤɨɜɢʄ
ɊȻ Ʉɨɥɭɛɚɪɚ
Ʌɚɡɚɪɟɜɚɰ, ɋɪɛɢʁɚ
ɂɋɌɊȺɀɂȼȺȵȿ ȾɂɆȿɇɁɂȳȺ ɄɍɅɌɍɊȿ ɉɊȿɆȺ ȽɅɈȻȿ ɆɈȾȿɅɍ

ɍ ɋȺȼɊȿɆȿɇɈɆ ɋɊɉɋɄɈɆ ȾɊɍɒɌȼɍ
ɉɨɪɟɞ ɫɜɟ ɩɪɢɫɭɬɧɢʁɟɝ ɩɪɨɰɟɫɚ ɝɥɨɛɚɥɢɡɚɰɢʁɟ, ɤɨʁɢ ɭ ɨɞɪɟɻɟɧɨʁ ɦɟɪɢ ɩɪɨɢɡɜɨɞɢ ɢ

ɤɨɧɜɟɪɝɟɧɰɢʁɭ ɤɭɥɬɭɪɧɢɯ ɨɛɪɚɡɚɰɚ, ɧɚɰɢɨɧɚɥɧɟ ɤɭɥɬɭɪɨɥɨɲɤɟ ɪɚɡɥɢɤɟ ɫɭ ɢ ɞɚʂɟ ɜɟɨɦɚ
ɩɪɢɫɭɬɧɟ. Ɉɧɟ ɭɬɢɱɭ ɧɚ ɫɬɚɜɨɜɟ ɩɪɢɩɚɞɧɢɤɚ ɨɞɪɟɻɟɧɟ ɤɭɥɬɭɪɟ ɭ ɨɞɧɨɫɭ ɧɚ ɢɧɨɜɚɰɢʁɟ,
ɩɪɨɰɟɫɟ ɞɨɧɨɲɟʃɚ ɨɞɥɭɤɚ, ɩɪɟɞɭɡɟɬɧɢɲɬɜɨ ɢ ɪɚɡɧɟ ɚɫɩɟɤɬɟ ɩɨɫɥɨɜɚʃɚ. ɂɫɬɪɚɠɢɜɚʃɚ
ɞɢɦɟɧɡɢʁɚ ɤɭɥɬɭɪɟ ɧɚɦ, ɢɡɦɟɻɭ ɨɫɬɚɥɨɝ, ɭɤɚɡɭʁɭ ɧɚ ɤɨʁɢ ɧɚɱɢɧ ɧɟɤɨ ɞɪɭɲɬɜɨ ɪɟɫɩɟɤɬɭʁɟ
ɚɭɬɨɪɢɬɟɬ, ɤɨɥɢɤɨ ʁɟ ɞɪɭɲɬɜɨ ɫɩɪɟɦɧɨ ɞɚ ɩɪɟɭɡɢɦɚ ɪɢɡɢɤ ɢ ɞɟɥɭʁɟ ɩɪɨɚɤɬɢɜɧɨ, ɞɚ ɥɢ ɫɭ ɭ
ɞɪɭɲɬɜɭ ɞɨɦɢɧɚɧɬɧɟ ɬɚɤɨɡɜɚɧɟ „ ɦɭɲɤɟ“ ɜɪɟɞɧɨɫɬɢ ( ɩɨɧɨɫ, ɤɨɧɤɭɪɟɧɰɢʁɚ) ɢɥɢ „ ɠɟɧɫɤɟ“
ɜɪɟɞɧɨɫɬɢ (ɟɦɨɰɢʁɟ, ɦɟɻɭʂɭɞɫɤɢ ɨɞɧɨɫɢ), ɞɚ ɥɢ ɫɟ ɞɪɭɲɬɜɨ ɞɢɜɢ ɢɧɞɢɜɢɞɭɚɥɧɨɦ ɭɫɩɟɯɭ,
ɢɥɢ ɫɭ ɝɪɭɩɧɢ ɰɢʂɟɜɢ ɢɡɧɚɞ ɰɢʂɟɜɚ ɩɨʁɟɞɢɧɰɚ. ɍ ɨɜɨɦ ɪɚɞɭ ʁɟ, ɩɪɟɦɚ ȽɅɈȻȿ ɦɨɞɟɥɭ,
ɭɤɚɡɚɧɨ ɧɚ ɫɩɟɰɢɮɢɱɧɨɫɬɢ ɩɨʁɟɞɢɧɢɯ ɞɢɦɟɧɡɢʁɚ ɤɭɥɬɭɪɟ ɭ ɫɪɩɫɤɨɦ ɞɪɭɲɬɜɭ. ɉɪɟɦɚ
ȽɅɈȻȿ ɦɨɞɟɥɭ ɩɨɫɬɨʁɢ ɞɟɜɟɬ ɞɢɦɟɧɡɢʁɚ ɤɭɥɬɭɪɟ: ɞɢɫɬɚɧɰɚ ɦɨʄɢ, ɢɡɛɟɝɚɜɚʃɟ
ɧɟɢɡɜɟɫɧɨɫɬɢ, ɨɪɢʁɟɧɬɚɰɢʁɚ ɩɪɟɦɚ ʂɭɞɢɦɚ, ɢɧɫɬɢɬɭɰɢɨɧɚɥɧɢ ɤɨɥɟɤɬɢɜɢɡɚɦ, ɝɪɭɩɧɢ
ɤɨɥɟɤɬɢɜɢɡɚɦ, ɩɨɥɧɚ ʁɟɞɧɚɤɨɫɬ, ɨɪɢʁɟɧɬɚɰɢʁɚ ɤɚ ɩɟɪɮɨɪɦɚɧɫɚɦɚ, ɨɪɢʁɟɧɬɚɰɢʁɚ ɤɚ
ɛɭɞɭʄɧɨɫɬɢ. ɂɧɬɟɪɟɫɨɜɚɥɨ ɧɚɫ ʁɟ ɤɚɤɨ ɩɨʁɟɞɢɧɟ ɞɟɦɨɝɪɚɮɫɤɟ ɜɚɪɢʁɚɛɥɟ ( ɩɨɥ, ɝɨɞɢɧɟ
ɠɢɜɨɬɚ, ɧɢɜɨ ɨɛɪɚɡɨɜɚʃɚ) ɭɬɢɱɭ ɧɚ ɞɢɦɟɧɡɢʁɟ ɤɭɥɬɭɪɟ ɩɪɟɦɚ ȽɅɈȻȿ ɦɨɞɟɥɭ, ɚɥɢ ɢ ɤɨɥɢɤɨ
ɫɭ ɫɟ ɜɪɟɞɧɨɫɬɢ ɩɨʁɟɞɢɧɢɯ ɞɢɦɟɧɡɢʁɚ ɤɭɥɬɭɪɟ „ɩɨɦɟɪɢɥɟ“ ɭ ɫɪɩɫɤɨɦ ɞɪɭɲɬɜɭ ɭ ɨɞɧɨɫɭ ɧɚ
ɤɪɚʁ ɨɫɚɦɞɟɫɟɬɢɯ ɝɨɞɢɧɚ ɩɪɨɲɥɨɝ ɜɟɤɚ ɤɚɞɚ ʁɟ ɏɨɮɫɬɟɞɟ ɫɩɪɨɜɟɨ ɢɫɬɪɚɠɢɜɚʃɟ ɭ ɡɟɦʂɚɦɚ
ɟɤɫ ȳɭɝɨɫɥɚɜɢʁɟ. ɂɫɬɪɚɠɢɜɚʃɟ ʁɟ ɫɩɪɨɜɟɞɟɧɨ ɧɚ ɭɡɨɪɤɭ ɨɞ 275 ɢɫɩɢɬɚɧɢɤɚ. Ⱦɨɦɢɧɚɧɬɧɚ
ɞɟɥɚɬɧɨɫɬ ɥɨɤɚɥɧɟ ɡɚʁɟɞɧɢɰɟ ɭ ɤɨʁɨʁ ʁɟ ɜɪɲɟɧɨ ɢɫɬɪɚɠɢɜɚʃɟ ʁɟ ɟɧɟɪɝɟɬɢɤɚ ɢ ɪɭɞɚɪɫɬɜɨ
ɤɨʁɨʁ ɩɪɟɞɫɬɨʁɢ ɩɪɨɰɟɫ ɪɟɫɬɪɭɤɬɭɪɢɪɚʃɚ. ɂɧɬɟɪɟɫɨɜɚɥɢ ɫɭ ɧɚɫ ɫɬɚɜɨɜɢ ɫɬɚɧɨɜɧɢɤɚ ɨ
ɪɚɡɥɢɱɢɬɢɦ ɞɪɭɲɬɜɟɧɢɦ ɢ ɤɭɥɬɭɪɨɥɨɲɤɢɦ ɩɢɬɚʃɢɦɚ ɤɚɤɨ ɛɢ ɫɟ ɜɢɞɟɨ ɩɨɬɟɧɰɢʁɚɥ ɡɚ
ɪɚɡɜɨʁ ɬɭɪɢɡɦɚ ɢ ɞɪɭɝɢɯ ɫɟɤɬɨɪɚ ɩɪɢɜɪɟɞɟ, ɡɚ ɛɭɞɭʄɢ ɭɫɩɟɲɚɧ ɧɚɩɪɟɞɚɤ ɥɨɤɚɥɧɟ, ɚɥɢ ɢ
ɧɚɰɢɨɧɚɥɧɟ ɟɤɨɧɨɦɢʁɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɞɢɦɟɧɡɢʁɟ ɤɭɥɬɭɪɟ, ȽɅɈȻȿ ɫɬɭɞɢʁɚ, ɫɬɚɜɨɜɢ ɢɫɩɢɬɚɧɢɤɚ, ɪɟɫɬɪɭɤɬɭɪɢɪɚʃɟ,
ɧɚɰɢɨɧɚɥɧɚ ɟɤɨɧɨɦɢʁɚ

milena.nedeljkovic@dgt.uns.ac.rs

slakospo@gmail.com
Milena M. Nedeljkoviü Kneževiü
Faculty of Science and Mathematics
Novi Sad, Serbia
Slaÿana M. Nedeljkoviü
RB Kolubara
Lazarevac, Serbia
INVESTIGATION OF CULTURAL DIMENSIONS IN CONTEMPORARY SERBIAN

SOCIETY ACCORDING TO THE GLOBE MODEL
In addition to the ever-present process of globalization, which to some extent causes

convergence of cultural patterns, national cultural differences are still very much present. They
influence the attitudes of members of a particular culture in relation to innovation, decision-
making processes, entrepreneurship and various aspects of business. Studies of cultural
dimensions, among other things, show us how a society respects authority, how willing it is to
take risks and be proactive, whether the so-called ‘masculine’ (pride, competition) or ‘feminine’
values (emotions, interpersonal relationships) are dominant in the society, whether society
admires individual success, or if group goals are above the individual goals. This paper discusses
the particularities of specific dimensions of culture in the Serbian society using the GLOBE
model. According to the GLOBE model, there are nine dimensions of culture: assertiveness,
power distance, uncertainty avoidance, humane orientation, institutional collectivism, group
collectivism, gender egalitarianism, performance orientation, future orientation. The paper aims
to determine how certain demographic variables (gender, age, education level) influence the
dimensions of culture according to the GLOBE model, but also how much the values of
particular dimensions of culture have ‘shifted’ in the Serbian society compared to the end of the
1980s, when Hofstede conducted his research in former Yugoslav countries. The study was
conducted on a sample of 275 respondents. The dominant activity in the surveyed local
community is energy production and mining, which is awaiting restructuring in the near future.
The respondents were asked about their views on various social and cultural issues, for the
purpose of evaluating the potential for the development of tourism and other sectors of the
economy, which would facilitate progress of the local as well as the national economy.
Keywords: cultural dimensions, GLOBE study, respondents’ attitudes, restructuring, national
economy
Ƚɨɪɞɚɧɚ Ⱦ. ȼɭɤɫɚɧɨɜɢʄ
ȼɢɫɨɤɚ ɩɨɫɥɨɜɧɚ ɲɤɨɥɚ
ɉɊɂɊɈȾɇȿ ɄȺɌȺɋɌɊɈɎȿ ɂ ɅɈɄȺɅɇɂ ɂȾȿɇɌɂɌȿɌ
ɉɪɢɪɨɞɧɟ ɤɚɬɚɫɬɪɨɮɟ ɫɭ ɫɚɦɨ ʁɟɞɚɧ ɨɞ ɩɪɨɛɥɟɦɚ ɫɚ ɤɨʁɢɦɚ ɫɟ ɫɜɟ ɱɟɲʄɟ ɫɭɨɱɚɜɚ ɫɚɜɪɟɦɟɧɨ
ɞɪɭɲɬɜɨ. Ⱥɧɚɥɢɡɚ ɤɜɚɧɬɢɬɚɬɢɜɧɢɯ ɩɨɞɚɬɚɤɚ ɭɤɚɡɭʁɟ ɧɚ ʃɢɯɨɜɨ ɤɨɧɬɢɧɭɢɪɚɧɨ ɭɜɟʄɚʃɟ.
Ⱦɨɤ ʁɟ, ɧɚ ɝɥɨɛɚɥɧɨɦ ɧɢɜɨɭ, ɭ ɩɟɪɢɨɞɭ ɨɞ 2007. ɞɨ 2016. ɝɨɞɢɧɟ ɟɜɢɞɟɧɬɢɪɚɧɨ 354
ɩɪɢɪɨɞɧɢɯ ɤɚɬɚɫɬɪɨɮɚ, ɫɚɦɨ ɭ ɬɨɤɭ 2017. ɝɨɞɢɧɟ ʃɢɯɨɜ ɛɪɨʁ ʁɟ ɞɨɫɟɝɚɨ 335. ɉɪɟɦɚ
ɭɱɟɫɬɚɥɨɫɬɢ, ɧɚʁɛɪɨʁɧɢʁɟ ɫɭ ɩɨɩɥɚɜɟ. ɒɬɨ ɫɭ ɭɱɟɫɬɚɥɢʁɟ, ɫɜɟ ɜɢɲɟ ɫɟ ɩɪɟɩɨɡɧɚʁɭ ʃɢɯɨɜɟ
ɞɪɭɲɬɜɟɧɟ, ɟɤɨɧɨɦɫɤɟ ɢ ɟɤɨɥɨɲɤɟ ɩɨɫɥɟɞɢɰɟ. ɍ Ɋɟɩɭɛɥɢɰɢ ɋɪɛɢʁɢ ɩɪɟɤɨ 70% ɨɩɲɬɢɧɚ
ɬɪɩɢ ɜɟɥɢɤɟ ɲɬɟɬɟ ɨɞ ɩɨɩɥɚɜɚ (ɇɚɰɢɨɧɚɥɧɚ ɫɬɪɚɬɟɝɢʁɚ ɡɚɲɬɢɬɟ ɢ ɫɩɚɫɚɜɚʃɚ ɭ ɜɚɧɪɟɞɧɢɦ
ɫɢɬɭɚɰɢʁɚɦɚ, 2011). ɐɢʂ ɪɚɞɚ ʁɟ ɞɚ ɭɤɚɠɟ ɧɚ ɭɬɢɰɚʁ ɩɪɢɪɨɞɧɢɯ ɤɚɬɚɫɬɪɨɮɚ, ɩɨɩɥɚɜɚ ɢ
ɩɨɞɡɟɦɧɢɯ ɜɨɞɚ ɧɚ ɨɞɪɠɢɜɨɫɬ ɥɨɤɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. ɍɬɢɰɚʁ ɩɨɩɥɚɜɚ ɢ ɩɨɞɡɟɦɧɢɯ ɜɨɞɚ ɧɚ
ɥɨɤɚɥɧɢ ɢɞɟɧɬɢɬɟɬ ɢɫɬɪɚɠɭʁɟ ɫɟ ɧɚ ɩɨɞɪɭɱʁɭ ɫɪɟɞʃɟɝ Ȼɚɧɚɬɚ ɱɢʁɟ ʁɟ ɫɬɚɧɨɜɧɢɲɬɜɨ
ɢɡɥɨɠɟɧɨ ʃɢɯɨɜɨɦ ɧɟɝɚɬɢɜɧɨɦ ɞɟʁɫɬɜɭ. ɉɨɞɚɰɢ ɫɭ ɩɪɢɤɭɩʂɚɧɢ ɩɪɢɦɟɧɨɦ ɦɟɬɨɞɚ ɚɧɚɥɢɡɚ
ɫɚɞɪɠɚʁɚ. Ⱥɧɚɥɢɡɚ ɫɚɞɪɠɚʁɚ ɩɪɢɦɟʃɟɧɚ ʁɟ ɧɚ ɬɪɢ ɱɚɫɨɩɢɫɚ (Ɂɪɟʃɚɧɢɧ, Ⱦɧɟɜɧɢɤ, ɉɨɥɢɬɢɤɚ)
ɱɢʁɢ ɫɚɞɪɠɚʁ ɩɨɤɪɢɜɚ ɬɪɢ ɪɚɡɥɢɱɢɬɚ ɩɨɞɪɭɱʁɚ: ɥɨɤɚɥɧɢ, ɩɨɤɪɚʁɢɧɫɤɢ ɢ ɞɪɠɚɜɧɢ.
Ⱥɧɚɥɢɡɢɪɚɧɢ ɫɭ ɛɪɨʁɟɜɢ ɨɛʁɚɜʂɟɧɢ ɬɨɤɨɦ ɚɩɪɢɥɚ ɢ ɦɚʁɚ 2005. ɢ 2019. ɝɨɞɢɧɟ. Ɋɢɡɢɤ ɨɞ
ɩɨɩɥɚɜɟ ɧɚʁɢɡɪɚɠɟɧɢʁɢ ʁɟ ɭ ɨɜɢɦ ɦɟɫɟɰɢɦɚ, ɲɬɨ ɫɭ ɩɨɬɜɪɞɢɥɚ ɢ ɬɪɚɝɢɱɧɚ ɞɟɲɚɜɚʃɚ ɢɡ
2005. ɝɨɞɢɧɟ. ɉɨɪɟɞ ɲɬɚɦɩɟ, ɨɞɧɨɫ ɢɡɦɟɻɭ ɩɪɢɪɨɞɧɢɯ ɤɚɬɚɫɬɪɨɮɚ ɢ ɥɨɤɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ
ɢɫɬɪɚɠɭʁɟ ɫɟ ɢ ɩɭɬɟɦ ɫɬɚɬɢɫɬɢɱɤɢɯ ɩɨɞɚɬɚɤɚ. ɋɬɚɬɢɫɬɢɱɤɢ ɩɨɞɚɰɢ ɩɪɟɞɫɬɚɜʂɚʁɭ ɨɫɧɨɜɭ ɡɚ
ɩɪɚʄɟʃɟ ɩɪɨɦɟɧɚ ɭ ɦɟɯɚɧɢɱɤɨɦ ɤɪɚɬɚʃɭ ɫɬɚɧɨɜɧɢɲɬɜɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɩɪɢɪɨɞɧɟ ɤɚɬɚɫɬɪɨɮɟ, ɩɨɩɥɚɜɟ, ɩɨɞɡɟɦɧɟ ɜɨɞɟ, ɥɨɤɚɥɧɢ ɢɞɟɧɬɢɬɟɬ, ɦɢɝɪɚɰɢʁɟ

gordanavuk@uns.ac.rs
Gordana D. Vuksanoviü
Novi Sad Business School
Novi Sad, Serbia
NATURAL DISASTERS AND LOCAL IDENTITY
Natural disasters are just one of the problems that modern society is increasingly facing. The
analysis of quantitative data indicates their continued increase. While 354 natural disasters were
recorded globally between 2007 and 2016, in 2017 alone the number reached 335. Floods are the
most frequent disasters. In Serbia, over 70% of municipalities suffer great damage from floods
(National Strategy for Protection and Rescue in Emergencies, 2011). The aim of this paper is to
point out the impact of natural disasters, floods and groundwater on the sustainability of local
identity. The impact of floods and groundwater on local identity is being investigated in the area
of Central Banat, whose population is exposed to their negative effects. Data were collected
using content analysis. Content analysis was applied to three newspapers (Zrenjanin, Dnevnik,
Politika), whose content covers three different areas, local, provincial (regional) and national.
The issues published during April and May of 2005 and 2019 were analysed. The risk of
flooding is the most pronounced during these months, as confirmed by the tragic events of 2005.
In addition to the press, the relationship between natural disasters and local identity is also
explored through statistics. Statistics represent the basis for monitoring changes in the
mechanical movement of the population.
Keywords: natural disasters, floods, groundwater, local identities, migration
ȼɥɚɞɚɧ Ⱦ. ȼɢɞɢɰɤɢ
Ɇɢɥɟɧɚ ɍ. Ʉɨʁɢʄ
ȿɌɇɂɑɄɂ ɂȾȿɇɌɂɌȿɌ, ȿɌɇɂɑɄȿ ɆɊȿɀȿ ɂ ɋɈɐɂȳȺɅɇɂ ɄȺɉɂɌȺɅ ɍ

ɉɊȿȾɍɁȿɌɇɂɑɄɂɆ ȺɄɌɂȼɇɈɋɌɂɆȺ ɋɊɉɋɄɂɏ ɂɆɂȽɊȺɇȺɌȺ ɍ ɋȺȾ
ɋɚɜɪɟɦɟɧɚ ɢɫɬɪɚɠɢɜɚʃɚ ɢɦɢɝɪɚɧɬɫɤɨɝ ɩɪɟɞɭɡɟɬɧɢɲɬɜɚ ɧɚɝɥɚɲɚɜɚʁɭ ɡɧɚɱɚʁ ɤɨʁɢ ɟɬɧɢɱɤɟ

ɦɪɟɠɟ ɢɦɚʁɭ ɭ ɫɜɚɤɨɞɧɟɜɧɢɦ ɟɤɨɧɨɦɫɤɢɦ ɚɤɬɢɜɧɨɫɬɢɦɚ ɦɢɝɪɚɧɚɬɚ. Ɋɚɡɜɢʁɟɧɚ ɟɬɧɢɱɤɚ
ɡɚʁɟɞɧɢɰɚ ɨɛɟɡɛɟɻɭʁɟ ɢɦɢɝɪɚɧɬɢɦɚ, ɩɨɫɟɛɧɨ ɭ ɢɧɢɰɢʁɚɥɧɨʁ ɮɚɡɢ ɦɢɝɪɚɰɢʁɟ, ɪɟɫɭɪɫɟ ɤɨʁɢ ɫɭ
ɢɦ ɧɟɨɩɯɨɞɧɢ ɢ ɤɨʁɟ ɧɚʁɱɟɲʄɟ ɨɧɢ ɧɟ ɦɨɝɭ ɞɚ ɨɛɟɡɛɟɞɟ ɧɚ ɧɟɤɢ ɞɪɭɝɢ ɧɚɱɢɧ. ɉɨɪɟɞ
ɧɟɨɩɯɨɞɧɢɯ ɢɧɮɨɪɦɚɰɢʁɚ, ɟɬɧɢɱɤɟ ɦɪɟɠɟ ɫɭ ɡɧɚɱɚʁɧɟ ɢ ɡɚɬɨ ɲɬɨ ɩɪɭɠɚʁɭ ɩɨɜɟɪɟʃɟ. Ɂɛɨɝ
ɬɨɝɚ ɟɬɧɢɱɤɢ ɢɞɟɧɬɢɬɟɬ ɩɨɫɬɚʁɟ ɩɨɫɟɛɧɨ ɜɚɠɚɧ ɡɚ ɢɦɢɝɪɚɧɬɟ. ɍ ɨɜɨɦ ɪɚɞɭ ɛɢʄɟ
ɩɪɟɞɫɬɚɜʂɟɧɢ ɪɟɡɭɥɬɚɬɢ ɢɫɬɪɚɠɢɜɚʃɚ ɫɩɪɨɜɟɞɟɧɨɝ ɧɚɞ ɫɪɩɫɤɢɦ ɢɦɢɝɪɚɧɬɢɦɚ ɭ ɑɢɤɚɝɭ.
Ɉɫɧɨɜɧɢ ɰɢʂ ɢɫɬɪɚɠɢɜɚʃɚ ɨɞɧɨɫɢ ɫɟ ɧɚ ɪɚɡɭɦɟɜɚʃɟ ɧɚɱɢɧɚ ɧɚ ɤɨʁɢ ɫɪɩɫɤɢ ɢɦɢɝɪɚɧɬɢ
(ɪɟ)ɤɨɧɫɬɪɭɢɲɭ ɫɜɨʁ ɟɬɧɢɱɤɢ ɢɞɟɧɬɢɬɟɬ, ɤɚɨ ɢ ɬɨ ɤɚɤɨ ɝɚ ɤɨɪɢɫɬɟ ɭ ɩɪɨɰɟɫɭ
ɩɪɟɞɭɡɟɬɧɢɲɬɜɚ. Ɂɛɨɝ ɩɪɢɪɨɞɟ ɩɪɨɛɥɟɦɚ, ɨɜɨ ɢɫɬɪɚɠɢɜɚʃɟ ɢɦɚ ɤɜɚɥɢɬɚɬɢɜɚɧ ɤɚɪɚɤɬɟɪ ɢ
ɩɨɞɚɰɢ ɫɭ ɩɪɢɤɭɩʂɟɧɢ ɧɚ ɨɫɧɨɜɭ ɞɭɛɢɧɫɤɨɝ ɢɧɬɟɪɜʁɭɚ. ɍɡɨɪɚɤ ɫɟ ɫɚɫɬɨʁɢ ɨɞ 12
ɢɫɩɢɬɚɧɢɤɚ ɞɨ ɤɨʁɢɯ ɫɟ ɞɨɲɥɨ ɧɚ ɨɫɧɨɜɭ ɦɟɬɨɞɚ ɝɪɭɞɜɟ ɫɧɟɝɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɟɬɧɢɱɤɢ ɢɞɟɧɬɢɬɟɬ, ɟɬɧɢɱɤɟ ɦɪɟɠɟ, ɫɨɰɢʁɚɥɧɢ ɤɚɩɢɬɚɥ, ɩɨɜɟɪɟʃɟ,
ɢɦɢɝɪɚɧɬɫɤɨ ɩɪɟɞɭɡɟɬɧɢɲɬɜɨ

vladan.vidicki@gmail.com

milena.kojic.ns@gmail.com
Vladan D. Vidicki
Milena U. Kojiü
Novi Sad, Serbia
ETHNIC IDENTITY, ETHNIC NETWORKS AND SOCIAL CAPITAL IN THE

ENTREPRENEURSHIP OF SERBIAN IMMIGRANTS IN THE USA
Contemporary research on immigrant entrepreneurship highlights the importance of ethnic

networks in migrants’ daily economic activities. A developed ethnic community provides
immigrants with the resources they need and most often cannot obtain otherwise, especially in
the initial stage of migration. Besides providing the necessary information, ethnic networks are
also important because they provide trust. This is why ethnic identity becomes especially
important for immigrants. This paper will present the results of a research conducted on Serbian
immigrants in Chicago. The main objective of the research is to understand how Serbian
immigrants (re)construct their ethnic identity, as well as how they use it in the entrepreneurship
process. Due to the nature of the research problem, the research is qualitative and the data is
gathered using in-depth interview. The 12 respondents were secured using snowball sampling.
Keywords: ethnic identity, ethnic networks, social capital, trust, immigrant entrepreneurship
Ɇɢɥɢɰɚ Ɂ. ȼɟɫɤɨɜɢʄ Ⱥɧɻɟɥɤɨɜɢʄ
ɍɅɈȽȺ ɂ ɁɇȺɑȺȳ ɇȺɐɂɈɇȺɅɇɈȽ ɂȾȿɇɌɂɌȿɌȺ ɄɈȾ ɉɊɂɉȺȾɇɂɄȺ

ȼɂɋɈɄɈɈȻɊȺɁɈȼȺɇɂɏ ɉɈȼɊȺɌɇɂɄȺ ɂɁ ɂɇɈɋɌɊȺɇɋɌȼȺ – ɋɅɍɑȺȳ ɋɊȻɂȳȿ
ɋɚɜɪɟɦɟɧɢ ɫɜɟɬ, ɱɢʁɟ ɫɭ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɛɪɡɢ ɩɪɨɬɨɤ ɢɧɮɨɪɦɚɰɢʁɚ ɭɫɥɟɞ ɦɟɞɢʁɚ ɢ

ɢɧɬɟɪɧɟɬɚ, ɪɟɥɚɬɢɜɧɨ ʁɟɮɬɢɧ ɫɚɨɛɪɚʄɚʁ ɢ ɪɚɫɩɪɨɫɬɪɚʃɟɧɨɫɬ ɬɪɚɧɫɧɚɰɢɨɧɚɥɧɢɯ ɡɚʁɟɞɧɢɰɚ,
ɪɭɲɢ ɤɨɧɰɟɩɬ ɱɜɪɫɬɨɝ ɧɟɩɪɨɦɟɧʂɢɜɨɝ ɥɢɱɧɨɝ ɢ ɤɨɥɟɤɬɢɜɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɚ ɤɨʁɢ ɫɭ ɭ
ɧɟɪɚɫɤɢɞɢɜɨʁ ɜɟɡɢ ɫɚ ɝɟɨɝɪɚɮɫɤɢɦ ɩɪɨɫɬɨɪɨɦ. Ɉɜɨ ɧɚɪɨɱɢɬɨ ɜɚɠɢ ɡɚ ɜɢɫɨɤɨɨɛɪɚɡɨɜɚɧɟ
ɦɢɝɪɚɧɬɟ ɤɨʁɢ ɞɚɧɚɫ ɧɟ ɫɚɦɨ ɞɚ ɧɟ ɠɢɜɟ ɭ ɦɟɫɬɭ ɝɞɟ ɫɭ ɪɨɻɟɧɢ, ɜɟʄ ɜɪɥɨ ɱɟɫɬɨ, ɡɚɜɢɫɧɨ ɨɞ
ɩɨɬɪɟɛɟ, ɦɟʃɚʁɭ ɦɟɫɬɨ ɛɨɪɚɜɤɚ ɩɨ ɪɚɡɧɢɦ ɞɪɠɚɜɚɦɚ. ɋɯɨɞɧɨ ɧɨɜɨɧɚɫɬɚɥɨɦ ɫɬɚʃɭ ɩɨ
ɩɢɬɚʃɭ ɢɞɟɧɬɢɬɟɬɚ, ɦɧɨɝɢ ɧɚɭɱɧɢɰɢ, ɩɪɜɟɧɫɬɜɟɧɨ ɫɨɰɢɨɥɨɡɢ ɢ ɩɫɢɯɨɥɨɡɢ, ɩɨɤɭɲɚɜɚʁɭ ɞɚ
ɪɚɡɭɦɟʁɭ ɢ ɬɟɨɪɢʁɫɤɢ ɨɛʁɚɫɧɟ ɨɜɚʁ ɮɟɧɨɦɟɧ. Ɍɨɤɨɦ ɩɨɫɥɟɞʃɢɯ ɞɟɰɟɧɢʁɚ ʁɚɜɢɥɟ ɫɭ ɫɟ ɦɧɨɝɟ
ɬɟɨɪɢʁɟ ɫɚɜɪɟɦɟɧɢɯ ɢɞɟɧɬɢɬɟɬɚ ɤɨʁɟ ʄɟ ɭ ɪɚɞɭ ɛɢɬɢ ɭɤɪɚɬɤɨ ɢ ɩɪɟɞɫɬɚɜʂɟɧɟ. Ɇɟɻɭɬɢɦ, ɪɚɞ
ɩɨɥɚɡɢ ɨɞ ɫɚɜɪɟɦɟɧɟ ɬɟɨɪɢʁɟ ɯɢɛɪɢɞɧɢɯ ɢɞɟɧɬɢɬɟɬɚ ɤɨʁɚ ɩɨɞɪɚɡɭɦɟɜɚ ɞɚ ɥɢɱɧɢ ɢɞɟɬɢɬɟɬɢ
ɧɢɫɭ ɞɨɜɪɲɟɧɢ ɢ ɞɚ ɫɟ ɧɟɩɪɟɫɬɚɧɨ ɨɛɥɢɤɭʁɭ ɩɨɞ ɭɬɢɰɚʁɟɦ ɪɚɡɥɢɱɢɬɢɯ ɮɚɤɬɨɪɚ ɩɨɩɭɬ
ɦɟɞɢʁɚ, ɢɧɬɟɪɧɟɬɚ, ɚɥɢ ɢ ɠɢɜɨɬɚ ɭ ɛɪɨʁɧɢɦ ɤɭɥɬɭɪɧɢɦ ɡɚʁɟɞɧɢɰɚɦɚ ɢ ɬɪɚɧɫɧɚɰɢɨɧɚɥɧɢɯ
ɜɟɡɚ. ɉɨɫɬɨʁɟ ɞɜɟ ɫɬɪɭʁɟ ɬɟɨɪɟɬɢɱɚɪɚ: ɩɪɜɚ, ɤɨʁɚ ɞɪɠɢ ɫɬɚɜ ɞɚ ʁɟ ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ
ɩɨɬɩɭɧɨ ɩɪɟɜɚɡɢɻɟɧɚ ɤɚɬɟɝɨɪɢʁɚ ɢ ɞɪɭɝɚ, ɩɪɟɦɚ ɤɨʁɨʁ ʁɟ ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ ʁɟɡɝɪɨ ɤɨʁɟ
ɫɟ ɞɚʂɟ ɨɛɥɢɤɭʁɟ ɡɚɜɢɫɧɨ ɨɞ ɢɫɤɭɫɬɜɚ ɩɨʁɟɞɢɧɚɰɚ. Ɉɫɧɨɜɧɚ ɯɢɩɨɬɟɡɚ ɪɚɞɚ ʁɟɫɬɟ ɞɚ
ɞɨɠɢɜʂɚʁ ɥɢɱɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɦɢɝɪɚɰɢɨɧɟ ɩɨɩɭɥɚɰɢʁɟ ɩɨɬɜɪɻɭʁɟ ɫɬɚɜ ɞɪɭɝɟ „ɦɟɤɲɟ“ ɝɪɭɩɟ
ɚɭɬɨɪɚ ɤɨʁɢ ɝɨɜɨɪɟ ɨ ɯɢɛɪɢɞɧɢɦ ɢɞɟɧɬɢɬɟɬɢɦɚ. Ɉɧɚ ʄɟ ɛɢɬɢ ɬɟɫɬɢɪɚɧɚ ɧɚ ɩɨɞɚɰɢɦɚ
ɩɪɢɤɭɩʂɟɧɢɦ ɟɦɩɢɪɢʁɫɤɢɦ ɤɜɚɥɢɬɚɬɢɜɧɢɦ ɢɫɬɪɚɠɢɜɚʃɟɦ ɤɨʁɟ ʁɟ ɚɭɬɨɪɤɚ ɫɩɪɨɜɟɥɚ ɬɨɤɨɦ
2017. ɢ 2018. ɝɨɞɢɧɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɜɢɫɨɤɨɨɛɪɚɡɨɜɚɧɢ ɩɨɜɪɚɬɧɢɰɢ, ɞɢʁɚɫɩɨɪɚ, ɧɚɰɢɨɧɚɥɧɢ ɢɞɟɧɬɢɬɟɬ,

ɬɪɚɧɫɧɚɰɢɨɧɚɥɧɟ ɦɪɟɠɟ

milica.ves@gmail.com
Milica Z. Veskoviü Andjelkoviü
Belgrade, Serbia
THE ROLE AND IMPORTANCE OF NATIONAL IDENTITY IN RETURNEES FROM

ABROAD WITH HIGHER EDUCATION – THE CASE OF SERBIA
Contemporary world is marked by rapid flow of information due to accessibility of the media
and the internet and relatively inexpensive transport. Furthermore, transnational communities are
widespread throughout the world. All of this has affected the concept of personal and collective
identities, which are understood as rigid, unchanging and inseparable from geographic territory.
This applies in particular to university-educated migrants who do not live in their native country
and, when necessary, change their place of residence. In such circumstances, many scientists,
particularly psychologists and sociologists, try to understand the phenomenon of identity. In the
last few decades there were three conceptual paradigms, which are presented in this paper. The
first paradigm is constructivist, claiming that people, primarily migrants, sustain a core or
‘nutshell’ national identity, which is still in the process of re-making/re-creating as a result of
media and internet influence, but also due to life in various cultural communities and formation
of transnational social ties. The second one presupposes that all migrants form hybrid identities,
which are in constant flux and not grounded in any specific culture. The third paradigm, which is
the oldest, advocates full preservation of national identity regardless of the influence of various
cultures, customs and values. The main hypothesis of the paper is that the experience of
university-educated returnees confirms the first theory, which acknowledges the existence of a
national identity, which is still in the process of re-creating. This hypothesis will be tested on the
data collected through interviews with 50 university-educated returnees to Serbia, carried out in
2017 and 2018.
Keywords: university-educated returnees, diaspora, national identity, transnational networks
Ɉɥɢɜɟɪɚ ɋ. Ɇɚɪɤɨɜɢʄ-ɋɚɜɢʄ
ɋɧɟɠɚɧɚ ɋ. ɉɨɩɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ ɭ ɉɪɢɲɬɢɧɢ ɫɚ ɩɪɢɜɪɟɦɟɧɢɦ ɫɟɞɢɲɬɟɦ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ
ɂȾȿɇɌɂɌȿɌ ɂ ɋɂɆȻɈɅɂɑɄȿ ɊȿɉɊȿɁȿɇɌȺɐɂȳȿ ɉɈɅɂɌɂɑɄɂɏ

ȼɊȿȾɇɈɋɌɂ: ɉɊɂɆȿɊ ȾɊɍɒɌȼȿɇɂɏ ɈɊȽȺɇɂɁȺɐɂȳȺ ɍ ɄɈɋɈȼɋɄɈȳ
ɆɂɌɊɈȼɂɐɂ
Ʉɨɥɟɤɬɢɜɧɚ ɢɞɟɧɬɢɮɢɤɚɰɢʁɚ ɞɟɨ ʁɟ ɞɢʁɚɥɟɤɬɢɤɟ ɞɪɭɲɬɜɚ ɭ ɤɨʁɨʁ ɩɨʁɟɞɢɧɰɢ ɭɱɟɫɬɜɭʁɭ ɤɚɨ

ɚɤɬɟɪɢ, ɧɚɫɬɨʁɟʄɢ ɞɚ ɞɟɮɢɧɢɲɭ ɫɜɨʁ ɫɨɰɢʁɚɥɧɢ ɫɜɟɬ ɭ ɫɤɥɚɞɭ ɫɚ ɨɛʁɟɤɬɢɜɧɨ ɭɜɪɻɟɧɢɦ
ɡɧɚɱɟʃɢɦɚ ɞɪɭɲɬɜɟɧɟ ɫɬɜɚɪɧɨɫɬɢ. Ʉɨɥɟɤɬɢɜɢɬɟɬ ɩɪɟɬɩɨɫɬɚɜʂɚ ɨɫɟʄɚʁ ɩɪɢɩɚɞɧɨɫɬɢ, ɱɟɦɭ
ɩɪɟɬɯɨɞɢ ɤɨɧɫɬɪɭɢɫɚʃɟ ɢɞɟɧɬɢɬɟɬɚ ɩɭɬɟɦ ɨɞɧɨɫɚ ɫɭɛʁɟɤɬɢɜɧɟ ɢ ɨɛʁɟɤɬɢɜɧɟ ɞɢɦɟɧɡɢʁɟ
ɞɪɭɲɬɜɟɧɟ ɫɬɜɚɪɧɨɫɬɢ. ɍɱɟɫɬɜɭʁɭʄɢ ɭ ɞɜɨɫɬɪɭɤɨʁ ɢɧɬɟɪɧɚɥɢɡɚɰɢʁɢ ɤɚɤɨ ɫɨɩɫɬɜɟɧɨɝ
ɢɞɟɧɬɢɬɟɬɚ ɬɚɤɨ ɢ ɞɪɭɲɬɜɟɧɨɝ ɫɜɟɬɚ, ɞɪɭɲɬɜɟɧɢ ɚɤɬɟɪɢ ɫɟ ɪɚɡɥɢɱɢɬɨ ɩɨɡɢɰɢɨɧɢɪɚʁɭ
ɭɧɭɬɚɪ ɬɡɜ. ɫɢɦɛɨɥɢɱɤɨɝ ɭɧɢɜɟɪɡɭɦɚ. Ɍɨɦɟ ɩɨɫɟɛɧɨ ɞɨɩɪɢɧɨɫɢ ɩɪɨɰɟɫ ɩɨɭɧɭɬɪɢɜɚʃɚ
ɢɧɫɬɢɬɭɰɢɨɧɚɥɧɨɝ ɩɨɪɟɬɤɚ ɢ ɢɧɫɬɢɬɭɰɢɨɧɚɥɧɨ ɡɚɫɧɨɜɚɧɢɯ ɩɨɞɫɜɟɬɨɜɚ. Ⱦɪɭɲɬɜɟɧɟ
ɨɪɝɚɧɢɡɚɰɢʁɟ ɦɨɝɭ ɢɧɬɟɧɰɢɨɧɚɥɧɨ ɢ ɧɟɢɧɬɟɧɰɢɨɧɚɥɧɨ ɭɬɢɰɚɬɢ ɧɚ ɫɬɜɚɪɚʃɟ ɜɢɲɟɫɬɪɭɤɟ
ɥɨʁɚɥɧɨɫɬɢ, ɤɨʁɚ ɫɟ ɢɡɪɚɠɚɜɚ ɭ ɪɚɡɧɨɜɪɫɧɨɫɬɢ ɤɨɥɟɤɬɢɜɢɬɟɬɚ ɢ ɢɞɟɧɬɢɬɟɬɚ. Ɍɚɞɚ ɧɟɪɟɬɤɨ
ɝɨɜɨɪɢɦɨ ɨ ɧɚɦɟɪɚɜɚɧɢɦ ɢ ɧɟɧɚɦɟɪɚɜɚɧɢɦ ɩɨɫɥɟɞɢɰɚɦɚ ɧɚɦɟɪɚɜɚɧɢɯ ɚɤɰɢʁɚ ɞɪɭɲɬɜɟɧɢɯ
ɨɪɝɚɧɢɡɚɰɢʁɚ. ɍɡɢɦɚʁɭʄɢ ɭ ɨɛɡɢɪ ɞɪɭɲɬɜɟɧɢ ɢɞɟɚɥ ɤɚɨ ɦɨɬɢɜ ɢɞɟɧɬɢɮɢɤɚɰɢʁɟ ɦɟɻɭ
ɚɤɬɟɪɢɦɚ, ɤɨʁɢ ɜɪɲɟ ɫɪɨɞɧɟ ɞɪɭɲɬɜɟɧɟ ɭɥɨɝɟ ɢ ɩɪɢɩɚɞɧɢɰɢ ɫɭ ɫɥɢɱɧɨɝ ɢɥɢ ɪɚɡɥɢɱɢɬɨɝ
ɫɨɰɢʁɚɥɧɨɝ ɩɨɪɟɤɥɚ ɢ ɤɨɥɟɤɬɢɜɢɬɟɬɚ, ɨɱɟɤɭʁɟ ɫɟ ɞɚ ʄɟ ɨɧɢ, ɭɡ ɢɡɜɟɫɧɭ ɫɨɥɢɞɚɪɧɨɫɬ ɢ
ɨɞɚɧɨɫɬ, ɞɟɥɢɬɢ ɢ ɨɞɪɟɻɟɧɚ ɦɚɬɟɪɢʁɚɥɧɚ ɢ ɫɢɦɛɨɥɢɱɤɚ ɫɪɟɞɫɬɜɚ. ɉɪɟɞɦɟɬ ɨɜɨɝ ɪɚɞɚ ʁɟ
ɚɧɚɥɢɡɚ ɩɪɨɰɟɫɚ ɪɟɩɪɟɡɟɧɬɚɰɢʁɟ ɢ ɢɧɬɟɪɧɚɥɢɡɚɰɢʁɟ ɩɨɞɢɧɫɬɢɬɭɰɢɨɧɚɥɧɢɯ ɩɨɪɟɞɚɤɚ ɧɚ
ɨɫɧɨɜɭ ɤɨʁɢɯ ɞɨɥɚɡɢ ɞɨ ɭɫɜɚʁɚʃɚ ɨɞɪɟɻɟɧɢɯ ɩɨɥɢɬɢɱɤɢɯ ɜɪɟɞɧɨɫɬɢ ɦɟɻɭ ɩɪɢɩɚɞɧɢɰɢɦɚ
ɨɞɪɟɻɟɧɢɯ ɞɪɭɲɬɜɟɧɢɯ ɨɪɝɚɧɢɡɚɰɢʁɚ ɭ Ʉɨɫɨɜɫɤɨʁ Ɇɢɬɪɨɜɢɰɢ. ɉɪɢɦɟɧɨɦ ɞɪɭɲɬɜɟɧɨ-
ɢɫɬɨɪɢʁɫɤɨɝ ɩɪɢɫɬɭɩɚ, ɨɫɧɨɜɧɢ ɰɢʂ ʁɟ ɞɚ ɫɟ ɨɩɢɲɭ ɫɢɦɛɨɥɢɱɤɟ ɪɟɩɪɟɡɟɧɬɚɰɢʁɟ „ɛɪɚɬɫɬɜɚ“,
„ʁɟɞɢɧɫɬɜɚ“, „ɫɥɨɛɨɞɟ“, „ʁɟɞɧɚɤɨɫɬɢ“, „ʂɭɞɫɤɢɯ ɩɪɚɜɚ“, „ɫɨɥɢɞɚɪɧɨɫɬɢ“ ɢ „ɞɟɦɨɤɪɚɬɢʁɟ“
ɨɞ ɫɬɪɚɧɟ ɞɪɭɲɬɜɟɧɢɯ ɨɪɝɚɧɢɡɚɰɢʁɚ, ɤɚɨ ɢ ɩɪɚɤɫɟ ɭ ɤɨʁɢɦɚ ɫɟ ɦɨɠɟ ɩɪɟɩɨɡɧɚɬɢ
ɢɧɬɟɪɧɚɥɢɡɚɰɢʁɚ ɨɜɢɯ ɜɪɟɞɧɨɫɬɢ. Ɉɜɨɦ ɚɧɚɥɢɡɨɦ ɫɟ ɭɤɚɡɭʁɟ ɧɚ ɨɞɪɟɻɟɧɟ ɢɞɟɚɥɟ
ɞɪɭɲɬɜɟɧɨ-ɩɨɥɢɬɢɱɤɨɝ ɩɨɪɟɬɤɚ ɤɨʁɟ ʁɟ ɨɜɚ ɩɨɩɭɥɚɰɢʁɚ ɢɦɚɥɚ ɢ ɤɚ ɤɨʁɢɦɚ ʁɟ, ɩɪɟɬɩɨɫɬɚɜʂɚ
ɫɟ, ɪɟɥɚɬɢɜɧɨ ɬɪɚʁɧɨ ɬɟɠɢɥɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɫɢɦɛɨɥɢɱɤɟ ɪɟɩɪɟɡɟɧɬɚɰɢʁɟ, ɢɧɬɟɪɧɚɥɢɡɚɰɢʁɚ, ɞɪɭɲɬɜɟɧɟ
ɨɪɝɚɧɢɡɚɰɢʁɟ, Ʉɨɫɨɜɫɤɚ Ɇɢɬɪɨɜɢɰɚ

markovic.olivera@gmail.com

snezanapopic@gmail.com
Olivera S. Markoviü-Saviü
Snežana S. Popiü
IDENTITY AND SYMBOLIC REPRESENTATIONS OF POLITICAL VALUES: AN

EXAMPLE OF SOCIAL ORGANIZATIONS IN KOSOVSKA MITROVICA
Collective identification is a part of social dialectics in which individuals act as social actors.
They are trying to determine their social world following the objectively established meanings of
social reality. Collectivity presupposes a sense of belonging, preceded by the construction of
identity through the relation of the subjective and objective dimensions of social reality. By
participating in the dual internalization of both one’s own identity and the social world, social
actors are positioning themselves differently within the so-called symbolic universe. The process
of internalizing the institutional order and institutionally based social sub-worlds particularly
contributes to this. Social organizations may intentionally and unintentionally influence the
creation of multiple loyalties, which is expressed in the diversity of collectivities and identities.
This often results in intended and unintended consequences of the intended actions of social
organizations. When the social ideal is regarded as a reason for identification among actors who
perform mutually related social roles and are members of a similar or different social origin and
collectivity, it is expected that they will share some material and symbolic assets with some
solidarity and loyalty. This paper analyses the process of representation and internalization of
sub-institutional orders, based on which certain political values are adopted among members of
certain social organizations in Kosovska Mitrovica. Applying a socio-historical approach, the
aim is to describe the symbolic representations of ‘fraternity’, ‘unity’, ‘freedom’, ‘equality’,
‘human rights’, ‘solidarity’ and ‘democracy’ by social organizations, as well as practices in
which the internalization of these values can be recognized. This analysis points to certain ideals
of the socio-political order that this population possessed and toward which it assumedly aspired
for a relatively long time.
Keywords: identity, symbolic representations, internalization, social organizations, Kosovska
Mitrovica
Ȼɪɚɧɢɫɥɚɜɚ Ȼ. ȼɭɱɤɨɜɢʄ
ȿɌɇɈɐɂȾ ɇȺ ɄɈɋɈȼɍ ɂ ɆȿɌɈɏɂȳɂ
ɋɭɤɨɛ ɧɚ Ʉɨɫɨɜɭ ɢ Ɇɟɬɨɯɢʁɢ ʁɟ ɬɨɤɨɦ ɫɜɨɝ ɞɭɝɨɝ ɬɪɚʁɚʃɚ (ɞɟɲɚɜɚʃɚ ɭ ɩɨɫɥɟɞʃɨʁ ɞɟɰɟɧɢʁɢ
ɏɏ ɜɟɤɚ ɢ ɧɚɤɨɧ ɬɨɝɚ ɩɪɟɞɫɬɚɜʂɚʁɭ ɫɚɦɨ ɤɭɥɦɢɧɚɰɢʁɭ) ɩɨɩɪɢɦɚɨ ɪɚɡɥɢɱɢɬɟ ɩɨʁɚɜɧɟ
ɨɛɥɢɤɟ. Ɍɟɠɢɲɬɟ ɛɨɪɛɢ ʁɟ ɤɚɬɤɚɞ ɛɢɜɚɥɨ ɩɨɥɢɬɢɱɤɨ, ɨɪɭɠɚɧɨ, ɟɤɨɧɨɦɫɤɨ, ɤɭɥɬɭɪɧɨ, ɭɫɥɟɞ
ɱɟɝɚ ɫɭ ɭ ɧɚɲɨʁ ɧɚɭɱɧɨʁ ɢ ɩɨɥɢɬɢɱɤɨʁ ʁɚɜɧɨɫɬɢ ɪɚɡɥɢɱɢɬɨ ɩɟɪɰɢɩɢɪɚɧɟ – ɧɚʁɱɟɲʄɟ ʁɟ
ʃɢɯɨɜɚ ɩɪɢɪɨɞɚ ɤɚɪɚɤɬɟɪɢɫɚɧɚ ɤɚɨ ɜɟɪɫɤɚ ɢɥɢ ɟɬɧɢɱɤɚ. ɉɪɢɯɜɚɬɚʁɭʄɢ ɨɜɭ ɩɨɬɨʃɭ
ɤɜɚɥɢɮɢɤɚɰɢʁɭ, ɚɥɢ ɢɦɚʁɭʄɢ ɭ ɜɢɞɭ ɪɚɡɥɢɱɢɬɟ ɞɢɦɟɧɡɢʁɟ ɢ ɚɫɩɟɤɬɟ ɫɪɩɫɤɨ-ɚɥɛɚɧɫɤɨɝ
ɫɭɤɨɛɚ, ɭ ɪɚɞɭ ɩɨɥɚɡɢɦɨ ɨɞ ɯɢɩɨɬɟɡɟ ɞɚ ɫɭɤɨɛ ɧɚ Ʉɨɫɨɜɭ ɢ Ɇɟɬɨɯɢʁɢ ɢɦɚ ɟɥɟɦɟɧɬɟ
ɟɬɧɨɰɢɞɚ ɧɚɞ ɫɪɩɫɤɢɦ ɫɬɚɧɨɜɧɢɲɬɜɨɦ. ɇɟɞɨɜɨʂɧɚ ɬɟɨɪɢʁɫɤɚ ɨɞɪɟɻɟɧɨɫɬ ɩɨʁɦɚ ɟɬɧɨɰɢɞɚ
ɭɫɥɨɜʂɚɜɚ ɨɞɪɟɻɟɧɟ ɦɟɬɨɞɨɥɨɲɤɟ ɩɨɬɟɲɤɨʄɟ ɤɨʁɟ ɩɨɤɭɲɚɜɚɦɨ ɩɪɟɜɚɡɢʄɢ ɢɫɬɨɜɪɟɦɟɧɢɦ
ɭɬɜɪɻɢɜɚʃɟɦ ɧɢɡɚ ɨɛʁɟɤɬɢɜɧɢɯ ɟɥɟɦɟɧɚɬɚ ɟɬɧɢɱɤɨɝ ɢɞɟɧɬɢɬɟɬɚ ɨɤɨ ɤɨʁɢɯ ɩɨɫɬɨʁɢ
ɫɚɝɥɚɫɧɨɫɬ ɜɟʄɢɧɟ ɚɭɬɨɪɚ ɢ ɚɧɚɥɢɡɨɦ ɬɢɯ ɟɥɟɦɟɧɚɬɚ ɧɚ ɩɪɢɦɟɪɭ Ʉɨɫɨɜɚ ɢ Ɇɟɬɨɯɢʁɟ, ɤɚɨ ɢ
ɤɨɦɩɚɪɚɰɢʁɨɦ ɫɚ ɩɪɢɦɟɪɢɦɚ ɟɬɧɨɰɢɞɚ ɩɪɟɩɨɡɧɚɬɢɦ ɭ ɧɚɭɱɧɨʁ ɥɢɬɟɪɚɬɭɪɢ. Ʉɨɪɢɫɬɢɦɨ
ɫɟɤɭɧɞɚɪɧɟ ɢɡɜɨɪɟ ɩɨɞɚɬɚɤɚ, ɬɟɠɟʄɢ ɧɚɭɱɧɨʁ ɞɟɫɤɪɢɩɰɢʁɢ ɢ ɞɟɥɢɦɢɱɧɨ ɧɚɭɱɧɨɦ
ɨɛʁɚɲʃɟʃɭ ɤɚɨ ɧɚɭɱɧɨɦ ɰɢʂɭ, ɚ ɛɨʂɟɦ ɪɚɡɭɦɟɜɚʃɭ ɫɬɚʃɚ ɫɪɩɫɤɟ ɤɭɥɬɭɪɟ ɧɚ Ʉɨɫɨɜɭ ɢ
Ɇɟɬɨɯɢʁɢ ɤɚɨ ɞɪɭɲɬɜɟɧɨɦ ɰɢʂɭ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɟɬɧɨɰɢɞ, ɢɞɟɧɬɢɬɟɬ, Ʉɨɫɨɜɨ ɢ Ɇɟɬɨɯɢʁɚ

branislava_kragovic@yahoo.com
* Ɋɚɞ ʁɟ ɧɚɫɬɚɨ ɭ ɨɤɜɢɪɭ ɩɪɨʁɟɤɬɚ III 47023 „Ʉɨɫɨɜɨ ɢ Ɇɟɬɨɯɢʁɚ ɢɡɦɟɻɭ ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɢ
ɟɜɪɨɢɧɬɟɝɪɚɰɢʁɚ“ ɤɨʁɢ ɮɢɧɚɧɫɢɪɚ Ɇɢɧɢɫɬɚɪɫɬɜɨ ɩɪɨɫɜɟɬɟ, ɧɚɭɤɟ ɢ ɬɟɯɧɨɥɨɲɤɨɝ ɪɚɡɜɨʁɚ Ɋɟɩɭɛɥɢɤɟ ɋɪɛɢʁɟ.
Branislava B. Vuþkoviü
ETHNOCIDE IN KOSOVO AND METOHIJA
The conflict in Kosovo and Metohija assumed many forms during its long duration (the events
from the 1990s onward are only the culmination). The conflict has constantly changed its nature,
from political, armed, economic, to cultural, which is why it is perceived differently in our
scientific and political community – its nature is most often characterized as religious or ethnic.
Accepting the latter qualification, but given the different dimensions and aspects of the Serbian-
Albanian conflict, this paper begins with the hypothesis that the conflict in Kosovo and Metohija
has elements of ethnocide over the Serbian population. Insufficient theoretical determination of
the concept of ethnocide causes certain methodological difficulties that the paper tries to
overcome by simultaneously identifying a number of objective elements of ethnic identity that
are agreed upon by most authors, by analysing these elements using the example of Kosovo and
Metohija, and by comparing them with examples of ethnocide recognized in the scientific
literature. The study uses secondary sources of data, aiming toward scientific description and
partly scientific explanation as a scientific goal, and toward a better understanding of the state of
Serbian culture in Kosovo and Metohija as a social goal.
Keywords: ethnocide, identity, Kosovo and Metohija
ȳɟɥɟɧɚ ȳɭ. Ƚɭɫɤɨɜɚ
ɐɟɧɬɚɪ ɡɚ ɢɡɭɱɚɜɚʃɟ ɫɚɜɪɟɦɟɧɟ ɛɚɥɤɚɧɫɤɟ ɤɪɢɡɟ
ɂɧɫɬɢɬɭɬ ɡɚ ɫɥɚɜɢɫɬɢɤɭ Ɋɭɫɤɟ ɚɤɚɞɟɦɢʁɟ ɧɚɭɤɚ
ɂɋɌɈɊɂȳɋɄȿ ɄȺɊȺɄɌȿɊɂɋɌɂɄȿ ɇȺɐɂɈɇȺɅɇɈȽ ɂȾȿɇɌɂɌȿɌȺ ɋɊȻȺ
Ɉɫɨɛɢɧɟ ɪɚɡɜɨʁɚ ɫɪɩɫɤɨɝ ɧɚɪɨɞɚ ɭ 19. ɢ 20. ɜɟɤɭ ʁɟɫɭ ɫɥɚɛʂɟʃɟ ɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɚ
ɭ ɜɟɡɢ ɫɚ ɪɚɫɬɨɦ ɢɞɟʁɟ ɫɥɨɜɟɧɫɤɨɝ ʁɟɞɢɧɫɬɜɚ ɧɚ ɩɪɨɫɬɨɪɭ Ȼɚɥɤɚɧɚ ɭ ɨɛɥɢɤɭ ɢɞɟʁɟ
ʁɭɝɨɫɥɚɜɢɡɦɚ. ȼɟɤɨɜɢɦɚ ʁɟ ɪɚɡɜɢʁɚɧ ɫɪɩɫɤɢ ɤɚɪɚɤɬɟɪ, ɩɨɝɥɟɞ ɧɚ ɫɜɨʁɭ ɭɥɨɝɭ ɤɚɨ ɡɚɲɬɢɬɧɢɤɚ
ɩɨɬɥɚɱɟɧɢɯ, ɭʁɟɞɢʃɟɧɢɯ ɫɥɨɜɟɧɫɤɢɯ ɢ ɩɪɚɜɨɫɥɚɜɧɢɯ ɧɚɪɨɞɚ. ɋɪɛɢ ɫɭ ɮɨɪɦɢɪɚɥɢ ɨɫɟʄɚʁ
ɜɢɫɨɤɟ ɧɚɰɢɨɧɚɥɧɟ ɨɞɝɨɜɨɪɧɨɫɬɢ, ɠɟʂɭ ɡɚ ɩɨɛɟɞɨɦ. ɂɞɟʁɚ ɨ ɠɪɬɜɨɜɚʃɭ ɭ ɢɦɟ
ʁɭɝɨɫɥɚɜɟɧɫɬɜɚ, ɨɫɟʄɚʁ ɨɞɝɨɜɨɪɧɨɫɬɢ ɡɚ ɫɭɞɛɢɧɭ ɞɪɭɝɢɯ ɧɚɪɨɞɚ ɦɭɥɬɢɧɚɰɢɨɧɚɥɧɢɯ ɡɟɦɚʂɚ
ʁɟɫɭ ɜɚɠɧɟ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɫɜɟɫɬɢ ɋɪɛɚ ɬɨɤɨɦ ɞɜɚɞɟɫɟɬɨɝ ɜɟɤɚ. ɍ ɩɨɫɥɟɪɚɬɧɨʁ ȳɭɝɨɫɥɚɜɢʁɢ
ɡɚ ɋɪɛɢʁɭ ʁɟ ɜɚɠɚɧ ʁɨɲ ʁɟɞɚɧ ɩɪɨɛɥɟɦ ɤɨʁɢ ɡɜɭɱɢ ɤɚɨ „ɫɪɩɫɤɢ ɧɚɰɢɨɧɚɥɢɡɚɦ“. Ɇɟɻɭɬɢɦ,
ɧɟʄɟɦɨ ɪɚɡɭɦɟɬɢ ɩɪɨɰɟɫɟ ɤɨʁɢ ɫɭ ɨɫɬɚɜɢɥɢ ɨɬɢɫɚɤ ɧɚ ɦɟɧɬɚɥɢɬɟɬ ɫɪɩɫɤɟ ɧɚɰɢʁɟ ɨɫɢɦ ɚɤɨ
ɧɟ ɨɛɪɚʄɚɦɨ ɩɚɠʃɭ ɧɚ ɫɥɟɞɟʄɢ ɢɫɬɨɪɢʁɫɤɢ ɮɟɧɨɦɟɧ. ɑɢʃɟɧɢɰɚ ʁɟ ɞɚ ʁɟ ɬɨɤɨɦ ɪɚɬɚ
ɩɨɫɬɨʁɚɨ ʁɨɲ ʁɟɞɚɧ ɫɥɨɝɚɧ ɤɨʁɢ ʁɟ ɬɪɟɛɚɥɨ ɞɚ ɞɨɩɪɢɧɟɫɟ ɭʁɟɞɢʃɟʃɭ ɧɚɪɨɞɚ ɩɨɞ ɡɚɫɬɚɜɨɦ
ɤɨɦɭɧɢɫɬɚ – ɛɨɪɛɚ ɩɪɨɬɢɜ ɭɝʃɟɬɚɱɚ ɩɪɟɬɯɨɞɧɨɝ ɩɟɪɢɨɞɚ. ȳɨɲ ɭ ɪɚɬɧɢɦ ɝɨɞɢɧɚɦɚ, ɡɚʁɟɞɧɨ
ɫɚ ɡɚɞɚɬɤɨɦ ɨɫɥɨɛɚɻɚʃɚ ɡɟɦʂɟ ɨɞ ɮɚɲɢɡɦɚ, ɜɨɞɢɥɚ ɫɟ ɛɨɪɛɚ ɩɪɨɬɢɜ „ɜɟɥɢɤɨɫɪɩɫɤɟ
ɯɟɝɟɦɨɧɢʁɟ“ ɡɚ ɫɥɨɛɨɞɭ ɫɜɢɯ ɧɚɪɨɞɚ. ɒɬɚɜɢɲɟ, ɭɝʃɟɬɚɱ ɧɢʁɟ ɢɦɚɨ ɫɨɰɢʁɚɥɧɨ-ɤɥɚɫɧɢ
ɨɛɥɢɤ, ɜɟʄ ɧɚɰɢɨɧɚɥɧɢ. Ɉɜɚɤɨ ɫɟ ɩɨʁɚɜʂɭʁɟ ɢ ɤɭɥɬɢɜɢɲɟ ɮɟɧɨɦɟɧ ɫɬɪɚɯɚ ɨɞ
„ȼɟɥɢɤɨɫɪɩɫɤɟ ȳɭɝɨɫɥɚɜɢʁɟ“ ɢ ɞɨɦɢɧɚɰɢʁɟ ʁɟɞɧɟ ɧɚɰɢʁɟ. Ʉɚɨ ɪɟɡɭɥɬɚɬ ɬɨɝɚ, ɋɪɛɢ ɢɦɚʁɭ
ɬɚɤɨɡɜɚɧɢ „ɤɨɦɩɥɟɤɫ ɤɪɢɜɢɰɟ“. ɋɪɛɢʁɚ ɩɨɞ Ɍɢɬɨɦ ɫɦɚɬɪɚɧɚ ʁɟ ɦɨɝɭʄɢɦ ɧɨɫɢɨɰɟɦ
ɢɞɟɨɥɨɝɢʁɟ ɯɟɝɟɦɨɧɢʁɟ. Ⱦɨɲɥɨ ʁɟ ɞɨ ɢɞɟɧɬɢɮɢɤɚɰɢʁɟ ɋɪɛɢʁɟ, ɚ ɡɚɬɢɦ ɫɪɩɫɤɨɝ ɧɚɪɨɞɚ ɫɚ
ɯɟɝɟɦɨɧɢɫɬɢɱɤɨɦ ɢɞɟɨɥɨɝɢʁɨɦ, ɤɨʁɚ ɫɟ ɢɫɩɨʂɚɜɚɥɚ ɭ ɢɞɟʁɢ „ȼɟɥɢɤɟ ɋɪɛɢʁɟ“. ɇɚɞ ɢɞɟʁɨɦ
„ɠɪɬɜɨɜɚʃɚ“ ɩɪɟɜɥɚɞɚɥɚ ʁɟ ɢɞɟʁɚ ɤɪɢɜɢɰɟ ɡɚ ɱɟɬɧɢɲɬɜɨ ɢ „ɜɟɥɢɤɨɫɪɩɫɬɜɨ“, ɲɬɨ ʁɟ
ɪɟɡɭɥɬɢɪɚɥɨ ɭ ɛɨɪɛɢ ɩɪɨɬɢɜ ɬɡɜ. ɫɪɩɫɤɨɝ ɧɚɰɢɨɧɚɥɢɡɦɚ ɢ ɜɟɥɢɤɨɫɪɩɫɤɟ ɯɟɝɟɦɨɧɢʁɟ ɭ ɬɨɤɭ
ɰɟɥɨɝ ɩɨɫɥɟɪɚɬɧɨɝ ɩɟɪɢɨɞɚ. ɉɨɫɬɚɜʂɚʃɟ „ɫɪɩɫɤɨɝ ɩɢɬɚʃɚ“ ɬɚɞɚ ɛɢ ɦɨɝɥɨ, ɫɦɚɬɪɚɥɨ ʁɟ
ɪɭɤɨɜɨɞɫɬɜɨ ɡɟɦʂɟ, ɞɚ ɩɨɪɟɦɟɬɢ ɧɚɰɢɨɧɚɥɧɭ ɪɚɜɧɨɬɟɠɭ ɤɨʁɚ ʁɟ ɩɨɫɬɢɝɧɭɬɚ ɫɚ ɜɟɥɢɤɢɦ
ɩɨɬɟɲɤɨʄɚɦɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɋɪɛɢʁɚ, ȳɭɝɨɫɥɚɜɢʁɚ, ɧɚɰɢɨɧɚɥɢɡɚɦ, ʁɭɝɨɫɥɚɜɢɡɚɦ, ɯɟɝɟɦɨɧɢɡɚɦ

jelenaguskova@gmail.com
Jelena Ju. Guskova
Center for the Study of the Modern Balkan Crisis
Institute of Slavic Studies of the Russian Academy of Sciences
Moscow, Russian Federation
HISTORICAL CHARACTERISTICS OF THE NATIONAL IDENTITY OF THE SERBS
A key characteristic of the development of the Serbian people in the 19th and 20th centuries was
the weakening of national identity in connection with the growth of the idea of Slav unity in the
Balkans in the form of the idea of Yugoslavism. The Serbian character had been developed for
centuries, with a view of its role as the protector of the oppressed and united Slavic and
Orthodox peoples. The Serbs formed a sense of high national responsibility, a desire to win. The
idea of sacrifice on behalf of Yugoslavism, a sense of responsibility for the destiny of other
peoples of the multinational country, are important features of Serbian consciousness during the
20th century. In post-war Yugoslavia, another problem, which sounds like “Serbian nationalism”,
was important for Serbia. However, one cannot understand the processes that have left an imprint
on the mentality of the Serbian nation unless one addresses the following historical phenomenon.
The fact is that during the war there was another slogan that was supposed to contribute to the
unification of the peoples under the Communist banner – the fight against the oppressors from
the previous period. Back in the war years, along with the task of liberating the country from
fascism, there was also a struggle against “Greater Serbian hegemony” for the freedom of all
peoples. Moreover, the oppressor did not assume a social-class form, but a national one. This is
how the phenomenon of fear of “Greater Serbian Yugoslavia” and the domination of one nation
emerged and was cultivated. As a result, Serbs have a so-called “guilt complex”. Serbia under
Tito was considered a possible carrier of the ideology of hegemony. There was an identification
of Serbia and the Serbian people with a hegemonic ideology, manifested in the idea of “Greater
Serbia”. The idea of “sacrifice” was superseded by the idea of guilt over Chetniks and having
“Greater Serbia” aspirations, which resulted in the fight against the so-called Serbian nationalism
and Greater Serbian hegemony throughout the post-war period. As the country’s leadership
thought, posing the “Serbian question” could have disrupted the national balance, which had
been achieved with great difficulty.
Keywords: Serbia, Yugoslavia, nationalism, Yugoslavism, hegemonism

Ȼɨɝɞɚɧɚ ɇ. Ʉɨʂɟɜɢʄ Ƚɪɢɮɢɬ
ɂɧɫɬɢɬɭɬ ɡɚ ɩɨɥɢɬɢɱɤɟ ɫɬɭɞɢʁɟ
ɋɅɈȻɈȾȺ ɄȺɈ ɌȿɆȿȴ ɋɊɉɋɄȿ ɄɍɅɌɍɊȿ
ɍ ɩɪɜɨɦ ɞɟɥɭ ɪɚɞɚ ɚɭɬɨɪ ɪɚɡɦɚɬɪɚ ɤɚɤɨ ɫɟ ɭ ɧɢɡɭ ɪɚɡɥɢɱɢɬɢɯ ɮɢɥɨɡɨɮɫɤɢɯ ɬɟɨɪɢʁɚ
ɚɧɬɢɤɭɥɬɭɪɚ ɩɟɪ ɞɟɮɢɧɢɬɢɨɧɟɦ ɩɨʁɚɜʂɭʁɟ ɤɚɨ ɧɟɝɚɰɢʁɚ ɫɥɨɛɨɞɟ ɬʁ. ɧɚ ɤɨʁɢ ɧɚɱɢɧ
ɧɟɨɥɢɛɟɪɚɥɢɡɚɦ ɝɨɬɨɜɨ ɭɜɟɤ ɩɨɞɪɚɡɭɦɟɜɚ ɞɟɫɬɪɭɤɰɢʁɭ ɤɨɧɰɟɩɰɢʁɟ ɨɬɩɨɪɚ. ɂɧɚɱɟ,
ɯɢɩɟɪɤɚɩɢɬɚɥɢɫɬɢɱɤɢ ɫɜɟɬ ɩɪɨɢɡɜɟɨ ʁɟ ɤɪɢɩɬɨ-ɤɭɥɬɭɪɧɭ ɞɢɧɚɦɢɤɭ ɢ ɩɫɟɭɞɨ-ɦɟɬɚɮɢɡɢɤɭ
ɯɨɦɨ ɨɟɰɨɧɨɦɢɰɭɫ-ɚ. ɍ 21. ɜɟɤɭ – ɤɨʁɢ ʁɟ ɨɛɟɥɟɠɟɧ ɤɪɚʁɟɦ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɤɚɨ
ɭɧɢɩɨɥɚɪɧɨɫɬɢ – ɩɢɬɚʃɟ ɤɭɥɬɭɪɟ ɩɨɧɨɜɨ ɡɚɞɨɛɢʁɚ ɰɟɧɬɪɚɥɧɢ ɡɧɚɱɚʁ ɩɚɪɚɥɟɥɧɨ ɫɚ ɩɢɬɚʃɟɦ
ɫɥɨɛɨɞɟ, ɫ ɨɛɡɢɪɨɦ ɧɚ ɬɨ ɞɚ ɫɟ ɨɛɚ ɭɩɭʄɭʁɭ ɭɩɪɚɜɨ ɧɚ ɨɫɨɛɟɧɨɫɬ ɢ ɫɚɦɨɛɢɬɧɨɫɬ ɧɚɪɨɞɚ ɢɥɢ,
ʁɨɲ ɩɪɟɰɢɡɧɢʁɟ, ɧɚ ɫɭɫɪɟɬ ɩɨʁɟɞɢɧɚɱɧɨɝ ɢ ɨɩɲɬɟɝ ɤɪɨɡ ɤɨʁɢ ɢɡɪɚʃɚ ɭɧɢɜɟɪɡɚɥɧɨɫɬ. ɍ ɬɨɦ
ɫɜɟɬɥɭ ɫɥɨɛɨɞɚ ɤɚɨ ɨɫɧɨɜ ɫɪɩɫɤɟ ɤɭɥɬɭɪɟ ɢɫɩɨɫɬɚɜʂɚ ɫɟ ɤɚɨ ɭɡɨɪɢɬɢ ɩɪɢɦɟɪ
ɭɫɩɨɫɬɚɜʂɚʃɚ ɢɞɟɧɬɢɬɚɫ-ɚ ɫ ɨɛɡɢɪɨɦ ɧɚ ɬɨ ɞɚ ʁɟ ɪɟɱ ɨ ɫɩɟɰɢɮɢɱɧɨʁ ɞɢʁɚɥɟɤɬɢɱɤɨʁ ɫɩɪɟɡɢ.
ɋɪɩɫɤɢ ɤɭɥɬɭɪɧɢ ɨɛɪɚɡɚɰ – ɤɚɨ ɨɛɪɚɡɚɰ ɩɨɛɭɧɟ ɢ ɠɪɬɜɟ – ɢɫɬɨɜɪɟɦɟɧɨ ɢɡɧɨɫɢ ɧɚ ɜɢɞɟɥɨ
ɤɨɥɟɤɬɢɜɧɢ ɨɬɩɨɪ ɤɨɥɨɧɢɡɚɰɢʁɢ ɤɚɨ ɢ ʁɟɞɢɧɢ ɪɟɮɟɪɟɧɬɧɢ ɫɦɢɫɚɨ ɢɫɬɢɧɫɤɨɝ
ɤɨɫɦɨɩɨɥɢɬɢɡɦɚ. ɒɬɚɜɢɲɟ, ɜɪɟɦɟ ɭ ɤɨʁɟɦ ɫɟ ɤɨɧɫɬɢɬɭɢɲɟ ɫɪɩɫɤɚ ɤɭɥɬɭɪɚ ɫɥɨɛɨɞɟ
ɪɟɥɟɜɚɧɬɧɨ ɫɟ ɪɚɡɥɢɤɭʁɟ ɨɞ ɥɢɧɟɚɪɧɨɝ ɩɨʁɦɚ ɜɪɟɦɟɧɚ: ɭ ɜɪɟɦɟɧɭ-ɩɪɨɫɬɨɪɭ ɫɪɩɫɤɨɝ
ɫɭɛʁɟɤɬɢɜɢɬɟɬɚ ɩɪɨɲɥɨɫɬ, ɫɚɞɚɲʃɨɫɬ ɢ ɛɭɞɭʄɧɨɫɬ ɫɭɫɪɟʄɭ ɫɟ ɧɚ ʁɟɞɢɧɫɬɜɟɧɨɦ ɯɨɪɢɡɨɧɬɭ
ɢɫɬɨɪɢʁɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɫɪɩɫɤɢ ɤɭɥɬɭɪɧɢ ɨɛɪɚɡɚɰ, ɫɥɨɛɨɞɚ, ɨɬɩɨɪ, ɫɭɛʁɟɤɬɢɜɢɬɟɬ

bb2polfil@gmail.com
Bogdana N. Koljeviü Griffith
Institute for Political Studies
Belgrade, Serbia
FREEDOM AS THE FOUNDATION OF SERBIAN CULTURE
In the first part of the article the author considers how in a wide range of philosophical theories
anti-culture per definitionem appears as negation of freedom, i.e. the way in which neoliberalism
always already presupposes the destruction of the conception of resistance. This is because
hyper-capitalistic world produced a crypto-cultural dynamic and pseudo-metaphysics of the
homo oeconomicus. In the 21st century – which has been marked by the end of globalization as
unipolarity – the question of culture regains key significance in addition to the question of
freedom because both refer precisely to the particularities of the people or, more accurately, to a
convergence between the general and the specific, through which universality comes forth. In
this sense, freedom as the basis of Serbian culture turns out to be a paradigmatic example of
establishing identitas, since this is a distinct dialectical relation. The Serbian cultural paradigm –
as the paradigm of rebellion and sacrifice – at the same time reveals a collective resistance to
colonization and the exclusive referential meaning of true cosmopolitism. Moreover, the time in
which the Serbian culture of freedom is constituted significantly differs from the linear concept
of time: in the time-space of the Serbian subjectivity, the past, the present and the future meet in
a unique horizon of history.
Keywords: Serbian cultural paradigm, freedom, resistance, subjectivity
ɇɢɤɨɥɚ Ɍ. Ȼɨɠɢɥɨɜɢʄ
ȺɇɌɂɇɈɆɂȳȿ ɄɍɅɌɍɊȿ ɋȺȼɊȿɆȿɇɈȽ ɋɊɉɋɄɈȽ ȾɊɍɒɌȼȺ:

ɉɊȿȾɆɈȾȿɊɇɂ ɆȿɇɌȺɅɂɌȿɌ ȼɋ. ɉɈɋɌɆɈȾȿɊɇɂ ɂȾȿɇɌɂɌȿɌ
Ƚɥɨɛɚɥɢɡɚɰɢʁɚ ʁɟ ɢɡɜɪɲɢɥɚ ɭɩɥɢɜ ɧɚ ɫɜɚ ɩɨɞɪɭɱʁɚ ɞɪɭɲɬɜɟɧɨɝ ɠɢɜɨɬɚ (ɟɤɨɧɨɦɫɤɨ,

ɩɨɥɢɬɢɱɤɨ, ɤɭɥɬɭɪɧɨ) ɢ ɨɞɪɚɡɢɥɚ ɫɟ ɧɚ ɠɢɜɨɬ ʂɭɞɢ ɭ ɫɜɚɤɨɞɧɟɜʂɭ. ɉɨɫɬɢɧɞɭɫɬɪɢʁɫɤɨ
ɞɪɭɲɬɜɨ ɢ ɩɨɫɬɦɨɞɟɪɧɚ ɤɭɥɬɭɪɚ ɩɨɫɟɛɧɨ ɫɭ ɭɬɢɰɚɥɢ ɧɚ ɩɪɟɨɛɪɚɠɚʁ ɢɞɟɧɬɢɬɟɬɚ, ɤɨʁɢ ɫɭ ɭ
ɩɪɚɜɨɦ ɫɦɢɫɥɭ ɪɟɱɢ ɩɨɫɬɚɥɢ ɮɥɭɢɞɧɢ – ɜɢɲɟɞɢɦɟɧɡɢɨɧɚɥɧɢ, ɞɢɫɤɨɧɬɢɧɭɢɪɚɧɢ,
ɞɟɰɟɧɬɪɢɫɚɧɢ, ɮɪɚɝɦɟɧɬɚɪɧɢ, ɧɟɫɬɚɛɢɥɧɢ ɢ ɧɟɫɬɚɥɧɢ. ɉɚɪɚɥɟɥɧɨ ɫɚ ɬɢɦ, ɧɨɜɟ ɬɟɧɞɟɧɰɢʁɟ
ɭ ɤɭɥɬɭɪɢ ɞɨ ɤɪɚʁɧɨɫɬɢ ɫɭ ɢɫɬɚʃɢɥɟ ɝɪɚɧɢɰɭ ɢɡɦɟɻɭ ɜɢɫɨɤɨɝ ɢ ɩɨɩɭɥɚɪɧɨɝ ɫɬɜɚɪɚɥɚɲɬɜɚ ɢ
ɬɢɦɟ ɞɨɜɟɥɟ ɭ ɩɢɬɚʃɟ ɫɬɚɬɭɫ ɟɬɚɛɥɢɪɚɧɢɯ, ɞɨ ɬɚɞɚ ɜɚɠɟʄɢɯ ɜɪɟɞɧɨɫɬɢ. ɇɚɜɟɞɟɧɟ ɩɪɨɦɟɧɟ
ɡɚɯɜɚɬɢɥɟ ɫɭ ɢ ɫɚɜɪɟɦɟɧɨ ɫɪɩɫɤɨ ɞɪɭɲɬɜɨ ɤɨʁɟ ʁɟ ɨɩɫɟɞɧɭɬɨ ɛɪɢɝɨɦ ɡɚ ɨɱɭɜɚʃɟɦ ɬɪɚɞɢɰɢʁɟ
ɢ ɞɚɜɧɨ ɫɬɟɱɟɧɢɯ ɢɞɟɧɬɢɬɟɬɚ. Ɍɨ ɞɪɭɲɬɜɨ ʁɟ, ɫɬɢɰɚʁɟɦ ɨɤɨɥɧɨɫɬɢ, ʁɟɞɧɨɦ ɧɨɝɨɦ
ɡɚɤɨɪɚɱɢɥɨ ɭ ɩɨɫɬɦɨɞɟɪɧɢ ɢɧɮɨɪɦɚɬɢɱɤɢ ɫɜɟɬ, ɚ ɞɪɭɝɨɦ ɫɟ ɡɚɝɥɚɜɢɥɨ ɭ ɛɚɪɭɲɬɢɧɢ ɫɬɚɪɢɯ
ɧɚɜɢɤɚ ɢ ɡɚɛɥɭɞɚ ɧɚɫɥɟɻɟɧɢɯ ɢɡ ɪɚɡɞɨɛʂɚ ɩɪɟɞɦɨɞɟɪɧɟ ɞɪɭɲɬɜɟɧɟ ɫɜɟɫɬɢ. Ɋɚɡɦɚɬɪɚʃɟɦ
ɤɪɭɰɢʁɚɥɧɢɯ ɜɪɟɞɧɨɫɧɢɯ ɚɫɩɟɤɚɬɚ (ɬɪɚɞɢɰɢɨɧɚɥɢɡɚɦ, ɤɨɧɮɨɪɦɢɡɚɦ, ɚɭɬɨɪɢɬɚɪɧɨɫɬ ɢ
ɧɚɰɢɨɧɚɥɢɡɚɦ) ɚɭɬɨɪ ɨɜɨɝɚ ɪɚɞɚ ɱɢɧɢ ɧɚɩɨɪɟ ɡɚ ɨɛʁɚɲʃɟʃɟ (ɤɨʁɟ ʁɟ ɨɫɧɨɜɧɢ ɩɪɟɞɭɫɥɨɜ ɡɚ
ɪɚɡɪɟɲɟʃɟ) ɚɦɛɢɜɚɥɟɧɬɧɟ ɢ, ɧɚɢɡɝɥɟɞ, ɛɟɡɢɡɥɚɡɧɟ ɫɢɬɭɚɰɢʁɟ ɭ ɤɨʁɨʁ ɫɟ ɧɚɥɚɡɢ ɤɭɥɬɭɪɚ
ɫɪɩɫɤɨɝɚ ɞɪɭɲɬɜɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɩɨɫɬɦɨɞɟɪɧɢɡɚɦ, ɩɪɟɞɦɨɞɟɪɧɨ ɫɬɚʃɟ ɞɪɭɲɬɜɚ,
ɋɪɛɢʁɚ

bonicult@gmail.com
Nikola T. Božiloviü
University of Niš
Niš, Serbia
CULTURAL ANTINOMIES OF CONTEMPORARY SERBIAN SOCIETY:

PREMODERN MENTALITY VS. POSTMODERN IDENTITY
Globalization has permeated all aspects of social life (economic, political, cultural) and affected
the daily life of people. Postindustrial society and postmodern culture have made a significant
impact on the transformation of identities, which have truly become liquid – multidimensional,
discontinuous, decentralized, fragmented, unstable and inconstant. Simultaneously, new
tendencies in culture have almost completely narrowed the boundary between high and popular
creativity, thus challenging the status of the established, up to that point recognized, values.
These changes have also become evident in the contemporary Serbian society, which is obsessed
with preserving the tradition and long-developed identities. By chance, that society has had one
foot in the postmodern information world, with the other stuck in the quagmire of old habits and
misconceptions inherited from the period of premodern social awareness. By analysing crucial
value aspects (traditionalism, conformism, authoritarianism and nationalism), the author of this
paper attempts to provide an explanation (which is the basic prerequisite for the resolution) of
the ambivalent and, seemingly, inescapable situation in which the culture of Serbian society
finds itself.
Keywords: identity, globalization, postmodernism, premodern state of society, Serbia
Ⱦɪɚɝɨʂɭɛ Ȼ. ȭɨɪɻɟɜɢʄ
Ɇɚɲɢɧɫɤɢ ɮɚɤɭɥɬɟɬ
Ⱦɪɚɝɚɧ Ɇ. Ɍɨɞɨɪɨɜɢʄ
ȳɈɒ ȳȿȾɇɈɆ Ɉ ɄɍɅɌɍɊɇɈɆ ɂȾȿɇɌɂɌȿɌɍ ɊɈɆȺ
Ʉɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ Ɋɨɦɚ – Rromanipe/Rromanipen – ɧɢʁɟ ɭ ɩɨɬɩɭɧɨɫɬɢ ɨɞɪɟɻɟɧ, ʁɟɪ ʁɟ ɭ

ɩɢɬɚʃɭ ɧɚɪɨɞ ɭ ɪɚɫɟʁɚʃɭ ɩɨ ɱɢɬɚɜɨʁ ɜɚɫɟʂɟɧɢ, ɤɨʁɢ ʁɟ ɫɜɚɝɞɚ ɭ ɜɢɲɟɫɬɪɭɤɨɦ ɦɚʃɢɧɫɤɨɦ
ɩɨɥɨɠɚʁɭ ɢ ɤɨʁɢ ɜɢɲɟ ɩɪɢɦɚ ɧɟɝɨ ɲɬɨ ɞɚʁɟ ɭ ɤɭɥɬɭɪɧɨʁ ɪɚɡɦɟɧɢ ɫ ɨɤɪɭɠɭʁɭʄɢɦ ɜɟʄɢɧɫɤɢɦ
ɧɚɪɨɞɢɦɚ; ɭɡ ɬɨ ʁɟ ɩɨɞɟʂɟɧ ɧɚ ɪɚɡɥɢɱɢɬɟ ɝɪɭɩɟ ɢ ɩɥɟɦɟɧɚ. ȼɨɞɟʄɢ ɪɨɦɫɤɢ ɢɧɬɟɥɟɤɬɭɚɥɰɢ ɢ
ɧɟɪɨɦɫɤɢ ɪɨɦɨɥɨɡɢ ɫɟ ɜɟʄ ɞɜɟ-ɬɪɢ ɞɟɰɟɧɢʁɟ ɭɧɚɡɚɞ ɬɪɭɞɟ ɞɚ, ɭ ɨɱɢɬɨ ɩɥɭɪɚɥɧɨʁ ɧɚɰɢʁɢ,
ɩɪɟɦɚ ɬɨɦɟ ɢ ɭ ɩɥɭɪɚɥɧɨɦ Rromanipe-ɭ, ɢɡɧɚɻɭ ɦɢɧɢɦɭɦ ɡɚʁɟɞɧɢɱɤɢɯ ɤɭɥɬɭɪɧɢɯ ɨɞɥɢɤɚ
ɤɨʁɟ ɛɢ ɜɚɠɢɥɟ ɡɚ ɫɜɟ Ɋɨɦɟ ɧɚ ɡɟɦʂɢɧɨɦ ɲɚɪɭ. Ⱦɨ ɫɚɞɚ ɫɭ ɫɟ ɢɫɤɪɢɫɬɚɥɢɫɚɥɚ ɞɜɚ ɩɭɬɚ
ɞɨɥɚɫɤɚ ɞɨ ɤɚɬɚɥɨɝɚ ɢɞɟɧɬɢɬɚɪɧɢɯ ɨɛɟɥɟɠʁɚ. ɉɪɜɢ ɫɟ ɨɫɥɚʃɚ ɧɚ ɜɪɥɨ ɩɪɢɯɜɚʄɟɧɨ
ɫɬɚɧɨɜɢɲɬɟ ɩɪɟɦɚ ɤɨʁɟɦ ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ ɢɤɨʁɟɝ ɧɚɪɨɞɚ ɨɞɪɟɻɭʁɭ ɱɟɬɢɪɢ ɟɥɟɦɟɧɬɚ:
ʁɟɡɢɤ, ɜɟɪɚ, ɬɪɚɞɢɰɢʁɚ ɢ ɤɭɥɬɭɪɧɨ ɧɚɫɥɟɻɟ. ɉɨ ɬɨɦɟ ɫɟ ɢɞɟɧɬɢɬɟɬɭ ɩɪɢɩɚɞɧɢɰɢ ʁɟɞɧɨɝ
ɟɬɧɢɰɢɬɟɬɚ, ɤɚɨ ɢ ɨɧ ɫɚɦ, ɪɚɡɥɢɤɭʁɭ ɨɞ ɞɪɭɝɢɯ ɟɬɧɢɱɤɢɯ ɫɤɭɩɢɧɚ. Ɂɚɬɨ ʁɟ ɦɨɝɭʄɟ ɝɨɜɨɪɢɬɢ
ɨ ɪɨɦɫɤɨɦ ɧɚɰɢɨɧɚɥɧɨɦ ɢɞɟɧɬɢɬɟɬɭ – ɫɩɟɰɢɮɢɱɧɢɦ ɟɬɧɢɱɤɢɦ, ʁɟɡɢɱɤɢɦ, ɪɟɥɢɝɢʁɫɤɢɦ ɢ
ɤɭɥɬɭɪɧɢɦ ɨɫɨɛɢɧɚɦɚ – ɤɨʁɢ ɫɟ ɪɚɡɥɢɤɭʁɟ ɨɞ, ɩɪɢɦɟɪɚ ɪɚɞɢ, ɚɥɛɚɧɫɤɨɝ, ɛɭɝɚɪɫɤɨɝ,
ɢɬɚɥɢʁɚɧɫɤɨɝ ɢɥɢ ɫɪɩɫɤɨɝ. ɇɚɪɚɜɧɨ ɞɚ ɧɟɦɚ ɩɨɬɩɭɧɨ „ɱɢɫɬɨɝ“ ɢɞɟɧɬɢɬɟɬɚ. Ⱦɪɭɝɢ ɩɭɬ
ɫɬɜɚɪɚʃɚ ɤɚɬɚɥɨɝɚ ɡɚɫɧɢɜɚ ɫɟ ɧɚ ɫɬɚɜɭ ɞɚ ɫɟ, ɢ ɩɨɪɟɞ ɪɚɡɥɢɤɚ, ɦɨɝɭ ɪɚɫɩɨɡɧɚɬɢ,
ɢɞɟɧɬɢɮɢɤɨɜɚɬɢ, ɪɚɡɭɦɟɬɢ (ɭ ɧɚʁɦɚʃɭ ɪɭɤɭ ɞɟɨ ʃɢɯ) ɨɞɥɢɤɟ ɤɨʁɟ ɭɥɚɡɟ ɭ ɫɚɫɬɚɜ
Rromanipe-ɚ, ɬʁ. ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ Ɋɨɦɚ. Ɂɚ ɪɨɦɫɤɨɫɬ ʁɟ ʁɨɲ ɜɚɠɧɨ ɞɚ ɫɟ ɧɟ ɨɫɥɚʃɚ ɧɚ:
ɚ) ɪɟɥɢɝɢʁɫɤɨ-ɤɨɧɮɟɫɢɨɧɚɥɧɟ ɪɚɡɥɢɤɟ; ɢ ɛ) ɧɚɫɥɟɻɟ ɩɪɨɲɥɨɫɬɢ, ɬɨ ʁɟɫɬ ɢɫɬɨɪɢʁɫɤɨ
ɩɚɦʄɟʃɟ; ɢ ɞɚ ʁɟ ɫɭɲɬɚɫɬɜɟɧɨ ɨɬɟɥɨɬɜɨɪɟɧɚ ɭ ɞɭɯɨɜɧɢɦ ɭɦɨɬɜɨɪɢɧɚɦɚ; ɦɢ ɞɨɞɚʁɟɦɨ – ɢ ɭ
ɦɚɬɟɪɢʁɚɥɧɨɦ ɤɭɥɬɭɪɧɨɦ ɧɚɫɥɟɻɭ.
Ʉʂɭɱɧɟ ɪɟɱɢ: Ɋɨɦɢ, ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ Ɋɨɦɚ, Rromanipe/Rromanipen, ɢɧɬɟɪɤɭɥɬɭɪɚɥɢɡɚɦ,
ɫɪɩɫɤɢ Ɋɨɦɢ

brkab@junis.ni.ac.rs

dragan.todorovic@filfak.ni.ac.rs
Dragolʁub B. Ĉorÿeviü
University of Niš
Faculty of Mechanical Engineering
Dragan M. Todoroviü
University of Niš
Niš, Sebia
ONCE MORE ON THE CULTURAL IDENTITY OF THE ROMA
The cultural identity of the Roma – Rromanipe/Rromanipen – has not been fully determined,
since it is related to a people scattered all over the world, perennially finding themselves in a
multiple minority position, receiving more than they give in the cultural exchange with the
majorities; furthermore, they are divided into various groups and tribes. Leading Roma
intellectuals and non-Roma romologists have attempted for several decades to uncover the
minimum of shared cultural characteristics that could be related to all Roma worldwide, even
though they are clearly a plural nation, thus possessing a plural Rromanipe. To date, two ways of
producing a catalogue of identity markers have been crystallized. The first rests on a widely
accepted standpoint that a cultural identity of any people is determined by these four elements:
language, faith, tradition and cultural heritage. Such an identity differentiates members of one
ethnicity, as well as that ethnicity itself, from other ethnic groups. Therefore, it is possible to talk
about the Roma national identity – specific ethnic, language, religious and cultural characteristics
– which differs from, for example, the Albanian, Bulgarian, Italian or Serbian one. Naturally,
there are no “clean” identities. The second way of producing a catalogue is based on the view
that, despite certain differences, one can recognize, identify and understand (at least partially) the
characteristics that constitute Rromanipe, i.e. the cultural identity of the Roma. It is also
important that this Romaniness does not depend on: a) religious-confessional differences; and b)
historical heritage, i.e. historical memory; and that it is essentially embodied in spiritual artefacts
and, we would like to add, in the material cultural heritage as well.
Keywords: Roma, cultural identity of Roma, Rromanipe/Rromanipen, interculturalism, Serbian
Roma
Ɂɨɪɚɧ Ⱦ. Ɇɚɬɟɜɫɤɢ
ɍɧɢɜɟɪɡɢɬɟɬ „ɋɜ. ȶɢɪɢɥɨ ɢ Ɇɟɬɨɞɢʁɟ“ ɭ ɋɤɨɩʂɭ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ
Ⱦɭɲɤɚ ɇ. Ɇɚɬɟɜɫɤɚ
ɍɧɢɜɟɪɡɢɬɟɬ „ɋɜ. ȶɢɪɢɥɨ ɢ Ɇɟɬɨɞɢʁɟ“ ɭ ɋɤɨɩʂɭ,
ɉɟɞɚɝɨɲɤɢ ɮɚɤɭɥɬɟɬ
ɋɤɨɩʂɟ, ɋɟɜɟɪɧɚ Ɇɚɤɟɞɨɧɢʁɚ
ɂɇɌȿɊɄɍɅɌɍɊȺɅɇɈɋɌ ɂ ɂȾȿɇɌɂɌȿɌ ɍ ɊȿɉɍȻɅɂɐɂ ɋȿȼȿɊɇɈȳ

ɆȺɄȿȾɈɇɂȳɂ
ɂɧɬɟɪɤɭɥɬɭɪɚɥɧɨɫɬ ʁɟ ɩɪɢɫɬɭɩ ɤɨʁɢ ɬɪɟɛɚ ɞɚ ɩɪɟɜɚɡɢɻɟ ɧɟɤɟ ɧɟɞɨɫɬɚɬɤɟ

ɦɭɥɬɢɤɭɥɬɭɪɚɥɧɨɫɬɢ. Ɇɭɥɬɢɤɭɥɬɭɪɚɥɧɨɫɬ ɫɟ ɜɢɲɟ ɮɨɤɭɫɢɪɚ ɧɚ ɪɚɡɥɢɱɢɬɟ ɩɪɢɧɰɢɩɟ,
ɩɪɨɩɢɫɟ ɢ ɩɨɥɢɬɢɤɟ ɭ ɦɭɥɬɢɤɭɥɬɭɪɧɨɦ ɞɪɭɲɬɜɭ, ɚ ɤɨʁɢ ɮɨɪɦɚɥɧɨ ɩɪɟɩɨɡɧɚʁɭ ɢ ɩɨɬɜɪɻɭʁɭ
ɩɨɫɬɨʁɚʃɟ ɪɚɡɥɢɱɢɬɨɫɬɢ ɢ ɨɞɪɟɻɟɧɢɯ ɡɚʁɟɞɧɢɰɚ – ɭɫɩɨɫɬɚɜʂɚʁɭ ɢ ɝɚɪɚɧɬɭʁɭ ʃɢɯɨɜɚ ɩɪɚɜɚ
ɤɚɨ ɢ ʁɟɞɧɚɤ ɫɬɚɬɭɫ ɢ ɚɞɟɤɜɚɬɧɭ ɡɚɲɬɢɬɭ. ɂɧɬɟɪɤɭɥɬɭɪɚɥɧɨɫɬ, ɩɨɪɟɞ ɬɨɝɚ ɲɬɨ ɩɨɞɪɚɡɭɦɟɜɚ
ɩɪɟɬɯɨɞɧɨ ɢɫɤɚɡɚɧɟ ɩɨɫɬɭɥɚɬɟ ɦɭɥɬɢɤɭɥɬɭɪɚɥɧɨɫɬɢ, ɩɨɫɟɛɧɭ ɩɚɠʃɭ ɩɨɫɜɟʄɭʁɟ ɦɟɻɭɫɨɛɧɨ
ɢɫɩɪɨɠɢɦɚɧɨɦ ɩɨɫɬɨʁɚʃɭ ɨɞɪɟɻɟɧɢɯ ɡɚʁɟɞɧɢɰɚ, ʃɢɯɨɜɢɦ ɡɚʁɟɞɧɢɱɤɢɦ ɢɧɬɟɪɟɫɢɦɚ ɢ
ɚɤɬɢɜɧɨɫɬɢɦɚ ɤɨʁɢ ɞɨɜɨɞɟ ɞɨ ɧɨɜɢɯ ɩɪɚɤɫɢ ɢ ɤɭɥɬɭɪɚ ɭ ɤɨɧɬɟɤɫɬɭ ɫɬɚɥɧɟ ɟɜɨɥɭɰɢʁɟ
ɤɭɥɬɭɪɚ ɢ ʃɢɯɨɜɟ ɤɨɟɝɡɢɫɬɟɧɰɢʁɟ. ɐɟɧɬɪɚɥɧɢ ɰɢʂ ɢɧɬɟɪɤɭɥɬɭɪɚɥɧɨɫɬɢ ʁɟɫɬɟ ɨɦɨɝɭʄɚɜɚʃɟ
ɩɪɨɠɢɦɚʃɚ, ɫɚɪɚɞʃɟ ɢ ɚɤɬɢɜɧɨɝ ɡɚʁɟɞɧɢɱɤɨɝ (ɫɭ)ɠɢɜɨɬɚ, ɫ ɨɛɡɢɪɨɦ ɧɚ ɬɨ ɞɚ ɫɟ ɭ ɬɚɤɜɢɦ
ɩɪɨɰɟɫɢɦɚ ɨɞɪɟɻɟɧɟ ɤɭɥɬɭɪɟ ɢ ɢɞɟɧɬɢɬɟɬɢ ɧɟɩɪɟɫɬɚɧɨ ɪɚɡɜɢʁɚʁɭ ɢ ɬɪɚɧɫɮɨɪɦɢɲɭ, ɬɟ ɦɨɝɭ
ɞɨɜɟɫɬɢ ɞɨ ɫɬɜɚɪɚʃɚ ɢ ɪɚɡɜɨʁɚ ɧɨɜɢɯ. ɉɪɟɞɧɨɫɬɢ ɤɨʁɟ ɤɚɪɚɤɬɟɪɢɲɭ ɨɜɚʁ ɩɪɢɫɬɭɩ ɫɭ
ɢɧɬɟɪɚɤɰɢʁɚ ɢ ɞɢʁɚɥɨɝ, ɬɟɠʃɚ ɤɚ ɡɚʁɟɞɧɢɰɢ ɢ ɫɧɚɠɧɚ ɫɨɰɢʁɚɥɧɚ ɤɨɯɟɡɢʁɚ. Ƚɥɚɜɧɢ ɚɫɩɟɤɬɢ
ɫɨɰɢʁɚɥɧɟ ɤɨɯɟɡɢʁɟ ʁɟɫɭ: ɨɫɟʄɚʁ ɩɪɢɩɚɞɧɨɫɬɢ ɤɨʁɢ ɩɨɞɪɚɡɭɦɟɜɚ ɡɚʁɟɞɧɢɱɤɟ ɜɪɟɞɧɨɫɬɢ;
ɢɞɟɧɬɢɮɢɤɚɰɢʁɚ ɫɚ ɥɨɤɚɥɧɨɦ ɡɚʁɟɞɧɢɰɨɦ ɢ ɩɨɜɟɪɟʃɟ ɭ ɢɧɫɬɢɬɭɰɢʁɟ ɥɨɤɚɥɧɟ ɫɚɦɨɭɩɪɚɜɟ;
ɨɫɟʄɚʁ ɫɨɰɢʁɚɥɧɟ ɩɪɚɜɞɟ ɢ ʁɟɞɧɚɤɨɫɬɢ, ɤɨʁɢ, ɢɡɦɟɻɭ ɨɫɬɚɥɨɝ, ɭɤʂɭɱɭʁɟ ɩɪɨɰɟɧɭ ʁɚɜɧɢɯ
ɩɨɥɢɬɢɤɚ ɨɞ ɫɬɪɚɧɟ ɝɪɚɻɚɧɚ; ɨɫɟʄɚʁ ɢ ɠɟʂɚ ɡɚ ɚɤɬɢɜɧɢɦ ɭɱɟɲʄɟɦ ɭ ʁɚɜɧɨɦ ɢ ɩɨɥɢɬɢɱɤɨɦ
ɠɢɜɨɬɭ ɞɪɠɚɜɟ. ɋɚ ɫɬɚɧɨɜɢɲɬɚ ɢɞɟɧɬɢɬɟɬɚ, ɫɜɢ ɝɪɚɻɚɧɢ, ɛɟɡ ɨɛɡɢɪɚ ɧɚ ɧɚɰɢɨɧɚɥɧɭ
ɩɪɢɩɚɞɧɨɫɬ, ɢɦɚʁɭ ʁɟɞɧɚɤ ɩɪɢɫɬɭɩ ɩɪɚɜɢɦɚ ɡɚɝɚɪɚɧɬɨɜɚɧɢɦ ɡɚɤɨɧɨɦ ɢ ɪɟɫɭɪɫɢɦɚ ɞɪɭɲɬɜɚ
ɤɚɨ ɲɬɨ ɫɭ ɬɪɠɢɲɬɟ ɪɚɞɚ, ɨɛɪɚɡɨɜɚʃɟ, ɡɞɪɚɜɫɬɜɨ, ɫɨɰɢʁɚɥɧɚ ɡɚɲɬɢɬɚ ɢ ɤɭɥɬɭɪɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɧɬɟɪɤɭɥɬɭɪɚɥɧɨɫɬ, ɦɭɥɬɢɤɭɥɬɭɪɚɥɧɨɫɬ, ɫɨɰɢʁɚɥɧɚ ɤɨɯɟɡɢʁɚ

matev@mt.net.mk

matev@mt.net.mk
Zoran D. Matevski
SS. Cyril and Methodius University
Faculty of Philosophy
Duška N. Matevska
SS. Cyril and Methodius University
Faculty of Pedagogy
Skopje, North Macedonia
INTERCULTURALISM AND IDENTITY IN NORTH MACEDONIA
Interculturalism is an approach that is expected to overcome some of the disadvantages of

multiculturalism. Multiculturalism is more focused on the principles, regulations and policies in
a multicultural society, which formally recognize and affirm the existence of diversity and
particular communities and establish and guarantee their rights, equal status and adequate
protection. In addition to the above stated postulates of multiculturalism, interculturalism pays
particular attention to the intertwined existence of particular communities and their common
interests and activities leading to new practices and cultures in the context of the constant
evolution of cultures and their coexistence. The central aim of interculturalism is to enable
intertwining, cooperation and active shared (co)existence, given that such processes allow
particular cultures and identities to constantly evolve and transform, potentially resulting in the
creation and development of new ones. The advantages that characterize this approach are
interaction and dialogue, striving for community and strong social cohesion. The main aspects of
social cohesion are the following: a sense of belonging that implies shared values; identification
with the local community and trust in local self-government institutions; the sense of social
justice and equality, which, among other things, involves the assessment of public policies by
citizens; and need and desire for active participation in public and political life of the state. In
terms of identity, all citizens, regardless of their ethnicity, have equal access to the rights
guaranteed by law and to the resources of society, such as the labour market, education, health,
social security and culture.
Keywords: interculturalism, multiculturalism, social cohesion
ɉɟɬɚɪ ɉ. ȼɟɥɢɤɢ
Ɇɚɪɢɧɚ ȳ. Ɇɨɪɟɯɚɧɨɜɚ
ɂɧɫɬɢɬɭɬ ɡɚ ɚɝɪɚɪɧɟ ɩɪɨɛɥɟɦɟ Ɋɭɫɤɟ ɚɤɚɞɟɦɢʁɟ ɧɚɭɤɚ
ɋɚɪɚɬɨɜ, Ɋɭɫɤɚ Ɏɟɞɟɪɚɰɢʁɚ
ɋȿȴȺɑɄɂ ɌɊȺȾɂɐɂɈɇȺɅɂɁȺɆ ɄȺɈ ȾɊɍɒɌȼȿɇɂ ɊȿɋɍɊɋ ɊɍɊȺɅɇɈȽ

ɀɂȼɈɌȺ
Ɉɜɚʁ ɩɪɢɥɨɝ ʁɟ ɩɨɫɜɟʄɟɧ ɩɪɨɭɱɚɜɚʃɭ ɭɥɨɝɟ ɫɟʂɚɱɤɨɝ ɬɪɚɞɢɰɢɨɧɚɥɢɡɦɚ ɭ ɨɱɭɜɚʃɭ ɢ

ɪɟɩɪɨɞɭɤɰɢʁɢ ɪɭɪɚɥɧɨɝ ɞɪɭɲɬɜɚ. Ɍɟɪɦɢɧɢ „ɬɪɚɞɢɰɢʁɚ“ ɢ „ɬɪɚɞɢɰɢɨɧɚɥɢɡɚɦ“ ɱɟɫɬɨ ɫɭ
ɜɢɻɟɧɢ ɤɚɨ ɫɬɚʃɟ ɢ ɚɤɬɢɜɧɨɫɬ ɤɨʁɢ ɫɟ ɩɪɨɬɢɜɟ ɢɧɨɜɚɰɢʁɚɦɚ, ɬɟ ɢɦ ɫɟ ɩɪɢɩɢɫɭʁɟ ɧɚɡɚɞɧɨɫɬ.
ɋɟʂɚɲɬɜɨ, ɨɞ ɤɨɝɚ ɫɟ ɨɱɟɤɭʁɟ ɞɚ ɨɛɥɢɤɭʁɟ ɫɬɟɪɟɨɬɢɩɟ ɩɨɧɚɲɚʃɚ ɭ ɫɤɥɚɞɭ ɫɚ ɞɨɤɬɪɢɧɚɦɚ
ɪɟɮɨɪɦɚɬɨɪɚ, ɨɛɢɱɧɨ ʁɟ ɩɨɞɪɜɪɝɧɭɬɨ ɧɚʁɨɲɬɪɢʁɨʁ ɤɪɢɬɢɰɢ ɡɛɨɝ ɬɨɝɚ ɲɬɨ ɧɟ ɨɞɭɫɬɚʁɟ ɨɞ
ɬɪɚɞɢɰɢɨɧɚɥɧɢɯ ɦɨɞɟɥɚ ɠɢɜʂɟʃɚ. Ɇɟɻɭɬɢɦ, ɬɪɚɞɢɰɢɨɧɚɥɢɡɚɦ, ɛɢɜɚʁɭʄɢ ɧɚʁɜɚɠɧɢʁɚ
ɤɚɪɚɤɬɟɪɢɫɬɢɤɚ ɪɭɪɚɥɧɨɝ ɞɪɭɲɬɜɚ ɢ ɭɱɟɫɬɜɭʁɭʄɢ ɭ ɞɪɭɲɬɜɟɧɨʁ ɤɨɧɫɬɪɭɤɰɢʁɢ ɪɟɚɥɧɨɫɬɢ,
ɩɨɫɟɞɭʁɟ ɬɚɤɨɻɟ ɢ ɩɨɡɢɬɢɜɚɧ ɩɨɬɟɧɰɢʁɚɥ. ɋɟʂɚɱɤɢ ɬɪɚɞɢɰɢɨɧɚɥɢɡɚɦ ɫɚɞɪɠɢ ɤɜɚɥɢɬɟɬɟ ɤɚɨ
ɲɬɨ ɫɭ ɦɚɪʂɢɜɨɫɬ, ɫɬɪɩʂɟʃɟ, ɫɩɨɫɨɛɧɨɫɬ ɩɪɟɠɢɜʂɚɜɚʃɚ ɭ ɨɝɪɚɧɢɱɟɧɟ ɪɟɫɭɪɫɟ, ɤɚɨ ɢ
ɫɨɥɢɞɚɪɧɨɫɬ ɫɚ ɡɚʁɟɞɧɢɰɨɦ ɭ ɤɨʁɨʁ ɫɟ ɨɞɜɢʁɚ ɫɜɚɤɨɞɧɟɜɧɢ ɠɢɜɨɬ. Ɉɜɢ ɤɜɚɥɢɬɟɬɢ ɧɟ ɦɨɝɭ ɫɟ
ɫɦɚɬɪɚɬɢ ɞɪɭɲɬɜɟɧɨ ɧɟɜɚɠɧɢɦ, ɩɨɫɟɛɧɨ ɧɟ ɧɟɝɚɬɢɜɧɢɦ. ɋɚ ɩɨɱɟɬɤɨɦ ɬɪɠɢɲɧɟ ɚɝɪɚɪɧɟ
ɪɟɮɨɪɦɟ ɞɟɜɟɞɟɫɟɬɢɯ ɝɨɞɢɧɚ ɞɜɚɞɟɫɟɬɨɝ ɜɟɤɚ, ɫɟʂɚɱɤɚ ɬɪɚɞɢɰɢʁɚ ɛɢɥɚ ʁɟ ɧɚʁɜɚɠɧɢʁɢ ɪɟɫɭɪɫ
ɡɚ ɩɪɟɠɢɜʂɚɜɚʃɟ ɡɧɚɱɚʁɧɨɝ ɞɟɥɚ ɪɭɪɚɥɧɨɝ ɞɪɭɲɬɜɚ, ɤɨʁɟ ɧɢʁɟ ɦɨɝɥɨ ɞɚ ɩɪɨɧɚɻɟ ɫɜɨʁɟ
ɦɟɫɬɨ ɭ ɧɨɜɨʁ ɪɟɚɥɧɨɫɬɢ ɤɨɪɢɫɬɟʄɢ ɩɪɚɤɫɟ ɫɟʂɚɱɤɨɝ ɠɢɜɨɬɚ ɤɨʁɟ ɫɭ ɢɫɤɭɫɬɜɟɧɨ ɩɪɨɜɟɪɟɧɟ.
Ⱦɟɪɟɝɭɥɚɰɢʁɚ ɟɤɨɧɨɦɢʁɟ, ɫɩɚʁɚʃɟ ɢ ɚɤɜɢɰɢɡɢʁɟ ɨɪɝɚɧɢɡɚɰɢʁɚ, ɪɚɲɢɪɟɧ ɭɬɢɰɚʁ ɬɟɯɧɨɥɨɲɤɢɯ
ɢɧɨɜɚɰɢʁɚ ɧɚ ɫɜɚɤɨɞɧɟɜɧɢ ɠɢɜɨɬ ʂɭɞɢ, ɩɪɨɦɟɧɟ ɭ ɩɨɬɪɨɲɚɱɤɨɦ ɩɨɧɚɲɚʃɭ, ɡɚɦɚɝʂɢɜɚʃɟ
ɝɪɚɧɢɰɚ ɢɡɦɟɻɭ ɪɟɝɢɨɧɚɥɧɨɝ ɢ ɝɥɨɛɚɥɧɨɝ ɛɢɡɧɢɫɚ ʁɟɫɭ ɧɟɢɡɛɟɠɧɚ ɩɟɪɫɩɟɤɬɢɜɚ ɡɚ ɚɝɪɚɪɧɭ
ɫɮɟɪɭ ɫɜɚɤɟ ɡɟɦʂɟ. Ɉɱɢɝɥɟɞɧɨ ʁɟ ɞɚ ɫɟ ɫɜɟ ɨɜɟ ɩɪɨɦɟɧɟ ɧɟ ɞɨɝɚɻɚʁɭ ɨɞʁɟɞɧɨɦ ɢ ɞɚ ɬɪɟɧɞɨɜɢ
ɫɬɚɪɨɝ ɢ ɧɨɜɨɝ ɧɟɢɡɛɟɠɧɨ ɤɨɟɝɡɢɫɬɢɪɚʁɭ. ɋɬɚɪɨ ɭɤʂɭɱɭʁɟ ɬɪɚɞɢɰɢɨɧɚɥɢɡɚɦ, ɢɡɜɨɞɟʄɢ ɫɜɨʁɭ
„ɫɨɩɫɬɜɟɧɭ ɦɟɥɨɞɢʁɭ“ ɭ ɤɨʁɨʁ ʁɟ ɧɚʁɜɚɠɧɢʁɢ ɦɨɬɢɜ ɫɩɚɲɚɜɚʃɚ ɞɪɭɲɬɜɚ ɭ ɫɜɚɤɨɦ ɫɦɢɫɥɭ:
ɞɟɦɨɝɪɚɮɫɤɨɦ, ɫɨɰɢɨ-ɩɪɨɮɟɫɢɨɧɚɥɧɨɦ ɢ ɞɭɯɨɜɧɨɦ. Ɉɜɨ ɞɟɬɟɪɦɢɧɢɲɟ ɩɨɬɪɟɛɭ ɞɚ ɫɟ
ɩɪɨɛɥɟɦ ɪɟɲɢ ɭɡ ɦɚɤɫɢɦɚɥɧɨ ɤɨɪɢɲʄɟʃɟ ɩɨɡɢɬɢɜɧɨɝ ɩɨɬɟɧɰɢʁɚɥɚ ɨɜɨɝ ɞɪɭɲɬɜɟɧɨɝ
ɪɟɫɭɪɫɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɫɟʂɚɱɤɢ ɬɪɚɞɢɰɢɨɧɚɥɢɡɚɦ, ɞɪɭɲɬɜɟɧɢ ɪɟɫɭɪɫ, ɪɭɪɚɥɧɨ ɞɪɭɲɬɜɨ

iagpran@mail.ru

mayurm118@gmail.com
Petar P. Velikiy
Marina Yu. Morekhanova
Institute of Agrarian Problems of the Russian Academy of Sciences
Saratov, Russian Federation
RURAL DWELLERS’ TRADITIONALISM AS A SOCIAL RESOURCE OF RURAL

LIVING
This paper studies of the role of rural dwellers’ traditionalism in the preservation and
reproduction of rural society. The terms “tradition” and “traditionalism” are often perceived as
states and actions opposite of innovations, which is why they are often characterized as being
backward. The peasantry, which is expected to form behavioural stereotypes corresponding to
the doctrines of reformers, is usually subjected to the sharpest criticism for adhering to its
traditional models of living. However, traditionalism, being the most important essential
characteristic of a rural society and participating in the social construction of reality, also
possesses a positive potential. Rural traditionalism invariably contains such qualities as
diligence, patience, ability to survive with limited resources, as well as the solidarity with the
community in which everyday life takes place. These qualities cannot be considered socially
insignificant or even negative. With the beginning of the market agrarian reform in the 1990s, it
was rural tradition that became the most important resource for the survival of a significant part
of rural society, which could not find its place in the new realities and had to resort to the
practices of rural life tested by past experience.Deregulation of the economy, mergers and
acquisitions of organizations, the widespread influence of technological innovations on the
everyday life of people, changes in consumer behaviour, and blurred lines between regional and
global businesses are the inevitable prospect for the agrarian sphere of any country. It is obvious
that all these changes do not happen instantly and that the trends of the old and the new
inevitably coexist. The old includes traditionalism, running its own course, with the prioritized
motive of saving society in every sense: demographic, socio-professional and spiritual. This
determines the need to resolve the issue by maximally utilizing the positive potential of this
social resource.
Keywords: rural traditionalism, social resource, rural society
ȼɥɚɞɢɦɢɪ Ɇ. Ʉɨɥɚɪɢʄ
ȼɢɫɨɤɚ ɲɤɨɥɚ ɡɚ ɤɨɦɭɧɢɤɚɰɢʁɟ
ȼɭɤ Ȼ. ȼɭɤɢʄɟɜɢʄ
ɄɈɇɋɌɊɍɄɐɂȳȺ ɂȾȿɇɌɂɌȿɌȺ ɍ ȳɍȽɈɋɅɈȼȿɇɋɄɈɆ ɋȺɆɈɍɉɊȺȼȴȺȵɍ
ɍ ɩɪɨʁɟɤɬɭ ʁɭɝɨɫɥɨɜɟɧɫɤɨɝ ɫɨɰɢʁɚɥɢɫɬɢɱɤɨɝ ɫɚɦɨɭɩɪɚɜʂɚʃɚ ɤɭɥɬɭɪɚ ʁɟ ɢɦɚɥɚ ɡɧɚɱɚʁɧɭ

ɭɥɨɝɭ, ɩɚ ɫɚɦɢɦ ɬɢɦ ɢ ɢɡɝɪɚɞʃɚ ɩɨɫɟɛɧɨɝ ɢɞɟɧɬɢɬɟɬɚ „ɫɚɦɨɭɩɪɚɜɧɨɝ“ ɱɨɜɟɤɚ. ɍ ɪɚɞɭ ɫɟ
ɪɚɡɦɚɬɪɚʁɭ ɨɫɨɛɟɧɨɫɬɢ ɬɚɤɨ ɩɪɨʁɟɤɬɨɜɚɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɤɚɨ ɢ ʃɟɝɨɜ ɨɞɧɨɫ ɩɪɟɦɚ
ɧɚɰɢɨɧɚɥɧɨɦ, ʁɭɝɨɫɥɨɜɟɧɫɤɨɦ ɢ ɞɪɭɝɢɦ ɢɞɟɧɬɢɬɟɬɢɦɚ ɤɨʁɢ ɫɭ ɞɟɥɨɜɚɥɢ ɭ ɞɪɭɲɬɜɟɧɨ-
ɢɫɬɨɪɢʁɫɤɨɦ ɤɨɧɬɟɤɫɬɭ ɢɡɝɪɚɞʃɟ ɫɨɰɢʁɚɥɢɫɬɢɱɤɨɝ ɫɚɦɨɭɩɪɚɜʂɚʃɚ ʁɭɝɨɫɥɨɜɟɧɫɤɨɝ ɬɢɩɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɫɨɰɢʁɚɥɢɫɬɢɱɤɨ ɫɚɦɨɭɩɪɚɜʂɚʃɟ, ɢɞɟɧɬɢɬɟɬ, ɤɨɧɫɬɪɭɤɰɢʁɚ ɢɞɟɧɬɢɬɟɬɚ,
ɤɭɥɬɭɪɧɚ ɩɨɥɢɬɢɤɚ, ȳɭɝɨɫɥɚɜɢʁɚ
Vladimir M. Kolariü
Faculty of Communication
Vuk B. Vukiüeviü
Belgrade, Serbia
IDENTITY CONSTRUCTION IN YUGOSLAV SELF-MANAGEMENT
In the Yugoslav socialist self-management project, culture played a significant role in the
construction of a special identity of a ‘self-managing’ person. This paper examines the
peculiarities of the identity thus projected, as well as its relation to national, Yugoslav and other
identities that acted within the socio-historical context of developing socialist self-management
in Yugoslavia.
Keywords: socialist self-management, identity, identity construction, cultural policy, Yugoslavia

vladimirkolaric75@gmail.com

vuk.vukicevic@zaprokul.org
ɋɚɲɚ ɋ. Ɇɚɪɤɨɜɢʄ
ɀɟʂɤɨ ɍ. ȼɭɱɤɨɜɢʄ
ɉɟɞɚɝɨɲɤɢ ɮɚɤɭɥɬɟɬ ɭ ɋɨɦɛɨɪɭ
ɋɨɦɛɨɪ, ɋɪɛɢʁɚ
ɍ ɉɈɌɊȺɁɂ ɁȺ „ɄɍɅɌɍɊɇɂɆ ɇȺɐɂɈɇȺɅɂɁɆɈɆ“ ɋɊȻȺ
ɉɪɨɦɢɲʂɚʃɟ ɨɜɟ ɬɟɦɟ ɢɪɢɬɢɪɚɨ ʁɟ ɬɟɤɫɬ ɂɫɢɞɨɪɟ ɋɟɤɭɥɢʄ ɩɨɞ ɧɚɡɢɜɨɦ „Ʉɭɥɬɭɪɧɢ
ɧɚɰɢɨɧɚɥɢɡɚɦ“. Ɉɧ ʁɟ ɢɡɚɲɚɨ ɭ ɱɚɫɨɩɢɫɭ „ɇɨɜɢ ɋɪɛɢɧ“ 1912. ɤɨʁɢ ʁɟ ɭɪɟɻɢɜɚɨ ȼɚɫɚ ɋɬɚʁɢʄ
ɭ ɋɨɦɛɨɪɭ. ɋɪɩɫɤɚ ɧɚɰɢɨɧɚɥɧɚ ɢɞɟʁɚ ɭɨɱɢ „ȼɟɥɢɤɨɝ ɪɚɬɚ“ ɫɭɨɱɚɜɚɥɚ ɫɟ ɫɚ ɢɡɚɡɨɜɢɦɚ ɤɨʁɢ
ɫɭ ɭɬɢɰɚɥɢ ɧɚ ʃɟɧɭ ɦɨɞɢɮɢɤɚɰɢʁɭ. ɂɧɫɢɫɬɢɪɚʃɟ ɧɚ ɤɭɥɬɭɪɧɨʁ ɫɚɞɪɠɢɧɢ ɧɚɰɢɨɧɚɥɧɟ ɢɞɟʁɟ
ɛɢɨ ʁɟ ɧɚɪɚɬɢɜ ɤɨʁɢ ɫɟ ɧɚ ɩɪɨɫɬɨɪɭ ɞɚɧɚɲʃɟ ȼɨʁɜɨɞɢɧɟ, ɬɚɞɚ ȳɭɠɧɟ ɍɝɚɪɫɤɟ, ɜɟʄ ɞɭɠɟ
ɜɪɟɦɟɧɚ ɧɟɝɨɜɚɨ. Ⱥɤɬɢɜɧɨɫɬ ɩɨɞ ɧɚɡɢɜɨɦ „ɤʃɢɝɟ ɡɚ ɧɚɪɨɞ“ Ɇɚɬɢɰɟ ɫɪɩɫɤɟ, ɢɡɚ ɤɨʁɟ ʁɟ
ɫɬɚʁɚɥɚ ɞɟɥɚɬɧɨɫɬ Ɍɢɯɨɦɢɪɚ Ɉɫɬɨʁɢʄɚ, ɢɦɚɥɚ ʁɟ ɡɚ ɰɢʂ ɞɚ ɟɞɭɤɚɬɢɜɧɨ ɨɩɥɟɦɟɧɢ
ɧɚɰɢɨɧɚɥɧɭ ɢɞɟʁɭ. ɍ ɬɨɦ ɩɪɨɰɟɫɭ ɪɚɡɜɢʁɚɨ ɫɟ ɩɨɥɟɦɢɱɤɢ ɬɨɧ ɫɚ ɫɬɚɧɨɜɢɲɬɟɦ ɧɚɰɢɨɧɚɥɧɨɝ
ɪɨɦɚɧɬɢɡɦɚ ɤɨʁɢ ɫɟ ɪɭɤɨɜɨɞɢɨ ɟɦɨɬɢɜɧɢɦ ɧɚɛɨʁɟɦ, ɚ ɦɚʃɟ ɪɚɰɢɨɧɚɥɧɢɦ ɭɪɚɜɧɨɬɟɠɟʃɟɦ
ɧɚɰɢɨɧɚɥɧɟ ɢɞɟʁɟ. ɋɜɟ ɬɨ ɧɚɦ ɝɨɜɨɪɢ ɨ ɜɪɥɨ ɞɢɧɚɦɢɱɤɨɦ ɩɪɨɰɟɫɭ ɤɨʁɢ ɭ ɢɫɬɨɪɢʁɫɤɢɦ
ɨɤɨɥɧɨɫɬɢɦɚ ɢɦɚ ɭɩɟɱɚɬʂɢɜɟ ɢɡɪɚɡɟ ɢɫɩɨʂɚɜɚʃɚ. Ɉɧɢ ɦɨɝɭ ɛɢɬɢ ɫɥɢɱɧɢ, ɚɥɢ ɧɢɤɚɤɨ ɧɢɫɭ
ɢɞɟɧɬɢɱɧɢ ɢ ɭ ɬɨɦ ɫɦɢɫɥɭ ʁɟ ɩɨɡɢɜɚʃɟ ɧɚ ɚɧɚɥɨɝɢʁɭ ɛɢɨ ɦɚɱ ɫɚ ɞɜɟ ɨɲɬɪɢɰɟ ɤɨʁɢ ʁɟ ɱɢɧɢɨ
ɤɪɟɚɬɢɜɧɨɫɬ ɢ ɩɪɨɦɢɲʂɚʃɟ ɧɟ ɫɚɦɨ ɦɚʃɟ ɞɟɥɨɬɜɨɪɧɢɦ, ɜɟʄ ɢ ɧɟɩɨɠɟʃɧɢɦ. Ʉɭɥɬɭɪɧɚ
ɞɢɦɟɧɡɢʁɚ ɧɚɰɢɨɧɚɥɧɟ ɢɞɟʁɟ ʁɟ ʃɟɧ ɢɡɪɚɡ ɤɨʁɢ ʁɟ ɨɞɝɨɜɚɪɚɨ ɤɨɧɤɪɟɬɧɨʁ ɢɫɬɨɪɢʁɫɤɨʁ ɟɩɨɯɢ,
ɚɥɢ ʁɟ ɭ ɩɨɡɚɞɢɧɢ ɢɦɚɨ ʁɟɞɧɭ ɡɚɧɢɦʂɢɜɭ ɦɢɫɚɨ, ɚ ɬɨ ʁɟ ɩɨɬɪɟɛɚ ɡɚ ɫɬɚɥɧɢɦ ɨɛɪɚɡɨɜɚʃɟɦ ɢ
ɲɢɪɟʃɟɦ ɯɨɪɢɡɨɧɬɚ ɜɢɡɢʁɟ ɧɚɰɢɨɧɚɥɧɟ ɢɞɟʁɟ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟʁɚ, ɤɭɥɬɭɪɚ, ɧɚɰɢɨɧɚɥɢɡɚɦ, ɢɞɟɧɬɢɬɟɬ, ɋɪɛɢ

milnik.markovic@gmail.com

zeljko.sombor@yahoo.com
Saša S. Markoviü
Željko U. Vuþkoviü
Faculty of Education in Sombor
Sombor, Serbia
IN SEARCH OF THE “CULTURAL NATIONALISM” OF THE SERBS
A text entitled “Cultural Nationalism”, written by Isidora Sekulic, prompted the analysis of this
topic. It was published in Sombor in 1912 in the “Novi Srbin” [The New Serb] journal, whose
editor-in-chief was Vasa Stajic. On the eve of the Great War, the Serbian national idea was
facing challenges which required its modification. Insisting on the cultural content of the national
idea was a narrative that had been nurtured for a long time in the territory of present-day
Vojvodina, former Southern Hungary. The activity called “Books for the people” by Matica
srpska, supervened by the work of Tihomir Ostojic, aimed at enriching the national idea with
education. In that process, a polemical tone with the stance of national romanticism was
developed, but was guided more by emotional charge than by the rational balancing of the
national idea. All of this indicates a very dynamic process, which manifests itself in a highly
specific manner within historical circumstances. These manifestations may be similar, but they
are by no means identical; in that sense, drawing analogies was a double-edged sword that made
creativity and deliberation not only less effective, but also undesirable. The cultural dimension of
the national idea is reflected in its expression, which corresponded to a specific historical era but
contained one interesting thought in the background, namely the need for continuing with
education and broadening the horizon of the vision of the national idea.
Keywords: idea, culture, nationalism, identity, Serbs
Ⱦɢɧɚ Ʉ. Ɍɚɧɚɬɨɜɚ
Ɋɭɫɤɢ ɞɪɠɚɜɧɢ ɫɨɰɢʁɚɥɧɢ ɭɧɢɜɟɪɡɢɬɟɬ
Ɏɚɤɭɥɬɟɬ ɡɚ ɫɨɰɢɨɥɨɝɢʁɭ
ɋɂɊɈɆȺɒɌȼɈ: ɂȾȿɇɌɂɌȿɌ ɂ ȿɆɉɂɊɂȳɋɄȺ ȺɊȽɍɆȿɇɌȺɐɂȳȺ
Ⱦɭɝɨ ɜɪɟɦɟɧɚ ʁɟ ɤɭɥɬɭɪɚ ɫɢɪɨɦɚɲɬɜɚ ɨɫɬɚɥɚ ɩɪɟɞɦɟɬ ɢɧɬɟɧɡɢɜɧɢɯ ɞɢɫɤɭɫɢʁɚ ɚɧɬɪɨɩɨɥɨɝɚ

ɢ ɫɨɰɢɨɥɨɝɚ, ɩɨɱɟɜɲɢ ɨɞ ɩɨʁɚɜɟ ɨɜɨɝ ɢɡɪɚɡɚ, ɤɨʁɢ ʁɟ ɮɨɪɦɭɥɢɫɚɨ Ɉ. Ʌɶɸɢɫ. Ƚɥɚɜɧɟ ɬɟɡɟ
ɪɚɡɥɢɱɢɬɢɯ ɬɟɨɪɢʁɫɤɢɯ ɤɨɧɰɟɩɚɬɚ ɫɜɟɞɟɧɟ ɫɭ ɧɚ ɩɨɫɬɭɥɢɪɚʃɟ ɫɢɪɨɦɚɲɬɜɚ ɤɚɨ ɫɜɨʁɟɜɪɫɧɟ
ɫɭɩɤɭɥɬɭɪɟ ɫɚ ɫɨɩɫɬɜɟɧɢɦ ɜɪɟɞɧɨɫɬɢɦɚ, ɫɬɚɜɨɜɢɦɚ, ɫɢɦɛɨɥɢɦɚ, ɫɬɚɧɞɚɪɞɧɢɦ ɩɪɚɜɢɥɢɦɚ
ɩɨɧɚɲɚʃɚ ɧɚ ʃɟɧɨʁ ɬɟɪɢɬɨɪɢʁɢ (ɝɟɬɨ). Ɇɟɬɨɞɨɥɨɲɤɚ ɧɟɞɨɫɥɟɞɧɨɫɬ ɪɚɡɥɢɱɢɬɢɯ ɧɚɭɱɧɢɯ
ɲɤɨɥɚ ɧɢʁɟ ɞɨɜɟɥɚ ɞɨ ɧɟɤɨɝ ɧɚʁɛɥɢɠɟɝ ɪɚɡɭɦɟɜɚʃɚ ɮɟɧɨɦɟɧɚ ɫɢɪɨɦɚɲɬɜɚ, ɜɟʄ ʁɟ ɡɧɚɱɚʁɧɨ
ɨɛɨɝɚɬɢɥɚ ɞɪɭɲɬɜɟɧɚ ɬɟɨɪɢʁɚ ɭ ɰɟɥɢɧɢ. ɍ ɫɚɜɪɟɦɟɧɨʁ ɫɨɰɢɨɥɨɝɢʁɢ ɞɟɮɢɧɢɰɢʁɚ ɫɢɪɨɦɚɲɬɜɚ
ʁɟ ɩɪɢɦɚɪɧɢ ɢɧɞɢɤɚɬɨɪ ɧɢɜɨɚ ɩɪɢɯɨɞɚ. ɍ ɡɚɜɢɫɧɨɫɬɢ ɨɞ ɨɞɫɬɭɩɚʃɚ ɨɞ ɦɢɧɢɦɚɥɧɢɯ
ɜɪɟɞɧɨɫɬɢ (ɧɩɪ. ɦɢɧɢɦɚɥɧɢ ɩɪɢɯɨɞ) ɞɨɦɚʄɢɧɫɬɜɚ, ɩɨʁɟɞɢɧɰɢ ɫɭ ɭɤʂɭɱɟɧɢ ɭ ɫɨɰɢʁɚɥɧɭ
ɝɪɭɩɭ ɫɢɪɨɦɚɲɧɢɯ. Ɍɚɤɨɻɟ ɚɤɬɢɜɧɨ ɤɨɪɢɫɬɟ ɢɧɞɢɤɚɬɨɪɟ ɡɚ ɩɪɢɫɭɫɬɜɨ ɩɨɫɥɚ, ɢɦɨɜɢɧɟ,
ɫɬɚɧɨɜɚʃɚ ɢɬɞ. ɇɚɫɬɚɜʂɚ ɫɟ ɩɨɬɪɚɝɚ ɡɚ ɞɪɭɝɢɦ ɦɟɬɨɞɨɥɨɲɤɢɦ ɚɥɚɬɢɦɚ ɭ ɫɨɰɢɨɥɨɝɢʁɢ,
ɛɭɞɭʄɢ ɞɚ ʁɟ ɩɪɨɛɥɟɦ ɫɢɪɨɦɚɲɬɜɚ ɫɜɟɬɫɤɨɝ ɫɬɚɧɨɜɧɢɲɬɜɚ ɢ ɞɚʂɟ ɧɚʁɨɲɬɪɢʁɢ. ɉɨɪɟɞ ɬɨɝɚ,
ɩɨɞ ɭɬɢɰɚʁɟɦ ɮɭɧɞɚɦɟɧɬɚɥɧɢɯ ɞɪɭɲɬɜɟɧɢɯ ɩɪɨɦɟɧɚ ɭ ɫɚɜɪɟɦɟɧɢɦ ɞɪɭɲɬɜɢɦɚ, ɝɥɨɛɚɥɧɟ
ɩɪɢɪɨɞɧɟ ɤɚɬɚɫɬɪɨɮɟ, ɭɪɛɚɧɢɡɚɰɢʁɚ, ɫɢɪɨɦɚɲɧɢɯ ʂɭɞɢ ɢɦɚ ɦɧɨɝɨ ɜɢɲɟ. ɉɨ ɧɚɲɟɦ
ɦɢɲʂɟʃɭ, ɫɚɦɨɢɞɟɧɬɢɮɢɤɚɰɢʁɚ, ɢɞɟɧɬɢɮɢɤɚɰɢʁɚ / ɧɟɢɞɟɧɬɢɮɢɤɚɰɢʁɚ ɫɚ ɝɪɭɩɨɦ
ɫɢɪɨɦɚɲɧɢɯ ʂɭɞɢ ɡɧɚɱɚʁɧɚ ʁɟ ɭ ɨɜɨɦ ɩɢɬɚʃɭ. ɑɢʃɟɧɢɰɚ ʁɟ ɞɚ ɫɭ ɢɞɟʁɟ ʂɭɞɢ ɨ ɫɢɪɨɦɚɲɬɜɭ
ɮɭɧɞɚɦɟɧɬɚɥɧɨ ɪɚɡɥɢɱɢɬɟ ɨɞ ɧɚɭɱɧɢɯ. Ɋɟɩɪɟɡɟɧɬɚɰɢʁɟ ʂɭɞɢ ɮɨɪɦɢɪɚʁɭ ɫɟ ɭ ɩɨɬɩɭɧɨ
ɞɪɭɝɚɱɢʁɨʁ ɤɨɧɮɢɝɭɪɚɰɢʁɢ, ɤɚɤɨ ɩɨɤɚɡɭʁɭ ɧɚɲɚ ɢɫɬɪɚɠɢɜɚʃɚ. ɑɟɫɬɨ ɡɚɜɢɫɟ ɨɞ
ɡɚɞɨɜɨʂɚɜɚʃɚ ɞɪɭɲɬɜɟɧɢɯ ɩɨɬɪɟɛɚ ɢ ɤɜɚɥɢɬɟɬɚ ɩɨɪɨɞɢɰɟ, ɪɚɞɧɢɯ ɨɞɧɨɫɚ. ɇɚ ɩɪɢɦɟɪ, ɰɟɥɚ
ɩɨɪɨɞɢɰɚ ɫɚ ɞɜɨʁɟ ɞɟɰɟ ɠɢɜɢ ɭ ɦɚɥɨɦ ɩɪɨɜɢɧɰɢʁɫɤɨɦ ɝɪɚɞɭ N. Ɋɨɞɢɬɟʂɢ ɪɚɞɟ, ɨɬɚɰ ɭ
ɬɟɤɫɬɢɥɧɨʁ ɮɚɛɪɢɰɢ, ɦɚʁɤɚ ɭ ɢɫɬɪɚɠɢɜɚɱɤɨɦ ɢɧɫɬɢɬɭɬɭ, ɞɟɰɚ ɢɞɭ ɭ ɲɤɨɥɭ. ɉɪɢɯɨɞ ɩɨ
ɱɥɚɧɭ ɩɨɪɨɞɢɰɟ ʁɟ ɡɧɚɬɧɨ ɢɫɩɨɞ ɩɪɨɫɟɤɚ ɡɚ ɡɟɦʂɭ. Ʉɚɤɨ ʄɟ ɨɧɢ ɨɞɝɨɜɨɪɢɬɢ ɧɚ ɩɢɬɚʃɟ:
„Ʉɨʁɨʁ ɝɪɭɩɢ ɛɢɫɬɟ ɩɪɢɩɢɫɚɥɢ ɫɜɨʁɭ ɩɨɪɨɞɢɰɭ?“ 1. Ȼɨɝɚɬɚ; 2. ȼɢɲɟ ɛɨɝɚɬɚ ɧɟɝɨ ɫɢɪɨɦɚɲɧɚ;
3. ȼɢɲɟ ɫɢɪɨɦɚɲɧɚ ɧɟɝɨ ɛɨɝɚɬɚ; 4. ɋɢɪɨɦɚɲɧɚ; 5. Ɍɟɲɤɨ ʁɟ ɨɞɝɨɜɨɪɢɬɢ. Ɉ ɬɨɦɟ ʄɟ ɫɟ ɛɢɬɢ
ɪɟɱɢ ɩɪɢɥɢɤɨɦ ɪɚɡɝɨɜɨɪɚ ɧɚ ɤɨɧɮɟɪɟɧɰɢʁɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɫɭɩɤɭɥɬɭɪɚ ɫɢɪɨɦɚɲɬɜɚ, ɩɨɤɚɡɚɬɟʂɢ ɫɢɪɨɦɚɲɬɜɚ, ɫɚɦɨɢɞɟɧɬɢɮɢɤɚɰɢʁɚ

dktanatova@mail.ru
Dina K. Tanatova
Russian State Social University
Faculty of Sociology
Moscow, Russian Federation
POVERTY: IDENTITY AND EMPIRICAL ARGUMENTATION
For a long time, the culture of poverty has remained the subject of intense discussion by
anthropologists and sociologists, ever since this phrase, formulated by O. Lewis, began to be
used. The main theses of the different theoretical concepts were scaled down to the postulation of
poverty as a form of subculture with its own values, attitudes, symbols, and standard rules of
behaviour in its territory (ghetto). The methodological inconsistency of the various scientific
schools of thought did not help to better understand the phenomenon of poverty, but it did
significantly enrich social theory as a whole. In modern sociology, the income level is the
primary indicator of poverty. Depending on the deviation from the minimum values (e.g.
minimum income of the household), individuals are included in the social group of the poor. The
indicators for the presence of work, property, housing, and the like are also actively used. The
search for different methodological tools in sociology continues, as the problem of global
poverty remains the most acute. In addition, under the influence of fundamental social changes in
modern societies, global natural disasters, and urbanization, the number of poor people has
increased. In our opinion, self-identification and identification/non-identification with the group
of poor people is significant in terms of this issue. It is a fact that people’s ideas about poverty
are fundamentally different from scientific conclusions. People’s representations are formed in a
completely different configuration, as this study will show. They often depend on meeting the
social needs and the quality of the family and work relationships. For example, a nuclear family
with two children lives in a small provincial city of N. Both parents work, the father in a textile
factory, the mother in a research institute, while the children go to school. The income per family
member is well below the national average. Their answer to the question “To which group would
you attribute your family? 1) Rich; 2) More rich than poor; 3) More poor than rich; 4) Poor; 5)
It is difficult to answer” will be discussed during the paper presentation.
Keywords: subculture of poverty, poverty indicators, self-identification

ɇɚɞɚ Ƚ. ɇɨɜɚɤɨɜɢʄ
ɂɧɫɬɢɬɭɬ ɞɪɭɲɬɜɟɧɢɯ ɧɚɭɤɚ
ɌɊȺɇɁɂɐɂȳȺ ɋɊɉɋɄɈȽ ȾɊɍɒɌȼȺ ɂ „ɄɍɅɌɍɊȺ ɋɂɊɈɆȺɒɌȼȺ“
Ɋɚɞ ʁɟ ɩɨɫɜɟʄɟɧ ɢɫɬɪɚɠɢɜɚʃɭ ɩɪɨɛɥɟɦɚ ɫɢɪɨɦɚɲɬɜɚ ɬɨɤɨɦ ɬɪɚɧɡɢɰɢʁɟ ɩɪɢɜɪɟɞɟ ɢ ɞɪɭɲɬɜɚ

ɋɪɛɢʁɟ. ɍ ɰɟɧɬɪɭ ɫɨɰɢɨɥɨɲɤɟ ɚɧɚɥɢɡɟ ʁɟ ɩɪɢɪɨɞɚ, ɤɨɧɰɟɩɬ, ɞɪɭɲɬɜɟɧɢ ɫɭɛʁɟɤɬɢ, ɞɢɧɚɦɢɤɚ
ɢ ɧɚʁɜɚɠɧɢʁɟ ɫɨɰɢʁɚɥɧɟ, ɟɤɨɧɨɦɫɤɟ ɢ ɩɨɥɢɬɢɱɤɟ ɩɨɫɥɟɞɢɰɟ ɬɪɚɧɡɢɰɢʁɟ ɫɪɩɫɤɨɝ ɞɪɭɲɬɜɚ.
ɇɚʁɩɪɟ ɫɟ ɤɪɢɬɢɱɤɢ ɩɪɟɬɪɟɫɚʁɭ ɫɯɜɚɬɚʃɚ ɨ ɬɪɚɧɡɢɰɢʁɢ, ɚ ɩɨɬɨɦ ɫɟ ɭɤɚɡɭʁɟ ɧɚ ɧɚʁɜɚɠɧɢʁɟ
ɫɢɫɬɟɦɫɤɟ (ɞɪɭɲɬɜɟɧɟ, ɢɫɬɨɪɢʁɫɤɟ ɢ ɤɥɚɫɧɟ) ɭɡɪɨɤɟ ɫɢɪɨɦɚɲɬɜɚ ɭ ɋɪɛɢʁɢ. Ɂɚɬɢɦ ɫɥɟɞɢ
ɨɫɜɪɬ ɧɚ ɩɨʁɦɨɜɟ „ɤɭɥɬɭɪɚ ɫɢɪɨɦɚɲɬɜɚ“, „ɢɧɤɥɭɡɢʁɚ“, „ɞɟɩɪɢɜɚɰɢʁɚ“ ɢ ʃɢɦɚ ɫɥɢɱɧɟ,
ɤɨʁɢɦɚ ɫɟ ɧɚɫɬɨʁɢ ɨɛʁɚɫɧɢɬɢ ɩɨʁɚɦ ɫɢɪɨɦɚɲɬɜɚ. Ⱥɭɬɨɪ ɩɨɥɚɡɢ ɨɞ ɬɟɡɟ ɞɚ ʁɟ ɫɢɪɨɦɚɲɬɜɨ
ɥɨɝɢɱɧɚ ɩɨɫɥɟɞɢɰɚ ɮɭɧɤɰɢɨɧɢɫɚʃɚ ɤɚɩɢɬɚɥɢɫɬɢɱɤɨɝ ɫɢɫɬɟɦɚ, ɤɨʁɟ ɩɨɦɟɧɭɬɢ ɩɨʁɦɨɜɢ ɫɚɦɨ
ɞɟɥɢɦɢɱɧɨ ɨɩɢɫɭʁɭ ɢ ɨɛʁɚɲʃɚɜɚʁɭ. ɋɬɨɝɚ ʁɟ ɧɭɠɧɚ ɫɨɰɢɨɥɨɲɤɚ ɚɧɚɥɢɡɚ ɧɚʁɜɚɠɧɢʁɢɯ
ɫɢɫɬɟɦɫɤɢɯ ɞɟɬɟɪɦɢɧɚɧɬɢ ɫɢɪɨɦɚɲɬɜɚ ɭ ɋɪɛɢʁɢ. Ɉɞ ɤɚɪɚɤɬɟɪɚ ɧɨɜɨɧɚɫɬɚɥɟ ɤɥɚɫɧɟ
ɞɪɭɲɬɜɟɧɟ ɫɬɪɭɤɬɭɪɟ (ɤɚɩɢɬɚɥɢɡɚɦ ɧɚ ɩɟɪɢɮɟɪɢʁɢ ɤɚɩɢɬɚɥɢɫɬɢɱɤɨɝ ɫɢɫɬɟɦɚ) ɡɚɜɢɫɢ ɢ
ɨɛɢɦ ɫɢɪɨɦɚɲɬɜɚ, ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɫɢɪɨɦɚɲɧɢɯ ɫɨɰɢʁɚɥɧɢɯ ɝɪɭɩɚ ɢ ɦɨɝɭʄɢ ɧɚɱɢɧɢ
ʃɟɝɨɜɨɝ ɭɛɥɚɠɚɜɚʃɚ. ɉɟɪɢɨɞ ɨɞ ɬɪɢ ɞɟɰɟɧɢʁɟ ɬɪɚɧɡɢɰɢʁɟ ɭ ɋɪɛɢʁɢ ɞɨɜɨʂɧɨ ʁɟ ɞɭɝ ɞɚ ɫɟ
ɩɪɨɰɟɧɟ ɨɫɧɨɜɧɢ ɭɡɪɨɰɢ, ɬɪɟɧɞɨɜɢ, ɞɢɦɟɧɡɢʁɟ ɢ ɩɨɫɥɟɞɢɰɟ ɫɢɪɨɦɚɲɬɜɚ. ɉɨɪɟɞ ɪɚɧɢʁɢɯ
ɦɚɪɝɢɧɚɥɧɢɯ ɝɪɭɩɚ ɬɪɚɧɡɢɰɢʁɚ ʁɟ ɭ ɡɨɧɭ ɫɢɪɨɦɚɲɬɜɚ ɞɨɜɟɥɚ ɢ ɧɨɜɟ ɩɨʁɟɞɢɧɰɟ ɢ ɝɪɭɩɟ, ɨɞ
ɤɨʁɢɯ ɫɭ ɧɚʁɦɚɫɨɜɧɢʁɢ ɦɚɧɭɟɥɧɢ ɪɚɞɧɢɰɢ ɢ ɧɢɠɢ ɫɪɟɞʃɢ ɫɥɨʁɟɜɢ. ɉɪɟɦɚ ɪɟɥɟɜɚɧɬɧɢɦ
ɩɨɞɚɰɢɦɚ ɞɨɦɚʄɢɯ ɢ ɫɬɪɚɧɢɯ ɢɫɬɪɚɠɢɜɚʃɚ ɋɪɛɢʁɚ ʁɟ ɩɨɫɥɟɞʃɢɯ ɧɟɤɨɥɢɤɨ ɝɨɞɢɧɚ ɧɚ ɫɚɦɨɦ
ɜɪɯɭ ɧɚʁɫɢɪɨɦɚɲɧɢʁɢɯ ɡɟɦɚʂɚ ȿɜɪɨɩɟ, ɫɚ ɧɚʁɛɪɠɢɦ ɢ ɧɚʁɜɟʄɢɦ ɪɚɫɬɨɦ ɞɪɭɲɬɜɟɧɢɯ
ɧɟʁɟɞɧɚɤɨɫɬɢ. Ⱥɭɬɨɪ ɧɚɫɬɨʁɢ ɞɚ ɭ ɧɚʁɤɪɚʄɢɦ ɰɪɬɚɦɚ ɧɚɡɧɚɱɢ ɞɪɭɲɬɜɟɧɟ ɭɡɪɨɤɟ
ɫɢɪɨɦɚɲɬɜɚ, „ɤɭɥɬɭɪɭ“ ɢ ɧɚɱɢɧ ɠɢɜɨɬɚ ɫɢɪɨɦɚɲɧɢɯ ɝɪɭɩɚ ɢ ɦɨɝɭʄɟ ɧɚɱɢɧɟ ɫɦɚʃɟʃɚ
ɫɢɪɨɦɚɲɬɜɚ ɭ ɫɪɩɫɤɨɦ ɞɪɭɲɬɜɭ. Ɉɧɢ ɫɟ ɩɨɪɟɞɟ ɫɚ ɢɫɬɢɦ ɩɨʁɚɜɚɦɚ ɭ ɞɪɭɝɢɦ ɞɪɭɲɬɜɢɦɚ ɭ
ɬɪɚɧɡɢɰɢʁɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɞɪɭɲɬɜɟɧɟ ɧɟʁɟɞɧɚɤɨɫɬɢ, ɤɥɚɫɧɨ ɪɚɫɥɨʁɚɜɚʃɟ, ɬɪɚɧɡɢɰɢʁɚ, ɫɢɪɨɦɚɲɬɜɨ,
„ɤɭɥɬɭɪɚ ɫɢɪɨɦɚɲɬɜɚ“

novakovic.nada@gmail.com
Nada G. Novakoviü
Institute of Social Sciences
Belgrade, Serbia
TRANSITION OF SERBIAN SOCIETY AND THE “CULTURE OF POVERTY”
This paper deals with the study of poverty during the transition of Serbian economy and society.
The sociological analysis revolves around the nature, concept, social subjects, dynamics and,
most importantly, the social, economic and political consequences of the transition of Serbian
society. First, the conceptions of transition are critically dissected, after which the most
important systemic (social, historical and class) causes of poverty in Serbia are highlighted. This
is followed by a review of the terms “culture of poverty”, “inclusion”, “deprivation” and the like,
which seek to explain the concept of poverty. The paper introduces the thesis that poverty is a
logical consequence of the functioning of the capitalist system, which is only partially described
and explained by these terms. Therefore, a sociological analysis of the most important systemic
determinants of poverty in Serbia is necessary. The extent of poverty, the characteristics of poor
social groups and the possible ways to alleviate it also depend on the character of the emerging
class social structure (capitalism on the outskirts of the capitalist system). The three-decade
transition period in Serbia is long enough to assess the root causes, trends, dimensions and
consequences of poverty. In addition to the earlier marginal groups, the transition carried new
individuals and groups into the poverty zone, the most massive group being manual workers and
lower middle classes. According to relevant domestic and foreign research data, Serbia has been
at the top of the poorest countries in Europe over the past few years, with the fastest and highest
growth in social inequalities. The paper tries to briefly outline the social causes of poverty, the
“culture” and the way of life of poor groups and the possible ways of reducing poverty in
Serbian society. These are compared to the same phenomena in other societies undergoing
transition.
Keywords: social inequalities, class stratification, transition, poverty, “culture of poverty”
ɋɚɞɭɲɚ Ɏ. Ɋɟʇɢʄ
Ⱥɤɚɞɟɦɢʁɚ ɜɚɫɩɢɬɚɱɤɨ-ɦɟɞɢɰɢɧɫɤɢɯ ɫɬɪɭɤɨɜɧɢɯ ɫɬɭɞɢʁɚ
Ʉɪɭɲɟɜɚɰ, ɋɪɛɢʁɚ
ɊɈȾɇɂ ɂȾȿɇɌɂɌȿɌɂ ɍ ɋɊȻɂȳɂ – ɈȾ ɊɂȽɂȾɇȿ ɄȺɌȿȽɈɊɂȳȿ ȾɈ

ȿɅȺɋɌɂɑɇɂɏ ɉɈȳɆɈȼȺ
ɒɬɚ ɫɟ ɭ ɫɚɜɪɟɦɟɧɨʁ ɋɪɛɢʁɢ ɞɟɲɚɜɚ ɫɚ ɪɨɞɧɢɦ ɢɞɟɧɬɢɬɟɦɚ ɤɨʁɢ ɫɭ ɬɪɚɞɢɰɢɨɧɚɥɧɨ

ɞɟɮɢɧɢɫɚɧɢ ɩɪɟɦɚ ɦɚɧɢɯɟʁɫɤɨʁ ɞɢɯɨɬɨɦɢʁɢ – ɠɟɧɫɤɨ ɢɥɢ ɦɭɲɤɨ? ɉɚɬɪɢʁɚɪɯɚɥɧɢ
ɦɟɧɬɚɥɢɬɟɬ ɢ ɤɭɥɬɭɪɚ ɭ ɫɩɪɟɡɢ ɫɚ ɯɪɢɲʄɚɧɫɤɢɦ ɭɜɟɪɟʃɢɦɚ ɤɪɨɡ ɢɫɬɨɪɢʁɭ ɫɭ ɱɜɪɫɬɨ
ɨɞɪɠɚɜɚɥɢ ɪɢɝɢɞɧɭ ɩɨɞɟɥɭ ɧɚ ɦɭɲɤɢ ɢ ɠɟɧɫɤɢ ɩɨɥ. ɂɡ ʃɟ ʁɟ ɩɪɨɢɡɢɥɚɡɢɥɚ ɪɨɞɧɚ ɩɨɞɟɥɚ
ɪɚɞɚ ɫɚ ʁɚɫɧɨ ɞɟɮɢɧɢɫɚɧɢɦ ɪɨɞɧɢɦ ɭɥɨɝɚɦɚ ɢ ɝɪɚɧɢɰɚɦɚ, ɲɬɨ ʁɟ ɝɟɧɟɪɚɥɧɨ
ɦɚɪɝɢɧɚɥɢɡɨɜɚɥɨ ɢ ɞɢɫɤɪɢɦɢɧɢɫɚɥɨ ɠɟɧɟ. ȼɟɤɨɜɧɚ ɬɪɚɞɢɰɢʁɚ ɩɨɬɤɪɟɩʂɟɧɚ ʁɚɤɢɦ
ɭɜɟɪɟʃɢɦɚ ɢ ɫɬɟɪɨɬɢɩɢɦɚ ɫɟ ɦɟʃɚ ɫɩɨɪɨ, ɩɨɞɫɬɚɤɧɭɬɚ ɪɚɡɥɢɱɢɬɢɦ ɞɪɭɲɬɜɟɧɢɦ ɩɪɨɰɟɫɢɦɚ
ɢ ɨɤɨɥɧɨɫɬɢɦɚ. Ɇɟɻɭɬɢɦ, ɝɥɨɛɚɥɢɡɚɰɢʁɚ ɧɚ ɩɨʂɭ ɤɭɥɬɭɪɟ ʁɟ ɋɪɛɢʁɢ ɞɨɧɟɥɚ ɢ ɥɟɝɢɬɢɦɧɭ
ɦɨɝɭʄɧɨɫɬ ɞɚ ɠɟɧɚ ɩɨɫɬɚɧɟ ɦɭɲɤɚɪɚɰ ɢ ɨɛɪɧɭɬɨ ɢɥɢ ɞɚ ɫɟ ɨɫɨɛɚ ɨɫɟʄɚ ɢ ɢɡʁɚɫɧɢ ɤɚɨ ɧɟɲɬɨ
ɢɡɦɟɻɭ. Ʉɚɬɟɝɨɪɢʁɟ ɤɨʁɟ ɬɪɚɧɫɰɟɧɞɢɪɚʁɭ ɪɨɞ ɩɨɩɭɬ ɛɟɪɞɚɱɢ, ɦɚɯɭ, ɤɜɢɞɨ, ɜɢɪʇɢɧɚ, ɛɢɥɟ ɫɭ
ɩɨɡɧɚɬɟ ɭ ɪɚɡɥɢɱɢɬɢɦ ɤɭɥɬɭɪɚɦɚ. Ⱦɚɧɚɫ ɭ ɟɧɝɥɟɫɤɨɦ ʁɟɡɢɤɭ, ɤɨʁɢ ʂɭɞɢ ɩɪɟɩɨɡɧɚʁɭ ɢ ɤɨʁɢɦ
ɝɨɜɨɪɟ ɲɢɪɨɦ ɩɥɚɧɟɬɟ, ɩɨɫɬɨʁɟ ɥɢɱɧɟ ɡɚɦɟɧɢɰɟ ɡɚ ɨɫɨɛɟ ɤɨʁɟ ɢɡɥɚɡɟ ɢɡ ɨɤɜɢɪɚ ɠɟɫɧɤɨ-
ɦɭɲɤɟ ɩɨɞɟɥɟ. Ɋɟɱɢ ɤɚɨ ɲɬɨ ɫɭ ɬɪɚɜɟɫɬɢɬ, drag-queen, she-male ɢ queer ɫɭ ɩɪɢɫɭɬɧɟ ɢ ɭ
ɫɪɩɫɤɨɦ ʁɟɡɢɤɭ. ɇɚ ɭɥɢɰɢ ɦɨɠɟɦɨ ɫ ɜɪɟɦɟɧɚ ɧɚ ɜɪɟɦɟ ɩɪɢɦɟɬɢɬɢ ɨɫɨɛɭ ɱɢʁɭ ʁɟ ɪɨɞɧɭ
ɩɪɢɩɚɞɧɨɫɬ ɬɟɲɤɨ ɨɞɪɟɞɢɬɢ. Ɇɨɠɟɦɨ ɤɭɩɢɬɢ ɭɧɢɫɟɤɫ ɨɞɟʄɭ, ɞɚ ɢɡɝɥɟɞɚɦɨ ɚɧɞɪɨɝɢɧɨ.
Ɋɨɞɧɢ ɢɞɟɧɬɢɬɟɬɢ ɜɢɲɟ ɧɟ ɩɪɟɞɫɬɚɜʂɚʁɭ ɤɪɭɬɭ, ɧɟɩɪɨɛɨʁɧɭ ɤɚɬɟɝɨɪɢʁɭ ɤɚɨ ɧɟɤɚɞɚ. ɉɨɫɬɚʁɭ
ɮɥɭɢɞɧɢ, ɦɚʃɟ ɢɫɤʂɭɱɢɜɢ, ɞɨɩɭɲɬɚʁɭʄɢ ɩɪɨɠɢɦɚʃɟ ɧɟɤɚɞɚ ʁɚɫɧɨ ɨɞɟʂɟɧɢɯ ɤɚɬɟɝɨɪɢʁɚ.
Ɇɟɻɭɬɢɦ, ɞɚ ɥɢ ɫɟ ɫɜɟɫɬ ɨ ɪɨɞɧɨɫɬɢ ɦɟʃɚ ɢɫɬɢɦ ɬɟɦɩɨɦ ɤɨʁɢɦ ɫɟ ɦɟʃɚʁɭ ɪɨɞɧɢ
ɢɞɟɧɬɢɬɟɬɢ?
Ʉʂɭɱɧɟ ɪɟɱɢ: ɪɨɞɧɢ ɢɞɟɧɬɢɬɟɬ, ɤɪɭɬɨɫɬ, ɟɥɚɫɬɢɱɧɨɫɬ, ɩɪɨɦɟɧɟ

redzichfilfak@gmail.com
Saduša F. Redžiü
Academy of Educational and Medical Vocational Studies
Kruševac, Serbia
GENDER IDENTITIES IN SERBIA – FROM A RIGID CATEGORY TO A FLEXIBLE

CONCEPT
What is happening with gender identities which are traditionally defined according to the
Manichaean dichotomy female/male in contemporary Serbia? Patriarchal mentality and culture,
coupled with Christian beliefs throughout history, firmly maintained the rigid division into male
and female sex. It resulted in gender distribution of work with clearly defined gender roles and
boundaries and it generally marginalized and discriminated women. The centuries-lasting
tradition, supported by strong beliefs and stereotypes, changes slowly, stimulated by various
social processes and circumstances. However, globalization in the field of culture has opened up
a legitimate possibility in Serbia for a woman to become a man, or vice versa, or to feel and
declare oneself as something in between. Categories that transcend gender, such as berdache,
mahu, kwido, or virdžina (Balkan sworn virgin) were known in different cultures. Nowadays, the
English language, recognized and spoken across the globe, contains personal pronouns for
people who emerge from the framework of female-male division. Words such as transvestite,
drag-queen, she-male and queer are also present in the Serbian language. We can occasionally
notice a person on the street whose gender is difficult to determine. We can buy unisex clothes
and look androgynous. Gender identities no longer represent a rigid, impenetrable category as
they once were. They become fluid and less exclusive, allowing the intertwining of previously
clearly separated categories. The question is whether gender awareness changes at the same rate
as gender identities.
Keywords: gender identity, rigidity, flexibility, changes
ɉɟɬɚɪ Ɇ. Ⱥɧɻɟɥɤɨɜɢʄ
Ɋɚɞɢɰɚ Ɇ. ɇɟɞɟʂɤɨɜɢʄ
ȽɅɈȻȺɅɂɁȺɐɂȳȺ, ȽɅɈȻȺɅɂɁȺɆ ɂ ɉɊȺȼɈɋɅȺȼɇɂ ɂȾȿɇɌɂɌȿɌ
Ɋɚɡɭɦɟɜɚʃɟ ʁɟɞɧɟ ɩɨʁɚɜɟ ɞɭɝɨɝ ɬɪɚʁɚʃɚ ɤɚɤɜɚ ʁɟ ɨɞɧɨɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɢ ɩɪɚɜɨɫɥɚɜʂɚ ɭɩɭʄɭʁɟ
ɧɚɫ ɧɚ ɡɚɤʂɭɱɚɤ ɞɚ ʁɟ ɪɟɱ ɨ ʁɟɞɧɨɦ ɧɟɩɪɟɤɢɞɧɨɦ ɥɚɧɰɭ ɧɚɫɪɬɚʁɚ ɡɚɩɚɞɧɟ ɰɢɜɢɥɢɡɚɰɢʁɟ ɧɚ
ɢɫɬɨɱɧɭ, ɚɥɢ ɢ ɧɚ ɞɪɭɝɟ ɰɢɜɢɥɢɡɚɰɢʁɟ. ɂɡ ɞɨɫɚɞɚɲʃɟɝ ɤɨɥɨɧɢʁɚɥɧɨɝ ɨɫɜɚʁɚʃɚ, ɧɚ ɤɨɦɟ ʁɟ
ɧɚʁɜɟʄɢɦ ɞɟɥɨɦ ɢ ɨɫɬɜɚɪɢɨ ɫɜɨʁ ɟɤɨɧɨɦɫɤɢ ɪɚɡɜɨʁ, Ɂɚɩɚɞ ʁɟ ɢɡɜɭɤɚɨ ɞɪɚɝɨɰɟɧɨ ɢɫɤɭɫɬɜɨ:
ɡɚɞɨɛɢʁɚʃɟ ɬɟɪɢɬɨɪɢʁɟ ɧɢʁɟ ɬɪɚʁɧɨ ɢ ɝɟɨɩɨɥɢɬɢɱɤɢ ɟɮɢɤɚɫɧɨ ɚɤɨ ɫɟ ɧɢʁɟ ɢɡɜɪɲɢɥɨ ɢ
ɪɟɥɢɝɢʁɫɤɨ ɩɪɟɨɛɪɚʄɚʃɟ ɞɨɦɢɰɢɥɧɨɝ ɫɬɚɧɨɜɧɢɲɬɜɚ. ɋɚ ʁɟɞɧɟ ɫɬɪɚɧɟ, ɚɤɨ ɢɦɚɦɨ ɭ ɜɢɞɭ
ɭɜɢɞ Ɇɚɧɭɟɥɚ Ʉɚɫɬɟɥɫɚ ɤɨʁɢ ʁɟ ɭ ɫɜɨʁɨʁ ɬɟɨɪɢʁɢ ɭɦɪɟɠɟɧɨɝ ɞɪɭɲɬɜɚ ɪɚɡɥɢɤɨɜɚɨ ɞɜɚ ɦɨɞɟɥɚ
ɫɬɜɚɪɚʃɚ ɢ ɨɞɛɪɚɧɟ ɢɞɟɧɬɢɬɟɬɚ (ɬɨ ɞɚ ʁɟɞɧɢ ɧɚɫɬɚʁɭ ɢɡ ɨɬɩɨɪɚ ɚ ɞɪɭɝɢ ɫɟ ɮɨɪɦɢɪɚʁɭ ɩɪɟɤɨ
ɩɪɨʁɟɤɬɚ), ʁɚɫɧɨ ɦɨɠɟɦɨ ɜɢɞɟɬɢ ɞɚ ɫɭ ɩɪɚɜɨɫɥɚɜɧɢ ɧɚɪɨɞɢ (ɩɨɫɟɛɧɨ ɫɪɩɫɤɢ) ɫɜɨʁ ɢɞɟɧɬɢɬɟɬ
ɩɪɜɟɧɫɬɜɟɧɨ ɫɬɜɚɪɚɥɢ ɧɚ ɛɚɡɢ ɨɬɩɨɪɚ ɢ ɛɨɪɛɟ ɡɚ ɫɥɨɛɨɞɭ. ɋ ɞɪɭɝɟ ɫɬɪɚɧɟ, ɩɪɨɦɟɧɚ
ɢɞɟɧɬɢɬɟɬɚ ʁɟ ɨɪɝɚɧɢɡɨɜɚɧ „ɩɪɨɰɟɫ ɞɭɝɨɝ ɬɪɚʁɚʃɚ“ ɲɬɨ ʁɟ ɭɩɪɚɜɨ ɢ ɨɫɧɨɜɧɢ ɰɢʂ
ɝɥɨɛɚɥɢɡɦɚ ɤɚɨ ɧɨɜɟ (ɫɬɚɪɟ) ɢɞɟɨɥɨɝɢʁɟ ɝɥɨɛɚɥɢɡɚɰɢʁɟ. Ɋɚɫɬɚɤɚʃɟɦ ɧɚɰɢɨɧɚɥɧɨɝ
ɢɞɟɧɬɢɬɟɬɚ, ɤɨʁɢ ʁɟ ɩɪɜɟɧɫɬɜɟɧɨ ɭɬɟɦɟʂɟɧ ɧɚ ɩɪɚɜɨɫɥɜɧɨʁ ɜɟɪɢ, ɭɪɭɲɚɜɚ ɫɟ ɞɪɠɚɜɨɬɜɨɪɧɚ
ɫɜɟɫɬ, ɲɬɨ ɞɨɜɨɞɢ ɞɨ ɚɧɨɦɢʁɟ ɢ ɚɩɚɬɢʁɟ, ɱɢɦɟ ɧɟɫɬɚʁɟ ɫɜɚɤɚ ɦɨɝɭʄɧɨɫɬ ɨɬɩɨɪɚ ɢ ɞɨɥɚɡɢ ɞɨ
ɩɚɫɢɜɧɨɝ ɩɪɢɯɜɚɬɚʃɚ ɢ ɦɢɪɟʃɚ ɫɚ „ɫɭɞɛɢɧɨɦ“. ɂɫɬɨɪɢʁɚ ʁɟ ɤɨɧɬɢɧɭɢɬɟɬ ʁɟɞɧɟ ɡɚʁɟɞɧɢɰɟ ɭ
ɫɜɨʁɨʁ ɢɧɞɟɧɬɢɱɧɨɫɬɢ, ɥɟɩɨ ɩɪɢɦɟʄɭʁɟ ɀɚɪɤɨ ȼɢɞɨʁɟɜɢʄ. ɋɦɢɫɚɨ ɫɜɨʁɟ ɢɫɬɨɪɢʁɟ ɢ ɫɜɨʁɭ
ɭɥɨɝɭ ɭ ʃɨʁ ɫɪɩɫɤɢ ɧɚɪɨɞ ʁɟ ɩɨɱɟɨ ɧɚɥɚɡɢɬɢ ɨɧɨɝ ɱɚɫɚ ɤɚɞ ʁɟ ɫɚɝɥɚɫɧɨ ɢɞɟʁɢ ɫɜɟɬɨɫɚɜʂɚ,
ɤɨʁɚ ʁɟ ɫɚɱɢʃɚɜɚɥɚ ɨɫɧɨɜɭ ʃɟɝɨɜɨɝ ɞɭɯɨɜɧɨɝ ɠɢɜɨɬɚ, ɫɚɡɢɞɚɨ ɬɟɦɟʂɟ ɫɜɨʁɟ ɞɪɠɚɜɧɨɫɬɢ.
Ɉɫɧɨɜɧɢ ɰɢʂ ɨɜɨɝ ɪɚɞɚ ʁɟ ɞɚ ɧɚ ɛɚɡɢ ɢɫɬɨɪɢʁɫɤɨɝ ɢɫɤɭɫɬɜɚ ɭɤɚɠɟ ɧɚ ɨɪɝɚɧɢɡɨɜɚɧ ɩɪɨɰɟɫ
ɭɪɭɲɚɜɚʃɚ ɩɪɚɜɨɫɥɚɜɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɤɚɨ ɨɫɧɨɜɧɟ ɩɪɟɬʃɟ ɝɥɨɛɚɥɢɡɚɰɢʁɫɤɨɦ ʁɟɞɧɨɭɦʂɭ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɝɥɨɛɚɥɢɡɚɦ, ɧɨɜɢ ɫɜɟɬɫɤɢ ɩɨɪɟɞɚɤ, ɩɪɚɜɨɫɥɚɜʂɟ, ɩɪɚɜɨɫɥɚɜɧɢ
ɢɞɟɧɬɢɬɟɬ

profapetar@gmail.com

radicanedeljkovic91@gmail.com
Petar M. Anÿelkoviü
Radica M. Nedeljkoviü
GLOBALIZATION, GLOBALISM AND ORTHODOX CHRISTIAN IDENTITY
Understanding a long-lasting phenomenon such as the relationship between globalization and

Orthodox Christianity leads to a conclusion that this is a continuous chain of invasion of Eastern,
but also other civilizations, by the Western civilization. This is because so far the West has
gained valuable experience from the colonial conquest, on which its economic development is
predominantly based: acquisition of territories would not last and be geopolitically effective
unless the religious conversion of the native population had taken place. On the other hand, if
one bears in mind the insight of Manuel Castells, who in his theory of networked society
distinguished two models of identity creation and defence – one emerging from resistance and
the other formed through a project – it becomes clear that Orthodox peoples (especially Serbian)
created their identity primarily on the basis of resistance and the struggle for freedom. This is due
to the fact that the dissolution of national identity, which is primarily based on the Orthodox
faith, destroys the state-forming consciousness, which leads to anomie and apathy, thus
eliminating any possibility of resistance and causing a passive acceptance and reconciliation with
‘destiny’. The Serbian people began to find the meaning of its history and its role in it as soon as
they had laid the foundations of their statehood, in accordance with the idea of Svetosavlje (cult
of Saint Sava), which formed the basis of their spiritual life. The aim of this paper is to point out,
on the basis of historical experience, the organized process of the collapse of Orthodox identity
as a basic threat to the uniform thinking of globalization.
Keywords: globalization, globalism, new world order, Orthodoxy, Orthodox identity
Ɋɭɠɢɰɚ Ȼɨɝɞɚɧɨɜɢʄ
ɍɧɢɜɟɪɡɢɬɟɬ „ɍɧɢɨɧ – ɇɢɤɨɥɚ Ɍɟɫɥɚ”
Ɏɚɤɭɥɬɟɬ ɡɚ Ⱥɪɯɢɬɟɤɬɭɪɭ
ɋɅɂɄȺ „ɋȼȿɌɋɄȿ ɄɅȺɋȿ“ ȽɊȺȾȺ
ɉɪɨɰɟɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɢ ɩɨʁɚɜɚ „ɫɜɟɬɫɤɟ ɤɥɚɫɟ“ ɝɪɚɞɚ ɤɚɨ ɩɨɫɥɟɞɢɰɟ, ɫɚ ɩɪɟɩɨɡɧɚɬʂɢɜɨɦ

ɫɥɢɤɨɦ ɝɪɚɞɚ, ɞɨɦɢɧɚɧɬɧɢɦ ɜɢɫɨɤɢɦ ɡɝɪɚɞɚɦɚ, ɨɛʁɟɤɬɢɦɚ ɤɨʁɢ ɩɪɟɞɫɬɚɜʂɚʁɭ ɤɭɥɬɭɪɧɟ
ɜɪɟɞɧɨɫɬɢ ɤɚɨ ɲɬɨ ɫɭ ɦɭɡɟʁɢ, ɝɚɥɟɪɢʁɟ, ɨɛʁɟɤɬɢ ɡɚ ɫɜɟɬɫɤɢ ɡɧɚɱɚʁɧɟ ɫɩɨɪɬɫɤɟ ɞɨɝɚɻɚʁɟ,
ɪɟɤɪɟɚɬɢɜɧɟ ɡɨɧɟ ɚɬɪɚɤɬɢɜɧɢɯ ɫɚɞɪɠɚʁɚ. ɉɨɫɟɛɚɧ ɞɨɩɪɢɧɨɫ ʁɟ ɪɚɡɜɨʁ ɦɨɞɚɥɧɨɝ ɫɚɨɛɪɚüɚʁɚ –
ɫɜɢɯ ɜɪɫɬɚ ɢ ɬɟɪɦɢɧɚɥɚ ɤɚɨ ɦɨɞɟɪɧɢɯ ɤɚɩɢʁɚ ɝɪɚɞɚ. ɋɥɢɤɚ „ɫɜɟɬɫɤɨɝ ɝɪɚɞɚ“ ɲɚʂɟ ɩɨɪɭɤɭ ɢ
ɢɡɪɚɠɚɜɚ, ɤɨɪɢɫɬɟüɢ ɫɢɦɛɨɥɟ – ɮɢɡɢɱɤɟ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ – ɧɨɜɟ ɜɪɟɞɧɨɫɬɢ ɤɨʁɟ ɨɧɚ
ɩɪɟɞɫɬɚɜʂɚ. ɋɬɜɚɪɚʁɭüɢ ɜɢɲɟɫɥɨʁɧɭ ɢ ɫɥɨɠɟɧɭ ɭɪɛɚɧɭ ɫɪɟɞɢɧɭ ɢ ɚɪɯɢɬɟɤɬɨɧɫɤɟ ɨɛʁɟɤɬɟ,
ɨɧɚ ɩɪɟɧɨɫɢ ɩɨɪɭɤɭ ɧɚɩɪɟɬɤɚ ɭ ɫɜɢɦ ɟɤɨɧɨɦɫɤɢɦ, ɦɚɬɟɪɢʁɚɥɧɢɦ ɢ ɤɭɥɬɭɪɧɢɦ ɫɮɟɪɚɦɚ
ɠɢɜɨɬɚ. Ʉɨɫɦɨɩɨɥɢɬɫɤɢ ɤɚɪɚɤɬɟɪ ɚɪɯɢɬɟɤɬɨɧɫɤɟ ɩɪɨɮɟɫɢʁɟ ɞɨɩɪɢɧɨɫɢ ɝɥɨɛɚɥɧɨ
ɩɪɟɩɨɡɧɚɬʂɢɜɢɦ ɤɚɪɚɤɬɟɪɢɫɬɢɤɚɦɚ ɢ ɢɦɢʇɭ ɫɜɟɬɫɤɨɝ ɝɪɚɞɚ. Ʉɪɟɢɪɚɬɢ ɝɪɚɞ ɤɚɨ „ɫɜɟɬɫɤɢ
ɝɪɚɞ“ ɡɧɚɱɢ ɢɦɚɬɢ ɢ ɚɪɯɢɬɟɤɬɨɧɫɤɢ ɨɛʁɟɤɚɬ ɫɜɟɬɫɤɢ ɩɨɡɧɚɬɨɝ ɚɭɬɨɪɚ. Ɋɚɡɜɨʁ ɝɥɨɛɚɥɧɟ
ɟɤɨɧɨɦɢʁɟ ʁɟ ɭ ɫɭɲɬɢɧɢ ɩɪɨɰɟɫɚ ɪɚɡɜɨʁɚ ɝɪɚɞɚ ɫɜɟɬɫɤɟ ɤɥɚɫɟ. ɉɪɟɩɨɡɧɚɬʂɢɜ ɢɦɢʇ,
ɛɪɟɧɞɢɪɚʃɟ ɫɟ ɩɨɫɬɢɠɟ ɬɢɩɨɜɢɦɚ ɨɛʁɟɤɚɬɚ ɤɨʁɢ ɢɡɪɚɠɚɜɚʁɭ ɨɞɪɟɻɟɧɟ ɩɪɢɯɜɚʄɟɧɟ ɭɪɛɚɧɟ ɢ
ɞɪɭɲɬɜɟɧɟ ɜɪɟɟɞɧɨɫɬɢ, ɭ ɫɤɥɚɞɭ ɫɚ ɬɟɯɧɨɥɨɲɤɢɦ ɪɚɡɜɨʁɟɦ. Ⱦɜɚ ɮɟɧɨɦɟɧɚ ɞɨɩɪɢɧɨɫɟ
ɞɜɨɫɦɢɫɥɟɧɨɫɬɢ ɝɪɚɞɚ: ɤɭɥɬɭɪɚ ɭ ɬɪɚɝɚʃɭ ɡɚ ɢɡɪɚɠɚɜɚʃɟɦ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ
ɤɨɪɢɫɧɢɤɚ ɭ ɭɪɛɚɧɨɦ ʁɚɜɧɨɦ ɩɪɨɫɬɨɪɭ ɢ ɪɚɡɜɨʁ ɧɨɜɢɯ ɦɟɞɢʁɚ. Ɋɟɚɮɢɪɦɚɰɢʁɚ ɠɢɜɨɬɧɟ
ɫɪɟɞɢɧɟ, ɪɟɰɢɤɥɚɠɚ, ɢɧɫɩɢɪɚɬɢɜɧɢ ɨɛʁɟɤɬɢ ɤɨʁɢ ɫɭ ɨɦɨɝɭʄɟɧɢ ɧɨɜɨɦ ɬɟɯɧɨɥɨɝɢʁɨɦ ʁɟɫɭ
ɧɨɜɟ, ɞɨɞɚɧɟ ɭɪɛɚɧɟ ɜɪɟɞɧɨɫɬɢ. ɇɟɨɩɯɨɞɧɨ ʁɟ ɞɚ ɡɚɝɚɻɟɧɨ ɢɧɞɭɫɬɪɢʁɫɤɨ ɨɤɪɭɠɟʃɟ ɛɭɞɟ
ɡɚɦɟʃɟɧɨ ɡɟɥɟɧɨɦ ɟɤɨɥɨɲɤɨɦ ɟɧɤɥɚɜɨɦ. ɍɡ ɝɥɨɛɚɥɧɭ ɚɮɢɪɦɚɰɢʁɭ ɤɭɥɬɭɪɧɢɯ ɜɪɟɞɧɨɫɬɢ, ɚ
ɩɨɫɟɛɧɨ ɭ ɟɤɨɧɨɦɫɤɨɦ ɫɦɢɫɥɭ, ʁɨɲ ɜɚɠɧɢʁɚ ʁɟ ɚɮɢɪɦɚɰɢʁɚ ɝɥɨɛɚɥɧɢɯ ɫɩɨɪɬɫɤɢɯ
ɜɪɟɞɧɨɫɬɢ. Ȼɪɟɧɞ „ɝɪɚɞɚ ɫɜɟɬɫɤɟ ɤɥɚɫɟ“ ʁɟ ɨɪɝɚɧɢɡɚɰɢʁɚ ɜɟɥɢɤɢɯ ɫɩɨɪɬɫɤɢɯ ɢ ɤɭɥɬɭɪɧɢɯ
ɦɚɧɢɮɟɫɬɚɰɢʁɚ, ɱɢʁɟ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɩɪɟɩɨɡɧɚʁɟɦɨ ɭ ɦɟɝɚ ɚɪɯɢɬɟɤɬɨɧɫɤɢɦ ɨɛʁɟɤɬɢɦɚ ɤɨʁɢ
ɢɯ ɩɪɨɦɨɜɢɲɭ ɤɚɨ ɢ ɭ ɩɪɚɬɟʄɨʁ ɢɧɮɪɚɫɬɪɭɤɬɭɪɢ ɫɚɨɛɪɚʄɚʁɚ. Ɍɟɯɧɨɥɨɲɤɢ ɪɚɡɜɨʁ ɨɦɨɝɭʄɚɜɚ
ɧɨɜɭ ɞɢɦɟɧɡɢʁɭ ɭɪɛɚɧɟ ɫɬɪɭɤɬɭɪɟ. ɉɨɜɟɡɢɜɚʃɟ – ɜɢɲɟɫɬɪɭɤɨ ɦɭɥɬɢ-ɦɨɞɚɥɧɨ ɩɨɜɟɡɢɜɚʃɟ ɭ
ɲɢɪɨɤɭ ɦɪɟɠɭ ɩɭɬɟɜɚ, ɠɟɥɟɡɧɢɰɚ, ɚɜɢɨ-ɬɪɚɧɫɩɨɪɬɚ. Ɍɟɪɦɢɧɚɥɢ ɫɜɢɯ ɜɢɞɨɜɚ ɩɪɟɜɨɡɚ ɫɭ
ɫɜɨʁɟɜɪɫɧɚ ɭɥɚɡɧɚ ɤɚɩɢʁɚ ɝɪɚɞɚ ɛɪɟɧɞɢɪɚɧɢɯ ɨɛʁɟɤɚɬɚ ɫɜɟɬɫɤɢ ɩɨɡɧɚɬɢɯ ɚɪɯɢɬɟɤɚɬɚ.
Ʉɨɪɢɲʄɟʃɟ ɧɨɜɢɯ ɦɚɬɟɪɢʁɚɥɚ, ɧɨɜɢɯ ɞɢɡɚʁɧɚ, ɞɨ ɫɚɞɚ ɧɟɡɚɦɢɫɥɢɜɢɯ ɦɨɝɭʄɧɨɫɬɢ
ɪɟɚɥɢɡɚɰɢʁɟ ɭ ɚɪɯɢɬɟɤɬɭɪɢ, ɨɦɨɝɭcʄɟɧɨ ʁɟ ɬɟɯɧɨɥɨɝɢʁɨɦ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɛɪɟɧɞ „ɫɜɟɬɫɤɟ ɤɥɚɫɟ” ɝɪɚɞɚ, ɦɭɥɬɢ-ɦɨɞɚɥɧɨ ɩɨɜɟɡɢɜɚʃɟ

ruzica.bogdanovic@strand.rs
Ružica Bogdanoviü
Faculty of Architecture
Belgrade, Serbia
THE IMAGE OF “WORLD CLASS” CITIES
The process of globalization has resulted in the emergence of “world class” cities, with a clear
recognizable image of a city with tall buildings, buildings of cultural value, such as museums,
world-famous sporting events, and recreational zones with attractive content. Special
contribution is reflected in the development multimodal transportation and its terminals as the
modern city gates. The image of the “world city” sends a message and expresses the new values
that it represents, using symbols – its physical features. By creating a multilayered and complex
urban environment and architectural buildings, the image conveys the message of progress in all
economic, material, and cultural spheres of life.The cosmopolitan character of architectural
profession contributes to globally recognizable characteristics and an image of a world city. For
a place to become a “world city”, it needs to have an architectural building designed by a world-
famous architect. The development of the global economy underlies the process of developing a
world-class city. Recognizable image and branding is achieved through types of buildings
expressing certain accepted urban and social values, in accordance with technological
development. Two phenomena contribute to the ambiguity of the city: culture on a quest for the
expression of users’ cultural identity in urban public space and the development of new media.
Reaffirmation of the environment, recycling, and inspirational buildings enabled by new
technology constitute new, added, urban values. It is necessary to replace the polluted industrial
environment with the green ecological enclaves. The global affirmation of cultural values is
accompanied by the more important affirmation of global sports values, especially in terms of
economy. A recognizable “world-class” city brand is the organization of major sporting and
cultural events, distinguishable by their architectural mega-facilities that promote them, as well
as by the supporting transport infrastructure. Technological development enables a new
dimension of urban structure, namely connection, multiple multi-modal connections into an
extensive network of roads, railways, and air transport. The terminals of all modes of transport
represent special gates of the cities of branded buildings designed by world-famous architects.
The use of new materials, new designs, and so far unimagined possibilities of realization in
architecture are made possible by technology.
Keywords: globalization, city's “world class” brand, multi-modal connectivity
Valentina B. Pavloviü
Sveuþilište u Zagrebu
Hrvatski studiji, Odsjek za sociologiju
Jelena M. Paviþiü Vukiþeviü
Sveuþilište u Zagrebu
Kineziološki fakultet
Zagreb, Hrvatska
UNIVERZALIZAM MEĈU STUDENTIMA JUGOISTOýNE EUROPE
Univerzalizam prema Schwartzu (2017) ima tri podtipa: priroda, briga i tolerancija. Stoga, cilj
ovoga rada je istražiti koliko je univerzalizam kao vrijednost opüenito; univerzalizam u smislu
oþuvanja prirodnog okoliša; predanosti jednakosti, pravdi i zaštiti svih ljudi te u smislu
prihvaüanja i razumijevanja razliþitih od sebe važan studentima u jugoistoþnoj Europi; razlikuje
li se meÿu državama te razlikuje li se s obzirom na þlanstvo pojedine države u Europskoj Uniji.
Takoÿer, cilj je usporediti vrijednost univerzalizma s ostalim osnovnim ljudskim vrijednostima
(nezavisnost, poticaj, hedonizam, postignuüe, moü, sigurnost, tradicija, konformizam i
dobrohotnost). Kako bi se ostvario cilj rada, korišten je PVQ-RR upitnik Shaloma H. Schwartza
o osnovnim ljudskim vrijednostima. Istraživanje je provedeno na prigodnom uzorku od 1419
studenta u sedam država jugoistoþne Europe (Bosna i Hercegovina, Crna Gora, Hrvatska,
Maÿarska, Makedonija, Slovenija i Srbija) kvantitativnom metodom ankete. Rezultati
deskriptivne i multivarijatne statistiþke analize pokazuju kako je univerzalizam visoko rangiran u
hijerarhiji osnovnih ljudskih vrijednosti kod studenata jugoistoþne Europe te kako postoji
statistiþki znaþajna razlika u važnosti univerzalizma u pojedinim državama. Doprinos ovoga rada
je u komparativnom, meÿunarodnom karakteru na podruþju gdje ovakvih istraživanja nedostaje
dok rezultati ukazuju na potrebu za daljnjim istraživanjem vrijednosnog sustava mladih u
jugoistoþnoj Europi.
Kljuþne rijeþi: univerzalizam, Schwartz, vrijednosti, jugoistoþna Europa, Europska unija

pavlovicvalentina19@gmail.com
Valentina Pavloviü
University of Zagreb
Croatian Studies, Department of Sociology
Jelena Paviþiü Vukiþeviü
University of Zagreb
Faculty of Kinesiology
Zagreb, Croatia
UNIVERSALISM AMONG STUDENTS IN SOUTHEAST EUROPE
Universalism according to Schwartz (2017) has three subtypes: nature, concern, and tolerance.
Therefore, the aim of this paper is to explore how important universalism is to students in
Southeast Europe, by country or by the country’s EU membership status, as a value in general; in
terms of preserving the natural environment; as a commitment to equality, justice, and protection
for all people; and in terms of acceptance and understanding of those who are different from
oneself. The aim is also to compare the value of universalism in relation to other basic human
values (independence, stimulation, hedonism, achievement, power, security, tradition,
conformism, and benevolence). To accomplish this aim, Shalom H. Schwartz’s PVQ-RR
questionnaire on basic human values was used. The survey was conducted on a sample of 1,419
students in seven Southeast European countries (Bosnia and Herzegovina, Montenegro, Croatia,
Hungary, Macedonia, Slovenia, and Serbia) using a quantitative survey method. The results of
the descriptive and multivariate statistical analysis show that universalism is ranked high in the
hierarchy of basic human values among Southeast European students, and that there is a
statistically significant difference in the importance of universalism among countries. The
contribution of this paper is of a comparative and international in nature, within a field where
such research is lacking, while the results indicate the need for further exploration of the value
system of young people in Southeast Europe.
Keywords: universalism, Schwartz, values, Southeast Europe, European Union

ɋɪɻɚɧ ȴ. ɒʂɭɤɢʄ
ɊɍɊȺɅɇɂ ɂȾȿɇɌɂɌȿɌ ɋɌȺɇɈȼɇɂɄȺ ɋȺɅȺɒKɂɏ ɇȺɋȿȴȺ
ɑɢʃɟɧɢɰɚ ɞɚ ɡɧɚɱɚʁɚɧ ɞɟɨ ɫɬɚɧɨɜɧɢɲɬɜɚ ɋɪɛɢʁɟ ɠɢɜɢ ɭ ɪɭɪɚɥɧɢɦ ɧɚɫɟʂɢɦɚ ɨɦɨɝɭʄɚɜɚ

ɩɪɟɬɩɨɫɬɚɜɤɭ ɨ ɩɨɫɬɨʁɚʃɭ ɩɨɫɟɛɧɨɝ ɪɭɪɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɪɚɡɥɢɱɢɬɨɝ ɨɞ ɨɧɨɝ ɭɪɛɚɧɨɝ.
ɂɫɬɪɚɠɢɜɚʃɚ ɪɭɪɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɧɢɫɭ ɱɟɫɬɚ ɭ ɫɨɰɢɨɥɨɝɢʁɢ, ɚ ɢ ɨɬɟɠɚɧɚ ɫɭ ɡɛɨɝ ɛɪɨʁɧɢɯ
ɢ ɞɭɛɨɤɨ ɭɜɪɟɠɟɧɢɯ ɫɬɟɪɟɨɬɢɩɚ ɨ ɫɬɚɧɨɜɧɢɰɢɦɚ ɫɟɥɚ. ɍ ɨɜɨɦ ɩɪɢɥɨɝɭ ɫɟ ɩɪɟɡɟɧɬɭʁɭ
ɪɟɡɭɥɬɚɬɢ ɢɫɬɪɚɠɢɜɚʃɚ ɢɞɟɧɬɢɬɟɬɚ ɫɬɚɧɨɜɧɢɤɚ ɫɚɥɚɲɤɢɯ ɧɚɫɟʂɚ ɤɨʁɚ ɨɤɪɭɠɭʁɭ ɝɪɚɞ
ɋɨɦɛɨɪ, ɜɢɻɟɧɨɝ ɤɚɨ ʁɟɞɚɧ ɨɫɨɛɟɧ ɨɛɥɢɤ ɪɭɪɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. Ɉɫɢɦ ɩɨɤɭɲɚʁɚ ɞɚ ɫɟ
ɭɫɬɚɧɨɜɟ ɫɚɞɪɠɚʁ ɢ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɪɭɪɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɫɬɚɧɨɜɧɢɤɚ ɫɚɥɚɲɚ, ɢɫɩɢɬɢɜɚɧ ʁɟ
ɢ ʃɟɝɨɜ ɨɞɧɨɫ ɩɪɟɦɚ ɞɪɭɝɢɦ ɨɛɥɢɰɢɦɚ ɢɞɟɧɬɢɬɟɬɚ ɨɜɨɝ ɫɬɚɧɨɜɧɢɲɬɜɚ, ɤɚɨ ɲɬɨ ɫɭ
ɟɬɧɢɱɤɢ, ɜɟɪɫɤɢ ɢ ɪɨɞɧɢ, ɚɥɢ ɢ ɨɞɧɨɫ ɩɪɟɦɚ ɭɪɛɚɧɨɦ ɢɞɟɧɬɢɬɟɬɭ (ɢɞɟɧɬɢɬɟɬɢɦɚ). ɍɡɨɪɚɤ
ɫɭ ɱɢɧɢɥɢ ɦɥɚɻɢ ɦɭɲɤɚɪɰɢ, ɫɬɚɪɨɫɬɢ ɞɨ 30 ɝɨɞɢɧɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɪɭɪɚɥɧɢ ɢɞɟɧɬɢɬɟɬ, ɫɚɥɚɲɢ
Srÿan Lj. Šljukiü

Novi Sad, Serbia
RURAL IDENTITY OF THE DWELLERS OF SALAŠ SETTLEMENTS
The fact that considerable portions of the Serbian population live in rural settlements justifies the
assumption of a special rural identity, which differs from an urban one. There are few
sociological studies of rural identity, as they are difficult to conduct because of numerous and
deeply rooted stereotypes about rural dwellers. This paper presents the results of the research of
the identity of the dwellers of salaš settlements that surround the city of Sombor, regarded as a
special form of rural identity. In addition to trying to establish the content and characteristics of
the rural identity of the dwellers of salaš settlements, the paper also explores its relation to their
other forms of identity, such as ethnic, religious and gender, as well as its relation to urban
identity (identities). The sample consisted of young males not older than 30.
Keywords: identity, rural identity, salaš

srdjan.sljukic@ff.uns.ac.rs
Ȼɢʂɚɧɚ ɑ. Ɇɢɥɨɲɟɜɢʄ ɒɨɲɨ
Ɇɢɥɢɰɚ Ȼ. ɒɢʂɚɤ
ɉȿɊɐȿɉɐɂȳȺ ɄɍɅɌɍɊɇɂɏ ɄɈɇɎɅɂɄȺɌȺ ɋɌɍȾȿɇɌɋɄȿ ɉɈɉɍɅȺɐɂȳȿ ɍ

ɊȿɉɍȻɅɂɐɂ ɋɊɉɋɄɈȳ
Ɉɫɧɨɜɧɢ ɰɢʂ ɪɚɞɚ ʁɟ ɞɚ ɞɨɩɪɢɧɟɫɟ ɛɨʂɟɦ ɫɚɝɥɟɞɚɜɚʃɭ ɩɨɥɨɠɚʁɚ ɢ ɩɟɪɫɩɟɤɬɢɜɟ ɨɦɥɚɞɢɧɟ

ɭ ɧɚɲɨʁ ɞɪɭɲɬɜɟɧɨʁ ɫɬɜɚɪɧɨɫɬɢ, ɨɞ ɱɟɝɚ ʄɟ ɭɦɧɨɝɨɦɟ ɡɚɜɢɫɢɬɢ ɢ ɩɟɪɫɩɟɤɬɢɜɚ ɧɚɲɟɝ
ɞɪɭɲɬɜɚ ɭ ɧɚɪɟɞɧɨɦ ɩɟɪɢɨɞɭ. ɉɨɫɟɛɚɧ ɨɫɜɪɬ ʄɟɦɨ ɢɦɚɬɢ ɧɚ ɞɨɦɢɧɚɧɬɧɟ ɚɫɩɟɤɬɟ
ɤɭɥɬɭɪɧɢɯ ɤɨɧɮɥɢɤɚɬɚ ɦɥɚɞɢɯ ɭ Ɋɟɩɭɛɥɢɰɢ ɋɪɩɫɤɨʁ. ɋɦɚɬɪɚɦɨ ɜɚɠɧɢɦ ɨɛɪɚʄɚʃɟ ɩɚɠʃɟ
ɧɚ ɩɪɨɛɥɟɦ ɤɭɥɬɭɪɧɢɯ ɤɨɧɮɥɢɤɬɚ, ʁɟɪ ɫɟ ɭ ɫɭɲɬɢɧɢ ɬɪɟɬɢɪɚʁɭ ɤɚɨ ɤɨɧɮɥɢɤɬɢ ɜɪɢʁɟɞɧɨɫɬɢ.
Ɂɚ ɪɚɡɥɢɤɭ ɨɞ ɨɫɬɚɥɢɯ ɤɨɧɮɥɢɤɚɬɚ, ɤɨʁɢ ɞɨɥɚɡɟ ɡɛɨɝ ɪɚɡɥɢɱɢɬɢɯ ɢɧɬɟɪɟɫɚ ɢɥɢ
ɦɚɬɟɪɢʁɚɥɧɢɯ ɫɬɜɚɪɢ, ɨɧɢ ɫɟ ʁɚɜʂɚʁɭ ɡɛɨɝ ɧɟʁɟɞɧɚɤɨɝ ɩɨɥɨɠɚʁɚ ɩɨʁɟɞɢɧɢɯ ɤɭɥɬɭɪɧɢɯ ɫɮɟɪɚ,
ɤɚɨ ɢ ɭɫɥɢʁɟɞ ɤɭɥɬɭɪɧɨɝ ɡɚɨɫɬɚʁɚʃɚ (Ʉɨɤɨɜɢʄ, 2005:248). Ʉɭɥɬɭɪɧɢ ɤɨɧɮɥɢɤɬ ʁɟ ɧɚɪɨɱɢɬɨ
ɜɢɞʂɢɜ ɢ ɱɟɫɬɨ ɩɨɝɭɛɚɧ ɤɚɞɚ ɫɟ ʁɚɜʂɚ ɭ ɮɨɪɦɢ ɪɚɫɤɨɪɚɤɚ ɢɡɦɟɻɭ ɢɞɟɨɥɨɲɤɨɝ ɩɪɨʁɟɤɬɚ ɢ
ɞɪɭɲɬɜɟɧɨ-ɤɭɥɬɭɪɧɨɝ ɫɢɫɬɟɦɚ. ɉɪɢɦʁɟʄɟɧ ʁɟ ɤɚɨ ʁɚɡ ɢɡɦɟɻɭ ɩɥɚɧɢɪɚɧɟ ɩɪɨɦʁɟɧɟ ɢ ʁɟɞɧɟ
ɤɭɥɬɭɪɟ. Ɇɢɲʂɟʃɚ ɫɦɨ ɞɚ ʄɟ ɩɪɟɞɫɬɚɜʂɚʃɟ ɢ ɚɧɚɥɢɡɚ ɪɟɡɭɥɬɚɬɚ ɢɫɬɪɚɠɢɜɚʃɚ ɨ
ɤɭɥɬɭɪɧɢɦ ɤɨɧɮɥɢɤɬɢɦɚ ɞɨɩɪɢɧɢʁɟɬɢ ɤɜɚɥɢɬɟɬɧɢʁɨʁ ɢɡɝɪɚɞʃɢ ɢɞɟɧɬɢɬɟɬɚ ɤɨɞ ɦɥɚɞɢɯ ɢ
ɫɩɪɢʁɟɱɢɬɢ ɧɟɝɚɬɢɜɚɧ ɭɬɢɰɚʁ ɧɚ ɮɨɪɦɢɪɚʃɟ ɩɨɡɢɬɢɜɧɨɝ ɦɢɲʂɟʃɚ ɨ ɞɪɭɝɨɦ ɢ ɞɪɭɝɚɱɢʁɟɦ ɭ
Ɋɟɩɭɛɥɢɰɢ ɋɪɩɫɤɨʁ.
Ʉʂɭɱɧɟ ɪɢʁɟɱɢ: ɤɭɥɬɭɪɧɢ ɤɨɧɮɥɢɤɬɢ, ɦɥɚɞɢ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ

milosevic_biljana@yahoo.com

milica.ikanovic@gmail.com
Biljana ý. Miloševiü Šošo
Milica B. Šiljak
Pale, Bosnia and Herzegovina/ Republic of Srpska
CULTURAL CONFLICT PERCEPTION AMONG THE STUDENT POPULATION IN

THE REPUBLIC OF SRPSKA
The aim of this paper is to contribute to a better understanding of the position and perspectives of
young people within our social reality, who will become the future pillars of our society. The
paper particularly discusses the dominant aspects of the cultural conflicts of young people in the
Republic of Srpska. We consider it important to pay attention to the problem of cultural
conflicts, because they are essentially treated as social values conflicts. Unlike other conflicts
that arise due to competing interests or materialism, cultural conflicts arise due to the unequal
position of individual cultural spheres, as well as due to cultural backwardness (Kokoviü, 2005:
248). Cultural conflict is especially visible and often frustrating when arising in the form of
discrepancy between the ideology and the socio-cultural system. It is considered as a gap
between the planned change and the current cultural form. We believe that presenting and
analysing the results of the research on cultural conflicts will contribute to a better quality of
identity building among young people and prevent a negative socio-cultural impact in the
Republic of Srpska.
Keywords: cultural conflicts, young people, Republic of Srpska

Ɇɢɥɟ Ɇ. ȼɭɤɚʁɥɨɜɢʄ
Ȼɨʁɚɧ ȳ. ȶɨɪɥɭɤɚ
ȾȿɌȿɊɆɂɇȺɇɌȿ ɂȾȿɇɌɂɌȿɌȺ ɋɌɍȾȿɇɌɋɄȿ ɉɈɉɍɅȺɐɂȳȿ ɍ ɊȿɉɍȻɅɂɐɂ

ɋɊɉɋɄɈȳ
ɂɫɬɪɚɠɢɜɚʃɟ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɫɬɭɞɟɧɬɫɤɟ ɩɨɩɭɥɚɰɢʁɟ ɩɪɢɩɚɞɚ ɤɨɦɩɥɟɤɫɭ

ɢɫɬɪɚɠɢɜɚʃɚ ɨ ɤɭɥɬɭɪɧɨɦ ɠɢɜɨɬɭ ɨɦɥɚɞɢɧɟ ɭɨɩɲɬɟ, ɜɟɨɦɚ ɚɤɬɭɟɥɧɟ ɬɟɦɟ ɭ ɤɨɧɬɟɤɫɬɭ
ɢɡɪɚɡɢɬɨ ɞɢɧɚɦɢɱɧɢɯ ɞɪɭɲɬɜɟɧɢɯ ɩɪɨɦʁɟɧɚ ɫ ɤɨʁɢɦɚ ɫɟ ɨɜɚ ɩɨɩɭɥɚɰɢʁɚ ɫɭɫɪɟʄɟ ɭ
Ɋɟɩɭɛɥɢɰɢ ɋɪɩɫɤɨʁ. ɂɞɟɧɬɢɬɟɬ ɤɚɨ ɩɪɨɞɭɤɬ ʂɭɞɫɤɨɝ ɞʁɟɥɨɜɚʃɚ ɢ ɢɧɬɟɪɚɤɰɢʁɟ
ɤɨɧɫɬɢɬɭɢɲɟ ɫɟ ɢ ɦɢʁɟʃɚ ɧɚ ɨɫɧɨɜɭ ɦɧɨɲɬɜɚ ɭɬɢɰɚʁɚ ɤɨʁɢ ɞɨɥɚɡɟ ɢɡ ɢɧɬɢɦɧɟ, ɟɤɨɧɨɦɫɤɟ,
ɤɭɥɬɭɪɧɟ ɢ ɞɪɭɝɢɯ ɫɮɟɪɚ. ɉɨʁɟɞɢɧɰɢ ɢ ɝɪɭɩɟ ɢɧɬɟɪɚɤɰɢʁɨɦ ɢ ɦɟɻɭɡɚɜɢɫɧɨɲʄɭ ɪɚɡɦʁɟʃɭʁɭ
ɡɧɚʃɚ ɢ ɢɫɤɭɫɬɜɚ, ɫɬɜɚɪɚʁɭ ɭɜʁɟɪɟʃɚ ɨ ɩɨɫɬɨʁɚʃɭ ɫɥɢɱɧɨɫɬɢ ɢ ɪɚɡɥɢɱɢɬɨɫɬɢ ɧɚ ɤɨʁɢɦɚ
ɝɪɚɞɟ ɫɜɨʁ ɥɢɱɧɢ ɢ ɤɨɥɟɤɬɢɜɧɢ ɢɞɟɧɬɢɬɟɬ. ɉɨɫɟɛɚɧ ɩɪɨɛɥɟɦ ɭ ɤɭɥɬɭɪɧɨɦ ɢɞɟɧɬɢɬɟɬɭ
ɦɥɚɞɢɯ ʁɚɜʂɚ ɫɟ ɭ ɫɬɚʃɭ ɫɥɚɛɟ ɞɪɭɲɬɜɟɧɟ ɩɨɞɪɲɤɟ, ɤɚɨ ɨɫɧɨɜɟ ɡɚ ɧɚɫɬɚɧɚɤ ɨɫʁɟʄɚʁɚ ɫɬɪɚɯɚ,
ɫɭɦʃɟ, ɧɟɡɚɞɨɜɨʂɫɬɜɚ ɢ ɧɟɞɨɫɬɨʁɧɨɫɬɢ ɫɚɦɨɝ ɫɟɛɟ ɢ ɝɪɭɩɟ ɤɨʁɨʁ ɩɪɢɩɚɞɚʁɭ. ɉɪɨɞɭɠɟɧɨ
ɬɪɚʁɚʃɟ ɧɟɫɬɚɛɢɥɧɨɫɬɢ, ɤɨɧɮɥɢɤɬɚ ɢ ɧɟɢɡɜʁɟɫɧɨɫɬɢ ɭ ɨɤɪɭɠɟʃɭ ɞɨɜɨɞɢ ɞɨ ɫɢɬɭɚɰɢʁɟ ɞɚ ɫɟ
ɢɡɜɨɪɧɢ, ɬʁ. „ɩɪɚɜɢ ɢɞɟɧɬɢɬɟɬ“ ɨɫʁɟʄɚ ɤɚɨ ɝɥɚɜɧɚ ɫɦɟɬʃɚ ɫɬɚɛɢɥɧɨɫɬɢ ɢ ɩɪɨɫɩɟɪɢɬɟɬɭ, ɲɬɨ
ɞɨɜɨɞɢ ɞɨ ʃɟɝɨɜɨɝ ɨɞɛɚɰɢɜɚʃɚ ɢ ɠɟʂɟ ɞɚ ɫɟ ɛɭɞɟ ɧɟɤɨ ɞɪɭɝɢ. ɍ ɨɜɨɦ ɪɚɞɭ ɚɭɬɨɪɢ, ɧɚ
ɨɫɧɨɜɭ ɢɫɬɪɚɠɢɜɚʃɚ ɫɬɭɞɟɧɬɫɤɟ ɩɨɩɭɥɚɰɢʁɟ ɭ ɂɫɬɨɱɧɨɦ ɋɚɪɚʁɟɜɭ, Ȼɢʁɟʂɢɧɢ ɢ Ȼɚʃɨʁ
Ʌɭɰɢ, ɚɧɚɥɢɡɢɪɚʁɭ ɞɨɦɢɧɚɧɬɧɟ ɞɟɬɟɪɦɢɧɚɧɬɟ ɮɨɪɦɢɪɚʃɚ ɫɚɜɪɟɦɟɧɨɝ ɤɭɥɬɭɪɧɨɝ
ɢɞɟɧɬɢɬɟɬɚ ɦɥɚɞɢɯ ɭ Ɋɟɩɭɛɥɢɰɢ ɋɪɩɫɤɨʁ.
Ʉʂɭɱɧɟ ɪɢʁɟɱɢ: ɤɭɥɬɭɪɚ, ɢɞɟɧɬɢɬɟɬ, ɦɥɚɞɢ, ɫɬɭɞɟɧɬɢ, Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ

mile.vukajlovic@ff.ues.rs.ba

bojancorluka@yahoo.com
Mile M. Vukajloviü
Bojan J. ûorluka
Faculty of Philosophy, Department of sociology
Pale, Bosnia and Herzegovina/Republic of Srpska
DETERMINANTS OF IDENTITY OF THE STUDENT POPULATION IN THE

REPUBLIC OF SRPSKA
The research on the cultural identity of student population belongs to a group of studies on the
cultural life of youth in general, a very current issue that this population faces in the context of
extremely dynamic social changes in the Republic of Srpska. Identity, as a product of human
action and interaction, is formed and changed based on multiple influences from personal,
economic, cultural and other spheres. Through interaction and interdependence, individuals and
groups exchange knowledge and experiences and develop beliefs about the existence of
similarities and differences on which they build their own personal and collective identity. The
problem with the cultural identity of young people arises in an environment with poor social
support, which is fertile ground for the emergence of feelings of fear, suspicion, dissatisfaction
and unworthiness of themselves and the group they belong to. The prolonged duration of
instability, conflict and uncertainty in such environment leads to a situation where the original,
‘true’, identity is identified as the main disruptor of stability and prosperity, which leads to its
rejection and the desire to be someone else. This paper analyses the dominant determinants that
form contemporary cultural identity of the youth in the Republic of Srpska, based on the research
of the student population in East Sarajevo, Bijeljina and Banja Luka.
Keywords: culture, identity, youth, students, Republic of Srpska
Ⱥɧɻɟɥɤɚ ɀ. Ɇɢɪɤɨɜ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ, ɂɧɫɬɢɬɭɬ ɡɚ ɫɨɰɢɨɥɨɲɤɚ ɢɫɬɪɚɠɢɜɚʃɚ
ɄɍɅɌɍɊɇɂ ɌɍɊɂɁȺɆ ɄȺɈ ɎȺɄɌɈɊ ɌȿɊɂɌɈɊɂȳȺɅɇɈȽ ɊȺɁȼɈȳȺ: ɉɊɂɆȿɊɂ

ɑȿɌɂɊɂ ȽɊȺȾȺ ɍ ɋɊȻɂȳɂ
ɍ ɪɚɞɭ ɫɟ ɢɫɩɢɬɭʁɟ ɤɭɥɬɭɪɧɢ ɬɭɪɢɡɚɦ ɤɚɨ ɮɚɤɬɨɪ ɤɨʁɢ ɞɨɩɪɢɧɨɫɢ ɬɟɪɢɬɨɪɢʁɚɥɧɨɦ ɪɚɡɜɨʁɭ
ɝɪɚɞɨɜɚ ɫɪɟɞʃɟ ɜɟɥɢɱɢɧɟ ɭ ɋɪɛɢʁɢ, ɩɨɪɟɞɟʄɢ ɩɪɢɥɢɤɟ ɭ ɋɨɦɛɨɪɭ, Ɂɪɟʃɚɧɢɧɭ, Ɂɚʁɟɱɚɪɭ ɢ
Ʌɟɫɤɨɜɰɭ. Ɍɟɨɪɢʁɫɤɢ ɨɤɜɢɪ ɫɟ ɨɫɥɚʃɚ ɧɚ ɤɨɧɰɟɩɬ ɬɟɪɢɬɨɪɢʁɚɥɧɨɝ ɪɚɡɜɨʁɚ, ɤɨʁɢ
ɩɨɞɪɚɡɭɦɟɜɚ ɢɧɬɟɝɪɢɫɚɧɢ ɦɭɥɬɢɫɟɤɬɨɪɫɤɢ ɪɚɡɜɨʁ ɨɞɪɟɻɟɧɟ ɬɟɪɢɬɨɪɢʁɟ, ɨɛɢɱɧɨ ɧɚ
ɫɭɛɧɚɰɢɨɧɚɥɧɨɦ ɧɢɜɨɭ – ɪɟɝɢɨɧɚɥɧɨɦ, ɭɪɛɚɧɨɦ, ɪɭɪɚɥɧɨɦ ɢɬɞ. Ɍɭɪɢɡɚɦ ʁɟ ɟɤɨɧɨɦɫɤɚ
ɚɤɬɢɜɧɨɫɬ ɤɨʁɚ ɢɦɚ ɩɨɬɟɧɰɢʁɚɥ ɞɚ ɫɟ ɜɟɨɦɚ ɛɪɡɨ ɪɚɡɜɢʁɚ ɧɚ ɥɨɤɚɥɧɨɦ ɧɢɜɨɭ. ɍ ɫɤɥɚɞɭ ɫɚ
ɬɟɨɪɢʁɨɦ ɥɨɤɚɥɧɨ ɡɚɫɧɨɜɚɧɨɝ ɢɥɢ ɧɟɨɟɧɞɨɝɟɧɨɝ ɪɚɡɜɨʁɚ, ɬɟɪɢɬɨɪɢʁɚɥɧɟ ʁɟɞɢɧɢɰɟ ɛɢ
ɬɪɟɛɚɥɨ ɞɚ ɤɨɪɢɫɬɟ ɫɜɨʁɟ ɭɧɭɬɪɚɲʃɟ ɪɟɫɭɪɫɟ ɢ ɩɨɬɟɧɰɢʁɚɥɟ, ɭɤʂɭɱɭʁɭʄɢ ɬɜɪɞɟ ɢ ɦɟɤɟ
ɞɢɦɟɧɡɢʁɟ ɬɟɪɢɬɨɪɢʁɚɥɧɨɝ ɤɚɩɢɬɚɥɚ, ɤɚɤɨ ɛɢ ɨɫɬɜɚɪɢɥɟ ɫɜɨʁɟ ɪɚɡɜɨʁɧɟ ɰɢʂɟɜɟ. Ɍɭɪɢɫɬɢɱɤɟ
ɚɬɪɚɤɰɢʁɟ ɤɚɨ ɲɬɨ ɫɭ ɢɫɬɨɪɢʁɫɤɨ, ɪɟɥɢɝɢʁɫɤɨ ɢ ɤɭɥɬɭɪɧɨ ɧɚɫɥɟɻɟ, ɩɚ ɢ ɭɪɛɚɧɢ ɮɟɫɬɢɜɚɥɢ,
ɩɪɟɞɫɬɚɜʂɚʁɭ ɦɟɤɟ ɞɢɦɟɧɡɢʁɟ ɬɟɪɢɬɨɪɢʁɚɥɧɨɝ ɤɚɩɢɬɚɥɚ ɝɪɚɞɨɜɚ ɫɪɟɞʃɟ ɜɟɥɢɱɢɧɟ ɭ ɋɪɛɢʁɢ,
ɤɨʁɟ ɛɢ ɦɨɝɥɟ ɡɧɚɱɚʁɧɨ ɞɨɩɪɢɧɟɬɢ ɬɟɪɢɬɨɪɢʁɚɥɧɨʁ ɤɨɧɤɭɪɟɧɬɧɨɫɬɢ. ɋɬɭɞɢʁɟ ɫɥɭɱɚʁɚ ɝɪɚɞɨɜɚ
ɋɨɦɛɨɪ, Ɂɪɟʃɚɧɢɧ, Ɂɚʁɟɱɚɪ ɢ Ʌɟɫɤɨɜɚɰ ɢɫɬɪɚɠɢɜɚɧɟ ɫɭ 2014. ɢ 2015. ɝɨɞɢɧɟ ɭ ɨɤɜɢɪɭ
ɲɢɪɟɝ ɩɪɨʁɟɤɬɚ ɨ ɤɚɪɚɤɬɟɪɢɫɬɢɤɚɦɚ ɬɟɪɢɬɨɪɢʁɚɥɧɨɝ ɤɚɩɢɬɚɥɚ ɭ ɋɪɛɢʁɢ ɤɨʁɢ ɪɟɚɥɢɡɭʁɟ
ɂɧɫɬɢɬɭɬ ɡɚ ɫɨɰɢɨɥɨɲɤɚ ɢɫɬɪɚɠɢɜɚʃɚ (ɍɧɢɜɟɪɡɢɬɟɬ ɭ Ȼɟɨɝɪɚɞɭ – Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ).
Ⱥɧɚɥɢɡɚ ɩɨɞɚɬɚɤɚ ʁɟ ɨɦɨɝɭʄɢɥɚ ɞɚ ɫɟ ɧɚ ɩɪɢɦɟɪɢɦɚ ɱɟɬɢɪɢ ɝɪɚɞɚ ɫɪɟɞʃɟ ɜɟɥɢɱɢɧɟ ɢɡɜɟɞɭ
ɡɚɤʂɭɱɰɢ ɨ ɩɟɪɰɟɩɰɢʁɢ ɤɭɥɬɭɪɧɨɝ ɬɭɪɢɡɦɚ ɤɚɨ ɡɧɚɱɚʁɧɨɝ ɩɨɬɟɧɰɢʁɚɥɚ ɬɟɪɢɬɨɪɢʁɚɥɧɨɝ ɢ
ɥɨɤɚɥɧɨ ɡɚɫɧɨɜɚɧɨɝ ɪɚɡɜɨʁɚ ɢɡ ɩɟɪɫɩɟɤɬɢɜɟ ɝɪɚɻɚɧɚ (ɧɚ ɨɫɧɨɜɭ ɚɧɤɟɬɧɢɯ ɢɫɬɪɚɠɢɜɚʃɚ) ɢ
ɢɡ ɩɟɪɫɩɟɤɬɢɜɟ ɥɨɤɚɥɧɢɯ ɚɤɬɟɪɚ (ɧɚ ɨɫɧɨɜɭ ɞɭɛɢɧɫɤɢɯ ɢɧɬɟɪɜʁɭɚ).
Ʉʂɭɱɧɟ ɪɟɱɢ: ɤɭɥɬɭɪɧɢ ɬɭɪɢɡɚɦ, ɬɟɪɢɬɨɪɢʁɚɥɧɢ ɪɚɡɜɨʁ, ɝɪɚɞ

andelkam@yahoo.com
* Ɋɚɞ ʁɟ ɞɟɨ ɩɪɨʁɟɤɬɚ „ɂɡɚɡɨɜɢ ɧɨɜɟ ɞɪɭɲɬɜɟɧɟ ɢɧɬɟɝɪɚɰɢʁɟ ɭ ɋɪɛɢʁɢ: ɤɨɧɰɟɩɬɢ ɢ ɚɤɬɟɪɢ” (ɟɜɢɞ. ɛɪ. 179035),
ɤɨʁɢ ɮɢɧɚɧɫɢɪɚ Ɇɢɧɢɫɬɚɪɫɬɜɨ ɩɪɨɫɜɟɬɟ, ɧɚɭɤɟ ɢ ɬɟɯɧɨɥɨɲɤɨɝ ɪɚɡɜɨʁɚ Ɋɟɩɭɛɥɢɤɟ ɋɪɛɢʁɟ.
Anÿelka Ž. Mirkov
Faculty of Philosophy, Institute for Sociological Research
Belgrade, Serbia
CULTURAL TOURISM AS A FACTOR OF TERRITORIAL DEVELOPMENT:

EXAMPLES OF FOUR TOWNS IN SERBIA
This paper examines cultural tourism as a factor contributing to the territorial development of
medium-sized towns in Serbia, comparing opportunities in Sombor, Zrenjanin, Zajeþar and
Leskovac. The theoretical framework relies on the concept of territorial development, which
implies the integrated multi-sector development of a specific territory, usually at a sub-national
level – regional, urban, rural, etc. Tourism is an economic activity which has the potential to
develop very quickly at the local level. According to the theory of place-based or neo-
endogenous development, territorial units should employ their internal resources and potentials,
including the hard and soft dimensions of territorial capital, in order to achieve their
development goals. Tourist attractions, such as historical, religious and cultural heritage, as well
as urban festivals, represent soft dimensions of territorial capital across medium-sized towns in
Serbia, which could significantly contribute to the territorial competitiveness. Case studies of
Sombor, Zrenjanin, Zajeþar and Leskovac were carried out in 2014 and 2015 within the wider
project on the characteristics of territorial capital in Serbia, implemented by the Institute for
Sociological Research (University of Belgrade – Faculty of Philosophy). The analysis of data
based on the examples of four medium-sized towns allowed us to draw conclusions about the
perception of cultural tourism as a significant potential for territorial and place-based
development from the perspective of both citizens (based on research surveys) and local actors
(based on in-depth interviews).
Keywords: cultural tourism, territorial development, town
Ⱥɧɚ ɋ. ȼɭɤɨɜɢʄ
ɂɧɫɬɢɬɭɬ ɞɪɭɲɬɜɟɧɢɯ ɧɚɭɤɚ
ɉɊȺɁɇɂɄ ɄȺɈ ɄɍɅɌɍɊɇɂ ɎȿɇɈɆȿɇ – ɉɊɂɆȿɊ ɈɋɆɈȽ ɆȺɊɌȺ
ɍ ɬɟɤɫɬɭ ɫɟ ɪɚɡɦɚɬɪɚ ɩɪɚɡɧɢɤ ɤɚɨ ɤɭɥɬɭɪɧɢ ɮɟɧɨɦɟɧ ɧɚ ɩɪɢɦɟɪɭ Ɇɟɻɭɧɚɪɨɞɧɨɝ ɞɚɧɚ ɠɟɧɚ
– Ɉɫɦɨɝ ɦɚɪɬɚ. ɍ ɩɪɜɨɦ ɞɟɥɭ ɪɚɞɚ ɛɢʄɟ ɪɟɱɢ ɨ ɢɫɬɨɪɢʁɚɬɭ ɢ ɤɭɥɬɭɪɢ Ɉɫɦɨɝ ɦɚɪɬɚ ɤɚɨ
ɜɚɠɧɢɦ ɟɥɟɦɟɧɬɢɦɚ ɡɚ ɧɟɝɨɜɚʃɟ ɨɜɨɝ ɩɪɚɡɧɢɤɚ ɢ ɨɛɥɢɤɨɜɚʃɟ ɢɧɞɢɜɢɞɭɚɥɧɨɝ ɢ
ɤɨɥɟɤɬɢɜɧɨɝ ɠɟɧɫɤɨɝ ɢɞɟɧɬɢɬɟɬɚ ɭ ɪɚɡɥɢɱɢɬɢɦ ɞɪɭɲɬɜɟɧɢɦ ɩɟɪɢɨɞɢɦɚ. ɍ ɡɚɜɪɲɧɨɦ ɞɟɥɭ
ɪɚɞɚ, ɧɚ ɨɫɧɨɜɭ ɧɚɥɚɡɚ ɢɡ ɢɫɬɪɚɠɢɜɚʃɚ ɚɭɬɨɪɤɟ ɬɟɤɫɬɚ, ɚɧɚɥɢɡɢɪɚʄɟɦɨ ɤɚɤɨ ɠɟɧɟ ɭ ɧɚɲɟɦ
ɞɪɭɲɬɜɭ ɩɟɪɰɢɩɢɪɚʁɭ Ɉɫɦɢ ɦɚɪɬ ɢ ɭ ɤɨʁɨʁ ɦɟɪɢ ɢ ɭ ɢɡɦɟʃɟɧɢɦ ɫɨɰɢɨɤɭɥɬɭɪɧɢɦ
ɨɤɨɥɧɨɫɬɢɦɚ ɨɧ ɢ ɞɚʂɟ ɛɢɜɚ ɩɟɪɰɢɩɢɪɚɧ ɤɚɨ ɞɟɨ ʃɢɯɨɜɨɝ ɠɟɧɫɤɨɝ ɢɞɟɧɬɢɬɟɬɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: Ɉɫɦɢ ɦɚɪɬ, ɤɭɥɬɭɪɚ, ɩɪɚɡɧɢɤ, ɢɫɬɨɪɢʁɚ ɠɟɧɚ, ɞɪɭɲɬɜɟɧɢ ɩɨɥɨɠɚʁ ɠɟɧɚ,
ɋɪɛɢʁɚ
Ana S. Vukoviü
Institute of Social Sciences
Belgrade, Serbia
A HOLIDAY AS A CULTURAL PHENOMENON – THE EXAMPLE OF

INTERNATIONAL WOMEN’S DAY
This paper discusses a holiday as a cultural phenomenon using the example of International
Women’s Day (IWD), celebrated on 8 March every year. The first part of the paper presents the
history and culture of the IWD as important elements for fostering this holiday and for shaping
individual and collective women’s identities in different social periods. Based on our findings,
the final part of the paper analyses how women in our society perceive the IWD and to what
extent it is still perceived as part of their female identity in the changed sociocultural
circumstances.
Keywords: International Women’s Day, culture, holiday, women’s history, women’s social
status, Serbia

annvukovic@yahoo.com
ɋɥɨɛɨɞɚɧ Ɇ. ȼɚɫɢʄ
Ȼɟɨɝɪɚɞɫɤɢ ɢɧɫɬɢɬɭɬ ɡɚ ɯɭɦɚɧɢɫɬɢɤɭ ɢ ɫɨɰɢʁɚɥɧɚ ɢɫɬɪɚɠɢɜɚʃɚ
ɍɅɈȽȺ ɊȿɅɂȽɂȳȿ ɂ ɊɈȾȺ ɍ ɈɑɍȼȺȵɍ ȿɌɇɂɑɄɈȽ ɂȾȿɇɌɂɌȿɌȺ
ɍ ɟɬɧɢɱɤɨʁ ɝɪɭɩɢ Ȼɚɧɚɬɫɤɢɯ Ȼɭɝɚɪɚ, ɭ ɋɪɛɢʁɢ, Ɋɭɦɭɧɢʁɢ ɢ Ȼɭɝɚɪɫɤɨʁ, ɢɞɟɧɬɢɬɟɬ ʁɟ ɩɪɟɞɦɟɬ

ɤɨɧɬɢɧɭɢɪɚɧɢɯ ɬɪɚɧɫɮɨɪɦɚɰɢʁɚ. ɉɪɭɠɚʁɭʄɢ ɞɨɩɪɢɧɨɫ ɤɨɦɩɚɪɚɬɢɜɧɨɦ ɩɪɨɭɱɚɜɚʃɭ
ɟɬɧɢɰɢɬɟɬɚ ɭ ɡɟɦʂɚɦɚ ɤɨʁɟ ɞɟɥɟ ɫɥɢɱɧɟ ɞɪɭɲɬɜɟɧɨ-ɩɨɥɢɬɢɱɤɟ ɨɤɨɥɧɨɫɬɢ (ɫɨɰɢʁɚɥɢɡɚɦ,
ɩɨɫɬɫɨɰɢʁɚɥɢɡɚɦ), ɨɜɨ ɢɫɬɪɚɠɢɜɚʃɟ ɢɦɚ ɡɚ ɰɢʂ ɞɚ ɭɬɜɪɞɢ ɧɚ ɤɨʁɟ ɧɚɱɢɧɟ ɫɟ ɭ ɪɚɡɥɢɱɢɬɢɦ
ɞɪɭɲɬɜɟɧɢɦ ɤɨɧɬɟɤɫɬɢɦɚ ɨɛɥɢɤɭʁɭ ɪɨɞɧɢ, ɟɬɧɢɱɤɢ ɢ ɪɟɥɢɝɢʁɫɤɢ ɢɞɟɧɬɢɬɟɬ. Ʉɚɤɨ ɫɭ ʁɟɡɢɤ
ɢ ɪɟɥɢɝɢʁɚ ɞɜɚ ɧɚʁɡɧɚɱɚʁɧɢʁɚ ɞɪɭɲɬɜɟɧɚ ɢ ɩɨɥɢɬɢɱɤɚ ɞɨɦɟɧɚ ɤɭɥɬɭɪɧɟ ɪɚɡɥɢɤɟ ɭ ɦɨɞɟɪɧɨɦ
ɫɜɟɬɭ, ɩɨɜɟɡɚɧɨɫɬ (ɢɧɬɟɪɫɟɤɰɢʁɭ) ɪɨɞɧɢɯ ɢɞɟɧɬɢɬɟɬɚ ɫɚ ɟɬɧɢɱɤɢɦ ɢ ɪɟɥɢɝɢʁɫɤɢɦ
ɩɨɫɦɚɬɪɚɦɨ ɫɚ ɫɬɚɧɨɜɢɲɬɚ ɨɱɭɜɚʃɚ ɢɞɟɧɬɢɬɟɬɚ ɝɪɭɩɟ. Ɋɟɱ ʁɟ ɨ ɪɟɝɢɨɧɭ ɫɚ ɪɚɡɥɢɱɢɬɢɦ
ɢɫɬɨɪɢʁɫɤɢɦ ɢɫɤɭɫɬɜɢɦɚ ɢ ɬɪɚɞɢɰɢʁɚɦɚ ɦɭɥɬɢɤɭɥɬɭɪɚɥɢɡɦɚ, ɤɨʁɢ ɫɟ ɨɞɥɢɤɭʁɟ ɱɟɫɬɢɦ
ɩɪɨɦɟɧɚɦɚ ɞɪɠɚɜɧɢɯ ɝɪɚɧɢɰɚ. Ʉɨɧɬɟɤɫɬɭɚɥɧɢ ɨɤɜɢɪ ɚɧɚɥɢɡɟ, ɩɨɪɟɞ ɪɨɞɧɢɯ ɪɟɠɢɦɚ, ɱɢɧɟ
ɩɨɬɢɫɤɢɜɚʃɟ ɪɟɥɢɝɢʁɟ ɭ ɫɨɰɢʁɚɥɢɡɦɭ, ɬɟ ɚɮɢɪɦɚɰɢʁɚ ɟɬɧɢɱɤɢɯ ɢ ɪɟɥɢɝɢʁɫɤɢɯ ɢɞɟɧɬɢɬɟɬɚ ɭ
ɩɨɫɬɫɨɰɢʁɚɥɢɡɦɭ. Ɉɛɚɜʂɟɧ ʁɟ 51 ɢɧɬɟɪɜʁɭ ɫɚ ɨɫɨɛɚɦɚ ɢɡ ɨɫɧɨɜɧɨɝ ɭɡɨɪɤɚ. Ɋɟɡɭɥɬɚɬɢ
ɩɨɤɚɡɭʁɭ ɡɚɞɪɠɚɜɚʃɟ ɬɪɚɞɢɰɢɨɧɚɥɧɢɯ ɪɨɞɧɢɯ ɨɞɧɨɫɚ ɭ ɩɪɢɜɚɬɧɨʁ ɫɮɟɪɢ ɠɢɜɨɬɚ ɭ ɫɟɨɫɤɢɦ
ɨɤɪɭɠɟʃɢɦɚ, ɭɡ ɢɡɭɡɟɬɚɤ Ȼɭɝɚɪɫɤɟ. ɂɧɬɟɪɫɟɤɰɢʁɟ ɢ ɨɱɭɜɚʃɟ ɢɞɟɧɬɢɬɟɬɚ ɫɟ ɪɚɡɥɢɤɭʁɭ ɭ
ɨɞɧɨɫɭ ɧɚ ɤɨɧɬɟɤɫɬɭɚɥɧɟ ɤɚɪɚɤɬɟɪɢɫɬɢɤɟ ɋɪɛɢʁɟ, Ɋɭɦɭɧɢʁɟ ɢ Ȼɭɝɚɪɫɤɟ ɢ ɡɚɜɢɫɟ ɨɞ
ɜɢɲɟɫɬɪɭɤɢɯ ɩɨɜɟɡɚɧɨɫɬɢ ɧɚ ɪɟɥɚɰɢʁɢ ɩɪɢɜɚɬɧɚ – ʁɚɜɧɚ ɫɮɟɪɚ: ɨɞ ɦɨɝɭʄɧɨɫɬɢ ɭɩɨɬɪɟɛɟ
ɦɚɬɟɪʃɟɝ ʁɟɡɢɤɚ ɢ ɤɚɪɚɤɬɟɪɢɫɬɢɤɚ ɟɬɧɢɱɤɢ ɢ ɪɟɥɢɝɢʁɫɤɢ ɦɟɲɨɜɢɬɢɯ ɛɪɚɤɨɜɚ. ɇɚʁɜɟʄɢ
ɭɬɢɰɚʁ ɧɚ ɨɱɭɜɚʃɟ ɢɞɟɧɬɢɬɟɬɚ ɢɦɚʁɭ ɪɨɞɧɢ ɢɞɟɧɬɢɬɟɬɢ ɠɟɧɚ, ɡɛɨɝ ɪɨɞɧɢɯ ɪɚɡɥɢɤɚ ɭ
ɪɟɥɢɝɢɨɡɧɨɫɬɢ; ɪɟɥɢɝɢɨɡɧɨɫɬ ʁɟ ɭ ɩɨɡɢɬɢɜɧɨʁ ɤɨɪɟɥɚɰɢʁɢ ɫɚ ɨɱɭɜɚʃɟɦ ɢ ɟɬɧɢɱɤɨɝ ɢ
ɪɟɥɢɝɢʁɫɤɨɝ ɢɞɟɧɬɢɬɟɬɚ. ɍɥɨɝɟ ɦɭɲɤɚɪɚɰɚ ɭ ɨɱɭɜɚʃɭ ɢɞɟɧɬɢɬɟɬɚ ɧɚɥɚɡɟ ɫɟ ɭ ʁɚɜɧɨʁ ɫɮɟɪɢ
ɠɢɜɨɬɚ. ɍ ɩɨɫɬɫɨɰɢʁɚɥɢɡɦɭ ɦɭɲɤɚɪɰɢ ɫɭ ɡɚɫɬɭɩʂɟɧɢʁɢ ɭ ʁɚɜɧɢɦ ɭɥɨɝɚɦɚ, ɚɥɢ ɫɟ ɛɟɥɟɠɢ
ɩɨɫɬɟɩɟɧɚ ɬɪɚɧɫɮɨɪɦɚɰɢʁɚ ɪɨɞɧɢɯ ɨɞɧɨɫɚ ɭ ɩɪɚɜɰɭ ɜɟʄɟ ɟɝɚɥɢɬɚɪɧɨɫɬɢ, ɩɨɫɟɛɧɨ ɭ ɦɥɚɻɨʁ
ɝɟɧɟɪɚɰɢʁɢ ɭ ɭɡɨɪɤɭ, ɭ ɭɪɛɚɧɨɦ ɨɤɪɭɠɟʃɭ ɢ ɤɨɞ ɨɫɨɛɚ ɫɚ ɜɟʄɢɦ ɫɬɟɩɟɧɨɦ ɨɛɪɚɡɨɜɚʃɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɢɞɟɧɬɢɬɟɬ, ɪɨɞ, ɟɬɧɢɰɢɬɟɬ, ɪɟɥɢɝɢʁɚ, ɦɭɥɬɢɤɭɥɬɭɪɚɥɢɡɚɦ

vasic81@yahoo.com
Slobodan M. Vasiü
Belgrade Institute for the Humanities and Social Studies
Belgrade, Serbia
THE ROLE OF RELIGION AND GENDER IN THE PRESERVATION OF ETHNIC

IDENTITY
Identity within the ethnic group of Banat Bulgarians has been a subject of transformation in
Serbia, Romania and Bulgaria. By contributing to the comparative study of ethnicity in countries
which have similar social and political circumstances in light of socialism and post-socialism,
this paper aims to determine the manner in which gender, ethnic and religious identity are shaped
within different political and social contexts. Given the fact that religion and language are the
two most significant social and political domains in terms of cultural differences in the modern
world, the intersection of gender identity and ethnic and religious identity is observed from the
perspective of fostering and preserving the identity of the group. This region has a plethora of
diverse historical experiences and multicultural traditions and is often characterized by changes
of state borders. The contextual framework of the analyses, in addition to gender regimes,
includes suppression of religion as well as the affirmation of ethnic and religious identities in
post-socialism. The study included 51 respondents. The results indicate a preservation of
traditional gender relations in the private sphere in rural areas, with the exception of Bulgaria.
The identity intersections differ in relation to contextual differences between Serbia, Romania
and Bulgaria and mostly depend on multi-faceted connections between the private and the public
sphere e.g. the use of the mother tongue or characteristics of ethnically and religiously mixed
marriages. The female gender identity has the greatest impact on the preservation of an identity,
because of the gender differences in religiousness: the greater degree of religiousness is in
positive correlation with the preservation of ethnic and religious identity. Male roles regarding
the preservation of identity belong to the public sphere. In post-socialism, men have had more
prominent public roles; however, the transformation of gender relations slowly shifts towards
equality, especially among the younger generations in the sample, in urban areas and among
persons with a higher degree of education.
Keywords: identity, gender, ethnicity, religion, multiculturalism
ȳɚɫɦɢɧɚ ɋ. ɉɟɬɪɨɜɢʄ
ȼɟɫɧɚ Ⱦ. Ɇɢɥɬɨʁɟɜɢʄ
Ɏɚɤɭɥɬɟɬ ɡɚɲɬɢɬɟ ɧɚ ɪɚɞɭ ɭ ɇɢɲɭ
ɇȿɄȿ ɈȾɊȿȾɇɂɐȿ ɋɈɐɂȳȺɅɇɈȽ ɂ ɄɍɅɌɍɊɇɈȽ ɂȾȿɇɌɂɌȿɌȺ ɊɈɆɋɄȿ

ɁȺȳȿȾɇɂɐȿ ɍ ɋɊȻɂȳɂ
ɋɥɟɞɟʄɢ ɫɨɰɢɨɥɨɲɤɭ ɩɟɪɫɩɟɤɬɢɜɭ ɤɨɧɰɟɩɬɚ ɢɞɟɧɬɢɬɟɬɚ, ɤɨʁɚ ɩɨɞɪɚɡɭɦɟɜɚ ɭɫɤɭ ɩɨɜɟɡɚɧɨɫɬ

ɢɞɟɧɬɢɬɟɬɚ ɫɚ ɫɨɰɢʁɚɥɧɨɦ ɢɧɬɟɪɚɤɰɢʁɨɦ ɭɧɭɬɚɪ ɤɨʁɟ ɫɟ ɨɞɜɢʁɚ ɫɨɰɢʁɚɥɢɡɚɰɢʁɚ ɢ
ɢɧɬɟɪɧɚɥɢɡɚɰɢʁɚ ɟɥɟɦɟɧɚɬɚ ɛɢɬɧɢɯ ɡɚ ʃɟɝɨɜɭ ɤɨɧɫɬɪɭɤɰɢʁɭ, ɩɪɢɤɚɡɚʄɟɦɨ ɧɟɤɟ ɚɫɩɟɤɬɟ
ɫɨɰɢʁɚɥɧɨɝ ɢ ɤɭɥɬɭɪɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɪɨɦɫɤɟ ɡɚʁɟɞɧɢɰɟ ɭ ɋɪɛɢʁɢ. ɍ ɪɚɞɭ ɫɭ ɩɪɟɞɫɬɚɜʂɟɧɢ
ɪɟɡɭɥɬɚɬɢ ɤɨʁɢ ɫɟ ɬɢɱɭ ɨɞɧɨɫɚ Ɋɨɦɚ ɭ ɋɪɛɢʁɢ ɩɪɟɦɚ ɭɩɨɬɪɟɛɢ ʁɟɡɢɤɚ ɢ ʃɢɯɨɜɟ ʁɟɡɢɱɤɟ
ɩɪɚɤɫɟ, ɨɞɧɨɫɚ ɩɪɟɦɚ ɪɟɥɢɝɢʁɢ, ɜɪɟɞɧɨɫɬɢɦɚ, ɤɚɨ ɢ ɪɟɡɭɥɬɚɬɢ ɤɨʁɢ ɫɟ ɬɢɱɭ ɫɬɚɜɨɜɚ ɪɨɦɫɤɟ
ɡɚʁɟɞɧɢɰɟ ɩɪɟɦɚ ɨɫɨɛɟɧɨɫɬɢɦɚ ɪɨɦɫɤɟ ɤɭɥɬɭɪɟ ɢ ɫɩɪɟɦɧɨɫɬ ɧɚ ʃɟɧɨ ɨɱɭɜɚʃɟ, ɡɚɬɢɦ
ɨɞɧɨɫɚ ɩɪɟɦɚ ɧɟɪɨɦɢɦɚ, ɤɚɨ ɢ ɩɪɟɦɚ ɫɬɚɪɢʁɢɦɚ ɭ ɜɥɚɫɬɢɬɨʁ ɟɬɧɢɱɤɨʁ ɡɚʁɟɞɧɢɰɢ ɤɚɨ ɛɢɬɧɨɦ
ɚɫɩɟɤɬɭ ɪɨɦɫɤɟ ɤɭɥɬɭɪɟ. Ⱦɨɛɢʁɟɧɢ ɧɚɥɚɡɢ ɩɨɞɪɠɚɜɚʁɭ ɩɪɟɬɩɨɫɬɚɜɤɭ ɞɚ ɫɭ ɫɨɰɢʁɚɥɧɢ ɢ
ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ, ɤɚɨ ɢ ɫɬɚɜɨɜɢ ɢ ɨɞɪɟɻɟɧɟ ɫɨɰɢʁɚɥɧɟ ɩɪɚɤɫɟ ɤɨʁɟ ɩɪɨɢɡɢɥɚɡɟ ɢɡ ʃɢɯ,
ɢɡɪɚɡ ɭɤɭɩɧɟ ɫɨɰɢʁɚɥɧɟ ɩɨɡɢɰɢʁɟ ɨɜɟ ɦɚʃɢɧɫɤɟ ɟɬɧɢɱɤɟ ɝɪɭɩɟ. ɍɩɨɬɪɟɛɚ ʁɟɡɢɤɚ, ɫɬɚɜ ɩɪɟɦɚ
ɪɟɥɢɝɢʁɢ ɢ ɨɞɪɟɻɟɧɢɦ ɤɭɥɬɭɪɧɢɦ ɜɪɟɞɧɨɫɬɢɦɚ ɭɫɥɨɜʂɟɧɢ ɫɭ, ɫ ʁɟɞɧɟ ɫɬɪɚɧɟ, ɩɨɬɪɟɛɨɦ ɡɚ
ɨɱɭɜɚʃɟ ɜɥɚɫɬɢɬɨɝ ɦɚʃɢɧɫɤɨɝ ɢɞɟɧɬɢɬɟɬɚ, ɞɨɤ ʁɟ, ɫ ɞɪɭɝɟ ɫɬɪɚɧɟ, ɢɡɪɚɡ ɧɟɪɚɜɧɨɦɟɪɧɟ
ɪɚɫɩɨɞɟɥɟ ɞɪɭɲɬɜɟɧɟ ɦɨʄɢ ɢɡɦɟɻɭ ɜɟʄɢɧɫɤɢɯ ɢ ɦɚʃɢɧɫɤɢɯ ɡɚʁɟɞɧɢɰɚ ɭ ɋɪɛɢʁɢ. ɍɩɪɚɜɨ
ɫɬɨɝɚ ɫɟ ɤɭɥɬɭɪɧɚ ɢ ɫɨɰɢʁɚɥɧɚ ɦɢɦɢɤɪɢʁɚ ɩɨʁɚɜʂɭʁɭ ɤɚɨ ɜɢɞɨɜɢ ɪɟɚɤɰɢʁɟ ɧɚ
ɦɚɪɝɢɧɚɥɢɡɚɰɢʁɭ ɢ ɢɡɛɟɝɚɜɚʃɚ ɫɬɢɝɦɚɬɢɡɚɰɢʁɟ. Ɋɟɡɭɥɬɚɬɢ ɫɚɨɩɲɬɟɧɢ ɭ ɪɚɞɭ ɞɟɨ ɫɭ ɧɚɥɚɡɚ
ɢɫɬɪɚɠɢɜɚʃɚ ɭ ɫɤɥɨɩɭ ɩɪɨʁɟɤɬɚ Ⱦɪɭɲɬɜɟɧɢ ɢ ɤɭɥɬɭɪɧɢ ɩɨɬɟɧɰɢʁɚɥ ɪɨɦɫɤɟ ɟɬɧɢɱɤɟ
ɡɚʁɟɞɧɢɰɟ ɭ ɋɪɛɢʁɢ ɢɡɜɟɞɟɧɨɝ 2014. ɝɨɞɢɧɟ ɧɚ ɫɬɪɚɬɢɮɢɤɨɜɚɧɨɦ ɭɡɨɪɤɭ ɨɞ 1212
ɢɫɩɢɬɚɧɢɤɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɋɪɛɢʁɚ, Ɋɨɦɢ, ɫɨɰɢʁɚɥɧɢ ɢɞɟɧɬɢɬɟɬ, ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ, ɫɨɰɢʁɚɥɧɟ ɢ

ɤɭɥɬɭɪɧɟ ɩɪɚɤɫɟ, ɧɟʁɟɞɧɚɤɨɫɬ

jasmina.petrovic@filfak.ni.ac.rs

vesna.miltojevic@znrfak.ni.ac.rs
Jasmina S. Petroviü
University of Niš
Vesna D. Miltojeviü
University of Niš
Faculty of Occupational Safety in Niš
Niš, Serbia
SOME DETERMINANTS OF THE SOCIAL AND CULTURAL IDENTITY OF THE

ROMANI COMMUNITY IN SERBIA
Following the sociological perspective of the concept of identity, which implies a close
connection between identity and social interaction within which socialization and internalization
of the elements relevant to its construction take place, this paper discusses some aspects of the
social and cultural identity of the Romani community in Serbia. The paper presents the results
concerning the attitudes of Romani people in Serbia to the use of language and their linguistic
practices, their attitude to religion, values, attitudes towards the characteristics of the Romani
culture and their willingness to preserve it, and their relations with non-Romani people as well as
with the elderly in their own ethnic community as an essential aspect of Romani culture. The
findings support the assumption that social and cultural identities, as well as the attitudes and
particular social practices that result from them, are an expression of the overall social position
of this minority ethnic group. The use of language, attitude to religion and certain cultural values
are conditioned by the need to preserve one’s own minority identity on the one hand, while on
the other hand, they are an expression of the unequal distribution of social power between the
majority and minority communities in Serbia. That is why cultural and social mimicry emerges
as a form of reaction to marginalization and avoidance of stigmatization. The results reported in
the paper are part of the research findings within the project Social and Cultural Potential of the
Romani Ethnic Community in Serbia, conducted in 2014 on a stratified sample of 1,212
respondents.
Keywords: Serbia, Romani, social identity, cultural identity, social and cultural practices,
inequality
Ɇɢɪʁɚɧɚ ɉ. ȼɭɤɫɚɧɨɜɢʄ
Ɏɚɤɭɥɬɟɬ ɡɚ ɫɩɨɪɬ
ɄɍɅɌɍɊɇɂ ɂȾȿɇɌɂɌȿɌ ɉɊɈɎȿɋɂɈɇȺɅɇɂɏ ɋɉɈɊɌɂɋɌȺ
ɉɪɨɮɟɫɢɨɧɚɥɧɢ ɫɩɨɪɬ ʁɟ ɭɫɦɟɪɟɧ ɧɚ ɩɨɫɬɢɡɚʃɟ ɜɪɯɭɧɫɤɢɯ ɫɩɨɪɬɫɤɢɯ

ɪɟɡɭɥɬɚɬɚ. ɉɪɨɮɟɫɢɨɧɚɥɧɢ ɫɩɨɪɬɢɫɬɢ ɫɭ ɩɥɚʄɟɧɢ ɡɚ ɚɤɬɢɜɧɨ ɛɚɜʂɟʃɟ ɫɩɨɪɬɨɦ ɢ ɫɩɨɪɬ ʁɟ
ʃɢɯɨɜɨ ɨɫɧɨɜɧɨ ɡɚɧɢɦɚʃɟ. ɍɫɩɟɲɧɨɫɬ ɭ ɩɪɨɮɟɫɢɨɧɚɥɧɨɦ ɫɩɨɪɬɭ ɞɨɛɢʁɚ ɬɪɠɢɲɧɭ
ɜɪɟɞɧɨɫɬ, ɩɚ ɩɪɨɮɟɫɢɨɧɚɥɧɢ ɫɩɨɪɬɢɫɬɢ ɢɞɭ ɞɚ ɢɝɪɚʁɭ ɬɚɦɨ ɝɞɟ ɫɭ ɜɢɲɟ ɩɥɚʄɟɧɢ ɢ ɝɞɟ
ɢɦɚʁɭ ɛɨʂɟ ɭɫɥɨɜɟ. Ɉɜɨ ʁɟ ɝɥɨɛɚɥɧɢ ɮɟɧɨɦɟɧ ɢ ɫɩɨɪɬɢɫɬɢ ɱɟɫɬɨ ɢɝɪɚʁɭ ɭ ɤɭɥɬɭɪɢ ɤɨʁɚ ɫɟ ɭ
ɡɧɚɱɚʁɧɨʁ ɦɟɪɢ ɪɚɡɥɢɤɭʁɟ ɨɞ ɤɭɥɬɭɪɟ ɢɡ ɤɨʁɟ ɞɨɥɚɡɟ. ɉɪɨɮɟɫɢɨɧɚɥɧɢ ɫɩɨɪɬɢɫɬɢ ɫɭ ɨɞɪɚɫɥɢ
ʂɭɞɢ, ɫɚ ɜɟʄ ɮɨɪɦɢɪɚɧɢɦ ɥɢɱɧɢɦ, ɩɨɪɨɞɢɱɧɢɦ, ɧɚɰɢɨɧɚɥɧɢɦ, ɤɭɥɬɭɪɧɢɦ ɢ
ɩɪɨɮɟɫɢɨɧɚɥɧɢɦ ɢɞɟɧɬɢɬɟɬɨɦ. ɍ ɧɨɜɨʁ ɤɭɥɬɭɪɧɨʁ ɫɪɟɞɢɧɢ, ɤɨʁɚ ɫɟ ɪɚɡɥɢɤɭʁɟ ɨɞ ɨɧɟ ɢɡ ɤɨʁɟ
ɩɨɬɢɱɟ, ɨɱɟɤɭʁɟ ɫɟ ɞɚ ɫɩɨɪɬɢɫɬɚ ɪɚɡɜɢʁɟ ɨɫɟʄɚʁ ɩɪɢɩɚɞɧɨɫɬɢ ɧɨɜɨɦ ɤɥɭɛɭ, ɧɨɜɨʁ ɫɪɟɞɢɧɢ ɢ
ɧɨɜɨʁ ɤɭɥɬɭɪɢ, ɲɬɨ ʁɟ ɧɟɦɢɧɨɜɧɨ ʁɟɪ ɭ ɧɚʁɛɨʂɟ ɤɥɭɛɨɜɟ ɞɨɥɚɡɟ ɫɩɨɪɬɢɫɬɢ ɫɚ ɪɚɡɥɢɱɢɬɢɯ
ɫɬɪɚɧɚ ɫɜɟɬɚ, ɫɜɚɤɢ ɫɚ ɪɚɡɥɢɱɢɬɢɦ ɧɚɰɢɨɧɚɥɧɢɦ ɢ ɤɭɥɬɭɪɧɢɦ ɢɞɟɧɬɢɬɟɬɨɦ. ȼɥɚɫɧɢɤ ɢ
ɬɪɟɧɟɪ ɤɥɭɛɚ ɡɚɯɬɟɜɚʁɭ ɜɢɫɨɤɭ ɤɨɯɟɡɢɜɧɨɫɬ ɭ ɬɢɦɭ. ɉɪɢɯɜɚɬɚʃɟ ɧɨɜɨɝ ɤɭɥɬɭɪɧɨɝ
ɢɞɟɧɬɢɬɟɬɚ ɩɨɦɚɠɟ ɫɩɨɪɬɢɫɬɢ ɩɪɢ ɚɞɚɩɬɚɰɢʁɢ ɧɚ ɧɨɜɭ ɫɪɟɞɢɧɭ, ɚɥɢ ɦɨɠɟ ɞɚ ɞɨɜɟɞɟ ɢ ɞɨ
ɧɟɫɤɥɚɞɚ ɭ ɥɢɱɧɨɦ ɞɨɠɢɜʂɚʁɭ ɫɨɩɫɬɜɟɧɨɝ ɢɞɟɧɬɢɬɟɬɚ. ɉɪɨɛɥɟɦ ɩɪɟɞɫɬɚɜʂɚ ɩɨɧɨɜɧɨ
ɦɟʃɚʃɟ ɫɪɟɞɢɧɟ ɧɚɤɨɧ ɢɫɬɟɤɚ ɩɪɨɮɟɫɢɨɧɚɥɧɨɝ ɭɝɨɜɨɪɚ ɢɥɢ ɭ ɫɥɭɱɚʁɭ ɨɬɤɚɡɚ. ȴɭɞɢ ɢɡ
ɫɜɟɬɚ ɩɪɨɮɟɫɢɨɧɚɥɧɨɝ ɫɩɨɪɬɚ, ɤɨʁɢ ɫɦɚɬɪɚʁɭ ɞɚ ʄɟ ɫɩɨɪɬɢɫɬɚ ɥɚɤɨ ɩɪɟɜɚɡɢɥɚɡɢɬɢ ɫɜɟ
ɬɟɲɤɨʄɟ ɫɜɟ ɞɨɤ ɞɨɛɢʁɚ ɜɢɫɨɤɭ ɧɨɜɱɚɧɭ ɧɚɞɨɤɧɚɞɭ, ɧɟ ɢɧɬɟɪɟɫɭʁɭ ɫɟ ɡɚ ɯɭɦɚɧɭ ɫɬɪɚɧɭ
ɫɩɨɪɬɚ – ɡɚ ʃɢɯ ʁɟ ɫɩɨɪɬɢɫɬɚ ɜɚɠɚɧ ʁɟɞɢɧɨ ɞɨɤ ɩɪɟɞɫɬɚɜʂɚ ɢɡɜɨɪ ɩɪɨɮɢɬɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɥɢɱɧɢ ɢɞɟɧɬɢɬɟɬ, ɤɭɥɬɭɪɧɢ ɢɞɟɧɬɢɬɟɬ, ɩɪɨɮɟɫɢɨɧɚɥɧɢ ɫɩɨɪɬ, ɫɩɨɪɬɢɫɬɚ,
ɩɪɨɮɢɬ

vuksanovici@vektor.net
Mirjana P. Vuksanoviü
Faculty of Sport
Belgrade, Serbia
CULTURAL IDENTITY OF PROFESSIONAL ATHLETES
Professional sports are aimed at achieving top sports results. Professional athletes are paid, and
playing a sport is their core profession. High performance and success in professional sports gain
market value, which is why professional athletes opt to play sports where they are better paid and
where they have better conditions. This is a global phenomenon and athletes often play their
sport in cultures that significantly differ from their own. Professional athletes are adults, with
already formed personal, familial, national, cultural and professional identities. In a new cultural
setting that differs from their cultural origins, athletes are expected to develop a sense of
belonging to a new club/team, a new environment and a new culture, which is inevitable, since
the best clubs gather athletes from different parts of the world, and each has a different national
and cultural identity. Sports club owners and coaches demand a high level of team cohesion.
Accepting a new cultural identity helps athletes adapt to a new environment, but it can also lead
to a discrepancy in the self-experience of their own identity. Further changes of the environment
upon completion of a professional contract or in case of contract termination pose a problem for
a professional athlete. In the world of professional sports athletes are deemed to be able to easily
overcome all difficulties as long as their financial compensation is high, while the human side of
the sports is neglected – athletes are important as long as they generate profit.
Keywords: personal identity, cultural identity, professional sports, athlete, profit
ȳɨɜɚɧɚ Ɋ. ɉɟɬɤɨɜɢʄ
ɋɒɐ „ɉɟɪɨ ɋɥɢʁɟɩɱɟɜɢʄ“
Ƚɚɰɤɨ, Ȼɨɫɧɚ ɢ ɏɟɪɰɟɝɨɜɢɧɚ/Ɋɟɩɭɛɥɢɤɚ ɋɪɩɫɤɚ
ɄɍɅɌɍɊɇȿ ɉɈɌɊȿȻȿ ȽȺɌȺɑɄɂɏ ɋɊȿȾȵɈɒɄɈɅȺɐȺ
ɍ ɪɚɞɭ ɫɭ ɩɪɢɤɚɡɚɧɢ ɪɟɡɭɥɬɚɬɢ ɟɦɩɢɪɢʁɫɤɨɝ ɢɫɬɪɚɠɢɜɚʃɚ ɤɭɥɬɭɪɧɢɯ ɩɨɬɪɟɛɚ ɝɚɬɚɱɤɢɯ

ɫɪɟɞʃɨɲɤɨɥɚɰɚ. Ɂɚɯɜɚʂɭʁɭʄɢ ɤɭɥɬɭɪɧɢɦ ɩɨɬɪɟɛɚɦɚ ɱɨɜʁɟɤ ɫɟ ɨɫɬɜɚɪɭʁɟ ɤɚɨ ɚɭɬɟɧɬɢɱɧɚ
ɥɢɱɧɨɫɬ ɭ ɫɜɨɦ ɞɪɭɲɬɜɟɧɨɦ ɢ ɤɭɥɬɭɪɧɨɦ ɨɤɪɭɠɟʃɭ. ɋɬɨɝɚ ɫɟ ɭɤɚɡɭʁɟ ɧɚ ɡɚɫɬɭɩʂɟɧɨɫɬ,
ɫɬɪɭɤɬɭɪɭ ɢ ɮɚɤɬɨɪɟ ɤɨʁɢ ɫɩɪʁɟɱɚɜɚʁɭ ɡɚɞɨɜɨʂɟʃɟ ɨɜɢɯ ɩɨɬɪɟɛɚ, ɤɚɨ ɲɬɨ ɫɭ ɧɟɞɨɫɬɚɬɚɤ
ɤɭɥɬɭɪɧɢɯ ɧɚɜɢɤɚ ɫɪɟɞʃɨɲɤɨɥɚɰɚ ɢ ɨɫɤɭɞɧɚ ɩɨɧɭɞɚ ɥɨɤɚɥɧɟ ɡɚʁɟɞɧɢɰɟ. Ⱦɚʁɭ ɫɟ ɢ
ɩɪɟɩɨɪɭɤɟ ɤɚɤɨ ɭɧɚɩɪɢʁɟɞɢɬɢ ɪɚɡɜɨʁ ɨɜɢɯ ɩɨɬɪɟɛɚ ɤɨɞ ɦɥɚɞɢɯ.
Ʉʂɭɱɧɟ ɪɢʁɟɱɢ: ɤɭɥɬɭɪɧɟ ɩɨɬɪɟɛɟ, ɫɪɟɞʃɨɲɤɨɥɰɢ
Jovana R. Petkoviü
“Pero Slijepþeviü” Secondary School
Gacko, Bosnia and Herzegovina/Republic of Srpska
CULTURAL NEEDS OF SECONDARY SCHOOL STUDENTS IN GACKO
This paper presents the results of an empirical study on the cultural needs of secondary school
students in Gacko. Thanks to cultural needs, human beings become realized as authentic persons
in their social and cultural area. Thus, this paper discusses the availability, structure and limiting
factors for meeting these needs, such as the lack of cultural habits among secondary school
students as well as the scarce offering from the local community. Suggestions on how to improve
the development of these needs among young people are also presented.
Keywords: cultural needs, high school students

jovanapetkovic1908@gmail.com
ȼɥɚɞɢɦɢɪ Ȼ. ȳɟɪɤɨɜɢʄ
Apipharma doo
ɇɚɲɢɰɟ, Ɋɟɩɭɛɥɢɤɚ ɏɪɜɚɬɫɤɚ
Ɇɚɪɢʁɚ Ʌ. ȳɟɪɤɨɜɢʄ
Ƚɪɚɞɫɤɚ ɭɩɪɚɜɚ Ƚɪɚɞɚ ɋɨɦɛɨɪɚ
ɋɨɦɛɨɪ, ɋɪɛɢʁɚ
ȺɇȺɅɂɁȺ ɉɊȼɈȽ ȻɊɈȳȺ ɅɂɋɌȺ ɄɈɆɍɇɂɋɌ, ɇȺɋɅȿȾɇɂɄȺ

ɊȺȾɇɂɑɄɂɏ ɇɈȼɂɇȺ, ɍɁ ɈɋȼɊɌ ɇȺ ȾɂɋɄɊȿɉȺɇɐɂȳȿ ɍɇɍɌȺɊ
ɂȾȿɇɌɂɌȿɌɋɄȿ ɋɌɊɍɄɌɍɊȿ ɉɊɈɄɅȺɆɈȼȺɇɂɏ ȺɇȺɐɂɈɇȺɅɇɂɏ
ɉɊɈɌȺȽɈɇɂɋɌȺ ɄɈɆɍɇɂɋɌɂɑɄȿ ɉȺɊȺȾɂȽɆȿ
ɍ ɩɪɜɨɦ ɛɪɨʁɭ ɥɢɫɬɚ Ʉɨɦɭɧɢɫɬ: ɨɪɝɚɧ Ʉɨɦɭɧɢɫɬɢɱɤɟ ɩɚɪɬɢʁɟ ȳɭɝɨɫɥɚɜɢʁɟ, ɦɨɝɭʄɟ ʁɟ

ɭɬɜɪɞɢɬɢ ɧɟɫɬɚɥɧɨɫɬ ɢɥɢ ɧɟɪɟɞɨɜɧɨɫɬ ɭ ɬɟɪɦɢɧɢɦɚ ɢɡɥɚɠɟʃɚ, ʁɟɪ ʁɟ ɫɚɦɨ ɭɪɟɞɧɢɲɬɜɨ ɧɚ
ɧɚɫɥɨɜɧɨʁ ɫɬɪɚɧɢ ɧɚɜɟɥɨ ɞɚ ɥɢɫɬ ɢɡɥɚɡɢ ɩɨ ɩɨɬɪɟɛɢ. Ʌɢɫɬ Ʉɨɦɭɧɢɫɬ ɲɬɚɦɩɚɧ ʄɢɪɢɥɢɱɧɢɦ
ɩɢɫɦɨɦ ɧɚ ɫɪɩɫɤɨɦ ʁɟɡɢɤɭ, ɚ ɫɭɞɟʄɢ ɩɨ ɫɚɞɪɠɚʁɭ, ɛɢɨ ʁɟ ɧɚɦɟʃɟɧ ɫɜɢɦ ɧɚɪɨɞɢɦɚ
Ʉɪɚʂɟɜɢɧɟ ɋɪɛɚ, ɏɪɜɚɬɚ ɢ ɋɥɨɜɟɧɚɰɚ ɤɨʁɚ ʁɟ ȼɢɞɨɜɞɚɧɫɤɢɦ ɭɫɬɚɜɨɦ ɨɞ 1921. ɝɨɞɢɧɟ ɬɚɤɨ
ɧɚɫɥɨɜʂɟɧɚ. Ɉɛɧɚɪɨɞɨɜɚʃɟɦ Ɂɚɤɨɧɚ ɨ ɧɚɡɢɜɭ ɢ ɩɨɞɟɥɢ Ʉɪɚʂɟɜɢɧɟ ɧɚ ɭɩɪɚɜɧɚ ɩɨɞɪɭɱʁɚ,
ɱɟɬɢɪɢ ɝɨɞɢɧɟ ɧɚɤɨɧ ɢɡɥɚɫɤɚ ɨɜɨɝ ɛɪɨʁɚ, ɩɪɨɝɥɚɲɟɧɚ ʁɟ Ʉɪɚʂɟɜɢɧɚ ȳɭɝɨɫɥɚɜɢʁɚ. Ʉɨɦɭɧɢɫɬ
ɡɚɫɬɭɩɚ ʁɚɫɧɭ ɪɟɜɨɥɭɰɢɨɧɚɪɧɭ ɚɝɢɬɚɰɢʁɭ ɩɪɨɬɢɜ ɤɪɚʂɟɜɢɧɟ ɢ ɜɟɥɢɤɨɫɪɩɫɤɟ ɛɭɪɠɨɚɫɤɟ
ɞɨɦɢɧɚɰɢʁɟ, ɩɪɢɥɢɱɧɨ ɧɟɞɜɨɫɦɢɫɥɟɧɨ ɢɡɪɚɠɟɧɭ, ɭɡ ɭɩɚɞʂɢɜ ɞɢɫɤɨɧɬɢɧɭɢɬɟɬ ɫɚ
Ɋɚɞɧɢɱɤɢɦ ɧɨɜɢɧɚɦɚ, ɤɨʁɟ Ʉɨɦɭɧɢɫɬ ɧɚɫɥɟɻɭʁɟ. Ⱦɢɫɤɪɟɩɚɧɰɢʁɟ ɧɚ ɤɨʁɟ ɟɜɢɞɟɧɬɧɨ
ɧɚɢɥɚɡɢɦɨ ɫɜɟɞɨɱɟ ɨ ɮɥɟɤɫɢɛɢɥɧɨʁ ɩɪɨɩɚɝɚɧɞɢ ɤɨʁɚ ɡɚɧɟɦɚɪɭʁɟ ɨɫɧɨɜɧɟ ɩɨɫɬɭɥɚɬɟ
ɤɨɦɭɧɢɫɬɢɱɤɟ ɢɞɟʁɟ ɩɨɩɭɬ ɚɧɚɰɢɨɧɚɥɢɡɦɚ, ɤɨɫɦɨɩɨɥɢɬɢɡɦɚ, ɥɢɧɝɜɢɫɬɢɱɤɨɝ ɯɨɦɨɝɟɧɢɡɦɚ ɢ
ɭɧɢɜɟɪɡɚɥɢɡɦɚ. ɇɚɤɨɧ ɢɡɛɨɪɚ ɡɚ ɍɫɬɚɜɨɬɜɨɪɧɭ ɫɤɭɩɲɬɢɧɭ ɧɨɜɟɦɛɪɚ 1920. ɝɨɞɢɧɟ
ɧɟɫɩɨɪɚɡɭɦɢ ɫɭ ɫɟ ɩɪɨɞɭɛɢɥɢ, ɬɪɜɟʃɚ ɟɫɤɚɥɢɪɚɥɚ, ɚ ɏɪɜɚɬɫɤɚ ɪɟɩɭɛɥɢɤɚɧɫɤɚ ɫɟʂɚɱɤɚ
ɫɬɪɚɧɤɚ ʁɟ ɛɨʁɤɨɬɨɜɚɥɚ ɪɚɞ ɫɤɭɩɲɬɢɧɟ. Ʉɨɦɭɧɢɫɬɢɱɤɚ ɩɚɪɬɢʁɚ ȳɭɝɨɫɥɚɜɢʁɟ, ɤɨʁɚ ʁɟ ɧɚ
ɢɡɛɨɪɢɦɚ ɨɫɜɨʁɢɥɚ 12,4% ɝɥɚɫɨɜɚ, ɤɪɚʁɟɦ 1920. ɝɨɞɢɧɟ ɛɢɥɚ ʁɟ ɡɚɛɪɚʃɟɧɚ. Ʉɚɤɨ ɫɟ ɧɚɲɥɚ ɭ
ɢɥɟɝɚɥɢ, Ʉɉȳ ʁɟ ɜɟɪɨɜɚɬɧɨ ɧɚɫɬɭɩɢɥɚ ɫɜɢɦ ɪɚɫɩɨɥɨɠɢɜɢɦ ɫɪɟɞɫɬɜɢɦɚ ɢ ɧɚɱɢɧɢɦɚ ɭ
ɩɨɝɥɟɞɭ ɚɤɬɢɜɚɰɢʁɟ/ɢɧɞɨɤɬɪɢɧɚɰɢʁɟ ɪɚɡɥɢɱɢɬɢɯ ɫɥɨʁɟɜɚ ɫɬɚɧɨɜɧɢɲɬɚ ɤɨʁɟ ʁɟ ɢɦɚɥɨ
ɩɨʁɟɞɢɧɚ ɡɚʁɟɞɧɢɱɤɚ ɢ ɢɫɬɨɜɟɬɧɚ ɤɪɢɬɢɱɧɚ ɧɟɡɚɞɨɜɨʂɫɬɜɚ ɭ ɨɞɧɨɫɭ ɧɚɫɩɪɚɦ ɩɨɫɬɨʁɟʄɟ
ɞɪɠɚɜɟ. ɉɪɨɩɚɝɚɧɞɚ ʁɟ ɰɢʂɚɥɚ ɧɚ ɪɚɫɩɥɚɦɫɚɜɚʃɟ ɟɬɧɢɱɤɨɝ ɧɚɰɢɨɧɚɥɢɡɦɚ ɢ ɨɩɰɢʁɟ
ɮɟɞɟɪɚɥɢɡɦɚ. Ʌɢɫɬ ɩɚɪɬɢʁɫɤɢɯ ɩɪɨɬɚɝɨɧɢɫɬɚ ʁɟɞɧɟ ɫɩɟɰɢɮɢɱɧɟ „ȳɭɝɨɫɥɨɜɟɧɫɤɟ“
ɫɨɰɢʁɚɥɢɫɬɢɱɤɟ ɩɚɪɚɞɢɝɦɟ ɭ ɛɪɨʁɭ 1 ɡɚ 1925. ɝɨɞɢɧɭ, ɩɨɪɟɞ ɞɟɥɚ ɫɚɞɪɚɠɚʁɚ ɤɨʁɟɝ ɦɨɠɟɦɨ
ɩɨɫɦɚɬɪɚɬɢ ɭ ɫɤɥɚɞɭ ɫɚ ɧɚɱɟɥɢɦɚ Ʉɉȳ, ɫɜɟɞɨɱɢ ɢ ɨ ɨɞɫɬɭɩɚʃɢɦɚ ɨɞ ɜɟʄ ɞɨɛɪɨ ɞɟɮɢɧɢɫɚɧɟ
ɢɞɟɧɬɢɬɟɬɫɤɟ ɫɬɪɭɤɬɭɪɟ ʁɟɞɧɨɝ ɚɤɬɭɟɥɧɨɝ ɩɨɥɢɬɢɱɤɨɝ ɱɢɧɢɨɰɚ, ɨɞɧɨɫɧɨ ɭ ɨɜɨɦ ɫɥɭɱɚʁɭ
ʁɚɜɧɨɝ ɝɥɚɫɢɥɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɥɢɫɬ Ʉɨɦɭɧɢɫɬ, ɢɞɟɧɬɢɬɟɬ, ɧɚɰɢɨɧɚɥɢɡɚɦ, Ʉɨɦɭɧɢɫɬɢɱɤɚ ɩɚɪɬɢʁɚ ȳɭɝɨɫɥɚɜɢʁɟ

vladimirjerkovic@yahoo.com

majakadar@gmail.com
Vladimir B. Jerkoviü
Apipharma, LLC
Nasice, Republic of Croatia
Marija L. Jerkoviü
City Administration of the City of Sombor
Sombor, Serbia
THE ANALYSIS OF THE FIRST EDITION OF KOMUNIST NEWSPAPER AS THE

SUCCESSOR OF RADNIýKE NOVINE WITH A REVIEW ON DISCREPANCIES
WITHIN THE IDENTITY STRUCTURE OF THE PROCLAIMED ANTINATIONALIST
PROTAGONISTS OF THE COMMUNIST PARADIGM
In the first published edition of the newspaper Komunist: the extension of the Communist Party
of Yugoslavia it is possible to establish irregularities or inconsistencies regarding the publishing
intervals, since the editorial board itself stated, on the front page, that the newspaper was
published in accordance to emerging necessities. It was printed in Cyrillic type in Serbian
language and, judging by the contents, it was intended for each and every nation living in the
Kingdom of Serbs, Croats and Slovenes, which was established by the Vidovdan (St. Vitus Day)
Constitution in 1921. Four years following these events the Kingdom was altered by legislature
into governing regions comprising the Kingdom of Yugoslavia. The newspaper explicitly
advocated a strong revolutionary agitation against the Kingdom and the bourgeois dominance of
‘great’ Serbia, taking a conspicuous turn away from the Radniþke novine, a defunct labourers’
newspaper that the Komunist succeeded. The obvious discrepancies in editorial policy testify to a
flexible propaganda that disregards the basic communist tenets such as antinationalism
(internationalism), linguistic homogeneity and universalism. After the elections for the
constitutional assembly in November 1920, the friction increased and misunderstanding and
disagreements escalated whilst Hrvatska republikanska seljaþka stranka (the Croatian
Republican Peasant Party) boycotted the assembly. The Communist Party, which won 12.4% of
the votes, was banned by the end of 1920. Having been outlawed, the Party probably started
using any available means and methods to activate and indoctrinate various social classes and
ethnicities that had almost identical common dissatisfaction with the existing state. The
propaganda was aimed at kindling ethnic nationalism and it favoured the federal form of
government. In its first issue in 1925, this newspaper of the Communist Party protagonists within
a very particular Yugoslav socialist paradigm, in addition to content in keeping with the Party
tenets, also deviates from the already well-defined identity structure of a current and significant
political factor, in this case a public newspaper.
Keywords: Komunist newspaper, identity, nationalism, Communist Party of Yugoslavia
Sandra Cvikiü
Institut društvenih znanosti Ivo Pilar, Podruþni centar Vukovar
Vukovar, Hrvatska
Ivana Žebec Šilj
Institut društvenih znanosti Ivo Pilar
Zagreb, Hrvatska
SOCIJALNA KONSTRUKCIJA SAMOUPRAVLJAýKOG RADNIýKOG

IDENTITETA – STUDIJA SLUýAJA TVORNICE BOROVO, VUKOVAR
Svrha je ovoga rada da na temelju provedenog kvalitativnog istraživanja vukovarskoga društva

(Cvikiü, 2016; Cvikiü, 2018; Cvikiü i Žebec Šilj, 2018) i rezultata provedenog istraživanja 2019.
godine (Društveni utjecaj centralno-planske ekonomije u socijalistiþkoj Hrvatskoj – Primjer
Vukovara, Institut društvenih znanosti Ivo Pilar, Zagreb-Vukovar) pruži uvid u to kako je
„samoupravljaþki identitet“ radnika Borova bio socijalno konstruiran od strane komunistiþke
elite u Vukovaru tijekom njegova progresivna ekonomskog razvoja i rasta (1962–1972). Cilj je
dvojak: 1) da se prikaže kako su i na koji naþin centralno planirane ekonomske politike utjecale
na vukovarsko društvo; 2) do koje su razine te politike pomogle u socijalnoj konstrukciji
„samoupravljaþkog identiteta“ radnika tvornice Borovo. U ovom radu se, kao instrumentalna
studija sluþaja (Stake, 2000) smještena u povijesni kontekst, koristɟ konstruktivistiþka
utemeljena teorija kao metodologija (Charmaz, 2000) i kritiþki teorijski okvir socijalnog
konstruktivizma (Berger and Luckmann, 1967). Stoga, takva postmodernistiþka sociološka
analiza mikrorazine s jedne strane, unapreÿuje znanje o centralno-planskoj ekonomiji i razvojnim
politikama unutar hrvatske socijalistiþke „paradoksalne modernizacije“ (Rogiü, 2000) te, s druge
strane, upotpunjuje razumijevanje svekolike društvene kompleksnosti socijalnim inženjeringom
konstruiranih „socijalistiþkih identiteta“.
Kljuþne rijeþi: socijalna konstrukcija, samoupravljaþki identitet, tvornica Borovo

sandra.cvikic@pilar.hr

ivana.zebec@pilar.hr
Sandra Cvikiü
Ivo Pilar Institute of Social Sciences, Regional Centre Vukovar
Vukovar, Croatia
Ivana Žebec Šilj
Ivo Pilar Institute of Social Sciences
Zagreb, Croatia
SOCIAL CONSTRUCTION OF WORKERS’ SELF-MANAGEMENT IDENTITY – A

CASE STUDY OF BOROVO FACTORY, VUKOVAR
Based on the qualitative sociological research of Vukovar's society (Cvikiü, 2016; Cvikiü, 2018;
Cvikiü and Žebec Šilj, 2018) and research project findings in 2019 (Social Impact of Centrally-
Planned Economy in Socialist Croatia – Vukovar’s Example, Ivo Pilar Institute of Social
Sciences, Zagreb–Vukovar, Croatia), this paper aims to provide an insight into how Borovo
factory workers’ ‘self-management identity’ was socially constructed by the communist elite in
Vukovar during its progressive years of economic development and growth (1962–1972). The
objectives are twofold: 1) to outline how the centrally planned economic policies have impacted
Vukovar’s society; and 2) to what extent those policies have helped to socially construct Borovo
factory workers’ self-management identity. Placed in a historical context, as an instrumental case
study (Stake, 2000), the paper uses constructivist grounded theory (Charmaz, 2000) and the
critical theoretical framework of social constructivism (Berger and Luckmann, 1967) as its
methodology. Therefore, such post-modernist micro-level sociological analysis improves, on one
hand, the knowledge about centrally planned economy and policy development inside Croatia’s
socialist ‘paradoxical modernization’ (Rogiü, 2000) and, on the other hand, the overall
understanding of social complexities related to socially engineered and constructed ‘socialist
identities’.
Keywords: social construction, self-management identity, Borovo factory
ɇɢɧɚ Ɇ. ɉɚɜɥɨɜɢʄ
ȳɟɥɟɧɚ Ȼ. Ⱦɢɧɢʄ
Ɇɚɲɢɧɫɤɢ ɮɚɤɭɥɬɟɬ
ɂȾȿɇɌɂɌȿɌɂ ɋɊɉɋɄȿ ɂɇɌȿɅȿɄɌɍȺɅɇȿ ȾɂȳȺɋɉɈɊȿ ɍ

ɌɊȺɇɋɇȺɐɂɈɇȺɅɂɋɌɂɑɄɈɆ Ʉȴɍɑɍ
ɋɚɜɪɟɦɟɧɨ ɞɪɭɲɬɜɨ ɨɛɟɥɟɠɟɧɨ ʁɟ ɫɜɟ ɨɛɢɦɧɢʁɢɦ ɢ ɫɥɨɠɟɧɢʁɢɦ ɦɢɝɪɚɬɨɪɧɢɦ ɤɪɟɬɚʃɢɦɚ,

ɬɟ ɢɡɪɚɠɟɧɨɦ ɝɥɨɛɚɥɢɡɚɰɢʁɨɦ ɦɢɝɪɚɰɢʁɚ. ɍ ɚɧɚɥɢɡɢ ɦɢɝɪɚɰɢʁɚ ɨɞ ɪɚɧɢɯ ɞɟɜɟɞɟɫɬɢɯ ɝɨɞɢɧɚ
XX ɜɟɤɚ ɩɪɢɫɭɬɚɧ ʁɟ ɬɪɚɧɫɧɚɰɢɨɧɚɥɢɡɚɦ – ɩɪɚɜɚɰ ɤɨʁɢ ɧɚɝɥɚɲɚɜɚ ɞɚ ɫɟ ɫɜɚɤɨɞɧɟɜɧɢ ɠɢɜɨɬ
ɬɪɚɧɫɦɢɝɪɚɧɚɬɚ ɨɞɜɢʁɚ ɭ ɤɨɧɬɟɤɫɬɭ ɜɢɲɟɫɬɪɭɤɢɯ ɢ ɤɨɧɫɬɚɧɬɧɢɯ ɜɟɡɚ ɤɨʁɟ ɩɪɟɜɚɡɢɥɚɡɟ
ɝɪɚɧɢɰɟ ɧɚɰɢɨɧɚɥɧɢɯ ɞɪɠɚɜɚ ɢ ɞɚ ɫɟ ɫɬɨɝɚ ʃɢɯɨɜɢ ɢɞɟɧɬɢɬɟɬɢ ɬɪɚɧɫɮɨɪɦɢɲɭ ɭ
ɢɧɬɟɪɚɤɰɢʁɢ ɤɭɥɬɭɪɚ ɢ ɜɪɟɞɧɨɫɧɢɯ ɫɢɫɬɟɦɚ ɧɟɤɨɥɢɤɨ ɪɚɡɥɢɱɢɬɢɯ ɡɟɦɚʂɚ. ɒɢɪɟʃɭ
ɬɪɚɧɫɧɚɰɢɨɧɚɥɧɢɯ ɢɞɟɧɬɢɬɟɬɚ ɢ ɦɪɟɠɚ ɩɨɫɟɛɧɨ ɞɨɩɪɢɧɨɫɟ ɝɥɨɛɚɥɢɡɚɰɢʁɚ ɢ ɧɚɭɱɧɨ-
ɢɧɮɨɪɦɚɬɢɱɤɢ ɪɚɡɜɨʁ. Ʉɚɤɨ ɫɟ ɭ ɨɜɚɤɜɢɦ ɭɫɥɨɜɢɦɚ ɞɜɨɫɬɪɭɤɨɝ ɢɥɢ ɬɪɨɫɬɪɭɤɨɝ ɠɢɜɨɬɚ ɭ
ɪɚɡɥɢɱɢɬɢɦ ɤɭɥɬɭɪɚɦɚ ɨɛɥɢɤɭʁɭ ɢɡɪɚɡɢɬɨ ɟɥɚɫɬɢɱɧɢ ɢ ɮɥɭɢɞɧɢ ɬɪɚɧɫɦɢɝɪɚɧɬɫɤɢ
ɢɞɟɧɬɢɬɟɬɢ, ɬɪɚɧɫɧɚɰɢɨɧɚɥɢɫɬɢɱɤɢ ɩɪɢɫɬɭɩ ɞɨɩɪɢɧɨɫɢ ɪɚɡɜɢʁɚʃɭ ɤɨɧɰɟɩɚɬɚ ɨ ɤɭɥɬɭɪɧɨʁ
ɯɢɛɪɢɞɢɡɚɰɢʁɢ ɢɥɢ ɯɢɛɪɢɞɢɡɚɰɢʁɢ ɢɞɟɧɬɢɬɟɬɚ. ɍ ɨɤɜɢɪɭ ɢɫɬɪɚɠɢɜɚʃɚ ɫɪɩɫɤɟ
ɢɧɬɟɥɟɤɬɭɚɥɧɟ ɞɢʁɚɫɩɨɪɟ ɢɡ 2018. ɝɨɞɢɧɟ ɢɫɩɢɬɭʁɟ ɫɟ ɞɚ ɥɢ ɦɨɠɟ ɛɢɬɢ ɪɟɱɢ ɨ ɮɨɪɦɢɪɚʃɭ
ɬɪɚɧɫɧɚɰɢɨɧɚɥɧɨɝ ɢɞɟɧɬɢɬɟɬɚ ɤɨɞ ɩɪɢɩɚɞɧɢɤɚ ɫɪɩɫɤɟ ɜɢɫɨɤɨɨɛɪɚɡɨɜɚɧɟ ɞɢʁɚɫɩɨɪɟ. ɐɢʂ
ɪɚɞɚ ʁɟ ɦɚɩɢɪɚʃɟ ɬɪɚɧɫɧɚɰɢɨɧɚɥɢɫɬɢɱɤɟ ɢɞɟɧɬɢɬɟɬɫɤɟ ɦɚɬɪɢɰɟ ɩɨɫɪɟɞɫɬɜɨɦ ɦɟɪɟʃɚ
ɪɟɥɟɜɚɧɬɧɢɯ ɤɚɪɚɤɬɟɪɢɫɬɢɤɚ ɤɭɥɬɭɪɧɢɯ ɨɛɪɚɡɚɰɚ – ɞɨɦɢɧɚɧɬɧɢɯ ɜɪɟɞɧɨɫɧɢɯ ɨɪɢʁɟɧɬɚɰɢʁɚ,
ɫɨɰɢʁɚɥɧɨɝ ɤɚɩɢɬɚɥɚ ɢ ɫɨɰɢʁɚɥɧɟ ɞɢɫɬɚɧɰɟ. Ɋɟɡɭɥɬɚɬɢ ɩɨɬɜɪɻɭʁɭ ɩɨɫɬɨʁɚʃɟ ɫɩɟɰɢɮɢɱɧɢɯ
ɬɪɚɧɫɦɢɝɪɚɧɬɫɤɢɯ ɤɚɪɚɤɬɟɪɢɫɬɢɤɚ ɤɨʁɟ ɧɢɫɭ ɢɞɟɧɬɢɱɧɟ ɧɢ ɫɚ ɤɭɥɬɭɪɧɢɦ ɨɛɪɚɫɰɢɦɚ ɢɡ
ɡɟɦʂɟ ɩɨɪɟɤɥɚ ɧɢɬɢ ɢɡ ɡɟɦʂɟ ɞɨɥɚɫɤɚ, ɨɞɧɨɫɧɨ ɭ ɫɤɥɚɞɭ ɫɭ ɫɚ ɩɨɫɬɚɜɤɚɦɚ
ɬɪɚɧɫɧɚɰɢɨɧɚɥɢɫɬɢɱɤɨɝ ɩɪɢɫɬɭɩɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɬɪɚɧɫɧɚɰɢɨɧɚɥɢɡɚɦ, ɢɞɟɧɬɢɬɟɬɢ, ɋɪɛɢʁɚ, ɞɢʁɚɫɩɨɪɚ, ɜɢɫɨɤɨɨɛɪɚɡɨɜɚɧɢ

nina.pavlovic@filfak.ni.ac.rs
**
jelendzi@hotmail.com
Nina M. Pavloviü
University of Niš
Jelena B. Diniü
University of Niš
Faculty of Mechanical Engineering
Niš, Serbia
IDENTITIES OF SERBIAN INTELLECTUAL DIASPORA IN THE KEY OF

TRANSNATIONALISM
Contemporary society is marked by increasingly wide and complex migrations and their
globalization. Transnationalism, which has been present in the analysis of migration since the
early 1990s, is a direction that emphasizes that the daily lives of transmigrants take place in the
context of multiple and constant relationships that transcend national borders and thus transform
their identities through the interaction of cultures and values of several different countries.
Globalization and scientific and IT development are particularly conducive to the spread of
transnational identities and networks. Since transmigrant identities formed under these
conditions of double or triple life in different cultures are distinctively resilient and fluid, it
follows that the transnationalist approach contributes to the development of concepts of cultural
or identity hybridization. The 2018 survey of Serbian intellectual diaspora examines whether
transnational identity can be formed in members of the Serbian university-educated diaspora.
The aim of this paper is to map the transnationalist identity matrix by measuring the relevant
characteristics of cultural patterns – dominant value orientations, social capital and social
distance. The results confirm the existence of specific transmigrant characteristics, which are not
identical with the cultural patterns of the country of origin or of the country of arrival, and are
consistent with the transnationalist approach.
Keywords: transnationalism, identities, Serbia, diaspora, higher education
ɂɜɚɧɚ Ⱦ. ɂɜɚɧɨɜɢʄ
ɂɋɅȺɆ ɂ ɏȿɄɋȺȽɈɇ – ɄɍɅɌɍɊɇȺ ɂ ɊȿɅɂȽɂȳɋɄȺ ɊȺɁɇɈȼɊɋɇɈɋɌ ɄɊɈɁ

ɉɊɂɁɆɍ ɆȿȾɂȳɋɄɂɏ ȾɂɋɄɍɊɋȺ ɍ ɋȺȼɊȿɆȿɇɈȳ ɎɊȺɇɐɍɋɄɈȳ
Ⱦɢɪɟɤɬɧɨ ɢɥɢ ɢɧɞɢɪɟɤɬɧɨ, ɂɫɥɚɦ ʁɟ ɩɨɤɪɟɬɚɱ ɦɧɨɝɨɛɪɨʁɧɢɯ ɞɟɛɚɬɢ ɭ ɮɪɚɧɰɭɫɤɨʁ ʁɚɜɧɨɫɬɢ,

ɨɞ ɤɨʁɢɯ ɫɭ ɧɟɤɟ ɪɟɡɭɥɬɢɪɚɥɟ ɡɧɚɱɚʁɧɢɦ ɞɪɭɲɬɜɟɧɨ-ɩɨɥɢɬɢɱɤɢɦ ɩɪɨɦɟɧɚɦɚ. Ɉɞɧɨɫ ɂɫɥɚɦɚ
ɢ Ɋɟɩɭɛɥɢɤɟ ʁɟ ɞɟɥɢɤɚɬɧɨ ɩɢɬɚʃɟ, ɤɚɤɨ ɡɛɨɝ ɤɨɥɨɧɢʁɚɥɧɟ ɢɫɬɨɪɢʁɟ ɬɚɤɨ ɢ ɡɛɨɝ ɩɪɢɧɰɢɩɚ
ɥɚɢɰɢɬɟɬɚ, ʁɟɞɧɨɝ ɨɞ ɮɭɧɞɚɦɟɧɬɚɥɧɢɯ ɩɨɫɬɭɥɚɬɚ ɫɚɜɪɟɦɟɧɨɝ ɮɪɚɧɰɭɫɤɨɝ ɞɪɭɲɬɜɚ ɢ
ɞɪɠɚɜɟ. ɍɫɩɨɧ ɤɪɚʁʃɟ ɞɟɫɧɢɰɟ ɢ ɟɤɫɩɚɧɡɢʁɚ ɪɟɥɢɝɢʁɫɤɢ ɦɨɬɢɜɢɫɚɧɨɝ ɟɤɫɬɪɟɦɢɡɦɚ ɭ
ȿɜɪɨɩɢ ɢ ɫɜɟɬɭ ɧɚɦɟʄɭ ɞɨɞɚɬɧɟ ɢɡɚɡɨɜɟ ɭ ɩɪɨɰɟɫɭ ɜɨɻɟʃɚ ɤɨɧɫɬɪɭɤɬɢɜɧɟ ɞɟɛɚɬɟ ɞɨɤ
ɪɚɫɬɭʄɚ ɡɚɛɪɢɧɭɬɨɫɬ ɮɪɚɧɰɭɫɤɟ ʁɚɜɧɨɫɬɢ ɨ ɫɩɨɫɨɛɧɨɫɬɢ ɂɫɥɚɦɚ ɞɚ ɫɟ ɢɧɬɟɝɪɢɲɟ ɭ
ɩɨɫɬɨʁɟʄɟ ɞɪɭɲɬɜɟɧɨ ɭɫɬɪɨʁɫɬɜɨ ɢɫɬɨɜɪɟɦɟɧɨ ɭɫɩɨɪɚɜɚ ʃɢɯɨɜɨ ɩɪɢɛɥɢɠɚɜɚʃɟ. ɉɨɜɪɯ
ɬɨɝɚ, ɢɦɢɝɪɚɧɬɫɤɚ ɤɪɢɡɚ ʁɟ ɨɬɜɨɪɢɥɚ ɧɨɜɚ ɩɢɬɚʃɚ ɩɪɨɞɭɛʂɭʄɢ ɩɨɫɬɨʁɟʄɟ ɪɚɫɤɨɥɟ. ɍ ɬɚɤɜɨʁ
ɤɨɦɩɥɟɤɫɧɨʁ ɞɪɭɲɬɜɟɧɨʁ ɪɟɚɥɧɨɫɬɢ ɦɟɞɢʁɢ ɢɦɚʁɭ ɫɧɚɠɚɧ ɭɬɢɰɚʁ ɤɚɤɨ ɧɚ ɭɧɚɩɪɟɻɟʃɟ
ɞɪɭɲɬɜɟɧɟ ɤɨɯɟɡɢʁɟ ɬɚɤɨ ɢ ɧɚ ɞɪɭɲɬɜɟɧɭ ɞɟɡɢɧɬɟɝɪɚɰɢʁɭ. Ɉɜɚʁ ɪɚɞ ɫɟ ɛɚɜɢ ɚɧɚɥɢɡɨɦ
ɦɟɞɢʁɫɤɢɯ ɞɢɫɤɭɪɫɚ ɪɟɮɟɪɟɧɬɢɯ ɮɪɚɧɰɭɫɤɢɯ ɝɥɚɫɢɥɚ ɭ ɜɟɡɢ ɫɚ ɢɦɢɝɪɚɰɢʁɨɦ, ɂɫɥɚɦɨɦ ɢ
ɤɭɥɬɭɪɧɨɦ ɪɚɡɧɨɜɪɫɧɨɫɬɢ, ʃɢɯɨɜɨɦ ɞɟɤɨɧɫɬɪɭɤɰɢʁɨɦ, ɢɧɬɟɪɩɪɟɬɚɰɢʁɨɦ, ɟɤɫɩɥɢɤɚɰɢʁɨɦ ɢ
ɤɨɧɬɟɤɫɬɭɚɥɢɡɚɰɢʁɨɦ. ɍɡɨɪɚɤ ʁɟ ɢɡɞɜɨʁɟɧ ɢɡ ɢɧɬɟɪɧɟɬ ɢɡɞɚʃɚ ɞɧɟɜɧɢɯ ɝɥɚɫɢɥɚ Le Monde ɢ
Le Figaro ɭ ɩɟɪɢɨɞɭ ɨɞ ɚɩɪɢɥɚ 2017. ɞɨ ɚɩɪɢɥɚ 2018. Ɇɟɬɨɞɨɥɨɝɢʁɚ ɫɟ ɩɪɢɦɚɪɧɨ ɡɚɫɧɢɜɚ ɧɚ
ɤɪɢɬɢɱɤɨʁ ɚɧɚɥɢɡɢ ɞɢɫɤɭɪɫɚ ɢ ɫɟɤɭɧɞɚɪɧɨ ɧɚ ɚɧɚɥɢɡɢ ɫɚɞɪɠɚʁɚ. ɉɪɢɦɟʃɟɧɚ ɦɟɬɨɞɨɥɨɝɢʁɚ
ɪɚɡɜɢʁɟɧɚ ʁɟ „ɩɨ ɦɟɪɢ“ ɤɚɨ ɦɭɥɬɢ-ɦɟɬɨɞɨɥɨɲɤɢ ɨɤɜɢɪ ɡɚɫɧɨɜɚɧ ɧɚ ɬɪɨɞɢɦɟɧɡɢɨɧɚɥɧɨɦ
ɦɨɞɟɥɭ (Fairclogh), ɦɟɬɨɞɨɥɨɝɢʁɢ ɤɪɢɬɢɱɤɟ ɚɧɚɥɢɡɟ ɞɢɫɤɭɪɫɚ (Wodak, Meyer) ɢ ɬɟɨɪɢʁɢ
ɮɭɧɤɰɢɨɧɚɥɧɟ ɝɪɚɦɚɬɢɤɟ (Halliday). Ɋɚɞ ɫɚɝɥɟɞɚɜɚ ɭɥɨɝɭ ɦɟɞɢʁɚ ɭ ɤɨɧɫɬɪɭɤɰɢʁɢ ɞɪɭɲɬɜɟɧɟ
ɪɟɚɥɧɨɫɬɢ ɤɪɨɡ ɚɧɚɥɢɡɭ ɞɢɫɤɭɪɡɢɜɧɢɯ ɩɪɚɤɫɢ, ɚ ɩɨɫɟɛɧɨ ɭ ɜɟɡɢ ɫɚ ɞɪɭɲɬɜɟɧɢɦ ɢ
ɦɟɞɢʁɫɤɢɦ ɩɪɟɞɫɬɚɜʂɚʃɟɦ ɤɨɥɟɤɬɢɜɧɢɯ ɢɞɟɧɬɢɬɟɬɚ. Ɉɜɚ ɚɧɚɥɢɡɚ ɧɟ ɩɨɫɦɚɬɪɚ ɂɫɥɚɦ ɤɪɨɡ
ʃɟɝɨɜ ɞɨɝɦɚɬɫɤɨ-ɬɟɨɥɨɲɤɢ ɨɤɜɢɪ, ɜɟʄ ɤɚɨ ɞɪɭɲɬɜɟɧɭ ɩɪɚɤɫɭ ɢ ɤɭɥɬɭɪɧɢ ɩɨɪɟɞɚɤ ɢ
ɚɧɚɥɢɡɢɪɚ ɦɟɞɢʁɫɤɟ ɩɪɟɞɫɬɚɜɟ ɭ ɜɟɡɢ ɫɚ ɢɧɬɟɪɚɤɰɢʁɨɦ ɩɪɟɞɦɟɬɧɢɯ ɤɨɥɟɤɬɢɜɧɢɯ
ɢɞɟɧɬɢɬɟɬɚ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɚɧɚɥɢɡɚ ɞɢɫɤɭɪɫɚ, ɤɭɥɬɭɪɧɚ ɪɚɡɧɨɜɪɫɧɨɫɬ, ɢɦɢɝɪɚɰɢʁɚ, Ɏɪɚɧɰɭɫɤɚ, ɂɫɥɚɦ
*
ivana.ivanovic789@gmail.com
Ivana D. Ivanoviü
Belgrade, Serbia
ISLAM AND THE HEXAGON – CULTURAL AND RELIGIOUS DIVERSITY

THROUGH THE LENS OF MEDIA DISCOURSES IN CONTEMPORARY FRANCE
Directly or implicitly, Islam has initiated numerous debates in the French public sphere, some of
which resulted in significant socio-political changes. The rapport between Islam and the
Republic is a delicate subject due to the colonial history and the principle of public secularism
(laïcité), one of the founding postulates of the French society and the state. The rise of far-right
political options and the expansion of religiously motivated extremism both in Europe and the
rest of the world introduced new challenges, while the growing public anxiety related to the
ability of Islam to be integrated in the French society decelerated their convergence.
Furthermore, the recent immigrant crisis uncovered new issues while intensifying existing
schisms. In such a complex social reality, the media may have a powerful influence either on
improving social cohesion or on causing social disintegration. The subject of this paper is the
analysis of media discourses regarding immigration, Islam and cultural diversity in France, their
deconstruction, interpretation, explication and contextualization. The sample was extracted from
the online issues of the French daily newspapers of reference (Le Monde and Le Figaro) in the
period from April 2017 to April 2018. The methodology is primarily based on critical discourse
analysis and secondarily on content analysis. The methodology used is “tailor made” as a multi-
methodological framework based on the three-dimensional model (Fairclogh), methodology of
critical discourse analysis (Wodak, Meyer) and the theory of functional grammar (Halliday). The
paper examines the role of media in the construction of social reality through the analysis of
discursive practices, and especially with regard to the social and media representation of
collective identities. The analysis does not perceive Islam through its dogmatic and theological
aspect, but rather as a social practice and cultural order, and it evaluates media representations
concerning the interaction of the discussed collective identities.
Keywords: discourse analysis, cultural diversity, immigration, France, Islam
Ⱥɧɻɟɥɚ ɇ. ȭɨɪɻɟɜɢʄ
Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ
ɍɌɂɐȺȳ ȽɅɈȻȺɅɂɁȺɐɂȳȿ ɇȺ ɄɍɅɌɍɊɇɂ ɂȾȿɇɌɂɌȿɌ
ɉɪɨɰɟɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ, ɤɨʁɢ ʁɟ ɬɢɯɨ ɩɨɱɟɨ ɨɧɨɝ ɬɪɟɧɭɬɤɚ ɤɚɞɚ ɫɭ ʂɭɞɢ ɤɪɟɧɭɥɢ ɭ
ɢɫɬɪɚɠɢɜɚʃɟ ɧɨɜɢɯ ɩɪɟɞɟɥa, ɩɨɩɪɢɦɢɨ ʁɟ ɤɪɚʁɟɦ XX ɜɟɤɚ „ɬɭɪɛɨ“ ɤɚɪɚɤɬɟɪ, ɬɟ ɨɞ ɬɚɞɚ
ɠɢɜɢɦɨ ɭ ɩɟɪɢɨɞɭ ɬɭɪɛɨɝɥɨɛɚɥɢɡɚɰɢʁɟ (Peþujliü, 2005), ɤɨʁɚ ɫɟ ɨɞɪɚɠɚɜɚ ɧɚ ɫɜɟ ɞɢɦɟɧɡɢʁɟ
ɝɥɨɛɚɥɢɡɚɰɢʁɟ: ɟɤɨɧɨɦɫɤɭ, ɩɨɥɢɬɢɱɤɭ, ɧɚɭɱɧɨ-ɬɟɯɧɨɥɨɲɤɭ, ɤɭɥɬɭɪɧɭ, ɜɨʁɧɭ... ɍɩɨɪɟɞɨ ɫɚ
ɬɢɦ ɬɟɤɚɨ ʁɟ ɩɪɨɰɟɫ ɜɟɫɬɟɪɧɢɡɚɰɢʁɟ (ɩɨʁɟɞɢɧɢ ɚɭɬɨɪɢ ɭɩɨɬɪɟɛʂɚɜɚʁɭ ɬɟɪɦɢɧ
ɚɦɟɪɢɤɚɧɢɡɚɰɢʁɚ), ɤɨʁɢ ʁɟ ɨɤɚɪɚɤɬɟɪɢɫɚɧ ɤɚɨ ɩɨɤɭɲɚʁ Ɂɚɩɚɞɚ, ɩɪɜɟɧɫɬɜɟɧɨ ɋʁɟɞɢʃɟɧɢɯ
Ⱥɦɟɪɢɱɤɢɯ Ⱦɪɠɚɜɚ ɞɚ, ɡɥɨɭɩɨɬɪɟɛʂɚɜɚʁɭʄɢ ɩɪɨɰɟɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɡɚɯɜɚʂɭʁɭʄɢ ɫɜɨʁɨʁ
ɦɨʄɢ, ɨɫɬɚɬɤɭ ɫɜɟɬɚ ɧɚɦɟɬɧɭ ɫɜɨʁɭ ɤɭɥɬɭɪɭ, ɧɚɱɢɧ ɠɢɜʂɟʃɚ, ɦɨɪɚɥɧɨ-ɜɪɟɞɧɨɫɧɢ ɨɛɪɚɡɚɰ.
ɋȺȾ ɫɭ ɭ ɬɨɦɟ ɭɫɩɟɥɟ ɭ ɜɟɥɢɤɨʁ ɦɟɪɢ, ɚɥɢ ɧɟ ɤɨɥɢɤɨ ɫɭ ɠɟɥɟɥɟ ɢ ɤɨɥɢɤɨ ɫɟ ɨɱɟɤɢɜɚɥɨ.
ɇɚɢɲɥɟ ɫɭ ɧɚ ɫɧɚɠɚɧ, ɦɨɠɞɚ ɢ ɧɟɨɱɢɤɚɜɚɧ ɨɬɩɨɪ ɞɪɭɝɢɯ ɡɟɦɚʂɚ, ɤɨʁɟ ɫɭ ɬɚɤɜɭ ɬɟɧɞɟɧɰɢʁɭ
ɫɯɜɚɬɢɥɟ ɤɚɨ ɩɪɟɬʃɭ, ɧɟ ɫɚɦɨ ɩɨ ɫɜɨʁɭ ɤɭɥɬɭɪɭ ɢ ɢɞɟɧɬɢɬɟɬ, ɜɟʄ ɢ ɩɨ ɫɜɨʁ ɨɩɫɬɚɧɚɤ. Ɉɬɩɨɪ
ɫɟ ɩɪɭɠɚ ɧɚ ɪɚɡɥɢɱɢɬɟ ɧɚɱɢɧɟ – ɨɞ ɩɨɬɩɭɧɨɝ ɡɚɬɜɚɪɚʃɚ ɭ „ɫɜɨʁɚ ɱɟɬɢɪɢ ɡɢɞɚ“ ɞɨ
ɩɪɢɥɚɝɨɻɚɜɚʃɚ ɡɚɩɚɞɧɢɯ ɬɪɟɧɞɨɜɚ ɫɨɩɫɬɜɟɧɨʁ ɤɭɥɬɭɪɢ, ɭɫɥɟɞ ɱɟɝɚ ɞɨɥɚɡɢ ɞɨ ɫɬɜɚɪɚʃɚ
ɧɨɜɢɯ ɟɥɟɦɟɧɚɬɚ ɤɭɥɬɭɪɟ. Ⱦɨɥɚɡɢɦɨ ɞɨ ɡɚɤʂɭɱɤɚ ɞɚ ɝɥɨɛɚɥɢɡɚɰɢʁɚ ɧɟɫɭɦʃɢɜɨ ɭɬɢɱɟ ɧɚ
ɤɭɥɬɭɪɭ ɢ ɢɞɟɧɬɢɬɟɬ ʁɟɞɧɨɝ ɧɚɪɨɞɚ, ɚɥɢ ɞɚ ɧɢʁɟ ɭ ɫɬɚʃɭ ɞɚ ɢɯ ɩɨɬɩɭɧɨ ɢɡɦɟɧɢ.
Ʉʂɭɱɧɟ ɪɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɭɬɢɰɚʁ, ɤɭɥɬɭɪɚ, ɢɞɟɧɬɢɬɟɬ, ɨɬɩɨɪ

djordjevicandjela1995@gmail.com
Anÿela N. Ĉorÿeviü
Faculty of Philosophy
THE IMPACT OF GLOBALIZATION ON CULTURAL IDENTITY
The process of globalization, which began quietly when people started to explore new
landscapes, has acquired a “turbo” character by the end of the 20th century, and ever since we
have been living in a period of “turboglobalization”, which is reflected in all dimensions of
globalization: economic, political, scientific and technological, cultural, military, etc.
Simultaneously, the process of Westernization was taking place (some authors use the term
Americanization), which was characterized as an attempt by the West, primarily the United
States of America, to abuse the process of globalization by virtue of its power and impose its
culture, lifestyle, and moral-value pattern on the rest of the world. The United States of America
has greatly succeeded in this, but not as much as they wanted and expected. They encountered
strong, perhaps unexpected resistance from other countries, which saw this tendency as a threat,
not only to their culture and identity, but to their survival as well. Resistance is offered in a
variety of ways, from complete isolation to the adaption of Western trends to one’s own culture,
resulting in the creation of new cultural elements. It is concluded that globalization undoubtedly
affects the culture and identity of a people, but that it cannot completely change them.
Keywords: globalization, influence, culture, identity, resistance
CIP - Каталогизација у публикацији
Народна библиотека Србије, Београд
316.7(048)
316.32(048)
323.1(048)
МЕЂУНАРОДНА научна конференција Култура

и идентитети (2019 ; Мећавник, Андрићград)
Књига апстраката / Међународна научна
конференција
Култура и идентитети, 25-27. октобар 2019, Мећавник и
Андрићград = Book of abstracts = International Scientific
Conference Culture and identities October 25-27. 2019,
Mećavnik and Andrićgrad, Serbia ; [приредили, edited by
Милица Шиљак, Ненад Станојевић]. - Београд :
Српско социолошко друштво, 2019 ([Ниш] :
Unigraf X - copy). - 126 стр. ; 21 cm
Апстракти упоредо на срп. и енг. језику или хрв.

и енгл. језику. - Текст ћир. и лат. - На насл. стр.
поред места издавања и: Пале. - Тираж 100.
ISBN 978-86-81319-15-4
1. Уп. ств. насл.

а) Социологија -- Апстракти б) Национални идентитет --
Апстракти в) Културани идентитет -- Апстракти г)
Глобализација -- Апстракти
COBISS.SR-ID 280340492

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Међународна научна конференција

International Scientiﬁc Conference

КЊИГА АПСТРАКАТА / BOOK OF ABSTRACTS

International Scientific Conference

ɄȵɂȽȺ ȺɉɋɌɊȺɄȺɌȺ / BOOK OF ABSTRACTS

Ȼɟɨɝɪɚɞ, ɉɚɥɟ, 2019.

International Scientific Conference

ɄȵɂȽȺ ȺɉɋɌɊȺɄȺɌȺ / BOOK OF ABSTRACTS

Ⱦɢɡɚʁɧ ɤɨɪɢɰɚ ɢ ɩɪɢɩɪɟɦɚ ɡɚ ɲɬɚɦɩɭ/

ɇɚɭɱɧɚ ɤɨɧɮɟɪɟɧɰɢʁɚ ʁɟ ɨɞɪɠɚɧɚ 25–27. ɨɤɬɨɛɪɚ 2019. ɝɨɞɢɧɟ (Ɇɟʄɚɜɧɢɤ ɢ Ⱥɧɞɪɢʄɝɪɚɞ) ɭɡ

1. Ⱦɪ Ȼɢʂɚɧɚ Ɇɢɥɨɲɟɜɢʄ-ɒɨɲɨ, ɪɟɞɨɜɧɢ ɩɪɨɮɟɫɨɪ, Ɏɢɥɨɡɨɮɫɤɢ ɮɚɤɭɥɬɟɬ

1. Dr Slobodan Antoniü, full professor, Faculty of Philosophy, University of Belgrade,

1. Dr Biljana Miloševiü-Šošo, full professor, Faculty of Philosophy, University of East

ɉɊȿȺɆȻɍɅȺ ɍɋɌȺȼȺ – ɂɁɊȺɁ ɂȾȿɇɌɂɌȿɌȺ ɉɈɋɌȳɍȽɈɋɅɈȼȿɇɋɄɂɏ

CONSTITUTIONAL PREAMBLE – EXPRESSION OF IDENTITIES OF POST-

Keywords: constitution, preamble, post-Yugoslav states, identity, political system

ȼȿɊɋɄO ɂ ɆȿȭɍɇȺɐɂɈɇȺɅɇɈ ɇȿɉɊɂȳȺɌȿȴɋɌȼɈ ɄȺɈ ɍɁɊɈɄ ȺȽɊȿɋɂȳȿ

ȼɟɪɫɤɨ ɢ ɦɟɻɭɧɚɰɢɨɧɚɥɧɨ ɧɟɩɪɢʁɚɬɟʂɫɬɜɨ ʁɟ ɝɨɬɨɜɨ ɬɪɚɞɢɰɢɨɧɚɥɧɨ ɩɪɢɫɭɬɧɨ ɭ ʂɭɞɫɤɢɦ

Ʉʂɭɱɧɟ ɪɟɱɢ: ɪɟɥɢɝɢʁɚ, ɧɚɰɢɨɧɚɥɢɡɚɦ, ɨɩɨɡɢɰɢʁɚ, ɋȺȾ, ȿɜɪɨɩɚ, Ɋɭɫɢʁɚ, Ȼɚɥɤɚɧ

RELIGIOUS AND INTER-ETHNIC HOSTILITY AS CAUSE OF AGGRESSION OVER

Ɉ ɉɈɇȿɄɂɆ ȼɂȾɈȼɂɆȺ ɋɄɊɇȺȼȴȿȵȺ ȼɂɁɍȿɅɇɂɏ ɋɂɆȻɈɅȺ ɄɍɅɌɍɊȿ/

ɍ ɮɨɤɭɫɭ ɪɚɞɚ ʁɟ ɢɡɛɨɪ ɩɪɢɦɟɪɚ ɡɥɨɭɩɨɬɪɟɛɟ ɧɟɤɢɯ ɨɞ ɧɚʁɩɨɡɧɚɬɢʁɢɯ ɨɫɬɜɚɪɟʃɚ ɫɪɩɫɤɟ

Ʉʂɭɱɧɟ ɪɟɱɢ: ɋɪɛɢʁɚ, ɜɢɡɭɟɥɧɚ ɭɦɟɬɧɨɫɬ, ɡɥɨɭɩɨɬɪɟɛɚ ɭɦɟɬɧɨɫɬɢ, ɤɭɥɬɭɪɚ, ɢɞɟɧɬɢɬɟɬ

ON SOME FORMS OF DESECRATION OF VISUAL SYMBOLS OF THE CULTURE/

ɍ ɪɚɞɭ ɫɟ ɡɚɫɬɭɩɚ ɬɟɡɚ ɞɚ ʁɟ ɨɞɧɨɫ ɝɥɨɛɚɥɢɡɚɰɢʁɟ ɢ ɧɚɰɢɨɧɚɥɢɡɦɚ ɧɟɤɪɢɬɢɱɤɢ ɩɨɫɬɭɥɢɪɚɧ

GLOBALIZATION AND NATIONALISM

,,ɆɍɅɌɂɄɍɅɌɍɊȺɅɂɁȺɆ“ ɉɊȿ ɆɍɅɌɂɄɍɅɌɍɊȺɅɂɁɆȺ: ɂɅɂ ɉɈȾȿȴȿɇɂ

Ʉʂɭɱɧɟ ɪɟɱɢ: ɦɭɥɬɢɤɭɥɬɭɪɚɥɢɡɚɦ, ɞɪɭɝɨɫɬ, ɪɚɡɥɢɤɚ, ɬɨɥɟɪɚɧɰɢʁɚ ɢ ɯɢɛɪɢɞ

“MULTICULTURALISM” BEFORE MULTICULTURALISM: OR SPLIT IDENTITY

Keywords: multiculturalism, otherness, difference, tolerance and hybrid

ɉɊɈɐȿɋɍȺɅɇɂ ɄȺɊȺɄɌȿɊ ɂȾȿɇɌɂɌȿɌȺ

Kʂɭɱɧɟ ɪɟɱɢ: ɩɪɨɰɟɫ, ɢɞɟɧɬɢɬɟɬ, ɯɚɛɢɬɭɫ, ɮɢɝɭɪɚɰɢʁɚ, „ʁɚ“ ɢ „ɦɢ“ ɢɞɟɧɬɢɬɟɬɢ

THE PROCESSUAL CHARACTER OF IDENTITY

Ƚɥɨɛɚɥɢɡɚɰɢʁɚ, ɤɚɨ ɦɟɝɚɬɪɟɧɞ ɭ ɫɚɜɪɟɦɟɧɨɫɬɢ, ɪɚɞɢɤɚɥɧɨ ɭɬɢɱɟ ɧɟ ɫɚɦɨ ɧɚ ɩɪɨɦɟɧɟ ɭ

Ʉʂɭɱɧɟ ɪɟɱɢ: ɝɥɨɛɚɥɢɡɚɰɢʁɚ, ɦɨɛɢɥɧɨɫɬ ɞɪɭɲɬɜɟɧɢɯ ɝɪɭɩɚ, ɦɟɬɚɦɨɪɮɨɡɚ ɢɞɟɧɬɢɬɟɬɚ,

INFLUENCE OF GLOBALIZATION ON THE MOBILITY OF SOCIAL GROUPS AND

Globalization, as a contemporary megatrend, radically influences changes in social structure and

ɈȻɅɂɄɈȼȺȵȿ ȿɌɇɂɑɄɈȽ ɂȾȿɇɌɂɌȿɌȺ ɋɊȻȺ ɍ ɋɊȿȾȵȿɆ ȼȿɄɍ –

Ɉɫɧɨɜɧɢ ɡɚɞɚɬɚɤ ɧɚɲɟɝ ɢɫɬɪɚɠɢɜɚʃɚ ɫɚɫɬɨʁɢ ɫɟ ɭ ɩɨɤɭɲɚʁɭ ɢɡɜɨɻɟʃɚ ɫɨɰɢɨɥɨɲɤɨ-

SHAPING THE ETHNIC IDENTITY OF SERBS IN THE MIDDLE AGES –

The basic purpose of our research is to attempt to perform a sociological-historical

ɋȼȿɌ ɆȺɋɈȼɇȿ ɄɍɅɌɍɊȿ: Ⱦɍɏ ȼɊȿɆȿɇȺ ȿȾȽȺɊȺ ɆɈɊȿɇȺ

ɑɥɚɧɚɤ ɫɟ ɛɚɜɢ ɚɧɬɪɨɩɨɫɨɰɢɨɥɨɲɤɢɦ ɫɯɜɚɬɚʃɟɦ ɦɚɫɨɜɧɟ ɤɭɥɬɭɪɟ ɢɡɧɟɬɢɦ ɭ ɞɟɥɭ Ⱦɭɯ

WORLD OF MASS CULTURE: EDGAR MORIN AND THE SPIRIT OF TIME

ȺɄɋɂɈɅɈɒɄɂ ɌɊȿɇȾ ɂ ɉɂɌȺȵȿ ɂȾȿɇɌɂɌȿɌȺ

ɑɥɚɧɚɤ ʁɟ ɩɨɫɜɟʄɟɧ ɟɤɨɥɨɲɤɢɦ ɜɪɟɞɧɨɫɬɢɦɚ ɤɚɨ ɮɚɤɬɨɪɭ ɢɞɟɧɬɢɬɟɬɚ ɭɤʂɭɱɭʁɭʄɢ ʃɢɯɨɜɭ

Ʉʂɭɱɧɟ ɪɟɱɢ: ɟɤɨɥɨɲɤɟ ɜɪɟɞɧɨɫɬɢ, ɫɨɰɢʁɚɥɧɚ ɟɤɨɥɨɝɢʁɚ, ɤɭɥɬɭɪɧɚ ɫɮɟɪɚ, ɢɞɟɧɬɢɬɟɬ,

AXIOLOGICAL TREND AND THE ISSUE OF IDENTITY

SVAKODNEVNO ISKUSTVO: KA RAZUMIJEVANJU IDENTITETSKIH PRISILA

U radu se razmatra fenomen svakodnevnice i mehanizmi koji je oblikuju. Smatramo da

EVERYDAY EXPERIENCE: TOWARD THE UNDERSTANDING OF IDENTITY

ɂȾȿɇɌɂɌȿɌ ɄȺɈ ɂɇɐɂȾȿɇɌ

Ⱦɨɤ ʁɟ ɭ ɮɢɥɨɡɨɮɢʁɢ ɩɨʁɚɦ ɢɞɟɧɬɢɬɟɬɚ ɭɝɥɚɜɧɨɦ ɦɢɲʂɟɧ ɟɤɫɰɟɧɬɪɢɱɧɨ, ɤɚɨ ɞɢɫɬɚɧɰɚ ɨɞ

ɊɂɌɍȺɅɇɂ ɈȻɅɂɄ ɄɈɆɍɇɂɄȺɌɂȼɇɈȽ ɇȺɋɂȴȺ

Ʉʂɭɱɧɟ ɪɟɱɢ: ɤɨɦɭɧɢɤɚɬɢɜɧɨ ɧɚɫɢʂɟ, ɫɭɩɤɭɥɬɭɪɟ, ɢɞɟɧɬɢɬɟɬ, ɪɢɬɭɚɥɧɨ ɧɚɫɢʂɟ,

RITUALIZED FORM OF COMMUNICATIVE VIOLENCE

ɐȿɇɌȺɊ ɂ ɉȿɊɂɎȿɊɂȳȺ ɉɈɇɈȼɈ ɇȺ ɆȺɉɂ: ɉɊɈɆɂɒȴȺȵȿ ɄɈɇɐȿɉɌȺ

ɉɨʁɦɨɜɢ ɰɟɧɬɪɚ ɢ ɩɟɪɢɮɟɪɢʁɟ ɩɨɬɟɤɥɢ ɫɭ ɢɡ ɟɤɨɧɨɦɫɤɟ ɝɟɨɝɪɚɮɢʁɟ, ɚɥɢ ɫɭ ɭɛɪɡɨ

CENTRE AND PERIPHERY: RE-MAPPING THE CONCEPT

ɈȻɊȺɁɈȼȺȵȿ ɄɍɅɌɍɊɇɂɏ (ɂ ȿɌɇɂɑɄɂɏ) ɂȾȿɇɌɂɌȿɌȺ ɂ ɁɇȺɑȺȳ

Ⱦɚɧɚɫ ʁɟ ɨɩɲɬɟɩɪɢɯɜɚʄɟɧ ɫɬɚɜ ɨ ɩɥɭɪɚɥɢɡɦɭ ɢɞɟɧɬɢɬɟɬɚ ɧɟ ɫɚɦɨ ɭ ɫɦɢɫɥɭ ɩɨɫɬɨʁɚʃɚ

CULTURAL (AND ETHNIC) IDENTITY FORMATION AND IMPORTANCE OF

ɍɅɈȽȺ ɈȻɊȺɁɈȼȺȵȺ ɍ ɈɑɍȼȺȵɍ ɂ ɂɁȽɊȺȾȵɂ ɇȺɐɂɈɇȺɅɇɈȽ