Transformisanje kuće i crkve na Badnji dan u Boki Kotorskoj, Crna Gora

Abstract

Ritualno nalaganje Badnjaka na Badnje veče predstavlja arhaičnu kućnu tradiciju, karakterističnu za hrišćansko stanovništvo centralnog Balkana. Tokom pedesetogodišnjeg perioda nakon Drugog svetskog rata, ateistička država potiskivala je narodne religijske prakse. Međutim, etnografska istraživanja u Srbiji i Crnoj Gori tokom kasnih 80-ih pokazuje da su mnoga seoska domaćinstava ipak očuvala svoje tradicionalne božićne obrede, što predstavlja kontrast većim gradovima u kojima su oni bili skoro iskorenjeni. Čak i u mikro-oblastima, poput Boke Kotorske, postoje uočljive razlike između izolovanih seoskih zajednica u kojima je otvoreno ognjište ostalo obredni centar kuće (na kome se badnjaci nalažu i do sedam puta u toku božićne sezone) i gradova u kojima je samo mali broj domaćinstava nastavio sa obredom (nalaganja malih badnjaka u šporetu na drva). Međutim, početkom 90-ih došlo je do obnavljanja kućnih verskih proslava, kao i do njihovog širenja u domen javnog. Ova studija pokazuje kako se na Badnje veče kuće i crkvene porte (kao i gradski trgovi) transformišu u sveta mesta. Analiza vremenskih i prostornih aspekata ovog obrednog događaja, uloga koje glavni akteri igraju, radnji koje preduzimaju i predmeti koje koriste, pokazuje kako se prostor svakodnevnog života transformiše u sveti dom. Najzad, o značenju i funkciji kreiranja doma raspravlja se na način koji se suprotstavlja klasičnoj disktinkciji između privatnog i javnog obrednog okruženja.

The domestic burning of Yule logs on Christmas Eve is an archaic tradition characteristic of the Christian population in the central Balkans. In the fifty years following World War Two, the socialist state suppressed these and other popular religious practices. However, ethnographic research in Serbia and Montenegro in the late 1980s showed that many village households, nevertheless, preserved their traditional Christmas rituals at home, in contrast to the larger towns, in which they were practically eradicated. Even in the micro-regions, such as the Bay of Kotor, there were observable differences between more secluded rural communities, in which the open hearth is still the ritual center of the house (on which the Yule logs are burned as many as seven times during the Christmas season), and the towns in which only a few households continued with the rite (burning small logs in the wood-stove). In the early 1990s, however, a revival of domestic religious celebrations as well as their extension into the public realm has occurred. This study shows how on Christmas Eve, houses and churchyards (as well as town squares) are being transformed into sacred places. By analyzing the temporal and spatial aspects of this ritual event, the roles that the key actors play, the actions they undertake and artifacts they use, I attempt to demonstrate how the space of everyday life is transformed into a sacred home. In the end, the meanings and functions of homemaking are discussed in a way that confronts the classic distinction between private and public ritual environs.