TY  - JOUR
AU  - Kovačević, Ivan
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/1007
AB  - Urbana legenda o događaju u beogradskom parku u kojoj mlada osoba greškom jede keks koji pripada starcu s kojim deli klupu, predstavlja transformaciju urbane legende koja se u britanskoj varijanti odnosi na stariju Britanku i mlađeg useljenika, da bi se nacionalnost menjala u verzijama širom Evrope. Pre transformacije u Srbiji legenda je doživela i depolitizaciju svodeći aktere na dvoje ljudi u cilju pedagoške i moralno-religijske propagande. U Srbiji starosne karakteristike su zamenile mesta, a poruka legende proizlazi iz specifične podele na Miloševićevu i 'Drugu Srbiju' nastale u poslednjoj deceniji dvadesetog veka. U oba slučaja legenda propoveda adaptaciju i asimilaciju saopštavajući da 'drugi' mogu naučiti da budu kao 'mi', što im garantuje prestanak položaja 'drugog'.
AB  - The urban legend that tells of how a young person ate by mistake some biscuits belonging to an old man sitting on the same bench in a Belgrade park is a transformation of an urban legend whose British version features an elderly British lady and a young immigrant, and which can be found throughout Europe, involving protagonists of various nationalities. Before undergoing transformation in Serbia, the legend was depoliticized, reducing the protagonists to two persons for the purposes of moral instruction and moral-religious propaganda. In Serbia, the age of the two protagonists has been reversed, while the moral of the story derives from the specific 1990s distinction between Slobodan Milošević's Serbia and 'the Other Serbia'. In both cases, the legend propagates the idea of adaptation and assimilation, suggesting that 'others' can learn to be like 'us', which ensures that they are no longer in the position of 'the other'.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Legenda o dedi i Jaffa keksu
T1  - The legend of the old man and the packet of Jaffa biscuits
EP  - 55
IS  - 3
SP  - 43
VL  - 5
DO  - 10.21301/eap.v5i3.2
ER  - 

@article{
author = "Kovačević, Ivan",
year = "2010",
abstract = "Urbana legenda o događaju u beogradskom parku u kojoj mlada osoba greškom jede keks koji pripada starcu s kojim deli klupu, predstavlja transformaciju urbane legende koja se u britanskoj varijanti odnosi na stariju Britanku i mlađeg useljenika, da bi se nacionalnost menjala u verzijama širom Evrope. Pre transformacije u Srbiji legenda je doživela i depolitizaciju svodeći aktere na dvoje ljudi u cilju pedagoške i moralno-religijske propagande. U Srbiji starosne karakteristike su zamenile mesta, a poruka legende proizlazi iz specifične podele na Miloševićevu i 'Drugu Srbiju' nastale u poslednjoj deceniji dvadesetog veka. U oba slučaja legenda propoveda adaptaciju i asimilaciju saopštavajući da 'drugi' mogu naučiti da budu kao 'mi', što im garantuje prestanak položaja 'drugog'., The urban legend that tells of how a young person ate by mistake some biscuits belonging to an old man sitting on the same bench in a Belgrade park is a transformation of an urban legend whose British version features an elderly British lady and a young immigrant, and which can be found throughout Europe, involving protagonists of various nationalities. Before undergoing transformation in Serbia, the legend was depoliticized, reducing the protagonists to two persons for the purposes of moral instruction and moral-religious propaganda. In Serbia, the age of the two protagonists has been reversed, while the moral of the story derives from the specific 1990s distinction between Slobodan Milošević's Serbia and 'the Other Serbia'. In both cases, the legend propagates the idea of adaptation and assimilation, suggesting that 'others' can learn to be like 'us', which ensures that they are no longer in the position of 'the other'.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Legenda o dedi i Jaffa keksu, The legend of the old man and the packet of Jaffa biscuits",
pages = "55-43",
number = "3",
volume = "5",
doi = "10.21301/eap.v5i3.2"
}

Kovačević, I.. (2010). Legenda o dedi i Jaffa keksu. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(3), 43-55.
https://doi.org/10.21301/eap.v5i3.2

Kovačević I. Legenda o dedi i Jaffa keksu. in Etnoantropološki problemi. 2010;5(3):43-55.
doi:10.21301/eap.v5i3.2 .

Kovačević, Ivan, "Legenda o dedi i Jaffa keksu" in Etnoantropološki problemi, 5, no. 3 (2010):43-55,
https://doi.org/10.21301/eap.v5i3.2 . .

TY  - JOUR
AU  - Antonijević, Dragana
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/966
AB  - U radu se razmatraju strukturalne analize kompozicije nekolicine usmenoknjiževnih žanrova koje je, na srpskoj građi, sprovela prof. Nada Milošević-Đorđević. Originalan doprinos narativnoj semiotici i sintagmatskoj analizi ova ugledna i poznata srpska folkloristkinja je uradila na primeru novela, legendarnih priča, pripovedaka o sudbini i predanja. Polazeći od morfologije Vladimira Propa, ali i nekih drugih semiotičara, revidirala je njegovu narativnu šemu prilagodivši je specifičnostima razmatranih književnih vrsta, uvrstivši se time u red literarnih folklorista koji su u Srbiji među prvima primenili strukturalnu analizu.
AB  - This paper looks at the structural analyses of the composition of several oral literary genres in Serbian literature performed by Prof. Nada Milošević-Đorđević. By analyzing romantic tales, religious tales, tales of fate and sagas, Milošević-Đorđević, a renowned Serbian folklore scholar, has made original contributions to narrative semiotics and syntagmatic analysis. Taking as her starting point the morphology of Vladimir Propp but also of some other semioticians, she revised his narrative scheme, adapting it to the specific characteristics of these literary genres and also proposing an entirely original scheme for religious tales and tales of fate, thus becoming one of the first literary folklorists in Serbia to apply structural analysis.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Od poetike žanra do strukture - doprinos Nade Milošević-Đorđević srpskoj strukturalnoj folkloristici
T1  - From genre poetics to structure: Nada Milošević-Đorđević's contribution to Serbian structural folklore studies
EP  - 97
IS  - 2
SP  - 81
VL  - 5
DO  - 10.21301/eap.v5i2.4
ER  - 

@article{
author = "Antonijević, Dragana",
year = "2010",
abstract = "U radu se razmatraju strukturalne analize kompozicije nekolicine usmenoknjiževnih žanrova koje je, na srpskoj građi, sprovela prof. Nada Milošević-Đorđević. Originalan doprinos narativnoj semiotici i sintagmatskoj analizi ova ugledna i poznata srpska folkloristkinja je uradila na primeru novela, legendarnih priča, pripovedaka o sudbini i predanja. Polazeći od morfologije Vladimira Propa, ali i nekih drugih semiotičara, revidirala je njegovu narativnu šemu prilagodivši je specifičnostima razmatranih književnih vrsta, uvrstivši se time u red literarnih folklorista koji su u Srbiji među prvima primenili strukturalnu analizu., This paper looks at the structural analyses of the composition of several oral literary genres in Serbian literature performed by Prof. Nada Milošević-Đorđević. By analyzing romantic tales, religious tales, tales of fate and sagas, Milošević-Đorđević, a renowned Serbian folklore scholar, has made original contributions to narrative semiotics and syntagmatic analysis. Taking as her starting point the morphology of Vladimir Propp but also of some other semioticians, she revised his narrative scheme, adapting it to the specific characteristics of these literary genres and also proposing an entirely original scheme for religious tales and tales of fate, thus becoming one of the first literary folklorists in Serbia to apply structural analysis.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Od poetike žanra do strukture - doprinos Nade Milošević-Đorđević srpskoj strukturalnoj folkloristici, From genre poetics to structure: Nada Milošević-Đorđević's contribution to Serbian structural folklore studies",
pages = "97-81",
number = "2",
volume = "5",
doi = "10.21301/eap.v5i2.4"
}

Antonijević, D.. (2010). Od poetike žanra do strukture - doprinos Nade Milošević-Đorđević srpskoj strukturalnoj folkloristici. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(2), 81-97.
https://doi.org/10.21301/eap.v5i2.4

Antonijević D. Od poetike žanra do strukture - doprinos Nade Milošević-Đorđević srpskoj strukturalnoj folkloristici. in Etnoantropološki problemi. 2010;5(2):81-97.
doi:10.21301/eap.v5i2.4 .

Antonijević, Dragana, "Od poetike žanra do strukture - doprinos Nade Milošević-Đorđević srpskoj strukturalnoj folkloristici" in Etnoantropološki problemi, 5, no. 2 (2010):81-97,
https://doi.org/10.21301/eap.v5i2.4 . .

TY  - JOUR
AU  - Milenković, Miloš
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/976
AB  - Johanes Fabijan, jedan od ključnih unutardisciplinarnih afiniteta autora-zasnivača postmoderne antropologije, u svojim eksplicitno teorijskim radovima konstruisao je specifičan pogled na strukturalizam Kloda Levi-Strosa, koji je u reinterpretaciji kritičkih antropologa fundamentalno uobličio istoriju antropološkog poststrukturalizma. Kako bi objasnio da konstituisanje predmeta istraživanja samim istraživanjem, odn. 'izmišljanje predmeta antropologije' treba da zadobije status krucijalnog problema antropološke metodologije, imputirao je Levi-Strosu rigidnu i amatersku prekoncepciju istraživanja u prirodnim naukama kao inherentno pozitivističku. Takvom imputacijom implicirana opozicija strukturalizam/postrukturalizam = pozitivizam/postpozitivizam trajno je uobličila rasprave o realizmu u kritičkoj antropologiji, koje su do vêle do apsurdnih ishoda. Najvažniji međunjimabioje navodno 'antirealistički' karakter postmoderne antropologije, kao direktnog derivata kritičke antropologije, koja - budući svesna da istraživanje kreira realnost - sada nekako moralnije i manje represivno učestvuje u igrama znanja/moći. Radost otkrića tog metodološkog opšteg mesta konstituisanja proučavanog samim istraživanjem, predstavljala bi tek kuriozitet, budući i sama česta pojava da u ovom slučaju unutardisciplinarne razmene nije došlo do diskreditacije čitavog metodološkog paketa povezanog sa strukturalizmom. Paradoksalno upravo bi očuvanje realističkog, radikalno antipozitivističkog strukturalnog metoda omogućilo ostvarenje kulturno-kritičkih ambicija istraživačkog programa postmoderne antropologije, da metod nije nevešto kontaminiran ovom lančanom socijalno-aktivističkom reinterpretacijom koja je prevenirala same ciljeve koje namerila da ostvari.
AB  - In his explicitly theoretical works, Johannes Fabian, one of the key interdisciplinary 'affinities' of the author-founder of postmodern anthropology, constructed a specific view of Claude Lévi-Strauss's structuralism, which, as reinterpreted by critical anthropologists, was to fundamentally shape the history of anthropological post-structuralism. In order to explain that the constitution of the subject of research through research itself- i.e. 'the invention of the subject of anthropology' should be accorded the status of the crucial problem of anthropological methodology, Fabian imputed to Lévi-Strauss a rigid and amateurish preconception of research in the natural sciences as inherently positivist. The opposition stracturalism/poststructuralism = positivism/postpositivism thus implied was to permanently reshape discussions on realism in critical anthropology, with absurd consequences. The most important of these was the supposedly 'antirealist' character of postmodern anthropology, as a direct derivative of critical anthroplogy, which, being aware that reality is created by research, was now seen to play a somehow more ethical and less repressive part in knowledge/power games. The delight at the discovery of this methodological commonplace - that the subject of research is constituted by research itself might have been but a matter of passing interest, being itself a common enough phenomenon, had not this particular intradisciplinary exchange led to the discrediting of the entire methodological package associated with structuralism. Paradoxically, the retaining of a realistic radically ant positivist structural method would have made possible the achievement of the cultural-critical ambitions of postmodern anthropology's research program, had not the method been ineptly contaminated by this chain of activist reinter-pretation which eventually frustrated the aims it had set out to accomplish.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Uticaj Johanesa Fabijana na Kloda Levi-Strosa
T1  - The influence of Johannes Fabian on Claude Lévi-Strauss
EP  - 49
IS  - 1
SP  - 35
VL  - 5
DO  - 10.21301/eap.v5i1.2
ER  - 

@article{
author = "Milenković, Miloš",
year = "2010",
abstract = "Johanes Fabijan, jedan od ključnih unutardisciplinarnih afiniteta autora-zasnivača postmoderne antropologije, u svojim eksplicitno teorijskim radovima konstruisao je specifičan pogled na strukturalizam Kloda Levi-Strosa, koji je u reinterpretaciji kritičkih antropologa fundamentalno uobličio istoriju antropološkog poststrukturalizma. Kako bi objasnio da konstituisanje predmeta istraživanja samim istraživanjem, odn. 'izmišljanje predmeta antropologije' treba da zadobije status krucijalnog problema antropološke metodologije, imputirao je Levi-Strosu rigidnu i amatersku prekoncepciju istraživanja u prirodnim naukama kao inherentno pozitivističku. Takvom imputacijom implicirana opozicija strukturalizam/postrukturalizam = pozitivizam/postpozitivizam trajno je uobličila rasprave o realizmu u kritičkoj antropologiji, koje su do vêle do apsurdnih ishoda. Najvažniji međunjimabioje navodno 'antirealistički' karakter postmoderne antropologije, kao direktnog derivata kritičke antropologije, koja - budući svesna da istraživanje kreira realnost - sada nekako moralnije i manje represivno učestvuje u igrama znanja/moći. Radost otkrića tog metodološkog opšteg mesta konstituisanja proučavanog samim istraživanjem, predstavljala bi tek kuriozitet, budući i sama česta pojava da u ovom slučaju unutardisciplinarne razmene nije došlo do diskreditacije čitavog metodološkog paketa povezanog sa strukturalizmom. Paradoksalno upravo bi očuvanje realističkog, radikalno antipozitivističkog strukturalnog metoda omogućilo ostvarenje kulturno-kritičkih ambicija istraživačkog programa postmoderne antropologije, da metod nije nevešto kontaminiran ovom lančanom socijalno-aktivističkom reinterpretacijom koja je prevenirala same ciljeve koje namerila da ostvari., In his explicitly theoretical works, Johannes Fabian, one of the key interdisciplinary 'affinities' of the author-founder of postmodern anthropology, constructed a specific view of Claude Lévi-Strauss's structuralism, which, as reinterpreted by critical anthropologists, was to fundamentally shape the history of anthropological post-structuralism. In order to explain that the constitution of the subject of research through research itself- i.e. 'the invention of the subject of anthropology' should be accorded the status of the crucial problem of anthropological methodology, Fabian imputed to Lévi-Strauss a rigid and amateurish preconception of research in the natural sciences as inherently positivist. The opposition stracturalism/poststructuralism = positivism/postpositivism thus implied was to permanently reshape discussions on realism in critical anthropology, with absurd consequences. The most important of these was the supposedly 'antirealist' character of postmodern anthropology, as a direct derivative of critical anthroplogy, which, being aware that reality is created by research, was now seen to play a somehow more ethical and less repressive part in knowledge/power games. The delight at the discovery of this methodological commonplace - that the subject of research is constituted by research itself might have been but a matter of passing interest, being itself a common enough phenomenon, had not this particular intradisciplinary exchange led to the discrediting of the entire methodological package associated with structuralism. Paradoxically, the retaining of a realistic radically ant positivist structural method would have made possible the achievement of the cultural-critical ambitions of postmodern anthropology's research program, had not the method been ineptly contaminated by this chain of activist reinter-pretation which eventually frustrated the aims it had set out to accomplish.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Uticaj Johanesa Fabijana na Kloda Levi-Strosa, The influence of Johannes Fabian on Claude Lévi-Strauss",
pages = "49-35",
number = "1",
volume = "5",
doi = "10.21301/eap.v5i1.2"
}

Milenković, M.. (2010). Uticaj Johanesa Fabijana na Kloda Levi-Strosa. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(1), 35-49.
https://doi.org/10.21301/eap.v5i1.2

Milenković M. Uticaj Johanesa Fabijana na Kloda Levi-Strosa. in Etnoantropološki problemi. 2010;5(1):35-49.
doi:10.21301/eap.v5i1.2 .

Milenković, Miloš, "Uticaj Johanesa Fabijana na Kloda Levi-Strosa" in Etnoantropološki problemi, 5, no. 1 (2010):35-49,
https://doi.org/10.21301/eap.v5i1.2 . .

TY  - JOUR
AU  - Ivanović, Zorica
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/1018
AB  - Koncept 'društva zasnovanog na srodstvu' (kin-based society) počiva na pretpostavci da je u društvima bez države srodstvo predstavljalo osnovni i dovoljan princip društvenog i političkog organizovanja. Razvijen u okviru evolucionističke paradigme, ovaj koncept je tokom istorije discipline dobijao različite oblike u zavisnosti od teorijske orijentacije antropologa i njihovog shvatanja samog pojma 'srodstvo'. Teoretičari tako različitih orijentacija, od Riversa preko Malinovskog, Redklif-Brauna, Evans-Pričarda, Fortesa do Levi-Strosa, delili su istu ideju i smatrali su da srodstvo predstavlja osnov socijalne organizacije u ovom tipu društva, iako se nisu uvek slagali oko definicije tog pojma, niti oko toga koja vrsta srodničkih odnosa ima tu snagu i poseban kvalitet da integriše i organizuje čitavo društvo. Rasprave su se vodile pre svega oko toga da li odnosi 'krvnog' ili afinalnog srodstva predstavljaju osnovni faktor formiranja i reprodukovanja društvenih veza. Imajući u vidu da je u savremenoj antropologiji odbačena ideja da srodnički odnosi mogu predstavljati osnovu društvenog, ekonomskog i političkog povezivanja u bilo kom tipu društva, pa i u društvima bez klasa, kasta i države, u radu se razmatraju pretpostavke na kojima je ovaj koncept konstruisan i potom doveden u pitanje i osporen.
AB  - Concept of a 'kin-based society' relies on the assumption that, in stateless societies, kinship served as a fundamental and sufficient principle of social and political organization. Developed within the evolutionary paradigm, this concept has acquired different forms during the discipline's history, depending on the theoretical orientation of various anthropologists and their understanding of the notion of 'kinship'. Speaking from significantly different theoretical positions, anthropologists ranging from Rivers to Malinowski and Radcliffe-Brown, to Evans-Pritchard, Fortes and Levi-Strauss, all maintained that kinship formed a basis of social organization, although they did not always agree on the definition of the concept and the type of kinship relations that had this special quality of integrating and organizing the whole of society. The debates were primarily about whether it was consanguinity or affinity that served as a fundamental factor of forming and reproducing social relations. As modern anthropology rejects the idea that kinship relations can form the basis for social, economic and political integration in any type of society, including those without the state, class or caste system, this article considers the assumptions underpinning the construction of the concept witch for long played such an important role in the discipline's knowledge but later came to be seriously challenged.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Da li su postojala 'na srodstvu zasnovana društva'? - o (de)konstrukciji jednog antropološkog koncepta
T1  - Did 'kin-based societies' exist?: On the (de)construction of an anthropological concept
EP  - 42
IS  - 3
SP  - 19
VL  - 5
DO  - 10.21301/eap.v5i3.1
ER  - 

@article{
author = "Ivanović, Zorica",
year = "2010",
abstract = "Koncept 'društva zasnovanog na srodstvu' (kin-based society) počiva na pretpostavci da je u društvima bez države srodstvo predstavljalo osnovni i dovoljan princip društvenog i političkog organizovanja. Razvijen u okviru evolucionističke paradigme, ovaj koncept je tokom istorije discipline dobijao različite oblike u zavisnosti od teorijske orijentacije antropologa i njihovog shvatanja samog pojma 'srodstvo'. Teoretičari tako različitih orijentacija, od Riversa preko Malinovskog, Redklif-Brauna, Evans-Pričarda, Fortesa do Levi-Strosa, delili su istu ideju i smatrali su da srodstvo predstavlja osnov socijalne organizacije u ovom tipu društva, iako se nisu uvek slagali oko definicije tog pojma, niti oko toga koja vrsta srodničkih odnosa ima tu snagu i poseban kvalitet da integriše i organizuje čitavo društvo. Rasprave su se vodile pre svega oko toga da li odnosi 'krvnog' ili afinalnog srodstva predstavljaju osnovni faktor formiranja i reprodukovanja društvenih veza. Imajući u vidu da je u savremenoj antropologiji odbačena ideja da srodnički odnosi mogu predstavljati osnovu društvenog, ekonomskog i političkog povezivanja u bilo kom tipu društva, pa i u društvima bez klasa, kasta i države, u radu se razmatraju pretpostavke na kojima je ovaj koncept konstruisan i potom doveden u pitanje i osporen., Concept of a 'kin-based society' relies on the assumption that, in stateless societies, kinship served as a fundamental and sufficient principle of social and political organization. Developed within the evolutionary paradigm, this concept has acquired different forms during the discipline's history, depending on the theoretical orientation of various anthropologists and their understanding of the notion of 'kinship'. Speaking from significantly different theoretical positions, anthropologists ranging from Rivers to Malinowski and Radcliffe-Brown, to Evans-Pritchard, Fortes and Levi-Strauss, all maintained that kinship formed a basis of social organization, although they did not always agree on the definition of the concept and the type of kinship relations that had this special quality of integrating and organizing the whole of society. The debates were primarily about whether it was consanguinity or affinity that served as a fundamental factor of forming and reproducing social relations. As modern anthropology rejects the idea that kinship relations can form the basis for social, economic and political integration in any type of society, including those without the state, class or caste system, this article considers the assumptions underpinning the construction of the concept witch for long played such an important role in the discipline's knowledge but later came to be seriously challenged.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Da li su postojala 'na srodstvu zasnovana društva'? - o (de)konstrukciji jednog antropološkog koncepta, Did 'kin-based societies' exist?: On the (de)construction of an anthropological concept",
pages = "42-19",
number = "3",
volume = "5",
doi = "10.21301/eap.v5i3.1"
}

Ivanović, Z.. (2010). Da li su postojala 'na srodstvu zasnovana društva'? - o (de)konstrukciji jednog antropološkog koncepta. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(3), 19-42.
https://doi.org/10.21301/eap.v5i3.1

Ivanović Z. Da li su postojala 'na srodstvu zasnovana društva'? - o (de)konstrukciji jednog antropološkog koncepta. in Etnoantropološki problemi. 2010;5(3):19-42.
doi:10.21301/eap.v5i3.1 .

Ivanović, Zorica, "Da li su postojala 'na srodstvu zasnovana društva'? - o (de)konstrukciji jednog antropološkog koncepta" in Etnoantropološki problemi, 5, no. 3 (2010):19-42,
https://doi.org/10.21301/eap.v5i3.1 . .

TY  - JOUR
AU  - Kovač, Senka
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/1008
AB  - Rad je nastao kao rezultat višegodišnjih terenskih istraživanja među populacijom starih lica u Beogradu. Istraživanjem sam obuhvatila stavove o starosti mojih sugrađana koji žive sami, onih koji žive sa svojom porodicom, kao i onih koji žive u Gerontološkom centru. Bavim se i mestom starih u mreži susedskih odnosa u jednoj beogradskoj opštini (Vračar). U veku dugovečnih i globalne ekonomske krize koja je zahvatila svet i Srbiju korisno bi bilo preispitati koncepte kvalitetnog starenja (eng. successful aging, well aging ili healthy aging).
AB  - The paper presents the results of several years' fieldwork among the elderly population in Belgrade. The study examines the attitudes towards old age of elderly Belgraders living alone, those living with their families, and also those living in the Gerontology Center nursing home. The position of elderly people in the social network in the Belgrade municipality of Vračar is also explored. In this era of longevity and at a time of global economic crisis which is also affecting Serbia, it would be useful to reconsider the concepts of successful aging, well-aging and healthy aging.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Na životnim raskrsnicama - predstave beograđana o svojoj starosti
T1  - At the crossroads of life: Belgraders' perceptions of their old age
EP  - 74
IS  - 3
SP  - 57
VL  - 5
DO  - 10.21301/eap.v5i3.3
ER  - 

@article{
author = "Kovač, Senka",
year = "2010",
abstract = "Rad je nastao kao rezultat višegodišnjih terenskih istraživanja među populacijom starih lica u Beogradu. Istraživanjem sam obuhvatila stavove o starosti mojih sugrađana koji žive sami, onih koji žive sa svojom porodicom, kao i onih koji žive u Gerontološkom centru. Bavim se i mestom starih u mreži susedskih odnosa u jednoj beogradskoj opštini (Vračar). U veku dugovečnih i globalne ekonomske krize koja je zahvatila svet i Srbiju korisno bi bilo preispitati koncepte kvalitetnog starenja (eng. successful aging, well aging ili healthy aging)., The paper presents the results of several years' fieldwork among the elderly population in Belgrade. The study examines the attitudes towards old age of elderly Belgraders living alone, those living with their families, and also those living in the Gerontology Center nursing home. The position of elderly people in the social network in the Belgrade municipality of Vračar is also explored. In this era of longevity and at a time of global economic crisis which is also affecting Serbia, it would be useful to reconsider the concepts of successful aging, well-aging and healthy aging.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Na životnim raskrsnicama - predstave beograđana o svojoj starosti, At the crossroads of life: Belgraders' perceptions of their old age",
pages = "74-57",
number = "3",
volume = "5",
doi = "10.21301/eap.v5i3.3"
}

Kovač, S.. (2010). Na životnim raskrsnicama - predstave beograđana o svojoj starosti. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(3), 57-74.
https://doi.org/10.21301/eap.v5i3.3

Kovač S. Na životnim raskrsnicama - predstave beograđana o svojoj starosti. in Etnoantropološki problemi. 2010;5(3):57-74.
doi:10.21301/eap.v5i3.3 .

Kovač, Senka, "Na životnim raskrsnicama - predstave beograđana o svojoj starosti" in Etnoantropološki problemi, 5, no. 3 (2010):57-74,
https://doi.org/10.21301/eap.v5i3.3 . .

TY  - JOUR
AU  - Kovač, Senka
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/995
AB  - U radu je preispitano terensko istraživanje Marsela Griola kod Dogona u prvoj polovini dvadesetog veka. Ukazano je na značaj ponovljenih istraživanja Dogona i akademskih rasprava koje su tim povodom vođene. Van Bekova ponovljena studija iz 1991. godine pokrenula je novi polemički talas koji je uključio i stare Griolove kritičare, saradnike i rođake. Pored toga, načinjen je pokušaj da se izvesne metodološke pouke za buduća istraživanja Dogona.
AB  - One of the events that marked the last decade of the 20th century was a more intensive re-evaluation of the work of Marcel Griaule (1898-1956), who was the first French ethnologist to conduct planned field research among the Dogon of Western Africa, in the period between 1931 and 1956. Griaule's work had previously been re-examined in the sixties, in France (Georges Balandier), Great Britain (Mary Douglas) and in other places. British social anthropologists had put forward a critique of Griaule's field methods, concentrating on his use of translators and work with privileged informants. Van Beek' repeated study from 1991 started the new wave of polemic that came to include Griaule's old critics, associates and relatives. Some of the participants in this debate interpreted Van Beek's 'attack' on Griaule as - inspired by Freeman's critique of Mead, and the general trend of reevaluations - of anthropology's leading figures at the close of the 20th century. The objective of Van Beek's repeated study was to evaluate the reliability of Griaule's findings. Van Beek emphasized three groups of errors in Griaule's research: 1) the scarcity of data; 2) the unverifiability of data; 3) the inappropriateness of analyses. Van Beeks' repeated study did not reach the level of controversy that followed the Mead-Freeman polemic in the eighties. On the other hand, it puit forward an important question on whether French anthropology can face selfcriticism, and established Dutch academic presence in Western Africa The French advocates of 'New Dogon anthropology' focus their research on time 'before Ogotemmêli' and 'after Ambara'. Another important improvement represents the inclusion of local Dogon scholars.
PB  - Srpska akademija nauka i umetnosti SANU - Etnografski institut, Beograd
T2  - Glasnik Etnografskog instituta SANU
T1  - Etnološka terenska istraživanja Dogona kao predmet preispitivanja
T1  - Reevaluation of ethnologic field research of the Dogon
EP  - 71
IS  - 2
SP  - 59
VL  - 58
UR  - https://hdl.handle.net/21.15107/rcub_reff_995
ER  - 

@article{
author = "Kovač, Senka",
year = "2010",
abstract = "U radu je preispitano terensko istraživanje Marsela Griola kod Dogona u prvoj polovini dvadesetog veka. Ukazano je na značaj ponovljenih istraživanja Dogona i akademskih rasprava koje su tim povodom vođene. Van Bekova ponovljena studija iz 1991. godine pokrenula je novi polemički talas koji je uključio i stare Griolove kritičare, saradnike i rođake. Pored toga, načinjen je pokušaj da se izvesne metodološke pouke za buduća istraživanja Dogona., One of the events that marked the last decade of the 20th century was a more intensive re-evaluation of the work of Marcel Griaule (1898-1956), who was the first French ethnologist to conduct planned field research among the Dogon of Western Africa, in the period between 1931 and 1956. Griaule's work had previously been re-examined in the sixties, in France (Georges Balandier), Great Britain (Mary Douglas) and in other places. British social anthropologists had put forward a critique of Griaule's field methods, concentrating on his use of translators and work with privileged informants. Van Beek' repeated study from 1991 started the new wave of polemic that came to include Griaule's old critics, associates and relatives. Some of the participants in this debate interpreted Van Beek's 'attack' on Griaule as - inspired by Freeman's critique of Mead, and the general trend of reevaluations - of anthropology's leading figures at the close of the 20th century. The objective of Van Beek's repeated study was to evaluate the reliability of Griaule's findings. Van Beek emphasized three groups of errors in Griaule's research: 1) the scarcity of data; 2) the unverifiability of data; 3) the inappropriateness of analyses. Van Beeks' repeated study did not reach the level of controversy that followed the Mead-Freeman polemic in the eighties. On the other hand, it puit forward an important question on whether French anthropology can face selfcriticism, and established Dutch academic presence in Western Africa The French advocates of 'New Dogon anthropology' focus their research on time 'before Ogotemmêli' and 'after Ambara'. Another important improvement represents the inclusion of local Dogon scholars.",
publisher = "Srpska akademija nauka i umetnosti SANU - Etnografski institut, Beograd",
journal = "Glasnik Etnografskog instituta SANU",
title = "Etnološka terenska istraživanja Dogona kao predmet preispitivanja, Reevaluation of ethnologic field research of the Dogon",
pages = "71-59",
number = "2",
volume = "58",
url = "https://hdl.handle.net/21.15107/rcub_reff_995"
}

Kovač, S.. (2010). Etnološka terenska istraživanja Dogona kao predmet preispitivanja. in Glasnik Etnografskog instituta SANU
Srpska akademija nauka i umetnosti SANU - Etnografski institut, Beograd., 58(2), 59-71.
https://hdl.handle.net/21.15107/rcub_reff_995

Kovač S. Etnološka terenska istraživanja Dogona kao predmet preispitivanja. in Glasnik Etnografskog instituta SANU. 2010;58(2):59-71.
https://hdl.handle.net/21.15107/rcub_reff_995 .

Kovač, Senka, "Etnološka terenska istraživanja Dogona kao predmet preispitivanja" in Glasnik Etnografskog instituta SANU, 58, no. 2 (2010):59-71,
https://hdl.handle.net/21.15107/rcub_reff_995 .

TY  - JOUR
AU  - Kovačević, Ivan
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/961
AB  - Legenda o starom obućaru i Metro kartici govori o nesnalaženju starog zanatlije koga su rođaci nagovorili da otvori platnu karticu u trgovinskoj radnji 'Metro Cash and Carry' da bi sa njegovom karticom kupovali robu za sebe. Na taj način su mu stvorili veliku poresku obavezu koju on nije mogao svojim radom da isplati. Legenda pripada tranzicionim legendama o gubitnicima u procesu promene koji nisu bili u stanju da se prilagode i obuče za život u novom sistemu.
AB  - The legend of the old shoemaker and the Metro customer card tells how an old shoemaker was persuaded by his relatives to apply for a customer card at the Metro Cash & Carry store so that they could use the card for their own needs. Thus they ran up a big debt that the old man was unable to repay. This legend is an example of a transition legend about losers in the transition process who were unable to develop the necessary skills and adjust themselves to life under the new system.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Legenda o starom obućaru i Metro kartici
T1  - The legend of the old shoemaker and the Metro customer card
EP  - 84
IS  - 1
SP  - 69
VL  - 5
DO  - 10.21301/eap.v5i1.4
ER  - 

@article{
author = "Kovačević, Ivan",
year = "2010",
abstract = "Legenda o starom obućaru i Metro kartici govori o nesnalaženju starog zanatlije koga su rođaci nagovorili da otvori platnu karticu u trgovinskoj radnji 'Metro Cash and Carry' da bi sa njegovom karticom kupovali robu za sebe. Na taj način su mu stvorili veliku poresku obavezu koju on nije mogao svojim radom da isplati. Legenda pripada tranzicionim legendama o gubitnicima u procesu promene koji nisu bili u stanju da se prilagode i obuče za život u novom sistemu., The legend of the old shoemaker and the Metro customer card tells how an old shoemaker was persuaded by his relatives to apply for a customer card at the Metro Cash & Carry store so that they could use the card for their own needs. Thus they ran up a big debt that the old man was unable to repay. This legend is an example of a transition legend about losers in the transition process who were unable to develop the necessary skills and adjust themselves to life under the new system.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Legenda o starom obućaru i Metro kartici, The legend of the old shoemaker and the Metro customer card",
pages = "84-69",
number = "1",
volume = "5",
doi = "10.21301/eap.v5i1.4"
}

Kovačević, I.. (2010). Legenda o starom obućaru i Metro kartici. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(1), 69-84.
https://doi.org/10.21301/eap.v5i1.4

Kovačević I. Legenda o starom obućaru i Metro kartici. in Etnoantropološki problemi. 2010;5(1):69-84.
doi:10.21301/eap.v5i1.4 .

Kovačević, Ivan, "Legenda o starom obućaru i Metro kartici" in Etnoantropološki problemi, 5, no. 1 (2010):69-84,
https://doi.org/10.21301/eap.v5i1.4 . .

TY  - JOUR
AU  - Kovačević, Ivan
PY  - 2010
UR  - http://reff.f.bg.ac.rs/handle/123456789/960
AB  - Konstrukcionistički pristup društvenim problemima razvio je tezu o masovnim panikama i urbanim legendama kao 'nekonstruisanim društvenim problemima'. Ova teza američkog sociologa Džoela Besta i njegova analiza urbane legende o prazniku Halovin dali su model za proučavanje tri masovne panike i dve urbane legende. Razmatrane tri panike čine: masovni zbeg usled proročanstva o zemljotresu koji će uništiti Kraljevo, masovni strah od kradljivaca organa u tri sremska sela i šabačka panika usled pojave 'kanibalističke sekte', dok se dve urbane legende odnose na bogatog starog iseljenika koga je dete iz siromašne porodice upoznalo slučajno okrećući brojeve telefona i kradljivog poštara koji je ukradenim penzijama započeo biznis u Rusiji.
AB  - The constructionist approach to social problems has developed a thesis about mass panics and urban legends as 'unconstructed social problems'. This thesis, advanced by the American sociologist Joel Best, and his analysis of the urban legend of Halloween sadism, have provided the model for studying three mass panics and two urban legends. The three panics in question are the mass exodus from Kraljevo because of a prophesy that the town would be destroyed in an earthquake, the mass fear of body parts thieves in three villages in Srem, and the panic over the appearance of a cannibal sect in the town of Šabac. The two urban legends involve the rich old emigrant whose acquaintance a child from a poor family made while dialing phone numbers at random, and the thieving postman who set up his own business in Russia with the stolen pension money he had been supposed to deliver.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Simbolički interakcionizam, masovne panike i urbane legende
T1  - Symbolic interactionism, mass panics and urban legends
EP  - 117
IS  - 2
SP  - 99
VL  - 5
DO  - 10.21301/eap.v5i2.5
ER  - 

@article{
author = "Kovačević, Ivan",
year = "2010",
abstract = "Konstrukcionistički pristup društvenim problemima razvio je tezu o masovnim panikama i urbanim legendama kao 'nekonstruisanim društvenim problemima'. Ova teza američkog sociologa Džoela Besta i njegova analiza urbane legende o prazniku Halovin dali su model za proučavanje tri masovne panike i dve urbane legende. Razmatrane tri panike čine: masovni zbeg usled proročanstva o zemljotresu koji će uništiti Kraljevo, masovni strah od kradljivaca organa u tri sremska sela i šabačka panika usled pojave 'kanibalističke sekte', dok se dve urbane legende odnose na bogatog starog iseljenika koga je dete iz siromašne porodice upoznalo slučajno okrećući brojeve telefona i kradljivog poštara koji je ukradenim penzijama započeo biznis u Rusiji., The constructionist approach to social problems has developed a thesis about mass panics and urban legends as 'unconstructed social problems'. This thesis, advanced by the American sociologist Joel Best, and his analysis of the urban legend of Halloween sadism, have provided the model for studying three mass panics and two urban legends. The three panics in question are the mass exodus from Kraljevo because of a prophesy that the town would be destroyed in an earthquake, the mass fear of body parts thieves in three villages in Srem, and the panic over the appearance of a cannibal sect in the town of Šabac. The two urban legends involve the rich old emigrant whose acquaintance a child from a poor family made while dialing phone numbers at random, and the thieving postman who set up his own business in Russia with the stolen pension money he had been supposed to deliver.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Simbolički interakcionizam, masovne panike i urbane legende, Symbolic interactionism, mass panics and urban legends",
pages = "117-99",
number = "2",
volume = "5",
doi = "10.21301/eap.v5i2.5"
}

Kovačević, I.. (2010). Simbolički interakcionizam, masovne panike i urbane legende. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 5(2), 99-117.
https://doi.org/10.21301/eap.v5i2.5

Kovačević I. Simbolički interakcionizam, masovne panike i urbane legende. in Etnoantropološki problemi. 2010;5(2):99-117.
doi:10.21301/eap.v5i2.5 .

Kovačević, Ivan, "Simbolički interakcionizam, masovne panike i urbane legende" in Etnoantropološki problemi, 5, no. 2 (2010):99-117,
https://doi.org/10.21301/eap.v5i2.5 . .

TY  - CHAP
AU  - Milenković, Miloš
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/4095
AB  - Imajući u vidu skorije kritike "nerazvijenosti", "pozitivizma", "metodološke na-zadnosti" i drugih nedostataka pripisanih nekakvoj "američkoj antropologiji" od strane autora iz Beogradske strukturalno-semiološke škole, analiziram situaciju u kojoj kolege i studenti mogu da dođu u iskušenje da zdravorazumsku političku vezu polifone etnografije,neoromantizma i nacionalizma tumače kao kontraintuitivnu istoriju discipline. Beogradska SS škola jeste razvila globalno originalnu, mada neplasiranu i zapravo nikada iskorišćenu bateriju za sinhronu analizu folklornih fenomena, ali je to učinila pošto su Lič, Nidam, Šnaj-der, etnonauka i kognitivna antropologija Levi-Strosove ideje o duhu i nauci već prilagodili etnografskoj fenomenologiji. Tekst indirektno dokazuje i da Levi-Stros u istoriji antropoloških ideja ima i dijametralno suprotne funkcije – od "postmoderne" neo-romantičarske pozitivističke kritike imperijalnog realizma (u SAD) do "prosvetiteljske" realističke anti-tribalističke kritike etnologije kao pozitivističke nacionalističke i nacionalne nauke (u Srbiji). Poseban naglasak u radu stavlja se na lokalni kontekst, u kojem je strukturalizam kao zasnivajući diskurs antropologije kao nauke nasuprot etnologiji kao nacionalnoj prozi, imao pot-punu drugačiju funkciju u odnosu na strukturalizam u a) istoriji američke antropologije i b)istoriji interdisciplinarne/postmoderne Teorije.
AB  - Partant des récentes critiques de "stagnation", de "po-sitivisme", d’"arriérisme méthodologique" et d’au-tresdéfauts imputés à une certaine "anthropologie américai-ne" de la part des auteurs de l’Ecole de Belgrade structu-ral-sémiologique, j’analyse la situation dans laquelle lescollègues et les étudiants peuvent être tentés d’inter-préter un lien politique de bon sens entre l’ethnographiepolyphone, le néoromantisme et le nationalisme commeune histoire de la discipline contre-intuitive.J’ai déjà laissé entendre que d’importantes différencestransformatives quant au rapport envers le structrurali-sme dans les anthropologies européennes, notammententre l’Ecole de Belgrade structural-sémiologique del’anthropologie du folklore, et la prétendue anthropolo-gie "américaine", ne sont que le résultat d’un simple ha-sard – du fait que le structuralisme et le post-structurali-sme français ont été lancés sur la scène américaine intel-lectuelle interdisciplinaire ("Théorie")
simultanément 
,lors d’une conférence
commune
). Cette contingence iro-nique ne représenterait qu’un épisode amusant pour lesétudiants, pour les historiens de l’anthropologie et desidées, sans les tentatives, de plus en plus articulées et de plus en plus fréquentes, de comparer les traditions intel-lectuelles comme si elles étaient des éléments d’une évo-lution rectiligne de la discipline. L’Ecole de Belgradestructural-sémiologique (plus loin désignée comme SS),et notamment son
spiritus movens
et son représentant leplus cité I. Kovačević, critique depuis quelques annéesune prétendue unité de l’ "anthropologie américaine"dont les "performances" (le terme est de l’auteur) sontévaluées dans une perspective comparatiste, où, par unegénéralisation non-argumentée, sont prises pour unitésd’analyse des unités d’une tradition sans commune me-sure avec elle ("anthropologie post-moderne" d’un côté,et "anthropologie" de l’autre).L’Ecole de Belgrade SS a en effet développé unepensée originale dans son ensemble, bien que nonrépandue et en réalité jamais utilisée pour une analysesynchronique des phénomènes folkloriques, mais ellel’a fait alors que Leach, Needham, Schneider, l’ethnosci-ence et l’anthropologie cognitive avaient déjà adapté àla phénomènologie ethnographique les idées de Lévi-Strauss sur l’esprit et sur la science. La transformationde l’analyse de Lévi-Strauss et le projet d’adaptation decelle-ci, à succès limité, à l’analyse des phénomènes tra-ditionnellement intéressants en anthropologie, a eu lieu
 parallèlement
à la naissance de la critique du structura-lisme incarnée par la théorie de la culture apparue surla scène interdisciplinaire américaine. Cette transforma-tion représente donc plutôt la preuve de la théorie d’un"fossé atlantique" dans l’anthropologie, analogue à celui en philosophie, qu’un contexte pertinent pour l’analysecomparative des "performances" des traditions discipli-naires spécifiques et indépendantes.
Le texte démontre indirectement que Lévi-Strauss a dansl’histoire des idées anthropologiques des fonctions diametra-lement opposées dans la critique "postmoderne" néo-roman-tique positiviste du réalisme impérialiste (aux Etats-Unis) etdans la critique réaliste anti-tribaliste de l’ethnologie, "porte-use des lumières" telle qu’est la science positiviste nationali-ste et nationale (en Serbie). Un accent particulier dans ce tra-vail a été mis sur le
contexte local 
, dans lequel le structurali-sme en tant que discours fondateur de l’anthropologie-scien-ce face à l’ethnologie-prose nationale, avait une fonctioncomplètement différente par rapport au structuralisme dansa) l’histoire de l’anthropologie américaine et b) l’histoire de laThéorie interdisciplinaire/ post-moderne.
AB  - Taking into account recent critiques of ’underdevelop-ment’, ’positivism’, ’methodological backwardness’ and ot-her failings attributed to so-called ‘American Anthropology’by some of the authors from the Belgrade Structural-semio-tic School of Anthropology of Folklore, I analyse the contextin which colleagues and students may be tempted to explaincommon sense political connection between polyphone et-hnography, neo-romanticism and nationalism as counter-in-tuitive history of the discipline.I already pointed that the important transformative dif-ferences in the attitudes towards structuralism betweenEuropean anthropologists, especially Belgrade Structural-semiotic School of Anthropology of Folklore and so called‘American Anthropology’, are the consequence of a pure co-incidence – the fact that French structuralism and Frenchpoststructuralism were launched
simultaneously 
 at the Ame-rican interdisciplinary intellectual scene ("Theory") at the
same
conference. This ironic concurrence would not bemuch more than one entertaining episode for students, hi-storians of anthropology and historians of ideas, if there we-re no attempts (more and more frequent and increasinglyfluently articulated) to compare different intellectual traditi-ons as they were elements of the same unilineal evolution ofthe discipline. Belgrade Structural-semiotic School (furthercalled only SS) and especially its
spiritus movens
 and mostprominent representative Prof. Kovačević started in recentyears to criticise some ’American Anthropology’ measuringits’ academic achievement’ (the author’s term) in comparati-ve perspective and taking as an analytical unit uncriticallygeneralized traditions marked with a single term of ’post-modern anthropology’ on the one hand, and ’anthropology’on the other.Belgrade SS School did develop globally original, altho-ugh badly promoted and never fully used, battery for thesynchronic analysis of the folklore phenomena, but this was done only after Leach, Needham, Schneider and representa-tives of ethnoscience and cognitive anthropology had al-ready adapted Levi-Strauss’s ideas about mind and scienceto ethnographic phenomenology. Transformation of Levi-Strauss’s analysis and limited success of its adaptation tothe analysis of phenomena that usually concern anthropo-logy happened
simultaneously 
 with the development of thecritique of structuralism as a theory of culture in the Ameri-can academic scene. This proves a theory that there is at le-ast one ’Atlantic split’, analogue to that in philosophy, morethan it makes a relevant context for measuring of the com-parative ’academic achievements’ of the specific and uncon-nected disciplinary traditions.Indirectly, this paper explains that Levi-Strauss’s workhas contradictory functions in the history of ideas in anthro-pology, serving as a starting point for ‘postmodern’ neo-ro-mantic and positivistic critique of imperial realism (in USA),as well as ‘enlightened’, realistic and anti-tribal critique ofethnology as positivistic, nationalistic and national science(in Serbia). In this paper, special emphasis is placed on the
local context 
 in which structuralism as a founding discourseof anthropology is opposed to ethnology as national prose.As such it had completely different role in comparison tostructuralism in a) the history of American anthropologyand b) in the history of interdisciplinary/postmodern Theory.
PB  - Српски генеалошки центар, Београд
PB  - Одељење за етнологију и антропологију, Филозофског факултета у Београду
T2  - Strukturalna antropologija danas
T1  - Eh, da je Derida propustio taj let... O procenjivanju "dometa" tzv. "američke antropologije" iz Beogradske strukturalno-semiološke škole antropologije folklora
T1  - If only Derrida missed that flight...  About the assessment of the ‘academic achievements’ of theso-called ‘American Anthropology’ by Belgrade Structural-se-miotic School of Folklore
T1  - Eh, si Derrida avait manqué ce vol ...Sur l’évaluation des "performances" de la prétendue "anthro- pologie américaine" vu de la perspective de l’Ecole de Belgra-de structural-sémiologique de l’anthropologie du folklore
EP  - 56
SP  - 32
UR  - https://hdl.handle.net/21.15107/rcub_reff_4095
ER  - 

@inbook{
author = "Milenković, Miloš",
year = "2009",
abstract = "Imajući u vidu skorije kritike "nerazvijenosti", "pozitivizma", "metodološke na-zadnosti" i drugih nedostataka pripisanih nekakvoj "američkoj antropologiji" od strane autora iz Beogradske strukturalno-semiološke škole, analiziram situaciju u kojoj kolege i studenti mogu da dođu u iskušenje da zdravorazumsku političku vezu polifone etnografije,neoromantizma i nacionalizma tumače kao kontraintuitivnu istoriju discipline. Beogradska SS škola jeste razvila globalno originalnu, mada neplasiranu i zapravo nikada iskorišćenu bateriju za sinhronu analizu folklornih fenomena, ali je to učinila pošto su Lič, Nidam, Šnaj-der, etnonauka i kognitivna antropologija Levi-Strosove ideje o duhu i nauci već prilagodili etnografskoj fenomenologiji. Tekst indirektno dokazuje i da Levi-Stros u istoriji antropoloških ideja ima i dijametralno suprotne funkcije – od "postmoderne" neo-romantičarske pozitivističke kritike imperijalnog realizma (u SAD) do "prosvetiteljske" realističke anti-tribalističke kritike etnologije kao pozitivističke nacionalističke i nacionalne nauke (u Srbiji). Poseban naglasak u radu stavlja se na lokalni kontekst, u kojem je strukturalizam kao zasnivajući diskurs antropologije kao nauke nasuprot etnologiji kao nacionalnoj prozi, imao pot-punu drugačiju funkciju u odnosu na strukturalizam u a) istoriji američke antropologije i b)istoriji interdisciplinarne/postmoderne Teorije., Partant des récentes critiques de "stagnation", de "po-sitivisme", d’"arriérisme méthodologique" et d’au-tresdéfauts imputés à une certaine "anthropologie américai-ne" de la part des auteurs de l’Ecole de Belgrade structu-ral-sémiologique, j’analyse la situation dans laquelle lescollègues et les étudiants peuvent être tentés d’inter-préter un lien politique de bon sens entre l’ethnographiepolyphone, le néoromantisme et le nationalisme commeune histoire de la discipline contre-intuitive.J’ai déjà laissé entendre que d’importantes différencestransformatives quant au rapport envers le structrurali-sme dans les anthropologies européennes, notammententre l’Ecole de Belgrade structural-sémiologique del’anthropologie du folklore, et la prétendue anthropolo-gie "américaine", ne sont que le résultat d’un simple ha-sard – du fait que le structuralisme et le post-structurali-sme français ont été lancés sur la scène américaine intel-lectuelle interdisciplinaire ("Théorie")
simultanément 
,lors d’une conférence
commune
). Cette contingence iro-nique ne représenterait qu’un épisode amusant pour lesétudiants, pour les historiens de l’anthropologie et desidées, sans les tentatives, de plus en plus articulées et de plus en plus fréquentes, de comparer les traditions intel-lectuelles comme si elles étaient des éléments d’une évo-lution rectiligne de la discipline. L’Ecole de Belgradestructural-sémiologique (plus loin désignée comme SS),et notamment son
spiritus movens
et son représentant leplus cité I. Kovačević, critique depuis quelques annéesune prétendue unité de l’ "anthropologie américaine"dont les "performances" (le terme est de l’auteur) sontévaluées dans une perspective comparatiste, où, par unegénéralisation non-argumentée, sont prises pour unitésd’analyse des unités d’une tradition sans commune me-sure avec elle ("anthropologie post-moderne" d’un côté,et "anthropologie" de l’autre).L’Ecole de Belgrade SS a en effet développé unepensée originale dans son ensemble, bien que nonrépandue et en réalité jamais utilisée pour une analysesynchronique des phénomènes folkloriques, mais ellel’a fait alors que Leach, Needham, Schneider, l’ethnosci-ence et l’anthropologie cognitive avaient déjà adapté àla phénomènologie ethnographique les idées de Lévi-Strauss sur l’esprit et sur la science. La transformationde l’analyse de Lévi-Strauss et le projet d’adaptation decelle-ci, à succès limité, à l’analyse des phénomènes tra-ditionnellement intéressants en anthropologie, a eu lieu
 parallèlement
à la naissance de la critique du structura-lisme incarnée par la théorie de la culture apparue surla scène interdisciplinaire américaine. Cette transforma-tion représente donc plutôt la preuve de la théorie d’un"fossé atlantique" dans l’anthropologie, analogue à celui en philosophie, qu’un contexte pertinent pour l’analysecomparative des "performances" des traditions discipli-naires spécifiques et indépendantes.
Le texte démontre indirectement que Lévi-Strauss a dansl’histoire des idées anthropologiques des fonctions diametra-lement opposées dans la critique "postmoderne" néo-roman-tique positiviste du réalisme impérialiste (aux Etats-Unis) etdans la critique réaliste anti-tribaliste de l’ethnologie, "porte-use des lumières" telle qu’est la science positiviste nationali-ste et nationale (en Serbie). Un accent particulier dans ce tra-vail a été mis sur le
contexte local 
, dans lequel le structurali-sme en tant que discours fondateur de l’anthropologie-scien-ce face à l’ethnologie-prose nationale, avait une fonctioncomplètement différente par rapport au structuralisme dansa) l’histoire de l’anthropologie américaine et b) l’histoire de laThéorie interdisciplinaire/ post-moderne., Taking into account recent critiques of ’underdevelop-ment’, ’positivism’, ’methodological backwardness’ and ot-her failings attributed to so-called ‘American Anthropology’by some of the authors from the Belgrade Structural-semio-tic School of Anthropology of Folklore, I analyse the contextin which colleagues and students may be tempted to explaincommon sense political connection between polyphone et-hnography, neo-romanticism and nationalism as counter-in-tuitive history of the discipline.I already pointed that the important transformative dif-ferences in the attitudes towards structuralism betweenEuropean anthropologists, especially Belgrade Structural-semiotic School of Anthropology of Folklore and so called‘American Anthropology’, are the consequence of a pure co-incidence – the fact that French structuralism and Frenchpoststructuralism were launched
simultaneously 
 at the Ame-rican interdisciplinary intellectual scene ("Theory") at the
same
conference. This ironic concurrence would not bemuch more than one entertaining episode for students, hi-storians of anthropology and historians of ideas, if there we-re no attempts (more and more frequent and increasinglyfluently articulated) to compare different intellectual traditi-ons as they were elements of the same unilineal evolution ofthe discipline. Belgrade Structural-semiotic School (furthercalled only SS) and especially its
spiritus movens
 and mostprominent representative Prof. Kovačević started in recentyears to criticise some ’American Anthropology’ measuringits’ academic achievement’ (the author’s term) in comparati-ve perspective and taking as an analytical unit uncriticallygeneralized traditions marked with a single term of ’post-modern anthropology’ on the one hand, and ’anthropology’on the other.Belgrade SS School did develop globally original, altho-ugh badly promoted and never fully used, battery for thesynchronic analysis of the folklore phenomena, but this was done only after Leach, Needham, Schneider and representa-tives of ethnoscience and cognitive anthropology had al-ready adapted Levi-Strauss’s ideas about mind and scienceto ethnographic phenomenology. Transformation of Levi-Strauss’s analysis and limited success of its adaptation tothe analysis of phenomena that usually concern anthropo-logy happened
simultaneously 
 with the development of thecritique of structuralism as a theory of culture in the Ameri-can academic scene. This proves a theory that there is at le-ast one ’Atlantic split’, analogue to that in philosophy, morethan it makes a relevant context for measuring of the com-parative ’academic achievements’ of the specific and uncon-nected disciplinary traditions.Indirectly, this paper explains that Levi-Strauss’s workhas contradictory functions in the history of ideas in anthro-pology, serving as a starting point for ‘postmodern’ neo-ro-mantic and positivistic critique of imperial realism (in USA),as well as ‘enlightened’, realistic and anti-tribal critique ofethnology as positivistic, nationalistic and national science(in Serbia). In this paper, special emphasis is placed on the
local context 
 in which structuralism as a founding discourseof anthropology is opposed to ethnology as national prose.As such it had completely different role in comparison tostructuralism in a) the history of American anthropologyand b) in the history of interdisciplinary/postmodern Theory.",
publisher = "Српски генеалошки центар, Београд, Одељење за етнологију и антропологију, Филозофског факултета у Београду",
journal = "Strukturalna antropologija danas",
booktitle = "Eh, da je Derida propustio taj let... O procenjivanju "dometa" tzv. "američke antropologije" iz Beogradske strukturalno-semiološke škole antropologije folklora, If only Derrida missed that flight...  About the assessment of the ‘academic achievements’ of theso-called ‘American Anthropology’ by Belgrade Structural-se-miotic School of Folklore, Eh, si Derrida avait manqué ce vol ...Sur l’évaluation des "performances" de la prétendue "anthro- pologie américaine" vu de la perspective de l’Ecole de Belgra-de structural-sémiologique de l’anthropologie du folklore",
pages = "56-32",
url = "https://hdl.handle.net/21.15107/rcub_reff_4095"
}

Milenković, M.. (2009). Eh, da je Derida propustio taj let... O procenjivanju "dometa" tzv. "američke antropologije" iz Beogradske strukturalno-semiološke škole antropologije folklora. in Strukturalna antropologija danas
Српски генеалошки центар, Београд., 32-56.
https://hdl.handle.net/21.15107/rcub_reff_4095

Milenković M. Eh, da je Derida propustio taj let... O procenjivanju "dometa" tzv. "američke antropologije" iz Beogradske strukturalno-semiološke škole antropologije folklora. in Strukturalna antropologija danas. 2009;:32-56.
https://hdl.handle.net/21.15107/rcub_reff_4095 .

Milenković, Miloš, "Eh, da je Derida propustio taj let... O procenjivanju "dometa" tzv. "američke antropologije" iz Beogradske strukturalno-semiološke škole antropologije folklora" in Strukturalna antropologija danas (2009):32-56,
https://hdl.handle.net/21.15107/rcub_reff_4095 .

TY  - JOUR
AU  - Milenković, Miloš
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/888
AB  - Imajući u vidu skorije kritike 'nerazvijenosti', 'pozitivizma', 'metodološke nazadnosti' i drugih nedostataka pripisanih nekakvoj 'američkoj antropologiji' od strane autora iz Beogradske strukturalno-semiološke škole analiziram situaciju u kojoj kolege i studenti mogu da dođu u iskušenje da zdravorazumsku političku vezu polifone etnografije, neoromantizma i nacionalizma tumače kao kontraintuitivnu istoriju discipline. Već sam nagovestio da su značajne transformativne razlike po pitanju odnosa prema strukturalizmu između evropskih antropologija, posebno Beogradske strukturalno-semiološke škole antropologije folklora, i tzv. 'američke' antropologije, rezultat puke slučajnosti - činjenice da su francuski strukturalizam i francuski poststrukturalizam na američku interdisciplinarnu intelektualnu scenu ('Teorija') lansirani istovremeno, na zajedničkoj konferenciji). Ova ironična kontigencija ne bi bila mnogo više do još jedna zabavna epizoda za studente, istoričare antropologije i istoričare ideja, da ne postoje pokušaji, sve artikulisaniji i sve frekventiji, da se intelektualne tradicije porede kao da su elementi jednolinijske evolucije discipline. Beogradska strukturalno-semiološka škola (u daljem tekstu SS), a posebno njen spiritus movens i najcitiraniji predstavnik I. Kovačević poslednjih godina kritikuje nekakvu celinu tzv. 'američke antropologije' čiji se 'dometi' (termin je autorov) procenjuju u komparativnoj perspektivi pri čemu se za jedinicu analize uzimaju neargumentovanom generalizacijom označene nesamerljive tradicije ('postmoderna antropologija' s jedne odnosno'antropologija' s druge strane). Beogradska SS škola jeste razvila globalno originalnu, mada ne plasiranu i zapravo nikada iskorišćenu bateriju za sinhronu analizu folklornih fenomena, ali je to učinila pošto su Lič Nidam, Snajder, etnonauka i kognitivna antropologija Levi-Strosove ideje o duhu i nauci već prilagodili etnografskoj fenomenologiji. Transformacija levi-strosovske analize i njen ograničeno uspešan projekat prilagođavanja analizi fenomena od uobičajenog interesa za antropologiju dogodila se uporedo razvoju kritike strukturalizma kao teorije kulture na američkoj interdisciplinarnoj sceni, pa predstavlja pre dokaz teorije po kojoj i u antropologiji postoji makar jedan 'atlantski jaz' analogan onom u filozofiji nego relevantan kontekst za uporednu analizu 'dometa' specifičnih i međusobno nezavisnih disciplinarih tradicija. Tekst indirektno dokazuje i da Levi-Stros u istoriji antropoloških ideja ima i dijametralno suprotne funkcije - od 'postmoderne' neo-romantičarske pozitivističke kritike imperijalnog realizma (u SAD) do 'prosvetiteljske' realističke anti-tribalističke kritike etnologije kao pozitivističke nacionalističke i nacionalne nauke (u Srbiji). Poseban naglasak u radu stavlja se na lokalni kontekst, u kojem je strukturalizam kao zasnivajući diskurs antropologije kao nauke nasuprot etnologiji kao nacionalnoj prozi, imao potpunu drugačiju funkciju u odnosu na strukturalizam u a) istoriji američke antropologije i b) istoriji inter-disciplinarne/postmoderne Teorije.
AB  - Taking into account recent critiques of 'underdevelopment', 'positivism' 'methodological backwardness' and other failings attributed to so-called 'American Anthropology' by some of the authors from the Belgrade Structural-semiotic School of Anthropology of Folklore, I analyse the context in which colleagues and students may be tempted to explain common sense political connection between polyphone ethnography, neo-romanticism and nationalism as counter-intuitive history of the discipline. I already pointed that the important transformative differences in the attitudes towards structuralism between European anthropologists, especially Belgrade Structural-semiotic School of Anthropology of Folklore and so called 'American Anthropology', are the consequence of a pure coincidence -the fact that French structuralism and French poststructuralism were launched simultaneously at the American interdisciplinary intellectual scene ('Theory') at the same conference. This ironic concurrence would not be much more than one entertaining episode for students, historians of anthropology and historians of ideas, if there were no attempts (more and more frequent and increasingly fluently articulated) to compare different intellectual traditions as they were elements of the same unilineal evolution of the discipline. Belgrade Structural-semiotic School (further called only SS) and especially its spiritus movens and most prominent representative Prof. Kovačević started in recent years to criticise some 'American Anthropology' measuring its academic 'achievement' (the author's term) in comparative perspective and taking as an analytical unit uncritically generalized traditions marked with a single term of 'postmodern anthropology' on the one hand, and 'anthropology' on the other. Belgrade SS School did develop globally original, although badly promoted and never fully used, battery for the synchronic analysis of the folklore phenomena, but this was done only after Leach, Needham, Schneider and representatives of ethnoscience and cognitive anthropology had already adapted Levi-Strauss's ideas about mind and science to ethnographic phenomenology. Transformation of Levi-Strauss's analysis and limited success of its adaptation to the analysis of phenomena that usually concern anthropology happened simultaneously with the development of the critique of structuralism as a theory of culture in the American academic scene. This proves a theory that there is at least one 'Atlantic split', analogue to that in philosophy, more than it makes a relevant context for measuring of the comparative 'academic achievements' of the specific and unconnected disciplinary traditions. Indirectly, this paper explains that Levi-Strauss's work has contradictory functions in the history of ideas in anthropology, serving as a starting point for 'postmodern' neo-romantic and positivistic critique of imperial realism (in USA), as well as 'enlightened', realistic and anti-tribal critique of ethnology as positivistic, nationalistic and national science (in Serbia). In this paper special emphasis is placed on the local context in which structuralism as a founding discourse of anthropology is opposed to ethnology as national prose. As such it had completely different role in comparison to structuralism in a) the history of American anthropology and b) in the history of interdisciplinary/postmodern Theory.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Eh, da je Derida propustio taj let... O procenjivanju 'dometa' tzv. 'američke antropologije' iz Beogradske strukturalno-semiološke škole antropologije folklora
T1  - Eh, si Derrida avait manque ce vol... Sur l'évaluation des 'performances' de la prétendue 'anthropologie américaine' vu de la perspective de l'Ecole de Belgrade structural-sémiologique de l'anthropologie du folklore
T1  - If only Derrida missed that flight... About the assessment of the 'academic achievements' of the so-called 'American anthropology' by Belgrade Structural-semiotic School of Folklore
EP  - 51
IS  - 2
SP  - 37
VL  - 4
UR  - https://hdl.handle.net/21.15107/rcub_reff_888
ER  - 

@article{
author = "Milenković, Miloš",
year = "2009",
abstract = "Imajući u vidu skorije kritike 'nerazvijenosti', 'pozitivizma', 'metodološke nazadnosti' i drugih nedostataka pripisanih nekakvoj 'američkoj antropologiji' od strane autora iz Beogradske strukturalno-semiološke škole analiziram situaciju u kojoj kolege i studenti mogu da dođu u iskušenje da zdravorazumsku političku vezu polifone etnografije, neoromantizma i nacionalizma tumače kao kontraintuitivnu istoriju discipline. Već sam nagovestio da su značajne transformativne razlike po pitanju odnosa prema strukturalizmu između evropskih antropologija, posebno Beogradske strukturalno-semiološke škole antropologije folklora, i tzv. 'američke' antropologije, rezultat puke slučajnosti - činjenice da su francuski strukturalizam i francuski poststrukturalizam na američku interdisciplinarnu intelektualnu scenu ('Teorija') lansirani istovremeno, na zajedničkoj konferenciji). Ova ironična kontigencija ne bi bila mnogo više do još jedna zabavna epizoda za studente, istoričare antropologije i istoričare ideja, da ne postoje pokušaji, sve artikulisaniji i sve frekventiji, da se intelektualne tradicije porede kao da su elementi jednolinijske evolucije discipline. Beogradska strukturalno-semiološka škola (u daljem tekstu SS), a posebno njen spiritus movens i najcitiraniji predstavnik I. Kovačević poslednjih godina kritikuje nekakvu celinu tzv. 'američke antropologije' čiji se 'dometi' (termin je autorov) procenjuju u komparativnoj perspektivi pri čemu se za jedinicu analize uzimaju neargumentovanom generalizacijom označene nesamerljive tradicije ('postmoderna antropologija' s jedne odnosno'antropologija' s druge strane). Beogradska SS škola jeste razvila globalno originalnu, mada ne plasiranu i zapravo nikada iskorišćenu bateriju za sinhronu analizu folklornih fenomena, ali je to učinila pošto su Lič Nidam, Snajder, etnonauka i kognitivna antropologija Levi-Strosove ideje o duhu i nauci već prilagodili etnografskoj fenomenologiji. Transformacija levi-strosovske analize i njen ograničeno uspešan projekat prilagođavanja analizi fenomena od uobičajenog interesa za antropologiju dogodila se uporedo razvoju kritike strukturalizma kao teorije kulture na američkoj interdisciplinarnoj sceni, pa predstavlja pre dokaz teorije po kojoj i u antropologiji postoji makar jedan 'atlantski jaz' analogan onom u filozofiji nego relevantan kontekst za uporednu analizu 'dometa' specifičnih i međusobno nezavisnih disciplinarih tradicija. Tekst indirektno dokazuje i da Levi-Stros u istoriji antropoloških ideja ima i dijametralno suprotne funkcije - od 'postmoderne' neo-romantičarske pozitivističke kritike imperijalnog realizma (u SAD) do 'prosvetiteljske' realističke anti-tribalističke kritike etnologije kao pozitivističke nacionalističke i nacionalne nauke (u Srbiji). Poseban naglasak u radu stavlja se na lokalni kontekst, u kojem je strukturalizam kao zasnivajući diskurs antropologije kao nauke nasuprot etnologiji kao nacionalnoj prozi, imao potpunu drugačiju funkciju u odnosu na strukturalizam u a) istoriji američke antropologije i b) istoriji inter-disciplinarne/postmoderne Teorije., Taking into account recent critiques of 'underdevelopment', 'positivism' 'methodological backwardness' and other failings attributed to so-called 'American Anthropology' by some of the authors from the Belgrade Structural-semiotic School of Anthropology of Folklore, I analyse the context in which colleagues and students may be tempted to explain common sense political connection between polyphone ethnography, neo-romanticism and nationalism as counter-intuitive history of the discipline. I already pointed that the important transformative differences in the attitudes towards structuralism between European anthropologists, especially Belgrade Structural-semiotic School of Anthropology of Folklore and so called 'American Anthropology', are the consequence of a pure coincidence -the fact that French structuralism and French poststructuralism were launched simultaneously at the American interdisciplinary intellectual scene ('Theory') at the same conference. This ironic concurrence would not be much more than one entertaining episode for students, historians of anthropology and historians of ideas, if there were no attempts (more and more frequent and increasingly fluently articulated) to compare different intellectual traditions as they were elements of the same unilineal evolution of the discipline. Belgrade Structural-semiotic School (further called only SS) and especially its spiritus movens and most prominent representative Prof. Kovačević started in recent years to criticise some 'American Anthropology' measuring its academic 'achievement' (the author's term) in comparative perspective and taking as an analytical unit uncritically generalized traditions marked with a single term of 'postmodern anthropology' on the one hand, and 'anthropology' on the other. Belgrade SS School did develop globally original, although badly promoted and never fully used, battery for the synchronic analysis of the folklore phenomena, but this was done only after Leach, Needham, Schneider and representatives of ethnoscience and cognitive anthropology had already adapted Levi-Strauss's ideas about mind and science to ethnographic phenomenology. Transformation of Levi-Strauss's analysis and limited success of its adaptation to the analysis of phenomena that usually concern anthropology happened simultaneously with the development of the critique of structuralism as a theory of culture in the American academic scene. This proves a theory that there is at least one 'Atlantic split', analogue to that in philosophy, more than it makes a relevant context for measuring of the comparative 'academic achievements' of the specific and unconnected disciplinary traditions. Indirectly, this paper explains that Levi-Strauss's work has contradictory functions in the history of ideas in anthropology, serving as a starting point for 'postmodern' neo-romantic and positivistic critique of imperial realism (in USA), as well as 'enlightened', realistic and anti-tribal critique of ethnology as positivistic, nationalistic and national science (in Serbia). In this paper special emphasis is placed on the local context in which structuralism as a founding discourse of anthropology is opposed to ethnology as national prose. As such it had completely different role in comparison to structuralism in a) the history of American anthropology and b) in the history of interdisciplinary/postmodern Theory.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Eh, da je Derida propustio taj let... O procenjivanju 'dometa' tzv. 'američke antropologije' iz Beogradske strukturalno-semiološke škole antropologije folklora, Eh, si Derrida avait manque ce vol... Sur l'évaluation des 'performances' de la prétendue 'anthropologie américaine' vu de la perspective de l'Ecole de Belgrade structural-sémiologique de l'anthropologie du folklore, If only Derrida missed that flight... About the assessment of the 'academic achievements' of the so-called 'American anthropology' by Belgrade Structural-semiotic School of Folklore",
pages = "51-37",
number = "2",
volume = "4",
url = "https://hdl.handle.net/21.15107/rcub_reff_888"
}

Milenković, M.. (2009). Eh, da je Derida propustio taj let... O procenjivanju 'dometa' tzv. 'američke antropologije' iz Beogradske strukturalno-semiološke škole antropologije folklora. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(2), 37-51.
https://hdl.handle.net/21.15107/rcub_reff_888

Milenković M. Eh, da je Derida propustio taj let... O procenjivanju 'dometa' tzv. 'američke antropologije' iz Beogradske strukturalno-semiološke škole antropologije folklora. in Etnoantropološki problemi. 2009;4(2):37-51.
https://hdl.handle.net/21.15107/rcub_reff_888 .

Milenković, Miloš, "Eh, da je Derida propustio taj let... O procenjivanju 'dometa' tzv. 'američke antropologije' iz Beogradske strukturalno-semiološke škole antropologije folklora" in Etnoantropološki problemi, 4, no. 2 (2009):37-51,
https://hdl.handle.net/21.15107/rcub_reff_888 .

TY  - JOUR
AU  - Milenković, Miloš
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/887
AB  - Oslanjajući se na već ponuđeno objašnjenje brkanja pozitivizma i realizma u epistemološkoj imaginaciji autora-zasnivača 'postmoderne antropologije', u ovom tekstu analiziram moralne implikacije rešavanja problema karakterističnih za filozofiju nauke upotrebom književno-teorijskih sredstava. Transdisciplinarna migracija 'realizma' iz književne teorije u metodologiju društvenih nauka proizvodi čitavu novu istoriju antropologije. Tako konstruisana istorija pred-postmoderne antropologije, pre ispunjava registar nekakve komparativno-kulturne teorije naknadnog moralnog odlučivanja, dopunjujući postmodernu antropologiju kao opštu teoriju pisanja politician subjekata, pa teorijsko-metodološke dileme postmoderne antropologije ne predstavljaju dokaz legitimnosti holističke interpetacije intencija disciplinarnih predaka, već provociraju neopironistička formalistička nastojanja da se poštovanjem akademskog folklora održi akademski autoritet discipline čiji predmet, metod i svrhu iz niza razloga po pravilu ne razumeju ni kolege sa susednog departmana. U tekstu se dokaz izvodi na primeru Klifordovog pisanja Malinovskog i izvode moralne implikacije nesrećne analogije između pisanja političkih subjekata i pisanja disciplinarnih predaka. Zatim se objašnjava da kritika zloupotrebljivosti posebno putem političke instrumentalizacije, antropoloških fikcija kao evidencije o Drugima, nije morala kao cenu da pod-razumeva i žrtvovanje privida kontinuiteta zasnivanja antropologije kao normalne akademske nauke.
AB  - Drawing on the explanation already offered for the confusion of positivism with realism in the epistemological imagination of the author and founder of postmodern anthropology, the paper analyzes the moral implications of dealing with problems characteristic of the philosophy of science by literary-theoretical means. The transdisciplinary migration of 'realism' from literary theory to social science methodology has produced a whole new history of anthropology. The history of pre-postmodern anthropology constructed in this manner can be said to fit the register of some sort of comparative-cultural theory of retroactive moral judgement, complementing postmodern anthropology as a general theory of writing by political subjects, so that the theoreticalmethodological dilemmas of postmodern anthropology do not constitute proof of the legitimacy of a holistic interpretation of the discipline's founders' intentions, but rather lead to neo-pyrrhonic, formalistic endeavours to uphold, by respecting academic trappings, the academic authority of the discipline whose subject, method and purpose, as a rule, even colleagues from adjacent departments for various reasons fail to understand. In the paper, evidence for this is derived from Clifford's writing of Malinowski, and the moral implications of the unfortunate analogy between the writing of political subjects and the writing of disciplinary founders are followed through. The paper then goes on to explain that the critique of the possibilities of misuse, particularly through political instrumentalization, of anthropological fictions as evidence of Others did not have to come at the cost of sacrificing the semblance of continuity in the establishment of anthropology as a proper academic discipline.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Uticaj Džejmsa Kliforda na Bronislava Malinovskog - moralne implikacije intertemporalne heterarhije
T1  - James Clifford's influence on Bronislaw Malinowski: The moral implications of intertemporal heterarchy
EP  - 30
IS  - 3
SP  - 17
VL  - 4
DO  - 10.21301/eap.v4i3.1
ER  - 

@article{
author = "Milenković, Miloš",
year = "2009",
abstract = "Oslanjajući se na već ponuđeno objašnjenje brkanja pozitivizma i realizma u epistemološkoj imaginaciji autora-zasnivača 'postmoderne antropologije', u ovom tekstu analiziram moralne implikacije rešavanja problema karakterističnih za filozofiju nauke upotrebom književno-teorijskih sredstava. Transdisciplinarna migracija 'realizma' iz književne teorije u metodologiju društvenih nauka proizvodi čitavu novu istoriju antropologije. Tako konstruisana istorija pred-postmoderne antropologije, pre ispunjava registar nekakve komparativno-kulturne teorije naknadnog moralnog odlučivanja, dopunjujući postmodernu antropologiju kao opštu teoriju pisanja politician subjekata, pa teorijsko-metodološke dileme postmoderne antropologije ne predstavljaju dokaz legitimnosti holističke interpetacije intencija disciplinarnih predaka, već provociraju neopironistička formalistička nastojanja da se poštovanjem akademskog folklora održi akademski autoritet discipline čiji predmet, metod i svrhu iz niza razloga po pravilu ne razumeju ni kolege sa susednog departmana. U tekstu se dokaz izvodi na primeru Klifordovog pisanja Malinovskog i izvode moralne implikacije nesrećne analogije između pisanja političkih subjekata i pisanja disciplinarnih predaka. Zatim se objašnjava da kritika zloupotrebljivosti posebno putem političke instrumentalizacije, antropoloških fikcija kao evidencije o Drugima, nije morala kao cenu da pod-razumeva i žrtvovanje privida kontinuiteta zasnivanja antropologije kao normalne akademske nauke., Drawing on the explanation already offered for the confusion of positivism with realism in the epistemological imagination of the author and founder of postmodern anthropology, the paper analyzes the moral implications of dealing with problems characteristic of the philosophy of science by literary-theoretical means. The transdisciplinary migration of 'realism' from literary theory to social science methodology has produced a whole new history of anthropology. The history of pre-postmodern anthropology constructed in this manner can be said to fit the register of some sort of comparative-cultural theory of retroactive moral judgement, complementing postmodern anthropology as a general theory of writing by political subjects, so that the theoreticalmethodological dilemmas of postmodern anthropology do not constitute proof of the legitimacy of a holistic interpretation of the discipline's founders' intentions, but rather lead to neo-pyrrhonic, formalistic endeavours to uphold, by respecting academic trappings, the academic authority of the discipline whose subject, method and purpose, as a rule, even colleagues from adjacent departments for various reasons fail to understand. In the paper, evidence for this is derived from Clifford's writing of Malinowski, and the moral implications of the unfortunate analogy between the writing of political subjects and the writing of disciplinary founders are followed through. The paper then goes on to explain that the critique of the possibilities of misuse, particularly through political instrumentalization, of anthropological fictions as evidence of Others did not have to come at the cost of sacrificing the semblance of continuity in the establishment of anthropology as a proper academic discipline.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Uticaj Džejmsa Kliforda na Bronislava Malinovskog - moralne implikacije intertemporalne heterarhije, James Clifford's influence on Bronislaw Malinowski: The moral implications of intertemporal heterarchy",
pages = "30-17",
number = "3",
volume = "4",
doi = "10.21301/eap.v4i3.1"
}

Milenković, M.. (2009). Uticaj Džejmsa Kliforda na Bronislava Malinovskog - moralne implikacije intertemporalne heterarhije. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(3), 17-30.
https://doi.org/10.21301/eap.v4i3.1

Milenković M. Uticaj Džejmsa Kliforda na Bronislava Malinovskog - moralne implikacije intertemporalne heterarhije. in Etnoantropološki problemi. 2009;4(3):17-30.
doi:10.21301/eap.v4i3.1 .

Milenković, Miloš, "Uticaj Džejmsa Kliforda na Bronislava Malinovskog - moralne implikacije intertemporalne heterarhije" in Etnoantropološki problemi, 4, no. 3 (2009):17-30,
https://doi.org/10.21301/eap.v4i3.1 . .

TY  - JOUR
AU  - Milenković, Miloš
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/861
AB  - Tekst nudi alternativnu interpretaciju geneze literarnog zaokreta u antropologiji, kao 'prelaznog rešenja' u kontekstu ideološke nekorektnosti radikalnih anti-kolonijalnih teorija u liberalnoj demokratiji. Značajnu inspiraciju kritička antropologija 1960-ih i 1970-ih godina crpla je iz reformatorskih struja u neomarksističkoj sociologiji i socijalnoj filozofiji što je među brojnim učesnicima metodoloških polemika u disciplini izazvalo ideološke otpore, ispostaviće se, ključne za njihov dalji oskudan razvoj. Ovaj aktivistički, dnevnopolitički ideološki balast zapravo je usporio razvoj potentnih eksternalističkih analiza društvene determinisanosti antropologije i nauke uopšte, stvorivši time prostor proučavanjima etnografskog pisanja. Tematski i trendovski anticipirajući 'nemetodološka' rešenja metodoloških problema, direktno je uticao na zamenu metodološke regulacije poetikom i kontekstualnom refleksijom. Tako su, paradoksalno, ekstremno eksternalistički orijentisane analize, kao pokušaj objedinjavanja etičkih političkih i metodoloških debata, redukovale metodološki fokus disciplinarne zajednice sa problema objektivnosti istraživanja i pouzdanosti etnografske evidencije na probleme stila odn. pisanja antropologije. U tom kontekstu debate o relativizmu, realizmu, reprezentaciji, autoritetu i refleksivnost tipične za postmodernu antropologiju 1980-ih, postaju društveno prihvatljiva alternativa kritičkoj i neo-marksističkoj antropologiji Afro-Amerikanaca feminista ili na drugi način potlačenih/proučavanih kada i sami postaju nativni antropolozi. 'Literarni zaokret' postmoderne antropologije inače se tumači kao eksternalistička kritika tradicionalnog etnografskog realizma nudeći etičku i političku interpretaciju refleksivnosti kao 'po sebi' korektnije od tradicionalne pozitivističke etnografije.
AB  - The paper offers an alternative interpretation of the genesis of the literary turn in anthropology, as an 'interim solution' in the context of the ideological incorrectness of radical anti-colonial theories in a liberal democracy. Critical anthropology in the 1960s and 1970s drew considerable inspiration from refor-mational currents in neo-Marxist sociology and social philosophy, arousing ideological opposition among the numerous participants of methodological debates. This opposition would prove crucial for their subsequent modest development. This activistic ideological ballast actually slowed down the development of potent externalist analyses of the social determination of anthropology and academe in general, leaving room for studies of ethnographic writing. Anticipating, in terms of themes and trends, 'nonmethodological' solutions to methodological problems, it had a direct effect on the substitution of poetics and contextual reflection for methodological regulation. Thus, paradoxically, extremely externalistically oriented analyses, which attempted to merge ethical, political and methodological debates, reduced the methodological focus of the disciplinary community from issues of research objectivity and the reliability of ethnographic records to issues concerning style and the writing of anthropology. In this context, debates on relativism, realism representation, authority and reflexivity, typical of 1980s postmodern anthropology, have become a socially acceptable alternative to the critical and neo-Marxist anthropology of Afro-Americans, feminists or of the otherwise oppressed/studied when they in turn become nativistic anthropologists. The 'literary turn' in postmodern anthropology is generally interpreted as an externalist critique of traditional ethnographic realism offering an ethical and political interpretation of reflexivity as per se more correct than traditional positivist ethnography.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Unutar disciplinarni afiniteti postmoderne antropologije, deo I - posledice objedinjavanja etike, politike i metodologije u kritičkoj antropologiji 1960-ih
T1  - The intradisciplinary affinities of postmodern anthropology, part I: The consequences of merging ethics, politics and methodology in 1960s critical anthropology
EP  - 116
IS  - 3
SP  - 103
VL  - 4
DO  - 10.21301/eap.v4i3.6
ER  - 

@article{
author = "Milenković, Miloš",
year = "2009",
abstract = "Tekst nudi alternativnu interpretaciju geneze literarnog zaokreta u antropologiji, kao 'prelaznog rešenja' u kontekstu ideološke nekorektnosti radikalnih anti-kolonijalnih teorija u liberalnoj demokratiji. Značajnu inspiraciju kritička antropologija 1960-ih i 1970-ih godina crpla je iz reformatorskih struja u neomarksističkoj sociologiji i socijalnoj filozofiji što je među brojnim učesnicima metodoloških polemika u disciplini izazvalo ideološke otpore, ispostaviće se, ključne za njihov dalji oskudan razvoj. Ovaj aktivistički, dnevnopolitički ideološki balast zapravo je usporio razvoj potentnih eksternalističkih analiza društvene determinisanosti antropologije i nauke uopšte, stvorivši time prostor proučavanjima etnografskog pisanja. Tematski i trendovski anticipirajući 'nemetodološka' rešenja metodoloških problema, direktno je uticao na zamenu metodološke regulacije poetikom i kontekstualnom refleksijom. Tako su, paradoksalno, ekstremno eksternalistički orijentisane analize, kao pokušaj objedinjavanja etičkih političkih i metodoloških debata, redukovale metodološki fokus disciplinarne zajednice sa problema objektivnosti istraživanja i pouzdanosti etnografske evidencije na probleme stila odn. pisanja antropologije. U tom kontekstu debate o relativizmu, realizmu, reprezentaciji, autoritetu i refleksivnost tipične za postmodernu antropologiju 1980-ih, postaju društveno prihvatljiva alternativa kritičkoj i neo-marksističkoj antropologiji Afro-Amerikanaca feminista ili na drugi način potlačenih/proučavanih kada i sami postaju nativni antropolozi. 'Literarni zaokret' postmoderne antropologije inače se tumači kao eksternalistička kritika tradicionalnog etnografskog realizma nudeći etičku i političku interpretaciju refleksivnosti kao 'po sebi' korektnije od tradicionalne pozitivističke etnografije., The paper offers an alternative interpretation of the genesis of the literary turn in anthropology, as an 'interim solution' in the context of the ideological incorrectness of radical anti-colonial theories in a liberal democracy. Critical anthropology in the 1960s and 1970s drew considerable inspiration from refor-mational currents in neo-Marxist sociology and social philosophy, arousing ideological opposition among the numerous participants of methodological debates. This opposition would prove crucial for their subsequent modest development. This activistic ideological ballast actually slowed down the development of potent externalist analyses of the social determination of anthropology and academe in general, leaving room for studies of ethnographic writing. Anticipating, in terms of themes and trends, 'nonmethodological' solutions to methodological problems, it had a direct effect on the substitution of poetics and contextual reflection for methodological regulation. Thus, paradoxically, extremely externalistically oriented analyses, which attempted to merge ethical, political and methodological debates, reduced the methodological focus of the disciplinary community from issues of research objectivity and the reliability of ethnographic records to issues concerning style and the writing of anthropology. In this context, debates on relativism, realism representation, authority and reflexivity, typical of 1980s postmodern anthropology, have become a socially acceptable alternative to the critical and neo-Marxist anthropology of Afro-Americans, feminists or of the otherwise oppressed/studied when they in turn become nativistic anthropologists. The 'literary turn' in postmodern anthropology is generally interpreted as an externalist critique of traditional ethnographic realism offering an ethical and political interpretation of reflexivity as per se more correct than traditional positivist ethnography.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Unutar disciplinarni afiniteti postmoderne antropologije, deo I - posledice objedinjavanja etike, politike i metodologije u kritičkoj antropologiji 1960-ih, The intradisciplinary affinities of postmodern anthropology, part I: The consequences of merging ethics, politics and methodology in 1960s critical anthropology",
pages = "116-103",
number = "3",
volume = "4",
doi = "10.21301/eap.v4i3.6"
}

Milenković, M.. (2009). Unutar disciplinarni afiniteti postmoderne antropologije, deo I - posledice objedinjavanja etike, politike i metodologije u kritičkoj antropologiji 1960-ih. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(3), 103-116.
https://doi.org/10.21301/eap.v4i3.6

Milenković M. Unutar disciplinarni afiniteti postmoderne antropologije, deo I - posledice objedinjavanja etike, politike i metodologije u kritičkoj antropologiji 1960-ih. in Etnoantropološki problemi. 2009;4(3):103-116.
doi:10.21301/eap.v4i3.6 .

Milenković, Miloš, "Unutar disciplinarni afiniteti postmoderne antropologije, deo I - posledice objedinjavanja etike, politike i metodologije u kritičkoj antropologiji 1960-ih" in Etnoantropološki problemi, 4, no. 3 (2009):103-116,
https://doi.org/10.21301/eap.v4i3.6 . .

TY  - CHAP
AU  - Antonijević, Dragana
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/4079
AB  - U izlaganju se polazi od Levi - Strosovog koncepta semantike zaborava koju čine zaborav, nesporazum, idiskrecija i nostalgija. Analizirajući idnijanske i grčke mitove, Levi - Stos dolazi do zaključka da "semantičko polje zaborava" ima važno značenje koje se, pre svega, tiče uspostavljanja određenih društvenih pravila i rituala. Kroz uvođenje nove sintagme poremećena komunikacija
 i termina
nedore
č 
enost 
, autorka nudikorekciju Levi-Strosovog koncepta i razmatra semanti
č
ke i kognitivne implikacije pojmovauklju
č
enih u sistem "poreme
ć
ene komunikacije", ta
č
ke gledišta koje se stvaraju spram raz-li
č
itih diskursa i pitanje njihove verodostojnosti.U radu se, dalje, razmatra period tranzicije koji predstavlja nestabilno vreme u kome dru-štvo pregovara o zna
č
enjima i u kome se nadme
ć
u razli
č
iti
stilovi mišljenja
 u nameri da uti-
č
u na kolektivne procese zaborava i se
ć
anja. Polje njihove komunikacije može se posma-trati kao polje "poreme
ć
ene komunikacije" koje, u krajnjoj konsekvenci, ima funkciju dautemelji i normira stavove i predstave koji se ti
č
u kolektivnog identiteta i nacionalne pro-šlosti i budu
ć
nosti. Konvergencijom dvaju modela –
 poreme
ć 
ene komunikacije
 i Gremaso-ve strukture
modaliteta istinitosti 
, razmatraju se ilustrativni primeri poreme
ć
ene komuni-kacije u tranzicijskoj Srbiji s ciljem da se odredi njihova strukturalna, kognitivna i komuni-kacijska pozicija u kreiranju mape se
ć
anja gra
đ
ana, kao i njihov potencijal da nametnu svo- ja gledišta u javnosti.
AB  - Le point de départ du présent travail est le concept séman-tique de Lévi-Strauss que constituent l’oubli, le malentendu,l’indiscrétion et la nostalgie. En analysant les mythes indienset grecs, Lévi-Strauss est amené à la conclusion que le "champsémantique de l’oubli" est chargé de significations importan-tes qui, avant tout, se rapportent à l’établissement de certai-nes règles et rituels, ou autrement dit, à l’introduction de laculture dans la nature des processus cognitifs et sociaux.Après l’introduction de concept de
communication pérturbée
 et d’un certain nombre de corrections dans le con-cept de Lévi-Strauss, l’on part dans ce travail de l’hypothèseque la période de la
transition
représente un temps instable,temps de crise, dans lequel la société discute sur les signifi-cations, dans lequel rivalisent et s’imposent différents
stylesde pensée
 (notion de Mary Douglas),
 
incarnés par les grou-pes de différents pouvoirs et influences sur les processus so-ciaux, politiques et idéologiques actuels. Le champ de com-munication de ces styles de pensée peut être considéré com-me un champ de "communication pérturbée" qui, en derniè-re analyse, a une fonction normative
 
: d’introduire et d’éta-blir des normes pour certaines attitudes, opinions et conna-issances et cela à travers des récits et des rituels appropriésqui vont symboliser la communauté de l’ordre établi au mo-ment de sa stabilisation socio-historique supposée. Enfin,par la convergence de deux modèles – celui de Lévi-Strausset de la structure de la
modalité véridictoire
 de Greimas, deshypothèses sont émises sur les chances des exemples para-digmatiques des formes de pensée dans la Serbie en transi-tion d’imposer leur point de vue, quelles que soient leur re-tentissement et leur visibilité dans l’espace public. Dans lesens mythique, le succès ou l’échec de leurs efforts sembletoutefois déjà assuré à l’avance, étant donné que, d’après leslois immanentes à ces structures, ces formes de pensée serangent
à priori
 dans des catégories (im)puissantes et(non)influentes en tant que communautés de pensée.
AB  - This paper starts with Levi-Strauss’s semantic conceptthat consists of oblivion, misunderstanding, indiscretion andnostalgia. Through his analysis of North American and Gre-ek myths, Levi-Strauss concluded that "semantic filed of ob-livion" has an important meaning especially in the construc-tion of particular rules and rituals; or, in other words, it hasan important part in the introduction of culture to the natu-re of cognitive and social processes.After the introduction of concept
Structure of disturbedcommunication
 and some corrections to the Levi-Strauss’s concept, I start with the proposition that the period of
tran-sition
represents unstable and ‘slippery’ time in which soci-ety negotiates different meanings. That is the time when dif-ferent
styles of thoughts,
 represented by different and po-werful groups that have an impact on current social, politi-cal and ideological processes, compete with each other fig-hting for supremacy. Their field of communication can beseen as a field of "disturbed communication", which in thefinal instance has a normative function: to reinforce and re-gulate certain attitudes, ideas and knowledge. This is achie-ved through the narratives which symbolise a community ofnewly established order in the moment of its supposed so-cio-historical stabilisation.Finally, combining two different theoretical models – Le-vi-Strauss’s one described above with Greimas’s ideas aboutstructures of
modes of veridiction
, this paper predicts chan-ces of particular paradigmatic forms of thought in transitorySerbia to became dominant modes of thought, despite oftheir current low visibility in the public sphere. In mythicalterms, it seems though that their domineering efforts arepredetermined to success or fail, since they position them-selves according to the laws immanent to these structuresthemselves, which on their part
a priori
 position these struc-tures as powerful or powerless, influential or non-influentialcommunities of thought.
PB  - Српски генеалошки центар, Београд
PB  - Одељење за етнологију и антропологију, Филозофског факултета у Београду
T2  - Strukturalna antropologija danas
T1  - Povodom Levi-Strosovog koncepta "motiva zaborava"
EP  - 295
SP  - 246
UR  - https://hdl.handle.net/21.15107/rcub_reff_4079
ER  - 

@inbook{
author = "Antonijević, Dragana",
year = "2009",
abstract = "U izlaganju se polazi od Levi - Strosovog koncepta semantike zaborava koju čine zaborav, nesporazum, idiskrecija i nostalgija. Analizirajući idnijanske i grčke mitove, Levi - Stos dolazi do zaključka da "semantičko polje zaborava" ima važno značenje koje se, pre svega, tiče uspostavljanja određenih društvenih pravila i rituala. Kroz uvođenje nove sintagme poremećena komunikacija
 i termina
nedore
č 
enost 
, autorka nudikorekciju Levi-Strosovog koncepta i razmatra semanti
č
ke i kognitivne implikacije pojmovauklju
č
enih u sistem "poreme
ć
ene komunikacije", ta
č
ke gledišta koje se stvaraju spram raz-li
č
itih diskursa i pitanje njihove verodostojnosti.U radu se, dalje, razmatra period tranzicije koji predstavlja nestabilno vreme u kome dru-štvo pregovara o zna
č
enjima i u kome se nadme
ć
u razli
č
iti
stilovi mišljenja
 u nameri da uti-
č
u na kolektivne procese zaborava i se
ć
anja. Polje njihove komunikacije može se posma-trati kao polje "poreme
ć
ene komunikacije" koje, u krajnjoj konsekvenci, ima funkciju dautemelji i normira stavove i predstave koji se ti
č
u kolektivnog identiteta i nacionalne pro-šlosti i budu
ć
nosti. Konvergencijom dvaju modela –
 poreme
ć 
ene komunikacije
 i Gremaso-ve strukture
modaliteta istinitosti 
, razmatraju se ilustrativni primeri poreme
ć
ene komuni-kacije u tranzicijskoj Srbiji s ciljem da se odredi njihova strukturalna, kognitivna i komuni-kacijska pozicija u kreiranju mape se
ć
anja gra
đ
ana, kao i njihov potencijal da nametnu svo- ja gledišta u javnosti., Le point de départ du présent travail est le concept séman-tique de Lévi-Strauss que constituent l’oubli, le malentendu,l’indiscrétion et la nostalgie. En analysant les mythes indienset grecs, Lévi-Strauss est amené à la conclusion que le "champsémantique de l’oubli" est chargé de significations importan-tes qui, avant tout, se rapportent à l’établissement de certai-nes règles et rituels, ou autrement dit, à l’introduction de laculture dans la nature des processus cognitifs et sociaux.Après l’introduction de concept de
communication pérturbée
 et d’un certain nombre de corrections dans le con-cept de Lévi-Strauss, l’on part dans ce travail de l’hypothèseque la période de la
transition
représente un temps instable,temps de crise, dans lequel la société discute sur les signifi-cations, dans lequel rivalisent et s’imposent différents
stylesde pensée
 (notion de Mary Douglas),
 
incarnés par les grou-pes de différents pouvoirs et influences sur les processus so-ciaux, politiques et idéologiques actuels. Le champ de com-munication de ces styles de pensée peut être considéré com-me un champ de "communication pérturbée" qui, en derniè-re analyse, a une fonction normative
 
: d’introduire et d’éta-blir des normes pour certaines attitudes, opinions et conna-issances et cela à travers des récits et des rituels appropriésqui vont symboliser la communauté de l’ordre établi au mo-ment de sa stabilisation socio-historique supposée. Enfin,par la convergence de deux modèles – celui de Lévi-Strausset de la structure de la
modalité véridictoire
 de Greimas, deshypothèses sont émises sur les chances des exemples para-digmatiques des formes de pensée dans la Serbie en transi-tion d’imposer leur point de vue, quelles que soient leur re-tentissement et leur visibilité dans l’espace public. Dans lesens mythique, le succès ou l’échec de leurs efforts sembletoutefois déjà assuré à l’avance, étant donné que, d’après leslois immanentes à ces structures, ces formes de pensée serangent
à priori
 dans des catégories (im)puissantes et(non)influentes en tant que communautés de pensée., This paper starts with Levi-Strauss’s semantic conceptthat consists of oblivion, misunderstanding, indiscretion andnostalgia. Through his analysis of North American and Gre-ek myths, Levi-Strauss concluded that "semantic filed of ob-livion" has an important meaning especially in the construc-tion of particular rules and rituals; or, in other words, it hasan important part in the introduction of culture to the natu-re of cognitive and social processes.After the introduction of concept
Structure of disturbedcommunication
 and some corrections to the Levi-Strauss’s concept, I start with the proposition that the period of
tran-sition
represents unstable and ‘slippery’ time in which soci-ety negotiates different meanings. That is the time when dif-ferent
styles of thoughts,
 represented by different and po-werful groups that have an impact on current social, politi-cal and ideological processes, compete with each other fig-hting for supremacy. Their field of communication can beseen as a field of "disturbed communication", which in thefinal instance has a normative function: to reinforce and re-gulate certain attitudes, ideas and knowledge. This is achie-ved through the narratives which symbolise a community ofnewly established order in the moment of its supposed so-cio-historical stabilisation.Finally, combining two different theoretical models – Le-vi-Strauss’s one described above with Greimas’s ideas aboutstructures of
modes of veridiction
, this paper predicts chan-ces of particular paradigmatic forms of thought in transitorySerbia to became dominant modes of thought, despite oftheir current low visibility in the public sphere. In mythicalterms, it seems though that their domineering efforts arepredetermined to success or fail, since they position them-selves according to the laws immanent to these structuresthemselves, which on their part
a priori
 position these struc-tures as powerful or powerless, influential or non-influentialcommunities of thought.",
publisher = "Српски генеалошки центар, Београд, Одељење за етнологију и антропологију, Филозофског факултета у Београду",
journal = "Strukturalna antropologija danas",
booktitle = "Povodom Levi-Strosovog koncepta "motiva zaborava"",
pages = "295-246",
url = "https://hdl.handle.net/21.15107/rcub_reff_4079"
}

Antonijević, D.. (2009). Povodom Levi-Strosovog koncepta "motiva zaborava". in Strukturalna antropologija danas
Српски генеалошки центар, Београд., 246-295.
https://hdl.handle.net/21.15107/rcub_reff_4079

Antonijević D. Povodom Levi-Strosovog koncepta "motiva zaborava". in Strukturalna antropologija danas. 2009;:246-295.
https://hdl.handle.net/21.15107/rcub_reff_4079 .

Antonijević, Dragana, "Povodom Levi-Strosovog koncepta "motiva zaborava"" in Strukturalna antropologija danas (2009):246-295,
https://hdl.handle.net/21.15107/rcub_reff_4079 .

TY  - CHAP
AU  - Kovačević, Ivan
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/4048
PB  - Српски генеалошки центар, Београд
PB  - Одељење за етнологију и антропологију, Филозофског факултета у Београду
T2  - Strukturalna antropologija danas
T1  - Modernizam i strukturalizam: srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka
T1  - Modernism and structuralism:	Serbian ethnology/anthropology in the last twenty five years of the twentieth century
EP  - 31
SP  - 8
UR  - https://hdl.handle.net/21.15107/rcub_reff_4048
ER  - 

@inbook{
author = "Kovačević, Ivan",
year = "2009",
publisher = "Српски генеалошки центар, Београд, Одељење за етнологију и антропологију, Филозофског факултета у Београду",
journal = "Strukturalna antropologija danas",
booktitle = "Modernizam i strukturalizam: srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka, Modernism and structuralism:	Serbian ethnology/anthropology in the last twenty five years of the twentieth century",
pages = "31-8",
url = "https://hdl.handle.net/21.15107/rcub_reff_4048"
}

Kovačević, I.. (2009). Modernizam i strukturalizam: srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka. in Strukturalna antropologija danas
Српски генеалошки центар, Београд., 8-31.
https://hdl.handle.net/21.15107/rcub_reff_4048

Kovačević I. Modernizam i strukturalizam: srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka. in Strukturalna antropologija danas. 2009;:8-31.
https://hdl.handle.net/21.15107/rcub_reff_4048 .

Kovačević, Ivan, "Modernizam i strukturalizam: srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka" in Strukturalna antropologija danas (2009):8-31,
https://hdl.handle.net/21.15107/rcub_reff_4048 .

TY  - JOUR
AU  - Antonijević, Dragana
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/893
AB  - U izlaganju se polazi od Levi-Strosovog koncepta semantike zaborava koji čine zaborav, nesporazum, indiskrecija i nostalgija. Analizirajući indijanske i grčke mitove, Levi-Stros dolazi do zaključka da 'semantičko polje zaborava' ima važno značenje koje se, pre svega, tiče normativne funkcije i uspostavljanja društveno-kulturnih pravila i rituala. Kroz uvođenje nove sintagme poremećena komunikacija i termina nedoređenost, autorka nudi korekciju Levi-Strosovog koncepta i razmatra semantičke i kognitivne implikacije pojmova uključenih u sistem poremećene komunikacije, tačke gledišta koje se stvaraju spram različitih diskursa i pitanje njihove verodostojnosti. u radu se, dalje, razmatra period tranzicije koji predstavlja nestabilno vreme u kome društvo pregovara o značenjima i u kome se nadmeću različiti stilovi mišljenja u nameri da utiču na kolektivne procese zaborava i sećanja. Polje njihove komunikacije može se posmatrati kao polje 'poremećene komunikacije' koje, u krajnjoj konsekvenci, ima funkciju da utemelji i normira stavove i predstave koji se tiču kolektivnog identiteta i nacionalne prošlosti i budućnosti. Konvergencijom dvaju modela - poremećene komunikacije i Gremasove strukture modaliteta istinitosti, razmatraju se ilustrativni primeri poremećene komunikacije u tranzicijskoj Srbiji s ciljem da se odredi njihova strukturalna, kognitivna i komunikacijska pozicija u kreiranju mape sećanja građana, kao i njihov potencijal da nametnu svoja gledišta u javnosti.
AB  - This paper starts with Levi-Strauss's semantic concept that consists of oblivion, misunderstanding, indiscretion and nostalgia. Through his analysis of North American and Greek myths, Levi-Strauss concluded that 'semantic filed of oblivion' has an important meaning especially in the construction of particular rules and rituals; or, in other words, it has an important part in the introduction of culture to the nature of cognitive and social processes. After the introduction of concept Structure of disturbed communication and some corrections to the Levi-Strauss's concept, I start with the proposition that the period of transition represents unstable and 'slippery' time in which society negotiates different meanings. That is the time when different styles of thoughts, represented by different and powerful groups that have an impact on current social, political and ideological processes, compete with each other fighting for supremacy. Their field of communication can be seen as a field of 'disturbed communication', which in the final instance has a normative function: to reinforce and regulate certain attitudes, ideas and knowledge. This is achieved through the narratives which symbolise a community of newly established order in the moment of its supposed socio-historical stabilization. Finally, combining two different theoretical models - Levi-Strauss's one described above with Greimas's ideas about structures of modes of verification, this paper predicts chances of particular paradigmatic forms of thought in transitory Serbia to became dominant modes of thought, despite of their current low visibility in the public sphere. In mythical terms, it seems though that their domineering efforts are predetermined to success or fail, since they position themselves according to the laws immanent to these structures themselves, which on their part a priori position these structures as powerful or powerless, influential or non-influential communities of thought.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Povodom Levi-Strosovog koncepta zaborava - struktura poremećene komunikacije i stilovi mišljenja u tranzicijskoj Srbiji
T1  - A propos du concept de l'oubli de Lévi-Strauss. Structure de communication perturbée et styles de pensée dans la Serbie en transition
T1  - In regard to Levi-Strauss's 'motive of oblivion': Structure of disturbed communication and styles of thoughts in transitory Serbia
EP  - 197
IS  - 2
SP  - 167
VL  - 4
UR  - https://hdl.handle.net/21.15107/rcub_reff_893
ER  - 

@article{
author = "Antonijević, Dragana",
year = "2009",
abstract = "U izlaganju se polazi od Levi-Strosovog koncepta semantike zaborava koji čine zaborav, nesporazum, indiskrecija i nostalgija. Analizirajući indijanske i grčke mitove, Levi-Stros dolazi do zaključka da 'semantičko polje zaborava' ima važno značenje koje se, pre svega, tiče normativne funkcije i uspostavljanja društveno-kulturnih pravila i rituala. Kroz uvođenje nove sintagme poremećena komunikacija i termina nedoređenost, autorka nudi korekciju Levi-Strosovog koncepta i razmatra semantičke i kognitivne implikacije pojmova uključenih u sistem poremećene komunikacije, tačke gledišta koje se stvaraju spram različitih diskursa i pitanje njihove verodostojnosti. u radu se, dalje, razmatra period tranzicije koji predstavlja nestabilno vreme u kome društvo pregovara o značenjima i u kome se nadmeću različiti stilovi mišljenja u nameri da utiču na kolektivne procese zaborava i sećanja. Polje njihove komunikacije može se posmatrati kao polje 'poremećene komunikacije' koje, u krajnjoj konsekvenci, ima funkciju da utemelji i normira stavove i predstave koji se tiču kolektivnog identiteta i nacionalne prošlosti i budućnosti. Konvergencijom dvaju modela - poremećene komunikacije i Gremasove strukture modaliteta istinitosti, razmatraju se ilustrativni primeri poremećene komunikacije u tranzicijskoj Srbiji s ciljem da se odredi njihova strukturalna, kognitivna i komunikacijska pozicija u kreiranju mape sećanja građana, kao i njihov potencijal da nametnu svoja gledišta u javnosti., This paper starts with Levi-Strauss's semantic concept that consists of oblivion, misunderstanding, indiscretion and nostalgia. Through his analysis of North American and Greek myths, Levi-Strauss concluded that 'semantic filed of oblivion' has an important meaning especially in the construction of particular rules and rituals; or, in other words, it has an important part in the introduction of culture to the nature of cognitive and social processes. After the introduction of concept Structure of disturbed communication and some corrections to the Levi-Strauss's concept, I start with the proposition that the period of transition represents unstable and 'slippery' time in which society negotiates different meanings. That is the time when different styles of thoughts, represented by different and powerful groups that have an impact on current social, political and ideological processes, compete with each other fighting for supremacy. Their field of communication can be seen as a field of 'disturbed communication', which in the final instance has a normative function: to reinforce and regulate certain attitudes, ideas and knowledge. This is achieved through the narratives which symbolise a community of newly established order in the moment of its supposed socio-historical stabilization. Finally, combining two different theoretical models - Levi-Strauss's one described above with Greimas's ideas about structures of modes of verification, this paper predicts chances of particular paradigmatic forms of thought in transitory Serbia to became dominant modes of thought, despite of their current low visibility in the public sphere. In mythical terms, it seems though that their domineering efforts are predetermined to success or fail, since they position themselves according to the laws immanent to these structures themselves, which on their part a priori position these structures as powerful or powerless, influential or non-influential communities of thought.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Povodom Levi-Strosovog koncepta zaborava - struktura poremećene komunikacije i stilovi mišljenja u tranzicijskoj Srbiji, A propos du concept de l'oubli de Lévi-Strauss. Structure de communication perturbée et styles de pensée dans la Serbie en transition, In regard to Levi-Strauss's 'motive of oblivion': Structure of disturbed communication and styles of thoughts in transitory Serbia",
pages = "197-167",
number = "2",
volume = "4",
url = "https://hdl.handle.net/21.15107/rcub_reff_893"
}

Antonijević, D.. (2009). Povodom Levi-Strosovog koncepta zaborava - struktura poremećene komunikacije i stilovi mišljenja u tranzicijskoj Srbiji. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(2), 167-197.
https://hdl.handle.net/21.15107/rcub_reff_893

Antonijević D. Povodom Levi-Strosovog koncepta zaborava - struktura poremećene komunikacije i stilovi mišljenja u tranzicijskoj Srbiji. in Etnoantropološki problemi. 2009;4(2):167-197.
https://hdl.handle.net/21.15107/rcub_reff_893 .

Antonijević, Dragana, "Povodom Levi-Strosovog koncepta zaborava - struktura poremećene komunikacije i stilovi mišljenja u tranzicijskoj Srbiji" in Etnoantropološki problemi, 4, no. 2 (2009):167-197,
https://hdl.handle.net/21.15107/rcub_reff_893 .

TY  - JOUR
AU  - Antonijević, Dragana
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/885
AB  - U ovom radu analiziram strukturu i interpretiram lične i porodične priče o gubitku imovine, novca, posla i statusa u doba blokirane transformacije ili hibridne tranzicije, kako sam nazvala taj period. Teorijsku osnovu nalazim u višedecenijskom folklorističkom i antropološkom proučavanju ličnih priča i životnih istorija, u analizi narativne strukture legendi, kao i u teorijskim i praktičnim analizama procesa tranzicije. Naglasak u radu je stavljen na razmatranje gubitničkih narativa, kroz referencijalnu i evaluativnu dimenziju, kao životnog iskustva tokom poslednje decenije XX veka u Srbiji.
AB  - This paper presents an analysis of the structure and an interpretation of personal and family stories about the loss of property, money, jobs and status in the period of blocked transformation or hybrid transition (a term proposed by the author), while also briefly outlining the reasons for the choice of the 'hybrid' metaphor to describe the specific socio-economic political and historical situation in Serbia in the 1990s. The theoretical basis for the analysis has been provided by the decades-long folkloristic and anthropological studies of personal stories and life histories, the analysis of the narrative structure of legends, and also by theoretical and practical analyses of the process of transition. The emphasis is on the study of losers' narratives, through a referential and evaluative dimension, as a life experience in 1990s Serbia.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Poraženi od sistema - struktura i značenje ličnih priča o gubitnicima hibridne tranzicije
T1  - Defeated by the system: The structure and significance of the personal stories of hybrid transition
EP  - 66
IS  - 3
SP  - 47
VL  - 4
DO  - 10.21301/eap.v4i3.3
ER  - 

@article{
author = "Antonijević, Dragana",
year = "2009",
abstract = "U ovom radu analiziram strukturu i interpretiram lične i porodične priče o gubitku imovine, novca, posla i statusa u doba blokirane transformacije ili hibridne tranzicije, kako sam nazvala taj period. Teorijsku osnovu nalazim u višedecenijskom folklorističkom i antropološkom proučavanju ličnih priča i životnih istorija, u analizi narativne strukture legendi, kao i u teorijskim i praktičnim analizama procesa tranzicije. Naglasak u radu je stavljen na razmatranje gubitničkih narativa, kroz referencijalnu i evaluativnu dimenziju, kao životnog iskustva tokom poslednje decenije XX veka u Srbiji., This paper presents an analysis of the structure and an interpretation of personal and family stories about the loss of property, money, jobs and status in the period of blocked transformation or hybrid transition (a term proposed by the author), while also briefly outlining the reasons for the choice of the 'hybrid' metaphor to describe the specific socio-economic political and historical situation in Serbia in the 1990s. The theoretical basis for the analysis has been provided by the decades-long folkloristic and anthropological studies of personal stories and life histories, the analysis of the narrative structure of legends, and also by theoretical and practical analyses of the process of transition. The emphasis is on the study of losers' narratives, through a referential and evaluative dimension, as a life experience in 1990s Serbia.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Poraženi od sistema - struktura i značenje ličnih priča o gubitnicima hibridne tranzicije, Defeated by the system: The structure and significance of the personal stories of hybrid transition",
pages = "66-47",
number = "3",
volume = "4",
doi = "10.21301/eap.v4i3.3"
}

Antonijević, D.. (2009). Poraženi od sistema - struktura i značenje ličnih priča o gubitnicima hibridne tranzicije. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(3), 47-66.
https://doi.org/10.21301/eap.v4i3.3

Antonijević D. Poraženi od sistema - struktura i značenje ličnih priča o gubitnicima hibridne tranzicije. in Etnoantropološki problemi. 2009;4(3):47-66.
doi:10.21301/eap.v4i3.3 .

Antonijević, Dragana, "Poraženi od sistema - struktura i značenje ličnih priča o gubitnicima hibridne tranzicije" in Etnoantropološki problemi, 4, no. 3 (2009):47-66,
https://doi.org/10.21301/eap.v4i3.3 . .

TY  - JOUR
AU  - Kovač, Senka
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/891
AB  - Rad se bavi odnosom maske i mita, kao i pitanjem koliko odgovarajuća analiza koju je sproveo Klod Levi-Stros, može da objasni složeno semantičko polje maski u jednom delu Severne Amerike. Klod Levi-Stros je u svojim radovima naglasio slojevitu strukturu mita. Slojevitost se može pratiti na nivou izraza, sadržaja i značenja maski Salis, Kvakijutl i drugih jedinstvenih maski na severnoj obali Pacifika. Klod Levi-Stros je analizirao mitove nastojeći da objasni put maski kod sličnih po jeziku, ili susednih naroda bliskih po oblasti koju naseljavaju. Mitologija Cimšijan, Tlingit i Hajda sadrži izvesne motive koji upućuju na susedne grupe (Salis). Uprkos razlikama koje postoje na nivou značenja maski, postoji zajednička 'mitološka baština' naroda koji naseljavaju severnu obalu Pacifika. Klod Levi-Stros je i ovim istraživanjem pokazao da nema stvarnog ishodišta u mitskoj analizi, niti se može razlaganjem problema dopreti do nekakvog skrivenog jedinstva. 'Pošto mitskoj misli nije stalo da na jasan način odnekud krene ili nekuda stigne mitska misao se nikad ne kreće duž cele svoje putanje: uvek joj preostaje još nešto da ispuni. Kao i obredi, mitovi su beskrajni'. Čini se da se i Levi-Strosovo objašnjenje Puta maski kreće u ovom pravcu.
AB  - This paper discuss a relationship between mask and myth and how the appropriate analysis by Claude Levi-Strauss may make clearer a complex field of masks in the part of North America. Claude Levi-Strauss stressed the multi-layered character of myth structure. Similar multi-layered character can be seen at the level of expression, content and meaning of Salish Kwakiutl and other unique masks of this part of North America. Claude Levi-Strauss analysed certain myths trying to explain 'the path' of the masks that belong to the people with similar languages, or those who lived nearby. The mythology of Tsimshian, Tlingit and Haïda people have certain common characteristics that point to the similarities with the nearby groups (Kwakiutl). Despite differences that exist at the level of meanings of the masks, there is also common 'mythological heritage' of the people who used to live in the Northern Pacific Coast. Claude Levi-Strauss showed that there is no final solution in the myth analysis, and that there is no possibility that the dissection of the problem will reveal some hidden unity. 'As mythical though does not want to start clearly somewhere and come somewhere it never goes through its whole trajectory: there is always something waiting to be fulfilled. The same way as rituals, myths are infinite.' It seems that Levi-Strauss explanation of the Path of masks goes in that direction.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Maska i mit
T1  - Claude Lévi-Strauss: le masque et le mythe
T1  - Mask and myth
EP  - 135
IS  - 2
SP  - 121
VL  - 4
UR  - https://hdl.handle.net/21.15107/rcub_reff_891
ER  - 

@article{
author = "Kovač, Senka",
year = "2009",
abstract = "Rad se bavi odnosom maske i mita, kao i pitanjem koliko odgovarajuća analiza koju je sproveo Klod Levi-Stros, može da objasni složeno semantičko polje maski u jednom delu Severne Amerike. Klod Levi-Stros je u svojim radovima naglasio slojevitu strukturu mita. Slojevitost se može pratiti na nivou izraza, sadržaja i značenja maski Salis, Kvakijutl i drugih jedinstvenih maski na severnoj obali Pacifika. Klod Levi-Stros je analizirao mitove nastojeći da objasni put maski kod sličnih po jeziku, ili susednih naroda bliskih po oblasti koju naseljavaju. Mitologija Cimšijan, Tlingit i Hajda sadrži izvesne motive koji upućuju na susedne grupe (Salis). Uprkos razlikama koje postoje na nivou značenja maski, postoji zajednička 'mitološka baština' naroda koji naseljavaju severnu obalu Pacifika. Klod Levi-Stros je i ovim istraživanjem pokazao da nema stvarnog ishodišta u mitskoj analizi, niti se može razlaganjem problema dopreti do nekakvog skrivenog jedinstva. 'Pošto mitskoj misli nije stalo da na jasan način odnekud krene ili nekuda stigne mitska misao se nikad ne kreće duž cele svoje putanje: uvek joj preostaje još nešto da ispuni. Kao i obredi, mitovi su beskrajni'. Čini se da se i Levi-Strosovo objašnjenje Puta maski kreće u ovom pravcu., This paper discuss a relationship between mask and myth and how the appropriate analysis by Claude Levi-Strauss may make clearer a complex field of masks in the part of North America. Claude Levi-Strauss stressed the multi-layered character of myth structure. Similar multi-layered character can be seen at the level of expression, content and meaning of Salish Kwakiutl and other unique masks of this part of North America. Claude Levi-Strauss analysed certain myths trying to explain 'the path' of the masks that belong to the people with similar languages, or those who lived nearby. The mythology of Tsimshian, Tlingit and Haïda people have certain common characteristics that point to the similarities with the nearby groups (Kwakiutl). Despite differences that exist at the level of meanings of the masks, there is also common 'mythological heritage' of the people who used to live in the Northern Pacific Coast. Claude Levi-Strauss showed that there is no final solution in the myth analysis, and that there is no possibility that the dissection of the problem will reveal some hidden unity. 'As mythical though does not want to start clearly somewhere and come somewhere it never goes through its whole trajectory: there is always something waiting to be fulfilled. The same way as rituals, myths are infinite.' It seems that Levi-Strauss explanation of the Path of masks goes in that direction.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Maska i mit, Claude Lévi-Strauss: le masque et le mythe, Mask and myth",
pages = "135-121",
number = "2",
volume = "4",
url = "https://hdl.handle.net/21.15107/rcub_reff_891"
}

Kovač, S.. (2009). Maska i mit. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(2), 121-135.
https://hdl.handle.net/21.15107/rcub_reff_891

Kovač S. Maska i mit. in Etnoantropološki problemi. 2009;4(2):121-135.
https://hdl.handle.net/21.15107/rcub_reff_891 .

Kovač, Senka, "Maska i mit" in Etnoantropološki problemi, 4, no. 2 (2009):121-135,
https://hdl.handle.net/21.15107/rcub_reff_891 .

TY  - JOUR
AU  - Kovačević, Ivan
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/877
AB  - Modernizaciju srpske etnologije/antropologije u poslednjoj četvrtini XX veka obeležio je strukturalizam. Preciznije rečeno, strukturalna analiza, kojom je etabliran imperativ interpretacije, generisana je iz dela Klod Levi-Strosa zatim preteča strukturalne analize (Van Genepa i Propa) ili iz britanske recepcije strukturalizma (E.Lič, M.Daglas), kao i ruske semiotičke škole ili Bartovske semiologije. Izuzimajući preteče strukturalne analize, svi glavni izvori srpske strukturalno-semiološke revolucije potiču iz Levi-Strosove strukturalne antropologije. Kada, oko 1970 godine, iz intelektualnog okruženja stižu pred domaćeg čitaoca antropološke knjige iz glavnih teorijskih pravaca dvadesetog veka, srpska etnologija je, budući tabula rasa nastala jednovekovnom ukorenjenošću u romantičarske osnove svog nastanka davala jednake šanse svima. Ovaj tekst će pokušati da odgovori na pitanje zašto je baš strukturalna analiza odigrala modernizacijsku ulogu u srpskoj etnologiji/antropologiji, dok su ideje funkcionalizma, proučavanja kulture i ličnosti ili neoevolucionistički pravac ostali bez dubokog i prevratničkog uticaja.
AB  - Modernisation of Serbian ethnology/anthropology in the second quarter of the twentieth century was marked by structuralism. More precisely, structural analysis that became a must of the analytical interpretation was based on the work of Claude Levi-Strauss, but also on those of the predecessors of structural analysis, like Van Gennep and Prop; British followers of structuralism like E. Leach and M. Douglas, as well as on the Russian semiotic school and Barth's semiology. Taking aside predecessors of structural analysis, main sources of Serbian structural-semiotic revolution came from Levi-Strauss structural anthropology. When in the 1970s Serbian readers faced anthropological books coming from different intellectual backgrounds and representing major theoretical trends in anthropology Serbian ethnology, firmly based on its hundred years old romantic roots, gave equally opportunities to all theoretical approaches that fought for the intellectual domination in the discipline. This paper tries to answer the question why structural analysis played a crucial part in the modernisation of Serbian ethnology/anthropology, while the ideas coming from functionalism culture and personality school, or neo-evolutionism did not have the same revolutionary and deep impact.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Modernizam i strukturalizam - srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka
T1  - Modernisme et structuralisme Ethnologie/anthropologie serbe dans le dernier quart du vingtième siècle
T1  - Modernism and structuralism: Serbian ethnology/anthropology in the last twenty five years of the twentieth century
EP  - 35
IS  - 2
SP  - 21
VL  - 4
UR  - https://hdl.handle.net/21.15107/rcub_reff_877
ER  - 

@article{
author = "Kovačević, Ivan",
year = "2009",
abstract = "Modernizaciju srpske etnologije/antropologije u poslednjoj četvrtini XX veka obeležio je strukturalizam. Preciznije rečeno, strukturalna analiza, kojom je etabliran imperativ interpretacije, generisana je iz dela Klod Levi-Strosa zatim preteča strukturalne analize (Van Genepa i Propa) ili iz britanske recepcije strukturalizma (E.Lič, M.Daglas), kao i ruske semiotičke škole ili Bartovske semiologije. Izuzimajući preteče strukturalne analize, svi glavni izvori srpske strukturalno-semiološke revolucije potiču iz Levi-Strosove strukturalne antropologije. Kada, oko 1970 godine, iz intelektualnog okruženja stižu pred domaćeg čitaoca antropološke knjige iz glavnih teorijskih pravaca dvadesetog veka, srpska etnologija je, budući tabula rasa nastala jednovekovnom ukorenjenošću u romantičarske osnove svog nastanka davala jednake šanse svima. Ovaj tekst će pokušati da odgovori na pitanje zašto je baš strukturalna analiza odigrala modernizacijsku ulogu u srpskoj etnologiji/antropologiji, dok su ideje funkcionalizma, proučavanja kulture i ličnosti ili neoevolucionistički pravac ostali bez dubokog i prevratničkog uticaja., Modernisation of Serbian ethnology/anthropology in the second quarter of the twentieth century was marked by structuralism. More precisely, structural analysis that became a must of the analytical interpretation was based on the work of Claude Levi-Strauss, but also on those of the predecessors of structural analysis, like Van Gennep and Prop; British followers of structuralism like E. Leach and M. Douglas, as well as on the Russian semiotic school and Barth's semiology. Taking aside predecessors of structural analysis, main sources of Serbian structural-semiotic revolution came from Levi-Strauss structural anthropology. When in the 1970s Serbian readers faced anthropological books coming from different intellectual backgrounds and representing major theoretical trends in anthropology Serbian ethnology, firmly based on its hundred years old romantic roots, gave equally opportunities to all theoretical approaches that fought for the intellectual domination in the discipline. This paper tries to answer the question why structural analysis played a crucial part in the modernisation of Serbian ethnology/anthropology, while the ideas coming from functionalism culture and personality school, or neo-evolutionism did not have the same revolutionary and deep impact.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Modernizam i strukturalizam - srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka, Modernisme et structuralisme Ethnologie/anthropologie serbe dans le dernier quart du vingtième siècle, Modernism and structuralism: Serbian ethnology/anthropology in the last twenty five years of the twentieth century",
pages = "35-21",
number = "2",
volume = "4",
url = "https://hdl.handle.net/21.15107/rcub_reff_877"
}

Kovačević, I.. (2009). Modernizam i strukturalizam - srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(2), 21-35.
https://hdl.handle.net/21.15107/rcub_reff_877

Kovačević I. Modernizam i strukturalizam - srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka. in Etnoantropološki problemi. 2009;4(2):21-35.
https://hdl.handle.net/21.15107/rcub_reff_877 .

Kovačević, Ivan, "Modernizam i strukturalizam - srpska etnologija/antropologija u poslednjoj četvrtini dvadesetog veka" in Etnoantropološki problemi, 4, no. 2 (2009):21-35,
https://hdl.handle.net/21.15107/rcub_reff_877 .

TY  - JOUR
AU  - Kovačević, Ivan
PY  - 2009
UR  - http://reff.f.bg.ac.rs/handle/123456789/859
AB  - Proučavajući urbane legende francuska folkloristkinja Veronik Kampion Vensan je postavila pitanje da li neke od novijih legendi propovedaju toleranciju. Legende o 'incidentu u liftu' ili 'pojedenoj karti' pokazuju različit stav prema Drugi-ma u odnosu na klasične ksenofobične urbane legende. Takav drugačiji, odnos ponavljaju i dve legende zabeležene u Srbiji: legenda o kineskom restoranu i legenda o 'Ciginoj' kafani. Analiza ove dve legende pokazala je da se dvosmislenost 'legendi tolerancije' ne sastoji iz toga što one paralelno govore o ksenofobičnom okruženju imajući rasplet koji 'propoveda' toleranciju, već iz toga što se to 'propovedanje' od-nosi na one Druge koji su prošli kroz akulturaciju, koji su asimilovani i koji su prihvatili pravila 'naše' kulture. One ne propovedaju toleranciju prema Drugostima Drugih već prema Drugima koji nastoje ili su uspeli da postanu 'Mi'.
AB  - Studying urban legends, the French folklorist Veronique Campion-Vincent posed the question of whether some of the more recent legends preach tolerance. The 'elevator incident' or 'swallowed ticket' legends display a different attitude to Others from that found in classic xenophobic urban legends. This different attitude is also to be found in two legends recorded in Serbia namely, the legend of the Chinese restaurant and the legend of 'The Gypsy's Tavern'. An analysis of the two legends shows that the ambiguity of 'tolerance legends' does not arise from the fact that they speak about a xenophobic environment while at the same time having a denouement that 'preaches' tolerance, but rather from the fact that the 'preaching' relates to those Others who have gone through a process of acculturation, who have been assimilated and who have accepted the rules of 'our' culture. These legends do not preach tolerance towards the Otherness of Others but towards Others who are striving to become or have managed to become 'Us'.
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Tolerancija ili asimilacija - legende o kineskom restoranu i 'Ciginoj kafani'
T1  - Tolerance or assimilation: The legends of the Chinese restaurant and 'The Gypsy's Tavern'
EP  - 80
IS  - 3
SP  - 67
VL  - 4
DO  - 10.21301/eap.v4i3.4
ER  - 

@article{
author = "Kovačević, Ivan",
year = "2009",
abstract = "Proučavajući urbane legende francuska folkloristkinja Veronik Kampion Vensan je postavila pitanje da li neke od novijih legendi propovedaju toleranciju. Legende o 'incidentu u liftu' ili 'pojedenoj karti' pokazuju različit stav prema Drugi-ma u odnosu na klasične ksenofobične urbane legende. Takav drugačiji, odnos ponavljaju i dve legende zabeležene u Srbiji: legenda o kineskom restoranu i legenda o 'Ciginoj' kafani. Analiza ove dve legende pokazala je da se dvosmislenost 'legendi tolerancije' ne sastoji iz toga što one paralelno govore o ksenofobičnom okruženju imajući rasplet koji 'propoveda' toleranciju, već iz toga što se to 'propovedanje' od-nosi na one Druge koji su prošli kroz akulturaciju, koji su asimilovani i koji su prihvatili pravila 'naše' kulture. One ne propovedaju toleranciju prema Drugostima Drugih već prema Drugima koji nastoje ili su uspeli da postanu 'Mi'., Studying urban legends, the French folklorist Veronique Campion-Vincent posed the question of whether some of the more recent legends preach tolerance. The 'elevator incident' or 'swallowed ticket' legends display a different attitude to Others from that found in classic xenophobic urban legends. This different attitude is also to be found in two legends recorded in Serbia namely, the legend of the Chinese restaurant and the legend of 'The Gypsy's Tavern'. An analysis of the two legends shows that the ambiguity of 'tolerance legends' does not arise from the fact that they speak about a xenophobic environment while at the same time having a denouement that 'preaches' tolerance, but rather from the fact that the 'preaching' relates to those Others who have gone through a process of acculturation, who have been assimilated and who have accepted the rules of 'our' culture. These legends do not preach tolerance towards the Otherness of Others but towards Others who are striving to become or have managed to become 'Us'.",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Tolerancija ili asimilacija - legende o kineskom restoranu i 'Ciginoj kafani', Tolerance or assimilation: The legends of the Chinese restaurant and 'The Gypsy's Tavern'",
pages = "80-67",
number = "3",
volume = "4",
doi = "10.21301/eap.v4i3.4"
}

Kovačević, I.. (2009). Tolerancija ili asimilacija - legende o kineskom restoranu i 'Ciginoj kafani'. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 4(3), 67-80.
https://doi.org/10.21301/eap.v4i3.4

Kovačević I. Tolerancija ili asimilacija - legende o kineskom restoranu i 'Ciginoj kafani'. in Etnoantropološki problemi. 2009;4(3):67-80.
doi:10.21301/eap.v4i3.4 .

Kovačević, Ivan, "Tolerancija ili asimilacija - legende o kineskom restoranu i 'Ciginoj kafani'" in Etnoantropološki problemi, 4, no. 3 (2009):67-80,
https://doi.org/10.21301/eap.v4i3.4 . .

TY  - JOUR
AU  - Ivanović, Zorica
PY  - 2008
UR  - http://reff.f.bg.ac.rs/handle/123456789/736
AB  - Kao klasično polje antropološkog izučavanja, studije srodstva nisu ostale van procesa kritičkih promišljanja i dekonstrukcije teorijskih i analitičkih kategorija i vrednosti discipline koji odlikuju savremenu antropološku teoriju. Kao i u slučaju promena u opštoj antropološkoj teoriji i praksi, uzroci koji su doveli do transformacija u studijama srodstva rezultat su teorijskih rasprava i kontroverzi u okviru discipline, ali u značajnoj meri i vandisciplinarnih uticaja, faktora koji su spoljašnji u odnosu na antropologiju kao disciplinu. U članku se ukazuje na kontradiktoran karakter savremenog perioda u studijama srodstva, uz nastojanje da se pruži odgovor na pitanje šta se uopšte podrazumevalo pod sintagmom 'kriza srodstva' i da li je kriza predstavljala opštu odliku antropoloških izučavanja u tom periodu. Posebna pažnja je posvećuje kritici formalizma klasičnih teorija srodstva i perspektivama koje su imale za cilj da dokažu da 'srodstvo ne postoji'. .
AB  - As a classical field of anthropological studies, gender studies have not remained outside the process of critical considerations and deconstruction of theoretical and analytical categories and the values of the discipline which characterizes the contemporary anthropological theory. As in the case of changes in the general theory and practice of anthropology, the reasons which have led to a transformation in the gender studies, are the result of theoretical arguments and controversies within the discipline, but to a significant degree, from outsider influences as well - the factors which are exterior in relation to the anthropology as a discipline. The contradictory character of the contemporary period in gender studies is being emphasized, with an effort to give the answer to the question what did the phrase 'gender crisis' denote and whether the crisis signifies a broad trait of anthropological studies at that point in time. The article pays particular attention to the analysis of the criticism of the theoretical and methodological formalism of the classic kinship theories and to the perspectives aimed to prove that 'kinship does not exist'. .
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - O izučavanju srodstva u poslednjim decenijama XX veka
T1  - On kinship studies in the final decades of the 20th century
EP  - 138
IS  - 2
SP  - 107
VL  - 3
UR  - https://hdl.handle.net/21.15107/rcub_reff_736
ER  - 

@article{
author = "Ivanović, Zorica",
year = "2008",
abstract = "Kao klasično polje antropološkog izučavanja, studije srodstva nisu ostale van procesa kritičkih promišljanja i dekonstrukcije teorijskih i analitičkih kategorija i vrednosti discipline koji odlikuju savremenu antropološku teoriju. Kao i u slučaju promena u opštoj antropološkoj teoriji i praksi, uzroci koji su doveli do transformacija u studijama srodstva rezultat su teorijskih rasprava i kontroverzi u okviru discipline, ali u značajnoj meri i vandisciplinarnih uticaja, faktora koji su spoljašnji u odnosu na antropologiju kao disciplinu. U članku se ukazuje na kontradiktoran karakter savremenog perioda u studijama srodstva, uz nastojanje da se pruži odgovor na pitanje šta se uopšte podrazumevalo pod sintagmom 'kriza srodstva' i da li je kriza predstavljala opštu odliku antropoloških izučavanja u tom periodu. Posebna pažnja je posvećuje kritici formalizma klasičnih teorija srodstva i perspektivama koje su imale za cilj da dokažu da 'srodstvo ne postoji'. ., As a classical field of anthropological studies, gender studies have not remained outside the process of critical considerations and deconstruction of theoretical and analytical categories and the values of the discipline which characterizes the contemporary anthropological theory. As in the case of changes in the general theory and practice of anthropology, the reasons which have led to a transformation in the gender studies, are the result of theoretical arguments and controversies within the discipline, but to a significant degree, from outsider influences as well - the factors which are exterior in relation to the anthropology as a discipline. The contradictory character of the contemporary period in gender studies is being emphasized, with an effort to give the answer to the question what did the phrase 'gender crisis' denote and whether the crisis signifies a broad trait of anthropological studies at that point in time. The article pays particular attention to the analysis of the criticism of the theoretical and methodological formalism of the classic kinship theories and to the perspectives aimed to prove that 'kinship does not exist'. .",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "O izučavanju srodstva u poslednjim decenijama XX veka, On kinship studies in the final decades of the 20th century",
pages = "138-107",
number = "2",
volume = "3",
url = "https://hdl.handle.net/21.15107/rcub_reff_736"
}

Ivanović, Z.. (2008). O izučavanju srodstva u poslednjim decenijama XX veka. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 3(2), 107-138.
https://hdl.handle.net/21.15107/rcub_reff_736

Ivanović Z. O izučavanju srodstva u poslednjim decenijama XX veka. in Etnoantropološki problemi. 2008;3(2):107-138.
https://hdl.handle.net/21.15107/rcub_reff_736 .

Ivanović, Zorica, "O izučavanju srodstva u poslednjim decenijama XX veka" in Etnoantropološki problemi, 3, no. 2 (2008):107-138,
https://hdl.handle.net/21.15107/rcub_reff_736 .

TY  - JOUR
AU  - Milenković, Miloš
PY  - 2008
UR  - http://reff.f.bg.ac.rs/handle/123456789/737
AB  - U članku se sa antiesencijalističkog i antiprimordijalističkog stanovišta normalne nauke u antropologiji razvija argumentacija protiv konstitucionalizacije multikulturalizma, kao nepromišljenog pravnog transplanta i kao modusa razvijanja/opstanka etnokratske profesionalizacije etniciteta i politike identiteta, na primeru simptomatičnog člana 64. st. 2 Ustava Republike Srbije. Ustav radikalizuje multikulturne politike, tretirajući etničke, konfesionalne i druge kontigentne aranžmane kao prirodne vrste. Tretiranje kulturno-istorijskih kategorija, na primer etniciteta ili konfesionalnog identiteta, kao prirodnih vrsta u javnim politikama poput Ustava, dovodi nas u situaciju u kojoj kontigentni, interaktivni aranžmani u kulturnoj stvarnosti dobijaju oreol zadatih, indiferentnih i trajnih stanja, što potencijalno generiše i produbljuje društvene sukobe koje je namerilo da amortizuje, predupredi ili reguliše. Nakon upućivanja na komparativno-istorijski provereno kontraindikovane aspekte multikulturnih politikâ i kraće analize pomenutog primera, autor se zalaže za produbljivanje plodne interdisciplinarne saradnje profesionalnih pravnika, profesionalnih antropologa i drugih stručnjaka u polju društveno-humanističkih nauka, na zajedničkom zalaganju za dalju deprimordijalizaciju i deesencijalizaciju javnih politika u Srbiji. .
AB  - In this article, from an anti-essentialist and anti-primordial view of normal science in anthropology, argumentation is being developed against an essentialist foundation of multiculturalism, as an imprudent legal transplant and as a mode of developing/survival of ethnocratic professionalizing of ethnicity and identity politics, through the example of a symptomatic article 64 paragraph 2 of the Constitution of the Republic of Serbia. The Constitution radicalizes multicultural policies, treating ethnic, confessional and other contingent arrangements as natural kinds. Treating the cultural-historic categories, for example, ethnicity or religious identity as natural kinds in public policies like the Constitution, leads to a situation where the contingent, interactive arrangements in the cultural reality receive an aureole of a given, indifferent and permanent states, which potentially generates and deepens social conflicts which it intends to absorb, forestall or regulate. After referring to the proven comparatively-historic contraindicated aspects of multicultural policies and a shorter analysis of the above mentioned example, the author argues for deepening of the productive interdisciplinary cooperation of professional jurists, professional anthropologists and other experts in the fields of social sciences and humanities, in a mutual effort for further de-primordialisation and de-essentialisation of public policies in Serbia. .
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Problemi konstitucionalizacije multikulturalizma - pogled iz antropologije, deo prvi - o 'očuvanju' identiteta
T1  - Problems regarding the constitutionalization of multiculturalism: An anthropological perspective, Part one: On 'preserving the identity'
EP  - 57
IS  - 2
SP  - 45
VL  - 3
DO  - 10.21301/eap.v3i2.3
ER  - 

@article{
author = "Milenković, Miloš",
year = "2008",
abstract = "U članku se sa antiesencijalističkog i antiprimordijalističkog stanovišta normalne nauke u antropologiji razvija argumentacija protiv konstitucionalizacije multikulturalizma, kao nepromišljenog pravnog transplanta i kao modusa razvijanja/opstanka etnokratske profesionalizacije etniciteta i politike identiteta, na primeru simptomatičnog člana 64. st. 2 Ustava Republike Srbije. Ustav radikalizuje multikulturne politike, tretirajući etničke, konfesionalne i druge kontigentne aranžmane kao prirodne vrste. Tretiranje kulturno-istorijskih kategorija, na primer etniciteta ili konfesionalnog identiteta, kao prirodnih vrsta u javnim politikama poput Ustava, dovodi nas u situaciju u kojoj kontigentni, interaktivni aranžmani u kulturnoj stvarnosti dobijaju oreol zadatih, indiferentnih i trajnih stanja, što potencijalno generiše i produbljuje društvene sukobe koje je namerilo da amortizuje, predupredi ili reguliše. Nakon upućivanja na komparativno-istorijski provereno kontraindikovane aspekte multikulturnih politikâ i kraće analize pomenutog primera, autor se zalaže za produbljivanje plodne interdisciplinarne saradnje profesionalnih pravnika, profesionalnih antropologa i drugih stručnjaka u polju društveno-humanističkih nauka, na zajedničkom zalaganju za dalju deprimordijalizaciju i deesencijalizaciju javnih politika u Srbiji. ., In this article, from an anti-essentialist and anti-primordial view of normal science in anthropology, argumentation is being developed against an essentialist foundation of multiculturalism, as an imprudent legal transplant and as a mode of developing/survival of ethnocratic professionalizing of ethnicity and identity politics, through the example of a symptomatic article 64 paragraph 2 of the Constitution of the Republic of Serbia. The Constitution radicalizes multicultural policies, treating ethnic, confessional and other contingent arrangements as natural kinds. Treating the cultural-historic categories, for example, ethnicity or religious identity as natural kinds in public policies like the Constitution, leads to a situation where the contingent, interactive arrangements in the cultural reality receive an aureole of a given, indifferent and permanent states, which potentially generates and deepens social conflicts which it intends to absorb, forestall or regulate. After referring to the proven comparatively-historic contraindicated aspects of multicultural policies and a shorter analysis of the above mentioned example, the author argues for deepening of the productive interdisciplinary cooperation of professional jurists, professional anthropologists and other experts in the fields of social sciences and humanities, in a mutual effort for further de-primordialisation and de-essentialisation of public policies in Serbia. .",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Problemi konstitucionalizacije multikulturalizma - pogled iz antropologije, deo prvi - o 'očuvanju' identiteta, Problems regarding the constitutionalization of multiculturalism: An anthropological perspective, Part one: On 'preserving the identity'",
pages = "57-45",
number = "2",
volume = "3",
doi = "10.21301/eap.v3i2.3"
}

Milenković, M.. (2008). Problemi konstitucionalizacije multikulturalizma - pogled iz antropologije, deo prvi - o 'očuvanju' identiteta. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 3(2), 45-57.
https://doi.org/10.21301/eap.v3i2.3

Milenković M. Problemi konstitucionalizacije multikulturalizma - pogled iz antropologije, deo prvi - o 'očuvanju' identiteta. in Etnoantropološki problemi. 2008;3(2):45-57.
doi:10.21301/eap.v3i2.3 .

Milenković, Miloš, "Problemi konstitucionalizacije multikulturalizma - pogled iz antropologije, deo prvi - o 'očuvanju' identiteta" in Etnoantropološki problemi, 3, no. 2 (2008):45-57,
https://doi.org/10.21301/eap.v3i2.3 . .

TY  - CHAP
AU  - Kovačević, Ivan
PY  - 2008
UR  - http://reff.f.bg.ac.rs/handle/123456789/3901
AB  - Књига "Страх и култура" осветљава три аспекта страха у животу модерног човека. Међу многобројним аспектима културне елаборације страха, аутори су изабрали оне феномене који одсликавају страх у масовној култури и његове могуће трансформације у стварне страхове.
PB  - Српски генеалошки центар, Београд
PB  - Одељење за етнологију и антропологију, Филозофског факултета у Београду
T2  - Страх и култура
T1  - Страх и паника. Социолошка прича о шабачким канибалима
EP  - 65
SP  - 5
UR  - https://hdl.handle.net/21.15107/rcub_reff_3901
ER  - 

@inbook{
author = "Kovačević, Ivan",
year = "2008",
abstract = "Књига "Страх и култура" осветљава три аспекта страха у животу модерног човека. Међу многобројним аспектима културне елаборације страха, аутори су изабрали оне феномене који одсликавају страх у масовној култури и његове могуће трансформације у стварне страхове.",
publisher = "Српски генеалошки центар, Београд, Одељење за етнологију и антропологију, Филозофског факултета у Београду",
journal = "Страх и култура",
booktitle = "Страх и паника. Социолошка прича о шабачким канибалима",
pages = "65-5",
url = "https://hdl.handle.net/21.15107/rcub_reff_3901"
}

Kovačević, I.. (2008). Страх и паника. Социолошка прича о шабачким канибалима. in Страх и култура
Српски генеалошки центар, Београд., 5-65.
https://hdl.handle.net/21.15107/rcub_reff_3901

Kovačević I. Страх и паника. Социолошка прича о шабачким канибалима. in Страх и култура. 2008;:5-65.
https://hdl.handle.net/21.15107/rcub_reff_3901 .

Kovačević, Ivan, "Страх и паника. Социолошка прича о шабачким канибалима" in Страх и култура (2008):5-65,
https://hdl.handle.net/21.15107/rcub_reff_3901 .

TY  - JOUR
AU  - Kovačević, Ivan
PY  - 2007
UR  - http://reff.f.bg.ac.rs/handle/123456789/655
AB  - Legenda o sremskom berberinu koji je izumeo mašinicu za šišanje i obogatio se njenom proizvodnjom u dva navrata je bila prisutna u javnosti. Ta legenda se sastoji iz tri mitske celine: mita o usponu iz siromaštva u srednji sloj, poput romana američkog pisca iz 19. veka Horejše Eldžera (Horatio Alger), mita o velikom bogatstvu stečenog kreativnošću i uspešnim biznisom i specifičnim mitom o izgubljenom blagu čiji bi povratak spasao državu i ekonomiju. Njihova kompozicija prisutna je 1929. godine i 2003. godine u periodima ekspanzije preduzetničko-tržišne ekonomije, u vremenima promene i tranzicije, odražavajući i konstituišući duh vremena. .
AB  - The legend of the barber from Srem, who invented the trimming machine, thus making a fortune from its manufacture, came into the public focus on two occasions. It is constituted by three mythical wholes: the myth of the rise from poverty into the middle classes, as in the novel of the 19th. American author Horatio Alger, the myth of the wealth acquired through creativeness and successful business dealings and a specific myth about the lost treasure whose returning would save the country and economy. Their composition is present both in 1929 and in 2003 in the times of the capitalist expansion, in the times of change and transition, reflecting and constituting the zeitgeist. .
PB  - Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd
T2  - Etnoantropološki problemi
T1  - Sremski berberin u vremenima promena
T1  - Barber from Srem in the times of changes
EP  - 28
IS  - 1
SP  - 11
VL  - 2
UR  - https://hdl.handle.net/21.15107/rcub_reff_655
ER  - 

@article{
author = "Kovačević, Ivan",
year = "2007",
abstract = "Legenda o sremskom berberinu koji je izumeo mašinicu za šišanje i obogatio se njenom proizvodnjom u dva navrata je bila prisutna u javnosti. Ta legenda se sastoji iz tri mitske celine: mita o usponu iz siromaštva u srednji sloj, poput romana američkog pisca iz 19. veka Horejše Eldžera (Horatio Alger), mita o velikom bogatstvu stečenog kreativnošću i uspešnim biznisom i specifičnim mitom o izgubljenom blagu čiji bi povratak spasao državu i ekonomiju. Njihova kompozicija prisutna je 1929. godine i 2003. godine u periodima ekspanzije preduzetničko-tržišne ekonomije, u vremenima promene i tranzicije, odražavajući i konstituišući duh vremena. ., The legend of the barber from Srem, who invented the trimming machine, thus making a fortune from its manufacture, came into the public focus on two occasions. It is constituted by three mythical wholes: the myth of the rise from poverty into the middle classes, as in the novel of the 19th. American author Horatio Alger, the myth of the wealth acquired through creativeness and successful business dealings and a specific myth about the lost treasure whose returning would save the country and economy. Their composition is present both in 1929 and in 2003 in the times of the capitalist expansion, in the times of change and transition, reflecting and constituting the zeitgeist. .",
publisher = "Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd",
journal = "Etnoantropološki problemi",
title = "Sremski berberin u vremenima promena, Barber from Srem in the times of changes",
pages = "28-11",
number = "1",
volume = "2",
url = "https://hdl.handle.net/21.15107/rcub_reff_655"
}

Kovačević, I.. (2007). Sremski berberin u vremenima promena. in Etnoantropološki problemi
Univerzitet u Beogradu - Filozofski fakultet - Odeljenje za etnologiju i antropologiju, Beograd., 2(1), 11-28.
https://hdl.handle.net/21.15107/rcub_reff_655

Kovačević I. Sremski berberin u vremenima promena. in Etnoantropološki problemi. 2007;2(1):11-28.
https://hdl.handle.net/21.15107/rcub_reff_655 .

Kovačević, Ivan, "Sremski berberin u vremenima promena" in Etnoantropološki problemi, 2, no. 1 (2007):11-28,
https://hdl.handle.net/21.15107/rcub_reff_655 .

TY  - CHAP
AU  - Antonijević, Dragana
PY  - 2007
UR  - http://reff.f.bg.ac.rs/handle/123456789/3906
AB  - Gary Alan Fine, American sociologist and folklorist, has devoted
considerable attention to the study of the phenomena of folklorization
and narrativization of post-industrial societies. Starting
from the premise that the entirety of modern societies is a folklore
community, Fine studied narratives used to reflect on the structural
changes that took place in the second half of the twentieth century
and led to the creation of global post-industrial society and its
adjacent form, corporate capitalism. He concluded that urban,
especially mercantile (or corporate) legends narrate the difficulties
and problems people are facing, and that their study can open the
path to understanding the complex interrelation between transitionalsocieties. Fine undertook the classification and interpretation of
mercantile legends, pointing to the social, economic and
psychological context of their creation and transmission. He also
offered an interpretive concept he named "Goliath effect", pertaining
to the set of ambivalent feelings, destruction of traditional values
and, above all, fear, impotence and frustration common people
experience when faced with the impenetrability of the phenomena
that deeply influence their lives. Fine coined the term "dangerous
capitalism" to point to the key topic of rumors and stories which
narrate the cultural and psychological effect of power and influence
that dominant corporations exert in contemporary world. At the end
of this paper, I elaborate on the implications of Fine’s analyses for
the future folklore research of similar phenomena in Serbia.
AB  - U ovom radu razmatra se analiza urbanih i, posebno, merkantilnih legendi američkog sociologa i folkloriste Gerija Alana Fajna. Reč je o narativima koji reflektuju  ambivalentna osećanja, stavove i ponašanja ljudi u odnosu na socioekonomske i psihološke efekte korporacijskog kapitalizma postindustrijskog društva. Data je tipologija merkantilnih legendi, objašnjen koncept koji je Fajn nazvao "Golijat efekat" i na kraju razmotrene implikacije Fajnove analize na buduća folkloristička istraživanja sličnih legendi u Srbiji.
PB  - Српски генеалошки центар, Београд
PB  - Одељење за етнологију и антропологију, Филозофског факултета у Београду
T2  - Antropologija savremenosti
T1  - Merkantilne legende postindustrijskog društva
T1  - Mercantile Legends of Post-Industrial Society
EP  - 91
SP  - 76
VL  - 23
UR  - https://hdl.handle.net/21.15107/rcub_reff_3906
ER  - 

@inbook{
author = "Antonijević, Dragana",
year = "2007",
abstract = "Gary Alan Fine, American sociologist and folklorist, has devoted
considerable attention to the study of the phenomena of folklorization
and narrativization of post-industrial societies. Starting
from the premise that the entirety of modern societies is a folklore
community, Fine studied narratives used to reflect on the structural
changes that took place in the second half of the twentieth century
and led to the creation of global post-industrial society and its
adjacent form, corporate capitalism. He concluded that urban,
especially mercantile (or corporate) legends narrate the difficulties
and problems people are facing, and that their study can open the
path to understanding the complex interrelation between transitionalsocieties. Fine undertook the classification and interpretation of
mercantile legends, pointing to the social, economic and
psychological context of their creation and transmission. He also
offered an interpretive concept he named "Goliath effect", pertaining
to the set of ambivalent feelings, destruction of traditional values
and, above all, fear, impotence and frustration common people
experience when faced with the impenetrability of the phenomena
that deeply influence their lives. Fine coined the term "dangerous
capitalism" to point to the key topic of rumors and stories which
narrate the cultural and psychological effect of power and influence
that dominant corporations exert in contemporary world. At the end
of this paper, I elaborate on the implications of Fine’s analyses for
the future folklore research of similar phenomena in Serbia., U ovom radu razmatra se analiza urbanih i, posebno, merkantilnih legendi američkog sociologa i folkloriste Gerija Alana Fajna. Reč je o narativima koji reflektuju  ambivalentna osećanja, stavove i ponašanja ljudi u odnosu na socioekonomske i psihološke efekte korporacijskog kapitalizma postindustrijskog društva. Data je tipologija merkantilnih legendi, objašnjen koncept koji je Fajn nazvao "Golijat efekat" i na kraju razmotrene implikacije Fajnove analize na buduća folkloristička istraživanja sličnih legendi u Srbiji.",
publisher = "Српски генеалошки центар, Београд, Одељење за етнологију и антропологију, Филозофског факултета у Београду",
journal = "Antropologija savremenosti",
booktitle = "Merkantilne legende postindustrijskog društva, Mercantile Legends of Post-Industrial Society",
pages = "91-76",
volume = "23",
url = "https://hdl.handle.net/21.15107/rcub_reff_3906"
}

Antonijević, D.. (2007). Merkantilne legende postindustrijskog društva. in Antropologija savremenosti
Српски генеалошки центар, Београд., 23, 76-91.
https://hdl.handle.net/21.15107/rcub_reff_3906

Antonijević D. Merkantilne legende postindustrijskog društva. in Antropologija savremenosti. 2007;23:76-91.
https://hdl.handle.net/21.15107/rcub_reff_3906 .

Antonijević, Dragana, "Merkantilne legende postindustrijskog društva" in Antropologija savremenosti, 23 (2007):76-91,
https://hdl.handle.net/21.15107/rcub_reff_3906 .

TY  - CHAP
AU  - Kovačević, Ivan
PY  - 2007
UR  - http://reff.f.bg.ac.rs/handle/123456789/3904
AB  - This paper challenges the conception that postmodernism can only
be described in postmodernist terms. I claim that theory of ethnography
was never part of general anthropological methodology. Furthermore -
despite numerous efforts - it never was nor will be a theory at all, but
only a discussion of techniques of data collection. Once we formulate
the problem, find a location in time and space in which it can best betested, and confront our hypotheses with either corroborating or
falsifying facts, we will be able to abandon the idea - that was being
grounded both in American anthropology and Serbian ethnology for
centuries - that science begins with collecting facts.
Gathering around the already weakened anthropological center
would enable us to comprehend the disciplinary damage from wasting
very limited human resources. Therefore, I plead for the concentration
around the core of anthropology, which is already so vast that it barely
allows our discipline.
AB  - Teza da se o postmodernizmu može pisati samo
postmoder-nističkim jezikom je netačna.'Teorija'' etnografije nije
nikada ni spadala u opštu antropološku metodologiju, i, što je manje važno, nikada nije bila teorija, a neće ni biti ma koliko se mnogi trudili, već samo rasprava o tehnikama prikupljanja podataka.  Kada se formuliše problem i potraži lokacija u vremenu i prostoru na kojoj se on najbolje očitava i hipoteze suoče sa činjenicama koje je potvrđuju ili obaraju, napušta se u američkoj antropologiji i srpskoj etnologiji vekovima uvreženo shvatanje da nauka počinje sakupljanjem činjenica.Zbijanje redova oko ionako veoma raznovrsnog antropološkog jezgra ukazuje na disciplinarnu štetu od rasipanje veoma ograničenih  ljudskih resursa i pledira za koncentrisanje oko
antropološkog jezgra, koje je toliko da jedva	omogućava disciplinarnu prepoznatljivost.
PB  - Српски генеалошки центар, Београд
PB  - Одељење за етнологију и антропологију, Филозофског факултета у Београду
T2  - Antropologija savremenosti
T1  - Deset antiteza jednom postizmu u antropologiji
T1  - Ten Antitheses to a Post-ism in Anthropology
EP  - 35
SP  - 24
VL  - 23
UR  - https://hdl.handle.net/21.15107/rcub_reff_3904
ER  - 

@inbook{
author = "Kovačević, Ivan",
year = "2007",
abstract = "This paper challenges the conception that postmodernism can only
be described in postmodernist terms. I claim that theory of ethnography
was never part of general anthropological methodology. Furthermore -
despite numerous efforts - it never was nor will be a theory at all, but
only a discussion of techniques of data collection. Once we formulate
the problem, find a location in time and space in which it can best betested, and confront our hypotheses with either corroborating or
falsifying facts, we will be able to abandon the idea - that was being
grounded both in American anthropology and Serbian ethnology for
centuries - that science begins with collecting facts.
Gathering around the already weakened anthropological center
would enable us to comprehend the disciplinary damage from wasting
very limited human resources. Therefore, I plead for the concentration
around the core of anthropology, which is already so vast that it barely
allows our discipline., Teza da se o postmodernizmu može pisati samo
postmoder-nističkim jezikom je netačna.'Teorija'' etnografije nije
nikada ni spadala u opštu antropološku metodologiju, i, što je manje važno, nikada nije bila teorija, a neće ni biti ma koliko se mnogi trudili, već samo rasprava o tehnikama prikupljanja podataka.  Kada se formuliše problem i potraži lokacija u vremenu i prostoru na kojoj se on najbolje očitava i hipoteze suoče sa činjenicama koje je potvrđuju ili obaraju, napušta se u američkoj antropologiji i srpskoj etnologiji vekovima uvreženo shvatanje da nauka počinje sakupljanjem činjenica.Zbijanje redova oko ionako veoma raznovrsnog antropološkog jezgra ukazuje na disciplinarnu štetu od rasipanje veoma ograničenih  ljudskih resursa i pledira za koncentrisanje oko
antropološkog jezgra, koje je toliko da jedva	omogućava disciplinarnu prepoznatljivost.",
publisher = "Српски генеалошки центар, Београд, Одељење за етнологију и антропологију, Филозофског факултета у Београду",
journal = "Antropologija savremenosti",
booktitle = "Deset antiteza jednom postizmu u antropologiji, Ten Antitheses to a Post-ism in Anthropology",
pages = "35-24",
volume = "23",
url = "https://hdl.handle.net/21.15107/rcub_reff_3904"
}

Kovačević, I.. (2007). Deset antiteza jednom postizmu u antropologiji. in Antropologija savremenosti
Српски генеалошки центар, Београд., 23, 24-35.
https://hdl.handle.net/21.15107/rcub_reff_3904

Kovačević I. Deset antiteza jednom postizmu u antropologiji. in Antropologija savremenosti. 2007;23:24-35.
https://hdl.handle.net/21.15107/rcub_reff_3904 .

Kovačević, Ivan, "Deset antiteza jednom postizmu u antropologiji" in Antropologija savremenosti, 23 (2007):24-35,
https://hdl.handle.net/21.15107/rcub_reff_3904 .