biljana sikimic
2010-2023 Professor at PhD Studies of Interdisciplinary Gender Studies at the University of Novi Sad (subject “Linguistic anthropology of gender and ethnicity”)
2009-2013 Professor at the MA Studies of Interdisciplinary Gender Studies at the University of Novi Sad (subject “Gender and ethnicity”)
2011-2021 leader of the scientific project “Language, Folklore, Migrations in the Balkans” at the Institute for Balkan Studies of SASA, Belgrade
2006–2010 leader of the scientific project “Ethnic and social stratification of the Balkans” at the Institute for Balkan Studies of SASA, Belgrade.
2002–2005 leader of the scientific project “Ethnolinguistic and sociolinguistic research of refugees and multiethnic communities in the Balkans” at the Institute for Balkan Studies of SASA, Belgrade.
2001-2021 Research Associate, Senior Research Associate, Principal Research Fellow at the Institute for Balkan Studies of SASA, Belgrade
1987–2001 Research Assistant and Research Associate at the Institute for Serbian language, Department for Etymology, Belgrade.
1993 PhD at Philological Faculty, Belgrade, Department of Serbo-Croatian language
1982–1987 translator
1979–1981 Postgraduate studies at Philological Faculty, Belgrade, Department of Romance languages, MA degree 1990.
1980 – Graduated from Philological Faculty, Belgrade, Department of Romanian language and literature
1979 – Graduated from Philological Faculty, Belgrade, Department of Spanish language and literature
Phone: + 381 11 2639830
Address: Serbia, 11000 Belgrade
Institute for Balkan Studies of SASA, Knez-Mihailova 35,
e-mail: Biljana.Sikimic@bi.sanu.ac.rs
2009-2013 Professor at the MA Studies of Interdisciplinary Gender Studies at the University of Novi Sad (subject “Gender and ethnicity”)
2011-2021 leader of the scientific project “Language, Folklore, Migrations in the Balkans” at the Institute for Balkan Studies of SASA, Belgrade
2006–2010 leader of the scientific project “Ethnic and social stratification of the Balkans” at the Institute for Balkan Studies of SASA, Belgrade.
2002–2005 leader of the scientific project “Ethnolinguistic and sociolinguistic research of refugees and multiethnic communities in the Balkans” at the Institute for Balkan Studies of SASA, Belgrade.
2001-2021 Research Associate, Senior Research Associate, Principal Research Fellow at the Institute for Balkan Studies of SASA, Belgrade
1987–2001 Research Assistant and Research Associate at the Institute for Serbian language, Department for Etymology, Belgrade.
1993 PhD at Philological Faculty, Belgrade, Department of Serbo-Croatian language
1982–1987 translator
1979–1981 Postgraduate studies at Philological Faculty, Belgrade, Department of Romance languages, MA degree 1990.
1980 – Graduated from Philological Faculty, Belgrade, Department of Romanian language and literature
1979 – Graduated from Philological Faculty, Belgrade, Department of Spanish language and literature
Phone: + 381 11 2639830
Address: Serbia, 11000 Belgrade
Institute for Balkan Studies of SASA, Knez-Mihailova 35,
e-mail: Biljana.Sikimic@bi.sanu.ac.rs
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AND WARNING
The study is the result of the one-year project titled “Recording, mapping and valorisation of the characteristics of traffic accidents on the roads in Montenegro” conducted by the Association for Cultural Development “Bauo” from Petrovac na Moru and supported by the Ministry of Capital Investments of Montenegro in the Public Tender public call for financing non-governmental projects and programs in the field of traffic, safety and security in traffic for the year 2022. The project was designed in order to valorise and increase the visibility of roadside memorials that were erected to evoke the memory of victims of road traffic accidents in
Montenegro, with the intention of trying to contribute to reducing the number of accidents through them.
The project planned to produce two key results: the creation of a database of signs at the sites of road traffic accidents in Montenegro and informing
the public through promotional activities that the memorials at the sites of road traffic accidents are nevertheless an integral part of the memorial cultural heritage of Montenegro.
The study begins with information about the project, theoretical and methodological starting points, and continues with a review of the legal and institutional framework of the relationship with road memorials
in Montenegro. In the following, the anthropological analysis of memorials, not only in Montenegro, but also wider, is presented, and in the last – their analysis from the linguistic and folklore landscape perspective.
This publication, dedicated to memorials at the sites of road traffic accidents in Montenegro, is part of the work on the aforementioned project and represents, as far as we know, the first book of its kind dedicated exclusively to the Montenegrin situation. As it is a rather complex topic, socially controversial and, therefore, marked by numerous specificities, while it has been sporadically studied in these areas so far, for the sake of its comprehensive overview and deeper understanding, it would be necessary to continue the research and expand its scope. An interdisciplinary team of researchers collaborated on the preparation of the study: ethnologist-anthropologist Ljiljana Gavrilović, linguist Biljana Sikimić, and the team was led by archaeologist and cultural manager Dušan Medin, who toured the field and took most of the photographs, with the assistance of Marija S. Šoljaga. The accompanying website was created by Mila Medin and Luka Lukateli.
ПРИЗНАКИ СМЕРТИ НА ДОРОГАХ ЧЕРНОГОРИИ:
ПАМЯТЬ И ПРЕДУПРЕЖДЕНИЕ
Исследование является результатом годового проекта «Учет, картографирование и оценка характеристик дорожно-транспортных происшествий на дорогах Черногории» Общества культурного развития «Бауо» из Петровац-на-Мору. Проект был поддержан Министерством капитальных вложений Черногории в открытом тендере на финансирование проектов и программ егосударственных организаций в области дорожного движения, безопасности и охраны дорожного движения на 2022 год.
Проект был разработан для того, чтобы придать ценность придорожным кенотафам и увеличить их заметность, которые были установлены в память о жертвах дорожно-транспортных происшествий в Черногории, с намерением внести свой вклад в сокращение количества сокращение количества дорожно-транспортных происшествий.
Проект планировал два ключевых результа: та: создание базы данных кенотафов на местах дорожно-транспортных проиcшествий в Черногории и информирование общественности пoсредством рекламных мероприятий о том, что кенотафы на местах дорожно-транспортных происшествий являются неотъемлемой частью мемориального культурного наследия Черногории.
Исследование начинается с информации о проекте, теоретических и методологических отправных точек и продолжается обзором правовых и институциональных рамок отношений с дорожными кенотафами в Черногории. В следующем разделе исследовании представлена антропологическая перспектива кенотафов, не только в Черногории, но и шире, а в последнем – их перспектива с точки зрения языкового и фольклорного ландшафта.
Настоящее издание, посвященное мемориалам на местах дорожно-транспортных происшествий в Черногории, является частью работы над вышеупомянутым проектом и представляет собой, насколько нам известно, первую в своем роде книгу, посвященную исключительно черногорской ситуации. Эта тема, довольно сложная сама по себе и социально противоречивая, отмеченная многочисленными особенностями, до сих пор изучалась в Черногории спорадически, поэтому для ее всестороннего рассмотрения и более глубокого понимания необходимо было бы продолжить начатое исследование и расширить сферу его применения.
В подготовке материала для издания участвовала междисциплинарная группа исследователей: этнолог-антрополог Лиляна Гаврилович, лингвист Биляна Сикимич и глава команды – археолог и менеджер по культуре Душан Медин, который провел полевую часть исследования и сделал большую часть фотографий при содействии Марии C. Шоляга. Сопутствующий веб-сайт был создан Милой Медин и Лукой Лукатели.
Data on the tradition, language and folklore of the Roma of Knjaževac and its environs were collected by fieldwork conducted by young local Roma researchers in the course of July and August 2016. In the summer and autumn of 2016, three workshops were held whose participants were introduced to the basics of fieldwork methodology with a practical fieldwork exercise in Knjaževac and Minićevo, and to the basics of Romani Studies and Romani linguistics. In the course of 2017, another three workshops provided theoretical and practical training in Romani lexicology, lexicography and spoken language transcription. During 2018, work on revising the transcribed interviews and preparing them for integral publication continued.
The bulk of the volume consists of texts taken from the transcribed interviews conducted with Roma in 2016. It is divided into two parts. The first comprises interviews with three prominent Roma from the Knjaževac area (Đura Simić, Slaviša Demčić and Života Žika Šabanović), of which two were conducted in the Serbian language and one in the Arli Romani vernacular. The second part contains excerpts from interviews in the Gurbet Romani speech, structured into four major thematic units in the form of an anthropological-linguistic dictionary and supplemented with a Serbian translation. The four thematic units, or chapters, are: Language and Identity, Traditional Culture, Everyday Life and Biographical Stories.
The first chapter, Language and Identity, consists of interviews about various occupations which used to be pursued by the Roma of Knjaževac and its environs (basket weavers, amusement park proprietors, tinsmiths, blacksmiths, and bear trainers). The chapter on traditional Romani culture is limited to the calendar feasts typical of Christian Orthodox Roma (Christmas, St Basil’s Day, Aunt Bibi’s Day, Easter, St George’s Day, family patron saint’s day, and other less important feasts). The chapter on everyday life covers the topics of food, games, house building, education and contemporary everyday life. The chapter devoted to biographical stories consists of ten personal biographies of anonymous participants.
From the linguistic point of view, the collection of texts presents excerpts from sixteen transcripts of interviews of various lengths in the Gurbet speech of the Knjaževac area, as well as the transcript of the already mentioned interview conducted in the Arli vernacular of the Niš area. One of the Roma researchers uses the Arli vernacular of the Pirot area, but her the sample of her speech is practically reduced to questions. By force of circumstance, only three of the interviews were conducted in the Lejaš Romani vernacular, with the interlocutors originating from Minićevo, Zaječar and Velika Plana, which was considered insufficient for including them in the anthropological-linguistic dictionary and for creating a separate Lejaš dialect dictionary.
The method of preparing texts for publication follows several criteria. All interviews were conducted according to the same fieldwork methodology and within a very short span of time. The interviews in the Romani language were recorded and then transcribed integrally. The next step was the selection of suitable sections of the transcripts for systematization by topic and publication in the form of an anthropological-linguistic dictionary.
The selected text fragments, each reflecting the broader context of the interview and presented without resorting to language adaptation typical of the other approaches in humanities which use qualitative analysis, constitute highly reliable material for a wide range of research, Romani Studies being only one of the possible fields.
The entire original field material is archived in the Digital Archive of the Institute for Balkan Studies, SASA, and the “Njegoš” Public Library in Knjaževac. Samples of some interviews are available on the Internet (Youtube, channel: Terenska istraživanja).
The editor’s introductory study, “Roma language and folklore in Knjaževac”, deals with the history of Roma in Knjaževac, where currently three main groups live: Blacksmiths, Lejaš and Gurbet Roma. Special attention is paid to the language of folklore texts collected by fieldwork (blessings, curses, oaths, and other protective verbal formulas). The legend of the flying church (so-called “Miletina crkva”), the blood sacrifice (“kurban”) offered on St George’s Day, as well as some terminological differences in the names of calendar holidays between the Gurbet and Lejaš Roma are analyzed from the anthropological-linguistic perspective. There is also a brief anthropological commentary on the transformation of traditional Romani culture, based on the views expressed by the interviewed Roma in Knjaževac. Roma’s Serbian idiolect is commented from the linguistic standpoint, given that they are fully bilingual, with some remarks on younger participants’ Romani language competence.
The volume also contains a Romani-Serbian dictionary of the Gurbet speech of the Knjaževac area compiled by Svetlana Ćirković and Mirjana Mirić exclusively from the transcripts of the interviews.
A contribution to the study on multiconfessionality of Vojvodina
Abstract
The Romanian ethnic minority in the Serbian Banat traditionally belongs to the Orthodox religion, but during the last decades of the 19th and the first decades of the 20th century new religions appeared – first the Greek Catholicism, as well as several Neo-Protestant confessions, such as the Church of the Nazarene, the Adventist and the Pentecostal Church. The number of the Neo-Protestant believers within the Romanian community increased during the first half of the 20th century, but after that came to a standstill and even decreased due to the general decline of the Romanian population in the Serbian Banat. Affiliation with Neo-Protestantism does not hinder the preservation of the national identity of the Romanians in Banat, as these believers are constituent parts of the confessional reality of the Romanians of Vojvodina and Serbia.
After a detailed insight into the identity of the Romanians in Banat, the first chapter of the monograph offers an overview of their confessional life, followed by the history of the development of the Greek Catholic Church, Nazarene, Adventist and Pentecostal communities, with a brief outline of the Jehovah Witnesses. The confessional life of the Romanians in Banat is shaped by the fact that most of them belong to the Romanian Orthodox Church, but also, in smaller numbers, to Neo-Protestant and the Greek Orthodox Church. The Neo-Protestant confessions, which appeared with the Romanians in Banat in the last decades of the 20th century (the Adventists, Baptists and Pentecostals), led to the enrichment of the confessional life in the region, but also to the decrease in the number of Orthodox believers. The presence of these communities in the multiethnic and multiconfessional nowadays world has become a reality which does not obstruct the preservation of the ethnic identity of the Romanian minority in Banat, but, on the contrary, may stand for the expression of free choice of each and every citizen.
The second chapter is focused on the Nazarene community, the first Neo-Protestant community that had a great number of believers in the end of the 19th and the beginning of the 20th century among the Serbs and Romanians in Banat. In spite of the fact that, at the beginning of the 20th century, the Nazarenes used to be a very large community, due to unfavorable socio-historical conditions, their number has constantly decreased. This chapter puts emphasis on the position of minority religious communities, and debates the problem of the so-called double minorities, as well as hidden minorities. Through a brief outline of the creation of the Nazarene movement and its spread to the region of nowaday Vojvodina, certain basic Nazarene ideas are presented and the specific features of Nazarenes as first Neo-Protestants in the region are stated here. The second part of the chapter offers a short historical overview of the oldest confession of the Romanians living in Banat, i.e. the Romanian Orthodox Church, with a focus on the appearance of the evangelistically oriented movement of the Army of the Lord. According to the results of the field research conducted by the author, which are presented in the book as transcripts of conversation, elements of cultural identity of the Romanian Nazarenes are also analyzed. The basic assumption is that, due to double minority position the Romanian Nazarenes, they have remained more closed and conservative and therefore more numerous in comparison to Serbian Nazarenes. The problem of the “closed field” is also tackled here, as well as various forms of risks when working in the field with micro-communities.
The third chapter situates itself, from a methodological standpoint, at the crossroad of linguistic anthropology and pragmalinguistics. Such a methodological pluralism has imposed itself after a long field research practice of integrative recordings of maximally broad interview contexts. The researcher starts from the idea that the interviewed persons take part voluntarily in the research, since they want to be heard by others, but she agrees that this is only partially true and does not refer to all the subjects. Having in mind that it is grounded on the results of field work, this chapter incorporates integral transcripts of the appropriate parts of conversation, without any subsequent interventions of the author. Eight passages of conversations with the representatives of the Romanian language and culture in Vojvodina have been selected as the starting point and basis of the analysis. These are conversations with the Romanians in Banat, held between 2004 and 2008, and one interview in the Serbian language, made in 2011 with a Roman Catholic Bayash from Sonta, Bačka region. Аn attempt has been made for transcripts to preserve the specific features of the idiolect of the interviewed subjects as much as possible. Only epistemological elements of the applied field work methodology have been chosen, which reflect the concept of serendipity. As for the content of the interviews, the author opted for the analysis of the ideological Neo-Protestant elements, as well as of the local oral history regarding the age of interconfessional cohabitation in the village of Markovac."
AND WARNING
The study is the result of the one-year project titled “Recording, mapping and valorisation of the characteristics of traffic accidents on the roads in Montenegro” conducted by the Association for Cultural Development “Bauo” from Petrovac na Moru and supported by the Ministry of Capital Investments of Montenegro in the Public Tender public call for financing non-governmental projects and programs in the field of traffic, safety and security in traffic for the year 2022. The project was designed in order to valorise and increase the visibility of roadside memorials that were erected to evoke the memory of victims of road traffic accidents in
Montenegro, with the intention of trying to contribute to reducing the number of accidents through them.
The project planned to produce two key results: the creation of a database of signs at the sites of road traffic accidents in Montenegro and informing
the public through promotional activities that the memorials at the sites of road traffic accidents are nevertheless an integral part of the memorial cultural heritage of Montenegro.
The study begins with information about the project, theoretical and methodological starting points, and continues with a review of the legal and institutional framework of the relationship with road memorials
in Montenegro. In the following, the anthropological analysis of memorials, not only in Montenegro, but also wider, is presented, and in the last – their analysis from the linguistic and folklore landscape perspective.
This publication, dedicated to memorials at the sites of road traffic accidents in Montenegro, is part of the work on the aforementioned project and represents, as far as we know, the first book of its kind dedicated exclusively to the Montenegrin situation. As it is a rather complex topic, socially controversial and, therefore, marked by numerous specificities, while it has been sporadically studied in these areas so far, for the sake of its comprehensive overview and deeper understanding, it would be necessary to continue the research and expand its scope. An interdisciplinary team of researchers collaborated on the preparation of the study: ethnologist-anthropologist Ljiljana Gavrilović, linguist Biljana Sikimić, and the team was led by archaeologist and cultural manager Dušan Medin, who toured the field and took most of the photographs, with the assistance of Marija S. Šoljaga. The accompanying website was created by Mila Medin and Luka Lukateli.
ПРИЗНАКИ СМЕРТИ НА ДОРОГАХ ЧЕРНОГОРИИ:
ПАМЯТЬ И ПРЕДУПРЕЖДЕНИЕ
Исследование является результатом годового проекта «Учет, картографирование и оценка характеристик дорожно-транспортных происшествий на дорогах Черногории» Общества культурного развития «Бауо» из Петровац-на-Мору. Проект был поддержан Министерством капитальных вложений Черногории в открытом тендере на финансирование проектов и программ егосударственных организаций в области дорожного движения, безопасности и охраны дорожного движения на 2022 год.
Проект был разработан для того, чтобы придать ценность придорожным кенотафам и увеличить их заметность, которые были установлены в память о жертвах дорожно-транспортных происшествий в Черногории, с намерением внести свой вклад в сокращение количества сокращение количества дорожно-транспортных происшествий.
Проект планировал два ключевых результа: та: создание базы данных кенотафов на местах дорожно-транспортных проиcшествий в Черногории и информирование общественности пoсредством рекламных мероприятий о том, что кенотафы на местах дорожно-транспортных происшествий являются неотъемлемой частью мемориального культурного наследия Черногории.
Исследование начинается с информации о проекте, теоретических и методологических отправных точек и продолжается обзором правовых и институциональных рамок отношений с дорожными кенотафами в Черногории. В следующем разделе исследовании представлена антропологическая перспектива кенотафов, не только в Черногории, но и шире, а в последнем – их перспектива с точки зрения языкового и фольклорного ландшафта.
Настоящее издание, посвященное мемориалам на местах дорожно-транспортных происшествий в Черногории, является частью работы над вышеупомянутым проектом и представляет собой, насколько нам известно, первую в своем роде книгу, посвященную исключительно черногорской ситуации. Эта тема, довольно сложная сама по себе и социально противоречивая, отмеченная многочисленными особенностями, до сих пор изучалась в Черногории спорадически, поэтому для ее всестороннего рассмотрения и более глубокого понимания необходимо было бы продолжить начатое исследование и расширить сферу его применения.
В подготовке материала для издания участвовала междисциплинарная группа исследователей: этнолог-антрополог Лиляна Гаврилович, лингвист Биляна Сикимич и глава команды – археолог и менеджер по культуре Душан Медин, который провел полевую часть исследования и сделал большую часть фотографий при содействии Марии C. Шоляга. Сопутствующий веб-сайт был создан Милой Медин и Лукой Лукатели.
Data on the tradition, language and folklore of the Roma of Knjaževac and its environs were collected by fieldwork conducted by young local Roma researchers in the course of July and August 2016. In the summer and autumn of 2016, three workshops were held whose participants were introduced to the basics of fieldwork methodology with a practical fieldwork exercise in Knjaževac and Minićevo, and to the basics of Romani Studies and Romani linguistics. In the course of 2017, another three workshops provided theoretical and practical training in Romani lexicology, lexicography and spoken language transcription. During 2018, work on revising the transcribed interviews and preparing them for integral publication continued.
The bulk of the volume consists of texts taken from the transcribed interviews conducted with Roma in 2016. It is divided into two parts. The first comprises interviews with three prominent Roma from the Knjaževac area (Đura Simić, Slaviša Demčić and Života Žika Šabanović), of which two were conducted in the Serbian language and one in the Arli Romani vernacular. The second part contains excerpts from interviews in the Gurbet Romani speech, structured into four major thematic units in the form of an anthropological-linguistic dictionary and supplemented with a Serbian translation. The four thematic units, or chapters, are: Language and Identity, Traditional Culture, Everyday Life and Biographical Stories.
The first chapter, Language and Identity, consists of interviews about various occupations which used to be pursued by the Roma of Knjaževac and its environs (basket weavers, amusement park proprietors, tinsmiths, blacksmiths, and bear trainers). The chapter on traditional Romani culture is limited to the calendar feasts typical of Christian Orthodox Roma (Christmas, St Basil’s Day, Aunt Bibi’s Day, Easter, St George’s Day, family patron saint’s day, and other less important feasts). The chapter on everyday life covers the topics of food, games, house building, education and contemporary everyday life. The chapter devoted to biographical stories consists of ten personal biographies of anonymous participants.
From the linguistic point of view, the collection of texts presents excerpts from sixteen transcripts of interviews of various lengths in the Gurbet speech of the Knjaževac area, as well as the transcript of the already mentioned interview conducted in the Arli vernacular of the Niš area. One of the Roma researchers uses the Arli vernacular of the Pirot area, but her the sample of her speech is practically reduced to questions. By force of circumstance, only three of the interviews were conducted in the Lejaš Romani vernacular, with the interlocutors originating from Minićevo, Zaječar and Velika Plana, which was considered insufficient for including them in the anthropological-linguistic dictionary and for creating a separate Lejaš dialect dictionary.
The method of preparing texts for publication follows several criteria. All interviews were conducted according to the same fieldwork methodology and within a very short span of time. The interviews in the Romani language were recorded and then transcribed integrally. The next step was the selection of suitable sections of the transcripts for systematization by topic and publication in the form of an anthropological-linguistic dictionary.
The selected text fragments, each reflecting the broader context of the interview and presented without resorting to language adaptation typical of the other approaches in humanities which use qualitative analysis, constitute highly reliable material for a wide range of research, Romani Studies being only one of the possible fields.
The entire original field material is archived in the Digital Archive of the Institute for Balkan Studies, SASA, and the “Njegoš” Public Library in Knjaževac. Samples of some interviews are available on the Internet (Youtube, channel: Terenska istraživanja).
The editor’s introductory study, “Roma language and folklore in Knjaževac”, deals with the history of Roma in Knjaževac, where currently three main groups live: Blacksmiths, Lejaš and Gurbet Roma. Special attention is paid to the language of folklore texts collected by fieldwork (blessings, curses, oaths, and other protective verbal formulas). The legend of the flying church (so-called “Miletina crkva”), the blood sacrifice (“kurban”) offered on St George’s Day, as well as some terminological differences in the names of calendar holidays between the Gurbet and Lejaš Roma are analyzed from the anthropological-linguistic perspective. There is also a brief anthropological commentary on the transformation of traditional Romani culture, based on the views expressed by the interviewed Roma in Knjaževac. Roma’s Serbian idiolect is commented from the linguistic standpoint, given that they are fully bilingual, with some remarks on younger participants’ Romani language competence.
The volume also contains a Romani-Serbian dictionary of the Gurbet speech of the Knjaževac area compiled by Svetlana Ćirković and Mirjana Mirić exclusively from the transcripts of the interviews.
A contribution to the study on multiconfessionality of Vojvodina
Abstract
The Romanian ethnic minority in the Serbian Banat traditionally belongs to the Orthodox religion, but during the last decades of the 19th and the first decades of the 20th century new religions appeared – first the Greek Catholicism, as well as several Neo-Protestant confessions, such as the Church of the Nazarene, the Adventist and the Pentecostal Church. The number of the Neo-Protestant believers within the Romanian community increased during the first half of the 20th century, but after that came to a standstill and even decreased due to the general decline of the Romanian population in the Serbian Banat. Affiliation with Neo-Protestantism does not hinder the preservation of the national identity of the Romanians in Banat, as these believers are constituent parts of the confessional reality of the Romanians of Vojvodina and Serbia.
After a detailed insight into the identity of the Romanians in Banat, the first chapter of the monograph offers an overview of their confessional life, followed by the history of the development of the Greek Catholic Church, Nazarene, Adventist and Pentecostal communities, with a brief outline of the Jehovah Witnesses. The confessional life of the Romanians in Banat is shaped by the fact that most of them belong to the Romanian Orthodox Church, but also, in smaller numbers, to Neo-Protestant and the Greek Orthodox Church. The Neo-Protestant confessions, which appeared with the Romanians in Banat in the last decades of the 20th century (the Adventists, Baptists and Pentecostals), led to the enrichment of the confessional life in the region, but also to the decrease in the number of Orthodox believers. The presence of these communities in the multiethnic and multiconfessional nowadays world has become a reality which does not obstruct the preservation of the ethnic identity of the Romanian minority in Banat, but, on the contrary, may stand for the expression of free choice of each and every citizen.
The second chapter is focused on the Nazarene community, the first Neo-Protestant community that had a great number of believers in the end of the 19th and the beginning of the 20th century among the Serbs and Romanians in Banat. In spite of the fact that, at the beginning of the 20th century, the Nazarenes used to be a very large community, due to unfavorable socio-historical conditions, their number has constantly decreased. This chapter puts emphasis on the position of minority religious communities, and debates the problem of the so-called double minorities, as well as hidden minorities. Through a brief outline of the creation of the Nazarene movement and its spread to the region of nowaday Vojvodina, certain basic Nazarene ideas are presented and the specific features of Nazarenes as first Neo-Protestants in the region are stated here. The second part of the chapter offers a short historical overview of the oldest confession of the Romanians living in Banat, i.e. the Romanian Orthodox Church, with a focus on the appearance of the evangelistically oriented movement of the Army of the Lord. According to the results of the field research conducted by the author, which are presented in the book as transcripts of conversation, elements of cultural identity of the Romanian Nazarenes are also analyzed. The basic assumption is that, due to double minority position the Romanian Nazarenes, they have remained more closed and conservative and therefore more numerous in comparison to Serbian Nazarenes. The problem of the “closed field” is also tackled here, as well as various forms of risks when working in the field with micro-communities.
The third chapter situates itself, from a methodological standpoint, at the crossroad of linguistic anthropology and pragmalinguistics. Such a methodological pluralism has imposed itself after a long field research practice of integrative recordings of maximally broad interview contexts. The researcher starts from the idea that the interviewed persons take part voluntarily in the research, since they want to be heard by others, but she agrees that this is only partially true and does not refer to all the subjects. Having in mind that it is grounded on the results of field work, this chapter incorporates integral transcripts of the appropriate parts of conversation, without any subsequent interventions of the author. Eight passages of conversations with the representatives of the Romanian language and culture in Vojvodina have been selected as the starting point and basis of the analysis. These are conversations with the Romanians in Banat, held between 2004 and 2008, and one interview in the Serbian language, made in 2011 with a Roman Catholic Bayash from Sonta, Bačka region. Аn attempt has been made for transcripts to preserve the specific features of the idiolect of the interviewed subjects as much as possible. Only epistemological elements of the applied field work methodology have been chosen, which reflect the concept of serendipity. As for the content of the interviews, the author opted for the analysis of the ideological Neo-Protestant elements, as well as of the local oral history regarding the age of interconfessional cohabitation in the village of Markovac."
В самом поселении Рекаш мы задокументировали «шокацкий лингвистический ланшафт», поэтому (за исключением публичных надписей) сфотографировали все славянские погребальные записи на католическом и венгерском кладбищах. В беседах с шокцами и сербами, проживающими сегодня в Рекаше, исследователям рассказали, что сербы, иммигрировавшие из близлежащей Банатской Черногории, были похоронены на кладбищах в своих родных деревнях. Все надписи на памятниках шокцев выполнены на латыни в различных орфографических вариантах. Почти все содержат только вступительную и заключительную погребальную формулу. Вводная формула звучит буквально: Ovde odpočiva / Оvde odpočivaju. В одном примере та же формула гласит: Nek odpočivadu u miru (но диалектную форму: otpočivadu можно трактовать
и как ошибку каменщика). Что касается орфографии: помимо стандартной латиницы использовалась латиница без диакритических знаков и адаптированная венгерская латиница. Есть и более новые гибридные надписи: частью на литературном румынском языке, частью на говоре шокцев. На венгерском кладбище в Рекаше большинство надписей на венгерском языке, но, как и везде в Румынии, есть и надписи на румынском языке.
bosanskih Gurbeta, koju je na terenu sredinom 20. veka prikupio Rade Uhlik, a objavila Hedina Tahirović-Sijerčić (2020, 2021. i 2022) analizirane su neke romske inicijalne i finalne folklorne formule. Uočeno je da su među inicijalnim formulama iz Uhlikove kolekcije jednako retki primeri i situacionih i temporalnih formula. Posebna pažnja je posvećena inkluzivnim formulama, odnosno onim folklornim formulama koje uključuju naratora i publiku, kao i formulama sa reduplikacijom.
Uhlikova romska folklorna građa, zabeležena u skladu sa lingvističkim potrebama, upoređena je sa folklornom građom na vlaškim i balkanskim romskim govorima koja u potpunosti ili bar delimično odgovara doslovnom transkriptu. Ukazano je i na neke probleme u prevođenju romskog folklornog teksta.
Биљана Сикимић: Прилог историји румунске правне терминологије, Трибина Библиотеке САНУ XI/11, Београд: САНУ, 2023, 54–58.
(elements on the Representative List of the ICH of Humanity)
and of some European countries in relation to the place and role
of languages on the respective national lists of the ICH. The
evident disproportion between the number and type of ‛linguistic’ elements on the UNESCO Representative list (only special
languages and scripts) on the one hand, and, on the other hand,
the number and type of elements on the respective national lists
of some countries: different dialects and toponymy (Croatia,
Slovenia, Austria, North Macedonia), that is, special languages
(Bosnia and Herzegovina, Slovakia, Greece, Germany), or the
protection of language/vernacular exclusively within the oral
tradition (Serbia, France) is conditioned by different national
cultural policies and by understanding the essence of the Convention for the Safeguarding of the ICH, namely its second
article stating that ICH manifests itself in oral traditions and
expressions, including a language as a vehicle of the intangible
cultural heritage. When protecting the elements of the ICH of
the Republic of Serbia, special attention is paid to the use of the
appropriate linguistic expression and terminological system in
the accompanying documentation. The Serbian sign language
and the secret language of Sirinić masons (so called boškački)
are considered as potential elements for protection within the
ICH system, as well as other legal frameworks for language
protection (for instance, European Charter for Regional and
Minority Languages).
The article deals with the representations of the vine (grapevine, grapes, wine and grape brandy) and some other plants (hops, chestnuts) in traditional puzzles with the genealogical type text structure. The analyzed model of the riddle text consists of the opposition in physical and / or moral characteristics between the most common anthropomorphic ancestors and descendants (grandparents: parents: children: grandchildren). The riddles about “grapes and wine” have a two-member genealogical structure, which develop the opposition thanks to the
differences in the sacramental use of the two members of the complex denotatum. The corpus of Serbian riddles by Stojan Novaković (1877) served as a starting point, but expanded with South Slavic, and then Balkan and European examples with the same model of the riddle text. The distribution of the analyzed riddle variants is in direct correlation with the areas of the traditional grapevine cultivation, and available historiographical data confirm the continuity of its cultivation among the South Slavs since the Middle Ages.
LINGUISTIC STUDIES
By excerpting and systematizing the examples that Rade Uhlik used for
linguistic analysis (mostly in Bosnian Gurbet vernacular), a relevant corpus of small Romani folklore forms can be established (proverbs, sayings, phraseology, oaths, beggar's prayers, children’s folklore, magic formulae, puns, invectives, curses, etc.).
Numerous verses can be singled out used as examples for linguistic analysis, in addition to the excerpts from fairy tales or stories as well as various ethnolinguistic data (beliefs, demonology, recipes) that are at times accompanied by anecdotes from Uhlik’s personal fieldwork. In his linguistic studies, Rade Uhlik occasionally cites sources of examples he analyzes, so in his study of the imperative in the Romani language (1974), he mentions the existence of “several thousand larger or smaller authentic Romani texts, poems, folk tales, jokes, etc.” His linguistic analysis was also based on “eight hundred songs sung by the old folk poet Redžo Osmanović from Prijedor”, as well as on his translation of the Gospel
of Luke into Gurbet Romani (1938).
The article systematizes the materials from Uhlik’s corpus of small folklore forms (predominantly in Western Gurbet, but also in other Romani dialects) recorded in Yugoslavia in the mid–20th century. Formulative fragments of larger
narrative genres (initial and final formulas), tongue–twisters and puns, prayers, begging formulas, elements of speech etiquette, curses and oaths, invectives, children’s folklore and magical texts were singled out. Selected Romani ethnolinguistic elements (demonology and calendar feasts), some paremias and a few verses were also discussed.
(Disputed issues of Serbia's intangible cultural heritage protection),
Савремена српска фолклористика 11, (С. Ђорђевић Белић, Д. Лајић Михајловић, Б. Сикимић, ур.), Београд - Лозница - Тршић: Удружење фолклориста Србије, Универзитетска библиотека "Светозар Марковић", Центар за културу "Вук Караџић", Научно-образовно културни центар "Вук Караџић", 2022, 277-292.
М. Л. Ковшова, Лингвокультурологический анализ идиом, загадок, пословиц и поговорок. Антропонимический код культуры. Москва: Институт язкознания РАН, 2021, 400 стр.
Ивица Тодоровић и Нина Аксић, Срби у Румунији I, Етнолошка
истраживања и синтезе: наслеђе, култура, порекло, Темишвар:
Савез Срба у Румунији; Београд: Етнографски институт САНУ,
2022, 193 стр.
Милина Ивановић Баришић, Ђорђина Трубарац Матић и
Бојана Богдановић, Срби у Румунији II, Етнолошка истраживања
Божића, крсне славе и свадбе, Темишвар: Савез Срба у Румунији;
Београд: Етнографски институт САНУ, 2022, 307 стр.
www.folkloristika.org/pdf/7-2-2022/Prikazi%20Folkloristika%207-2-2022.pdf
Slobodan Vasić: Rod, etnicitet i religija. Identitet Banatskih Bugara/ki u Srbiji, Rumuniji i Bugarskoj, Zrenjanin: Gradska biblioteka "Žarko Zrenjanin", Beograd: Beogradski institut za humanistiku i socijalna istraživanja, 2021, 337 str.
Тихомир Р. Ђорђевић, Цигaни у Србији. Етнолошка истраживања. Приређивач Данијела Поповић Николић, превод Гордана Тимотијевић. Центар за културу у Алексинцу и Огранак САНУ у Нишу, 2021, 400 стр.
Фолклористика 7/1 (2022), 209-211.
Fokloristika 5/2, 2020, 206–208.
detect and classify divergence processes in the dialect on quantitatively and qualitatively comparable material of spontaneous oral speech of representative informants; the speech samples are published. The authors used methods of field linguistics and synchronic descriptive dialectology to select informants for interviewing and collecting speech material, and methods of phonetic/phonemic transcription and historical-philological analysis of spontaneous oral text to analyse the material. In the course of the analysis, elements of more than forty dialectal differences characteristic of the basic Torlak dialect were contrasted with elements of dialectal differences characteristic of Serbian and Bulgarian standard languages or (supra-)regional East Serbian and North-West Bulgarian koiné. The analysis shows that the Torlak dialect is still spoken in Eastern Serbia and Western Bulgaria, that there are no “horizontal” differences between the idioms of the dialect, and that the two idioms develop divergently. Divergence reflects the impact of standard languages and/or (supra-)regional koiné, and each dialect develops advergently with its own, Serbian and Bulgarian respectively, national norms. The political border between Serbia and Bulgaria, limiting the communication of the Torlaks to either the Serbian or the Bulgarian national communities, respectively, and creating two situations of differently directed diaglossia, caused the division of the historically united community of dialect speakers into the clearly opposed Serbian and Bulgarian parts.