bluuebunny/crossref_metadata_2025_split huggingface dataset:
Os indígenas Xavante no Censo Demográfico de 2010
Authors: Souza Luciene Guimarães de , Gugelmin Silvia Angela , Cunha Barbara Coelho Barbosa da , Atanaka Marina 
Published: November 2016

O objetivo deste artigo é apresentar, a partir de dados do Censo Demográfico de 2010, a distribuição geográfica e algumas características sociodemográficas dos indígenas da etnia Xavante no Brasil. Para tanto, foram utilizadas as seguintes variáveis do questionário básico do Censo: etnia; situação de domicílio; localização do domicílio (dentro ou fora de Terra Indígena – TI); cor ou raça; língua falada no domicílio; renda; e alfabetização. A captação dos dados foi realizada no Banco Multidimensional de Estatística (BME) do Instituto Brasileiro de Geografia e Estatística, considerando as TI Xavante, os 15 municípios onde estão inseridas as TI, os três municípios no entorno dessas TI e o município de Cuiabá. Dos 19.259 declarados indígenas Xavante, 91,6% residiam em área rural e 85,9% falavam a língua indígena no domicílio. Os municípios de Campinápolis, Barra do Garças, Nova Nazaré e General Carneiro, juntos, somavam 75,1% do contingente populacional residente em área rural. Nas TI Areões, Pimentel Barbosa e Sangradouro-Volta Grande, todos se declararam indígenas e da etnia Xavante. Nas TI Chão Preto e Marechal Rondon somente a pergunta “se considera indígena” conseguiu captá-los, pois todos se declararam em outras categorias de cor ou raça. Uma comparação com outra fonte de informações indica que os dados populacionais totais do Censo 2010 são compatíveis com aqueles encontrados no registro da área da saúde. Considera-se que, para o caso Xavante, o Censo de 2010 tem um grande potencial para análises de dados demográficos e poderia ser avaliado para outras etnias indígenas específicas, desde que comparados com informações socioantropológicas.
“I Believe in God and Judgment day.” Hayrun Yahya and the Contemporary Contextualization of Apocalyptic Hadiths
Authors: Pišev Marko 
Published: November 2016

The motif of the apocalypse has fascinated mankind from the very beginnings of oral history and is present in various myths and religious traditions, finding its expression in the art of all time periods. Even today it hasn't lost its grip on human imagination. In modern Islamic contexts, the phenomenon of the apocalypse incorporates anti-western ideologies, which reflect, to a large extent the sociocultural heritage of former anti-colonialist struggles, as well as the anti-imperialist attitudes which are present in a large number of contemporary Muslim societies. When paired with apocalyptic narratives, these notions can lead to negative essentializations of so-called “western morals and ethics”, which are subsequently interpreted as a clear sign of the End times. Aside from the wider consideration of the symbolism of Islamic apocalyptic narratives, the paper will deal with a critical analysis of the visualizations of the Signs of the Last Day books by religious author Hayrun Yahya, who considers the topic of the apocalypse, as presented in the Koran and hadiths, in an affirmative light. We will attempt to puzzle out why the textual version of Signs utilizes certain quotes from the hadiths, while other, equally relevant quotes are avoided. We will rely on the so-called “interdiscursive” aspect of the enclosed quasi- documentary film, or rather, the heterogeneous elements which make up its audio-visual “text”. This analysis should uncover the ideological notions behind this specific instrumentalization of scripture for the aim of religious, cultural and moral critique of contemporary (both Muslim and non-Muslim) societies; however, we will also attempt to point out the multifunctional idea – suggested to the viewing/reading audience of apocalyptic narratives – that Judgment day is near, and can come around at any moment.
Female Technology: The Identity of Neolithic Potters
Authors: Vuković Jasna 
Published: November 2016

If the object of research is Neolithic ceramics, it would seem that the researcher is at a loss when it comes to illuminating certain social aspects of the manufacture of pottery. In archaeological inquiry the artisan always remain “invisible”, even though their identities are crucial in the reconstruction of social relations. Thus, if we wish to identify the gender and social standing of artisans in the deeper layers of history, we must turn to ethnoarchaeological and anthropological research.
A number of ethnoarchaeological and anthropological studies confirms the conclusion that pottery can be considered a female occupation in non-industrialized societies. However it seems that a rough, gender-based division of production to non-specialized – female and specialized – male, is too simplified. According to this point of view, women engage in pottery only when they have no other work to do – be it household chores or agricultural labor, and they produce pottery only to meet the needs of their own household. Ethnoarchaeological research, however, shows that women can indeed become specialized artisans.
The specialization of women can be observed in three forms: 1. In those communities where only some households engage in production of pottery, 2. In specialized communities and 3. In communities where female pottery makers belong to specific social groups.
Based on anthropological research, we can assume that the adoption of pottery is directly linked to the gender based division in everyday activities. Beliefs, rituals and taboos connected to the production of pottery which have been ethnographically documented, and wherein the production of pottery is equated with the shift in the life cycle, birth and death, only serve to vouch for the identity of the artisan in the earliest ceramic communities.
Zangbeto: The Traditional Way of Policing and Securing the Community among the Ogu (Egun) People in Badagry, Nigeria
Authors: Okunola Rashidi Akanji , Ojo Matthias Olufemi Dada 
Published: November 2016

This paper is an ethnological and anthropological study of Zangbeto among the Ogu (Egun) people of Badagry, in Nigeria. The study utilized survey design approach with emphasis on qualitative method: interview, focus group discussion and key informant investigation. Purposive and convenience sampling procedures under non –probability sampling were used in selecting the study area and respondents who participated in the study (n=40). The data gathered from the field of study were analyzed, using content analysis method. The findings in the study revealed that Zangbeto still remains an effective social machinery of policing and securing the lives and properties in the Badagry community. It also played a prominent role in making peace among the feuding parties in the community and still remains an avenue of social entertainment and cultural display. The study called for the legal backing of Zangbeto as a traditional way of policing and security the lives and properties in this community and the continuous researches of African societies to uncover ways through which African societies can help themselves where westernization has failed them.
Economic Transformation and the Utilization of Tradition: Achieving Covert Benefits through the use of Reciprocity in Rites of Passage in Serbian Villages
Authors: Naumović Slobodan 
Published: November 2016

The paper, which is part of a larger whole, offers an attempt to interpret new forms of behavior, especially the complex interplay between different forms of gift giving and consumption in contemporary marital rites. These forms of behavior, which tend to mimic traditional patterns, but are far from them, represent the symbolic responses of peasants to the economic pressures of the outside environment. The concept of the use of tradition is offered as a framework through which it is possible to link the entirety of socio-economic conditions with deliberate actions by individuals or groups in a rural environment. Playing with the multiple meanings which can be ascribed to the forms of behavior that mimic traditional patterns, especially the reciprocity of different forms of exchange of gifts and wedding feasts, enables the transformation of interests which it isn’t advisable to endorse into actions which are acceptable to everyone. To use Bourdieu’s terms, consciously resorting to traditional forms of behavior enables the “euphemization” of their original meaning and the real reasons behind their use, and constitutes the first step in the use of tradition. The second step in this process is linked to choice between different behavioral patterns (the flows of reciprocity on the one hand, and conspicuous, prestigious consumption on the other) and playing with the social consequences of such choices. The possibility of using elements of the traditional cultural pattern of the wedding in order to maintain or elevate one’s social status was present before, especially due to the multifaceted practice of gift giving, or rather, the possibility of giving a gift which is larger than the expected return gift. The only difference between the traditional and the contemporary model of wedding practices is that today it’s possible to elevate one’s status through consumption which completely sidesteps the established channels of reciprocity and mutuality. Namely, while the former patterns of behavior made it possible to elevate one’s status only to the extent to which other members of the community received gifts, or the extent to which other members of the community profited from “excessive” gift giving, today it is necessary to build one’s social standing through consumption which completely sidesteps the channels of mutuality (like spending money on ordering songs, on orchestras, large tents, limos etc.) In a system like that, the practice of utilizing tradition, the public focus on gift giving and other forms of mutual exchange, serves primarily (but not only) to diminish the intrusiveness of new forms of behavior, especially “pure status consumption”, and to make their social consequences more acceptable.
Fashion, Media and the Elite: Ethnography of the Exploitation of the Slovenian Transitional Media Promenade
Authors: Kotnik Vlado 
Published: November 2016

The article is an attempt to represent a particular social practice, which has, due to its currency and ubiquity in the media as of late, gained a surprisingly naturalized legitimacy within the Slovenian mediascape. After Slovenia gained its independence in 1991, two parallel processes could be observed. On the one hand, the state itself was searching for a new identity which it could project both inward and outward, it was looking for a way to communicate the national tale of itself through numerous ruling discourses of politics, economy, tourism, sports and culture. On the other hand, the transitional ruling class and the emergent social force of postsocialist rich, chosen and owners needed new elements in the process of social differentiation. Fashion became one of the reinvented refuges or simply “discoveries” of the new Slovenian political, economic and media elite, which used the media to establish a visual order of transitional social differentiation. At the core of fashion as a mode of social distinction is a ceremonialized and spectacularized display of cultural differences within a society. Elites have been caught in the social obligation of constant invention of novelty, in order to create the necessary social difference from the non-elite or the masses. Namely, difference itself has no wider social value if there is no one to notice or desire it. This article methodologically authenticates the conclusions through the analysis of specific media perceptions and an ethnography conducted among actors on these levels: producers of fashion as social distinction (the elite) vs reproducers of fashion as social distinction (the media) vs consumers of fashion as social distinction (the audience).
“I’m a Poor Lonesome Cowboy and a Long Way from Home…”: Serbian Documentary Films about Guest Workers
Authors: Krstić Marija 
Published: November 2016

In this paper I will analyze Serbian documentary films about guest workers dating from the last decade of the 20th and the first decade of the 21st century, using the perspective of visual anthropology. I question the popular cultural notions about guest workers in films Весеље у Ждрелу (A Celebration in Zdrelo) by author Kamenko Katic, Звона позне јесени (The Bells of Late Autumn) by author Zoran Milenovic, Кад је Милорад удавао ћерку (When Milorad Gave His Daughter in Marriage) by author Vladimir Milisavljevic, Странац тамо, странац овде (A Foreigner There, a Foreigner Here) by author Sandra Mandic and 242 метра живота (242 Meters of Life) by author Novica Savic. The films deal with a number of issues: the economic aspects of guest workers’ lives, their liminal character, the issues of the second and third generations of guest workers, going away “temporarily” to work, and religious rituals. Even though the films were made recently, they all follow the lives of Vlach and Serbian, or rather Yugoslav guest workers who left to find temporary work abroad in Western Europe in the 1960’s and 1970’s. This serves the purpose of avoiding to deal with contemporary reasons for emigrating from Serbia and thus the possible critiques of current regimes or policies in power at the time the films were made.
The Narrative Reproduction of Contemporary Montenegrin Identity in The Process of Euroatlantic Intergrations (Part II)
Authors: Banović Branko 
Published: November 2016

If we conceptualize reality as a large narrative we “build ourselves into” as social beings, and consider social activities and identities as narratively mediated, the full extent of the capacity of narratives in the creation, shaping, transmission and reconstruction of contemporary social identities, as well as the reproduction of the concept of nation in everyday life becomes apparent. The imagined Euro- Atlantic future of Montenegro demands certain narrative interpretations of the past, which, in latter stages tend to become meta-narratives susceptible to consensus. The linkage of significant historical events to the process of Euro-Atlantic integrations of Montenegro is preformed through different meta-discursive practices, most often through ceremonial evocations of memories of significant events from the recent as well as further history of Montenegro. In this context, celebrations of Statehood Day and Independence Day are especially important, as they serve as reminders of the decisions of the Congress of Berlin, the Podgorica Assembly, the antifascist struggle of World War II and the independence of Montenegro attained through the referendum held in 2006. The clearly defined key points, along with the logical coherence the narrative is based on, provide the narrative with a certain “flexibility” which enables it to take in new elements. Narrative interpretations of the past have a significant role in the reproduction of the nation, as well as the shaping and consolidation of a desirable national identity, while the established narrative continuity between the past, present and imagined Euro-Atlantic future of Montenegro emerges as the “official” mediator in the reproduction of contemporary Montenegrin identity in the process of Euro-Atlantic integrations. In order to fully comprehend this narrative, it is advisable to conceptualize it both in a synchronic as well as a diachronic perspective, as can be shown in two charts which, depending on the context, I have tentatively named “the sovereignty graph” (wherein the “end” of the narrative is a prerequisite for the beginning of Euro-Atlantic integrations) and “the identity graph” (wherein Euro-Atlantic integrations are conceptualized as a dialectic equilibrium of independence and non-independence).
Ancient Egypt in our Cultural Heritage?
Authors: Vasiljević Vera 
Published: November 2016

Inspiration derived from ancient Egypt is usually expressed through the Egyptian motifs in arts and popular culture of the 19th and 20th centuries, as well as through the non-scientific interpretations of the culture, very much based upon the Renaissance ones. The number and variety of material and non-material traces of this fascination are most expressed in the countries where, along with the early support for the institutional development of Egyptology, there existed economically potent educated middle classes (Western and Central Europe, USA), but may also be traced elsewhere. The public fascination by ancient Egypt has not ceased by the times of foundation of Egyptology, marked by the decipherment of the hieroglyphic script in 1822. Until the end of the 20th century Egyptologists have rarely dealt with the prelude to their discipline, limiting their interest to the critical approach to ancient sources and to noting the attempts to interpret the hieroglyphic script and the function of pyramids. However, the rising importance of the reception studies in other disciplines raised the interest of Egyptologists for the “fascination of Egypt”, thus changing the status of various modes of expressing “Egyptomania” – they have thus become a part of the cultural heritage, registered, documented, preserved and studied. The research of this kind is only beginning in Serbia. The line of inquiry enhances the knowledge of the scope, manifestations and roles of the interest in Egypt, not limited by the national or political borders. On the other hand, the existence of the cultural heritage similar to the wider European view of ancient Egypt – short remarks by Jerotej Račanin, “Kandor” by Atanasije Stojković, the usage of architectural motifs derived from Egypt, the emergence of small private collections, to mention several early examples – all show that the research into the reception of ancient Egypt may contribute to the knowledge about the history and understanding of the complexity of the cultural life of Serbia.
Archaeology on Screen: Representing Archaeology on Film in Serbia
Authors: Bandović Aleksandar 
Published: November 2016

Reading the popular culture may contribute to the reflexive view on a discipline such as archaeology. Film, as a part of popular culture, frequently unveils the hidden messages, which may be an echo of a discipline or its distorted image in the mirror. Film and archaeology share not only the common origins in the modernity, but also the imaginary spaces where the past and the present meet and intertwine. The subjects treated in films, the contexts in which archaeology appears, speak of the place the discipline holds in the society, reminding us at the same time of all the elements encompassed by the archaeological discourse. On the other hand, if we compare the portraits of the imaginary archaeologists (such as Professor Mihajlo Pavlović, Vera Zarić), with the witnesses of archaeology in Serbia over the 20th century (Nikola Vulić, Dragoslav Srejović, Milutin Garašanin), we shall approach the meeting point between academic and general public, science and the audience, theory and practice. Extraordinary individuals, unemployed dreamers living at the borders of the worlds, charming connoisseurs of the underworlds – these are but some of the qualities ascribed to the discipline by the films. However, these stereotypes do not generate out of the void, they are the consequence of the self-representation. This mystification of the discipline leads us back to the debate on the responsibility and ethics of the social scientists inside the society they live in. Of course, the suggested reading is one of the many possibilities, one of the archaeological interpretations.
Niko Županić and the Construction of the Balkan Ethnogenesis
Authors: Milosavljević Monika 
Published: November 2016

The paper considers the role of Niko Županić in the processes of translation of the anthropological and archaeological knowledges into the language of the political activism during the First World War and immediately after. As recorded by Sima Trojanović, Županić was employed at the Ethnographic Museum in Belgrade in May 1914, as “anthropological clerk” with the duty to “first of all measure the Serbian people, and only after that the foreigners on the Balkan Peninsula”. He was officially stationed here up to 1922, although he spent the war years out of the country, involved in political activism, along with other Serbian and Yugoslav intellectuals, with the aim of creating the state of the Yugoslavs.
At the outbreak of the First World War, Županić spent the first three months as a volunteer in Niš, and was then sent to Rome and London, where he took part in the activities of the Yugoslav Board. During 1916 the Serbian Government sent him to the United States, to secure the support of the American Slovenes for the Yugoslav idea. From 1915 till the end of the war, he wrote studies on the South Slavic past and political announcements, drew the borders of the desired territories, held speeches on the unity of the Serbs, Slovenes, and Croats. His book “Ethnogenesis of the Yugoslavs” (1920), written during the war and at first aimed at the English-speaking audience, richly illustrates the ways in which all these activities intertwined. Here Županić stresses the “creative potency of the blood and racial source” of brachycefaly of the Illyrian natives observed in the case of the Yugoslavs. The critical analysis and contextualization of this volume makes possible the new insights into the concepts of identity in the history of the Serbian anthropology and archaeology. This study did not receive much attention in the archaeological circles, but its ideas have subsequently, selectively and indirectly become the part of the history of the Serbian archaeology.
The Concept of Romanization and its Role in the Constitution of the Classical Archaeologies of the Western Balkans
Authors: Janković Marko A. 
Published: November 2016

The traditional concept of Romanization has heavily influenced the methodology of research of the Roman monuments in Europe. The basic principles of the concept have been laid out by Theodor Mommsen, the German historian and an expert in epigraphy, who was the first to define the relationships between the Roman „civilization“ and the local populations in his book The History of Rome. Mommsen presents a process in which two different political, economic and technological communities meet, and the inferior one is inevitably assimilated. Through the adoption of language, script, customs and material culture, the local communities become more Roman, i.e. they are romanized.
This paradigm framework has fundamentally changed the way in which the researchers approach the Roman past. This was the first time that the material culture was explained inside archaeology as the discipline associated to history. The introduction of the concept of Romanization enabled the scholars to analyze the material culture in the context of everyday activities, regardless of their artistic value. Although this concept is a largely simplified view of the past, it has marked the Roman archaeology throughout the 20th century.
At the moment when Mommsen's ideas are accepted and elaborated in Western Europe, the discipline of archaeology is formed in the Balkans, the first researchers are trained and the first modern archaeological researches are launched. The paper analyses the influence of his ideas upon the formation of Classical archaeology in Croatia and Serbia, two significantly different political contexts.