ANTHROPOL L RESEARCH IN SOUTH EAST EUROPE PROSPECTS FOR OGICA - Moscow, Russia N. N. Miklouho-Maklay Institute of Ethnology and Anthropology Russian Academy of Sciences, and , Belgra e, Institute of Ethnography Serbian Academy of Sciences and Arts d

Prospects for Anthropological Research in South-East Europe

Editors Marina Martynova

N. N. Miklouho-Maklay Institute of Ethnology and Anthropology IvanaRussian Baši Academyć of Sciences, Moscow, Russia

Institute of Ethnography, Serbian Academy of Sciences and Arts, , Serbia

MOSCOW – BELGRADE 2019 UDK 39 BBK 63.52 47Querl

Editorial board:

Dragana Radojičić (Institute of Ethnography SASA), Srđan Radović (Institute of Ethnography SASA), Natalia Belova (Institute of Ethnology and Anthropology RAS), Marina MartynovaThe reviewers (Institute: Marina of Ethnology Simić and Anthropologyty of Pol RAS) Sceince, University of Belgrade), lena Filip ova ( Moscow, Russia)(Facul itical E p Institute of Ethnology and anthropology RAS, PROSPECTS FOR ANTHROPOLOGICAL RESEARCH IN SOUTH-EAST EUROPE

/ Ed. Marina Martynova & Ivana Bašić. – Мoscow: IEA RAS & Belgrade: EI SASA, 2019. – 238 pp. ISBN 978-542-110-238 0 The book marks a new phase in the fruitful collaboration between the Institute of Ethnology and Anthropology Russian Academy of Sciences and the Institute of Ethnography Serbian Academy of Sciences and Arts. It is an important publication for any future research on the development of ethnology and anthropology in Southeast Europe. The papers presented here, the topics they raise and the methods they employ, comprise an overview of the issues, concepts, phenomena and research methodologies anthropology in this has been dealing with in the early 21st century. Positions of the discipline itself, transformations of traditional culture and various phenomena of contemporary culture in Southeastern Europe are subjected to a theoretical scrutiny in the papers of this volume.

© Institute of Ethnology and Anthropology, Russian Academy of Sciences, Moscow, Russia, 2019 ISBN 978-542-110-238 0 © Institute of Ethnography, Serbian Academy of Sciences and Arts, Belgrade, Serbia, 2019 CONTENTS

NTRODUCTION I AND IDEN ITY CONTEMPORARY ETH OLOGICAL7 –AND12 L I. “NETWORKING” T – N ANTHROPOLOGICA Delivery(SELF of) REFLECTIONEthnographic Material. The 15 25 Work of Eth ologists in e Conditions f ‘Project Ines Prica, n th o – Interdisciplinarity’ ultidimensional Identity and National Tradition under the Condition of Pan- 27 39 Petko Hristov, MoM Is y of a Un ted Europe Possible? s – European bility. Ethnolog i HE EW C THES OF

II. T N LO nthropologicalTRADITIONS Interpretatio of 43 65 Popular Cos ology: Research Pers ives. Milan Tomašević, A n – inship some Calendar m pect 67 88 brations. A Case tudy f the bration of VesnaEpiphanyPetreska, in MacedoniaRitual K in Cele S o Cele – ubarac Matić, Fr Serbian Epics to The Hague Thematic C rcle and 69 113 ĐorđinaBack:Tr Decasyl abic Singing omas a theLinguistiClassical Register Seen from the Functional Perspi – l c Katerina P Kuzma , A ective 115 131 ch of t e Role of R Processions in Folk Traditionetrovska nova spects of the Resear h usalian –

5 DERN GAMES AND RITUALS

III. (POST)MO J a

he Celebration of Childre 's Aleksandar Krel, adrank Đorđević Birthdays in Belgrade and Consumer Society 135 152 Crnobrnja, T n – itics on the Fo ll Fie d. An

Overview of the Relationship between Id ology Ivan Đorđević, Pol otba l and Sport in erbia 153 177 e – S MMORPGs and 179 206 Ljiljana Gavrilović, me Ba ic Fa torsNationalism of – Pilgrimage in Contemporary Serbia Biljana Anđelković, So s c 207–229

6 UDK 39+726.95 DOI: 10.33876/978-542-110-238-0/207–229

ana

Bilj Anđelković SOME BASIC FACTORS OF PILGRIMAGE IN CONTEMPORARY SERBIA1

Pilgrimage in Serbia represents a developed, yet highly d a ty. Se ng al tou st org th s t p i t, t unregulate t ctivi w ei as offici ri A l anizations, c eoSerbianer Orthodoxty Church tour(SOC) ors thed tate ake nof art in ts developmours en a l i mostly l akes i place ithin the s “gray zone”. w ack wof ontrol v v athisnd activi vesleaves utilizedguide an organizerse ips. o hispilgrimage kind t with” ot of eeway nonchoosing s thed acred in eryplaces evenhich conceptsill be isitedOC narrati p during a th tr i T r of “libertyp s in (re)presentatiem. In his paperi reflecte I will v eun s of rchof S sacredted placeseenamong ndilgrims, 2017 ons well as ne differenttours in eligious he ractiim ce t th r t o t present th result resea conduc betw 2013 i a w pilgrimag t Serbia. T oa of he papeoups,is te pointnds ou the vesmost usedimportant n these traits ofs, contemporarys well as pilgrimage a s n Serbia – aysp of organizing, h i he structure “f pilgrimal gr th ki ofalnarrati or x believers.o voyage a the role nd ignificance that ilgrimages ad n the process of spiritu growth”Keyof tradition words: lgrimagethodo sm, steries of n h, pi touri pilgrims, mona the Serbia Orthodox Churc Serbia Even organized t h b p in erbia or he ast ree s, t is till n though pilgrimage ourism as een resent S f t p th decade i s a unexplored

T t a r t t p Identity strategies: contemporary1 culture and religiosity No. 177028, hich s nced ntirely by M he ext S is esulta Tof he work onA he roject o R public f Serbia. w i fina e the inistry of cience nd echnological dvancement f the e o 207 a A ------Biljan nđelković ts oots lie, n part, in he ncrease f the numbers f religious eople2 in erbia, and in art in he pilgrimagesphenomenon. Ihrinesr f ie n tOrthodoxi hurcho which o a significantp role n theS tionp f thet national-politicpulace nd heal to t s e o th Serbia i S C i had and early 1990’s. i ecause mobilizaf the double oole that poilgrimagesa layedt awakening t of he i thnic/national – e dentity of erbs v n the late a 1980’ssimply religious r spiritualB o s. his periodr p behind p in histivesperiod, and ideasit s difficult about monasteriesven today s – to iew themones fs spiritual o Mileusnićvoyage 1997)T materialleft vidence certain of longnarra radition nd3 ontinuity of he ion”a “border Perica st2006, o Ser Tbian the space” nd( l aspects and of “ilgrimagese s 4 thec discourset – area hardc to separ t nat ( 40). hus, religious a nationa p – a in publi Three s ago, ate.hen the ess of uilding and tion f numerous hurches and monasteries f the Orthodox Churchdecade in Serbia andw Former Yugproc begb a number restora o c o 5 Serbian oslavia an, I t t pilgrimage religious tourism i b 2 , including official hurch agencies, because the m tourism in title refersn toSerbia the wayhe of organermizing and not/ the purpose of thes trip.accepted y all organizers T w o co a t S ter O rch,the founded3 in 90, p until ly t was written: ugh iting he ebsite f the fficial a gency t bof he erbian o rthodox Chuh 19 u y recent A iu O “Thro ovis the Serbian ourmonasteries and churchesonal which Ere he p order stonesi a f Serbian istory, ‘Dobročinstvo’, y o each ear afrom r pril ntil c ctober, a takes s you tty f thesources of spiritual (Taken romnati the officialident websiteity. very of “Dorogramročinstvo”s an innthol 2013).ogy, stemming from ears uchf experience nd esearch s basedof onulture he actnd atpirituali onasterieso people” f b 4 c t a r o f m the ages, on S the (re)presentationdealized i hip they t d f towardth m of ( erbian a foundingOrthodox Churchteries,ontain andombs laternd on,emains ngf Serbian ks),rulers s wellro omiddle gnificance fi the ole whichrelations and ha playedmonasteries n the dventsuch ofs literacy, monasne nd art becomierbia, thatmon y a a orerunneras n the simuseums witho rich rtreasuries andmonks librariesmonasteries etc. i a mediciS t a1 church t S in S O the were h ef a of restored5 bout 500 churches nd onasteries. The majority f urches re erected at ince equesthe 990s f localhe believerserbian whorthodox mostlyChurch elp withas therected uildingnd/or of churches.a Besides generous a ionsm rom believers, hurch oldingch is fundeda s thef r a t o f o h ć andb 2014 , 37). donat f c bui from tate unds nd he unds f local communities ( Spasojevi Milojević 208 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia p a p t c o o prominent organizers f ge ours rom s wishedof riests to: nd eople close to he hurch – as ne f the most o pilgrima t f Belgrade state – “(...) ring he mportance of x sacred ites spiritual healing ll cred closer to he people,b t elli developorthodo bond etweens and people nd rthodoxin a sasteriesplaces and monks in t er to as closew as to d aation forb the thefit b a o F t mona p e s ord foster t contacts san cooper t m bene w of othtionsides. and otheror he needs”.eople to xperience piritual healing at he acred ites, and help he onks ith restora a w t o b m l s ity and Christian s to laypeople,After decades n theof othertheism, handthe oprimary ve inancialgoal as,idon o he neer projectshand, to of ringbu onastery and restorationife, piritual of monasteries. value and o t gi f a t furth When ildingilgrimage tourism S f b o v w t d t o ap t S in erbia C irst a egan,i p ests.the organization t m f sucha oyages i as he s omain p of he fficialnes grew,patriarchate the mbergency ofof he erbianizers fOrthodox pilgrimagehurch, ndrewts sri . In he eantime, s interest o navisiting acred t lacesS (and shri t nu a organa n o e atours g a bwell Recently,founded) asidend riests,from pilgrimagefficial gencies ofre he nizedOC beside by he closepatriarchate to gency,hurch whoumber 'tof parchialained – gencies have een a p s tours o a orga t values,people organizersthe f spiritualc lectures,aren ord rs r studentsrepresentatives f F of associations O and ocieties that foster rthodox p or raditional a s Serbian nationalo dentity, stprofesso ureaus ohat, oe the aculty asideof rthodox from Theology,rganizingorganizations tthat romote t nd afeguardw irmsi touri fferb ortt to organizacred sitespilgr toimages o w gordinary a ourist rips, tas ell as transportationpilgrimages on f which Even o ughtransp most f theses organizers sakeelf- organizedpilgrims ogroups ithout otheruides, nd, finally,ox hurchesgroups hatell,orga nize the voyages throughoutfoot. the yeartho are organizedo to monasteries oft t Serbian t sacredodox siteshurch,of s Orthodose re c sier as wrganizemo st ofd r for the pilgrims. he Orth C a th a ea to o an cheape 209 a A ------Biljan nđelković Information on urrent ge e found on websites f the organizers, on iscretely nned in parochial churches, onc ocial pilgrimaks cans wellb s throughofficial xt s o rganizers nceposters contactd has beenpi stablished.fro nt oft i ps anemongtwor ndependenta a rganizers te o messagesometimesfrom worko n tourist bureaus.o They ave e ses Texng themessaging phone numberss especially f pilgrims,opular quaintancesi and othero whed ti a t ph databa t containi through text essages.o nlike ac interest parties whom t hey f informm bout advance,he ilgrimages independenthey organize o i m uU tofficial d agencies a that promotea o their pilgrimagepilgrimages moreours or onthsntly. Thesein tours nized organizersut sendthe yearut ncludingnvitations eekdays,p to anden ayse oftenin connecteddvance nd o rganizeus holidays r freque slavas T areg orga througho i minibusesi transportingw p to 6 wentyar T t religio oa monasteryd c . heseb sroups 7often travel f n t gu a t pilgrims. c his way athe pilgrimssharing of experienre evoidces amongof omfort members.ut uch conditions oster integration within he roup nd encourage8 ommunication nd

T slava s an nnual amily ceremony that venerates a family’s patron saint6 but may also be a church/monastery ceremony. The a i u a o f m m w a l comfortable7 than egular uses. There’s less space for hich mpacts older and lesshese mobilere suallys thelder ost.odels Asideof rominibuses this, hich i ree ess room or the ngsr that theb grims carry ith them sitting, wtems ir s they wish o o thepilgrim onasteries).m ecause f fthis, they theree oftensn’t forcednough o keep theirf this in their apspil during ost ofw the rip. (personalhe busesi o thing ften have thert flawsgift –t the mC doesn’t work,B ere’s onot enough ar the te the s thing t w l – so the pilgrimsm t thear Tthe guiminide etc. Thealso lacko of comforto is, g otherA connectedth o e fact that theair, omicrophon v or peakersb ldon’ a ork can’ m i 3 % re amon athings, b t s t th p cost a fthethe ackoyage should e oas ow s sa possible o (travelling by “inibus sthe20 ilgrims,to 0 omo expensivenever complainthan abouttaking transportation.us o the ame pilgrimage lace), nd l of comfort is uringften een the sesearcha kind If “tribulation”ucted or feat” byith pfferent s they groups 8o n Orthodox urch es n Serbia, egro, Kosovo and MetohijaD etweenr 2013 d 2017,cond oticedtravelling that, withinw thedi smaller pilgrimm groups, t Serbia nd Ch monasterie of xperiencesi ame Montenabout re asily in s b o an t l I n n between pilgri50 communication a exchang e c mo e the210 maller groups, as pposed to he arger groups umbering and Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia ven though lmost three des have since pilgrimage ourism as irst ed, this ctivity still acks official, E utional pport.a As n decaitution h passedly ls a ct w f establisht d ae l partial instit information su on he a izersinst of uchwhic yages,formal ittledea s withn nd ontrols this ctivity.pilgrimage n ourismp oesn’t a xist, saside frome some f the basic ctorst oforgan ment s f vorimage l i knowentabout ctuala Imagesthis inaper I willia ntail,ttempt ndto ystematizte the wayso n whichfa magedev eloptinationso pilge osen tourism,y presrims whatand a napilgritives dominateSerb pilge ea voyademonstras. i pilgri des ar ch b the pilg which rra rimag ge E IONS IGIOUS ND AR t i e Contesting the Sacred. The AnthropologyPILGRIMAG DESTINATof Christian BETWPilgrimageEEN REL andA SECULow concludeDISCOURSES . Int he nfluentialge ditednationsvolume ena e a v o p aEade u Salln in ome casestha finelypilgrima desti ed mare one “an another,ar nfor th radicallyinterplay ofolarized”ariety (Eadef imported and Sallnowerceptions nd 0).nderstandin Like gs,er s d differentiat S m fro r a is others i h p religious iscourses2013, 1wine. othnt actorspilgrimage n eestinations, OC onasteries duce epresentsentationspace ndn meaningswhic many f monasteriesand secularhich red atedintert hrough Differe i th pilgrimages. processn this pro of he repre the i a two main octors – organizersw r toura integruides and t e monksdifferent – interpretative t l framework Is part t it paper, o focus as on a ( t p o i g a mth owho playrimshe alsoargest arole sig in nthaping role). he deas f pilgrims bout monasteries in he roduction of deas bout onasteries ther pilg play nifica E ND OUR In ost cases, organizers pilgrimage ours c t or dedicatedPILGRIMAG OrthodoxORGANIZERS istiansA T anyGUIDES . acts m ithin the of C tA afrerompeople providinglose transportationo the church d Chr with m cont w Serbian Orthodox hurch. side an 80 pilgrims. wever, the ee of ntegration nto the up esser g c a t w t s g because theyHo are more focuseddegr n theiri wn co ipany thangro on is lr pilgrimsamon married ouples nd hose ho ravel in mall roups (friends, siblings...), 211 o o m othe . a A ------Biljan nđelković information t pilgrims about tours, they exercise a k nd of “control” over the way pilgrims xperience nd ver knowledge o aith, religious ctice d life n general.i to p numbere of ilgrimsthe monasteries to btain aformationo their on important issuesof f f faith andpra anus ractice.i ecausePilgrimages f servepilgrimageshel a ent a p work on whichin the l a e “nurtured” and educatedo n the spiritreligio f extantp nd Besirable o thues.is, During he represps, tour uidesdidactic utilizeframe a mberi of es ffaithfu esr which can be iized s informativeo a whend our v guidesal t b tri i g a a s nu s typeducationalo narr (whenativ tour uides providecharacter formationa istory,( art, t theology,dispense asicologynformation etc.), r propagandabout acred (whenite), ur uides politicalg and nationalistin ic o pointon h out the geography, f Serbian ec ites o r the people oto hers,g utilize in Former Yugoslav territories).rhetor t vulnerability o sacred s and/o Serbian t Ot especially t f c w g b i s s a r a w t i ce f the siteIn nhe theirst nationalase, hen tourn – oruides he give out sasic nformation o relicson acred – are itesleft ut,nd someelics, fnd the pilgrimshen narratives ill useof thishe mportan a fo it ith i own observationspantheo nd tnterpretationsmiraculou qualities of isitingf the ed ite, s wello as oice on what we should o“spac first e” nd will w ttheir m “ a pi n the her v two s, sacr s a adv “ w 9 d when e get to he onastery” or how to ray”. I ot case D p B I met a9 w in he o ha en g on p f the la t uring s Sone wjourney w with a group w of ilgrims t from elgrade,d h, asDivna, well oman ith mostr seventieseople in wh the roupd be homoing she knewilgrimag fromes or p s ten years o or o. he as ell acquainted s u ith the ouro guide we totravele omplementwit the uideas with p n about g s w a m her h arish church r from g previous h ojourneys, p so he wsed ever pportunity boutc the She walkedg w oughinformatio the us g thethe tripacred offeringsite informatind iraculous about faith,ealings, t e becausechurch, the uideal istory,ad nly rovided cus ith basica informationt s a site.bly believing atthr hat we hadb hearddurin from the uide asn’t enough.on She also aveh advice nnation what weh should orthodo first oxwhenustoms we ve,nd howhe weacred site, p y,proba w t t say, hereth o lightw a candle, how big the andleg shouldw e, t we mustn’tg Becauseo this was her eighthd visit s arri specific onastery,should hera sedha hero w t a c w ec h eb wha do. g in the im roup.to Shethi had also sedm this s u ell experienceteas and medicinals social salvesapital on the bus.hich nabled er asier integration and positionin with pilgr g u opportunity to s 212 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia t u e o t tion, they have a lar er d ree d sometimes absolute control whenover theour discoursesguides tilizenvolved.the ducationaln these cases,r propaganda guides ypes ofe themselvesnarra as authoritiesg that eagre notan only a to inform and explain the places eingi I o the pilgrims,tour they re imposng o indoctrinate hem and impose heir wnttempting iew of ider s which fitb into hevisited religioust ogma n differenta tryi S t tives et most ent on t ours o f monasteriesv w ocatedsocial n ethnicallyprocesse r religiously t iverse eas,d uch asi he aškaways. onuch n narra ar a Mpres B niat ando a orl i Thus, the moreo informed d r arritative”s the tourt Ruide, theregi lesseri10 theSerbia, needKosovo nd ndeed,nd etohija, ibilityos – for e Herzegovinpilgrims o use .eir n experiences and otations“autho c tg i a a ed lace.– a Ini his sense,poss e can th of ilgrimagest hichth ow free f interpreces andto onstructtions ofhe deas bout sacr p a tt w w e speak t p a w n foster from exchangehe nstitutionalo experien or -institutional)interpreta level of he institution ur uide.al Pilgrimsmessages, reactnd hoseo messageshich ofntail hesolely econdhe kindbsorption n variousof arra ways,tives t i a n( quasi o c t t c to g theira knowledge can tbe q d. t s i because guides re ot fficially ertified by he hurch, nd uestione

F e p t p o F inhabited10 by osnians some s will ay things these re inhabited or xample,mer Serbswhen dassing hrough o arts f the ormerw gYugoslavve ia their aith and Bconverted guide o s i f like “ i parts ya weren’t n bya similarfor situationan fore,former basedrthodox on anyChristians years of ho ag up ongh these f reas ggest ou torayIslam to ”;t. Peterr “If thisKoriški,s your the irst time of nGod,Raška t. or ou i v a o abe t w mn I ism ovinnly throu nt that we,a s orthodoxI su y p oS not e the ituationMother d don'tS provokeGeorge Bringer wof ictory nd thers a nde here ill wbe o atrouble. r t “too theimporta eft a t Christians t h d provokH w s w k an the duringanyone theith astour warbehavior 1998–9. ndheyverything beheaded ill be afterll ight”; orh there s l you will see dthe omb aof he t oly martyr ariton ho Sas illed a byt reatenedŠiptari y ther les,l lly the Tneighboring oneshim...”, (sometimeswhic the nger si directedusually aat long the iscussionS or U), mong whereinhe pilgrimse focusabout is howays the on theerbs actre thath areb o peop o especia o t w t t eatails anyi and all wU SE l a th point in alwry, which f t attestedSerbs o theendangered material remnantsn “their ofwn theirerritory”, hurchesherein and monasteries”.heir erritory n spaces here erbs ived t any histo “is bes t by 213 c a A ------Biljan nđelković With to he urses they avor hroughout pilgrimage, e tour uides selves an e divided into erent groups: thoseregard who favort disco acts f t ear the meanings, those og them c b t a diff of ed , and those o historic focusedal f on hewith ritualcl nationals of the monasteryth whichwh isare primarilng isited.y focused In ccordanceon he rtisticith this,side e issacr ifferencesites n the wh are f ptance t f thespi tour aspectuides by monastery rotherhoodsbei or isterhoods.v a ccording wto his theria, a d c bi degree o t acce w a o g w th the monasteryb taff and thus s et ot f attentionA and theirt criterroup s the guides an a e dividedt winto a hose hod re well f acquainted i nuns, and ares thus eivedg a l o oolly r in gstrictlyi wellprofessional”received, manner.nd hose roupsho re ledfairly by heistant atter rome the oftenmonks and o meaningful nformationrec r usefulmore nformalc o aions“ ith G t l ar bereft f 11 i o i conversat w monks.Today, monks especially lders r iritual fathers), long m a h u i factor hat attract ( pilgrims end ilgrimageo sp ps. a h with onastery a tgrounds s nd olya relics, make p an mportant t t r a a a p w s grou sThroug a example,obeyed. nduse heir of his,piritual he ossibilitychievements f directand words, heyn represent c ole models a nds uthorities e hich i hould be een ndll experienceBeca pilgrimaget ort p p oH communicatiot m nd nunswith lergyave differentrepresents pecialoaches ventowardwhich pilgrimnfluences groupsthe ndove rahis of f the ilgrims. owever, he onks a h appr t a t I w o g who g 11 i e t s o a es, s now what they ncanaccordance expect, and ithso thethis,y canpilgrims decideften whetherather theyinformation want to travelon w ththe a tour uide s, ven a when hey ouse the ervicesc b of fficial t genci so a ato ck possibility f l er he xt nd course f the urney, i certainon ersonalguide traits,at ll. theBecause f thisisticsit fan the eacredsaid sitehat pilgrimslf, the haveersonalityertain the uide, theo contro ime ofov he t conte tc. a disan ave someo jo i depending m whenp r with whom heycharacter will o hat s ey l watchitse or p of the grip (they carryt theirt visitwn e They ow c uchh they will choice n tthe atter other o ms tc. Becauset of this,trave hel, w th s neverwil listen pto during o t b a a o CDs), h m d attempt m o influencea r into hepilgri acrede sites being visited.t lso,journey the iilgrimagejust a passive rocessn and off accepting, d ut hlso an bctive process during r which esired – eanings c tain reindead of experiencet s or emotion which p imsA wish to feelp can be thedestination r ason. i itself oesn't ave to e the primary eason for travel a er k 214 ilgr e Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia o s a o r t e t f o u i k up religiosity,form f “tourism” ile a– thirdsome groupee them s ants opportunity use eir to sermonsaise h awakenspiritual awarenessr strengthenof he aithful,nicthers identitytilize s wellt to aseep folk and utilize diffwherent discourses toattemp these ends.t th to o national/eth a religiosity, K., a nun, s the t oup. ember he younger eration f clergy, his woman d to ry after obtainingyoung two representsity firs. A refugeegr Afromm osnia,of t came o gen ia itho her mothert in he arlyretreate 1990’s, andmonaste oday s very ritical toward univer d egreesiscourses and nationalismB she Serbiant Serbodoxw hurch. he, being tthe onlye un n thea t i c c nationalist b td l p c s witvehin grimsOrth and C S goers ate n i ian frommonaste ry,an religiousand a priest practices:who omes y from he ocal arochial hurch, tri to help pil local church separ Christ pag “(...) h the Father r’s note: st) and I n tell them ow o act, e y to oint ut hat there’s no needbot or ome things,(autho t isn’t goodprie o exaggerateofte n one’s faith...h a t personw tr all intop prelesto t r’s note: fa kinds f spiritualthat i f t s i Orthodox heology). Wecan fell them ow (translatohey treat the relics,o but they illneon’tss oristen.alse heyspiritual alwaystate ay n i t m tm h t should helps, rd t youw shoudl T his. ) s me– monasteriesthis s how my ffer other or nd y grandmotheres, we on’tdid it,o this here. Ie hean’t dotha he ng ecausedo t eople(... So don’t ct he oress skirts. (…)a Iscarv always ell d them do that somethingW ca to d, t o washi, to b henp their faith. respe t d tcode o t d t take l problems, to worryrea lesst prayabout materialstrengt things...” Sometimes I give hem advice n how to eal with ife On he and, here re monks who support elements f folk religion. a p t monasteryt eceiveother h ction”t roma thethose nuns r guides o k three timeso around he Thus,ine ll ilgrimsocatedwho n thecome churcho the ard,Nikolje o r “instru f o t “wal t p tree” l i y s

215

a A ------Biljan nđelković their wishes ill come here numerous uch . s i t 12 i p re ted w agic ndtrue. T tion.are Such ontradictionss examples ly Theyoccur tand neopposition concepts o pilgrimagemonasteries itesn which nd religioussuch ractices a interpre t as m ua supersti a a cc b most differentbecaus discourses. Sinceof the start ofs hea ew illennium,practi cese within hem aren’t d niform h s they re aonstructed h ased onof stories about miracles nd s t cures,n mich have inceth mediabecomeand hepublic ain traitiscourse ave engagedites n Serbiain yperdulovićproduction Testimonies of as miraculou nd relics can bewh read ily s h ne andt inm print media.of sacred s i (Ra 2012). miraculou events a da bot onli t m resented as real, ersonal s a m s p t r le which Thewas tomotif osterof andhe iraculous,n p iness. ven p, at glance,events erved miraclesas arketing ave trategyvidual foreanings,sacred laces,n a widerhe o of scale, hey aref strengthed as godls directedE atthough he firstn these T h indi m m ot c socMial t minterprete c message y at u “Serbia an people”.opportunityhis tointerpretation ass religiousostly comesssages from to hehe aithful,lergy. ass sometimesgatherings intheseonastery hurches ocialand andchurch politicalards in aturere sually as Recently, I listenedp o a priest’s memon directedt at f but o ed followersmessages in a monasteryare s in Central Serbia: n well. t ser thousands f gather“(...) his is hy e have onasteries n which we ave a t t e d i y t avew w ndar m n Mount i s, ečanih in Kosovo,people andnd girls is os prayy o Godavefor eus veryitageay, ofthis aints whSava wehereh e HilaPsalters reo ad Atho ay. AndD it as t t th P i wh wwe h sth herm i S hermitage,w th erbian a oplere illevery d ar, and w worldsaid hat willif comehe salters o an nd.ere to top being nd read n that our fate s tied theo thisS pe we wre disappe ied to thehe G a t t ge Brothers C a B sisters, o i t faith; a fatefully t t Mother of od nd he od-man hrist. ecause f this, T b t m also states that “the i t12 p i a p , walk seeking salvation.he rochure t is on hed thatonastery the ine heals the llychurchyard l and helpss barrenhome owomen”.a hundred year ine tree which the ll, led by riest around I believe p menta il 216 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia brothers isters, let us remember why we e here. e me o o forgive ch ther, and s c m t t cam the MotherW ca of t od,repent, to tave the ea iano lands,so thehe Serbian people an t ove i forward, f to pray o God oand each r, o thereG is sore of s,Serb o we an t Serbianforward people,for once.so Thehere Mothersn’t oforty odhousand ants oless helpf uss, yea s i wm ou s mc move to ove forward. e ole models,G w we tave uts, webut theavequestion the church,s will we e?!aveWe urselvesything. Weust ustdecide mc C W have rt h a sain t a newh path. The pathh f penitence.ever he j athhave of forgiveness.to ome to hristnd ourhus God,we illo confessachieveour whatsins odnd antsake from us...” o T p A t w G w These words confirm Morinis’ 92, that he pilgrimage estination s a e which reflects an ntensive ion of a collective ideal of culture. (19 4) observation t d i plac i vers The examples given here s ow that the officia church still ha weak ower over es nd eligious ices n which is reflected n the multiplicityh f religiousl es nds religiousp knowledge”discours a r ingpract pilgrimages.i monasteri lso, es,y Orthodox hristiansi go o eries o ecause heypractic believe a praying in“ ain encounterede is ore durfective or auseA heyman e nC by ationalistt monast aboutb t ies as thatoly places f a certon, whereinplac m dentityef takesbec premacyt arr religiousspurred oiden ity.n discourses monaster h o nati national i su ove t HE HY F RIMAGE The choice f pilgrimage estination epends n e motives of he ilgrims, while T theirHIERARC motives O PILGnd n DESTINATIONSors such . the of religious ulture,d nowledged f othodoxth eachings, thet p of t c depe wo fact t e as degree to visit. n accordancec k h o orms’ eptions,t degree connection c bto he hurch asa n ell as he c xpected outcomeh (of he I g wit ppilgri i perc s monasteries winll helpSerbia heman achievee divided theirinto als orumber e ofd ofategories: ); ealingd wheites re pilgrims o believing that raying n that pecific monastery i t go b cure disease sacre s 217of

a A ------Biljan nđelković the Serbian nation here many ilgrims go ot nly to ow o p b t h a t ( Hilandar n Mount– w s); p steries ton o ilgrimsb t arethe attractedsacred lace,by ertainbut to membersow o ofnational the cler istory If we ndwereradition to constructeg. a i ased nAtho e mona ity” f 13 whichiesp ong pilgrims, it could ook ikegy. this. This ierarchy s a hierarchy b b ot thp “popular a s o monaster o a am n (1992) alledw it spirituall something magnetism. lHowever, hn asked directlyi whetherproduct of theyelief in he owere of acred place, r, ,s James the Prestoms c respond y and aim wheat blagodat (translator’s note:differentiat e of od)betw is eenhe amemonasteries ywhere”. pilgri b usuallythe question hy heynegativel visit cl n theth first place,the “s well how they grace G t s hes ever and This egsO s w pt mona i steries i o c a s14 as that hey differentiate betweeneen churcd places nemonasteries. an izedf aroundthem y theeventy importanceilgrims ndI’ve nterviewed,nence of nlyhe relicsfour (icons,learly tated and remainst differentiat f saints),betw ne sacre ted – o m ierarchypriorit b “ f a promi a t t s gravese” and the “amounto of lagodat”,o woman a third staman dividedthat her monasteriesh was basedold andupon new sayingpersonal hateeling r himfter personallycontact withthe newhe onesacred plac a meaningful, they reb built for tions that ill come ” into that e visits t fo y Serbian rulers“ because aren’ty es our st olya ”, gehilenera nother womanw saidafter hat andhe “blagodath is monasteries n olderbuilt b ies, “ ore the ar greate b a h treasures d w a a t p t hert respondents, greatereven f theyi monaster hat they o becausenot m prayers o havechooseeen the sameccumulated r similaruring typethe f centuriesyin theyhese isitlaces”. r the Otsame i claim t d differentiate, ften o o monaster v o E S m h c h and artistic13 nificance, nd ome of them e on the NESCO ist of ral heritage, theven ilgrimsthough rarelymany OCay nyonasteries n aveto thedifferent ultural,, architectureistorical other things sigin church unlessa s they’ve been toard that it isU “m l . cultu Mp p a attentio cfrescoes t nor a l iraculous” difference14 een iturgy n a monastery and liturgy in a ch ch, but t ey stat that “their eelingany pilgrims,in includinges s morechurchgoers, ntense nd thatlaim hat b there is t o is reater thanbetw in arochiall i hurches e the rayers ur od hichh e in them everyf day”. Thismonasteri nderstandingi nfluencesi a the lingsthe andlagodat in hem of g the ilgrims top onasteriesc ndbecaus ssuresof thatp it s to G w than occur relationship to parochial uchurches. i fee relationship p m a a i different their 218 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia g t o a t ays choose that ake em o nasteries adn’t visited tourbefore.uide. t isOn hereforehe ther hand,r thatthere hey wishre hose o markpilgrims s manywho alwcred sites in toursheir ilgrimt th est mos ssible. histhey practiceh s more frequentI t ng hoseclea grims t who are searchingt a for sa a t p t biographi i a po a T t o fi o amo t w pil a m t something ings they “ re nunable op find n themselves t nd aheir we wningaith of r spirituality”.parochial church, so hen visiting onastery hey will say th like I’ve ever felt eace such as his” or “this is llspr true That here e differences ries nd hat they are ed y current blic iscourse nd edia s evidenced byt near xample. In betweenctober monastef 2014 in hea tonastery Pokrovshap Presveteb Bogorodicepu (eng.d The Shrouda fm the Holymarketing Virgin) ni Djunis, the onlyo OCe d aceO where theo Mother oft odm as aid h o o vo s ii Serbia, I conductedS a sacresurve pl among pilgrims who came Gon thew days of tothe ave appeared,y which romis differentne f the mosts of isited ndacred sitescs nf y t a t S R monasterymonaster oneslava, of hef ldest parteries nSerbia Serbiaa hichrepubli o Formerthe remainsYugoslavia. f Saint Few of hema iknew bout he kaint oman t (i t o 15 monast a i i w houses “ passing” – becauseo Roman) s arby. nd s located the merely 5 m from he monastery in Djunis. (Those who knew bout t t1would dvisit it ine t y t it i ne t m Most of pilgrims learneda f about he experiencesmonastery n ofDjunis ilgrimswhich whowas werefounded healed inn he this 960’s)onastery.uring th , thelast “power”en ears f thishanks acredto he ite spreadedia, pilgrimage rough narrationtours nd ndrom t ading furtherp from he egend whichi wasm known asThus ar back s the o te s a se 2 thenturies, when ocala meeopledia, spre t s h t local l thc A s t f g occureda n Octoberla 19t 2017nd whenarly isited0 c his monastery withl p ofused bouthe iftypring ilgrimsof oly fromwater to ure illnesses.e were l informedimilar hint i we I v l t isiting the Saint a group monastery,a f p ell as wo therBel monasteriesgrade. W n theal region. thae after Djunis monastery wil be v Roman as w t o i Becaus

T f h o R c 15 i t h b n the nspiration for Leo Tolstoy’his monastery character isc amousnt Vronskybecause in t thee noveleart Anaf Kareninathe ussian. olonel Nikolaj Nikolajevič Rajevski s burried here. Rajevski ad ee i 219 s ou h a A ------Biljan nđelković we ere held p at junis, he our guide sted hat we n spend too much ime at t. ”, ecause e would be ate w t Lu mD t (tthird monasterysugge n ourt “do ot None f the lgrimst SstedRoman his bsion, andw they ll edl hatto liturgy c at he ešje t onastery healing relics o . I pilgrimae toge). womeno whopi were sittingprote roundt medeci n the bus d a stat if they they ouldn’tw rwait o visita the a at Lešje aspok m 14 d ( a a t o s an asked t o knew bhose t emains re thoused thLešje a monastery, t nd ost of a themt16 holyidn’t know. onerint knewedia, bout wo orumsaints andandanother social etworksknew f one), a s ut hey all r “heard t hat p they elp” o nd hat p“we are Bvisitinguse of this,grea l place”vernmentsP m dinternet membersf f local n ties, recognizingplay ignificant he ole in he romotionl, orkf sacred tirelesslylaces. on eca g monasteries.loca go I have lso givenan e oi communi s e of i t economic g potentia n a w p promotin t construction f hierarchiesa fth is xample ites. n I’morder talkingto how abouton e the ways on which s tour i uides, mot lways onw urpose, i influence he guides. The lengtho f the stayo sacredsually s reflects the position tth monasteryamount f timeith pentd n eachther onasteryeries hichhichs decidedhe roupby the the pi oe. u of he w regar to o monast w t g visits during plgrimag f f a a m relationship toward he relics ich are still ent among e faithful.This Evenractice houghis theurther pilgrimsenabled aveby learnedolk belief er thend arsagical that b n ti wh pres d a b th , most f em t ave so ar anaged ho ove” ir ye ives aboutsuch ehaviored ites,is otbut ntheiraccordance acticesto Orthodoxe still rootedogma n knd eliefn. Thus, o th h n a urchf m ay e seent “Christianiz ipping heir theingersnarrat to he tsacr c s kandilo prt ar o i fol religio t pilgrims t i wch m a b n a d ot f din entt objectsoil in he to theresset ho y( relics. ), aking photos f healing relics so hey can pray o them hen they re ot t church r touching iffer l E A A FEA Pilgrimage, in an ideal sense, r ents a kind f feat uring which itual growth f the pilgrim urs. PILGRIMAG S T. epres o d spir o occ T m h r a p r o rly Christian16 martyrs. he onastery ouses the emains nd artial emains f ten ea 220 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia s t a t lude far off ations nd on't ost too the feeling accomplishmentDuring hort pilgrimages s somewhatwhich last a dayt. or henwo nd tourso not areinc well organized,destin here doesn’ta end ec to e a lotmuch, of alking of because for e elderlyi or he ickabsen and thoseW have t t ev havt b t b w p invols ved, to the monasteryth itself. In his sense,t s hese rips owho not difficulnt eatsty walking a there are cars o take t hem p from whe us arking pace a round t t asn’tt d ped,represe r suchf s suchbathings inpilgrimages y springsthat in ooker inlace ussiahen (moretransportation out nd ininfrastructure ussia in: a Korminamonasteries 010, Naletovaw 2010).develo Becauseo of his,a thol t twint j R ab apilgrim age SometimesR they o this 2 y ing a ganizer whicht pilgrimsoften entailsry lesso comfortablemake heir ourneystion.as Indifficult his s possible.rt nd bodily uffering dthe by choos cheaperack pain,or eir legs swell e f transporta p t discomfo a t. Anothers way is (o visitelderl experience w b a th e lly upor religiouslytc) pilgrims ixedind a way hereto erceive both hethe uidespilgrimage and pilgrimsas a fea go with ose t r and monasteriertaintyes andhich ithre God'slocated in Onethnic of a tour uides mmemberedareas, hew irst tot osovog d organizeda d inof 2003,fea a uncle f years “wter the war,help”. hen a theg g t re g t f trip K an t “ he coup t bo w af tw youn o manKosovo,from so hehatroup they approachedo not himoke andthe Albanians”.suggested hatFor they takex theSerbs,icons and sitesrelics in ofhesehe us's indshield ren’t ustwhen hey pass yint re n t b d e prov s Orthodo Serbs sacred o (“until recently”)t territories live here.a henj religious,ey ake thegrimsa also t ational, s ecause ven t today rthey erve as ta reminder i thatat blagodatused o tsee these ed t ndW eaveth ontributiont pil to theto hese ites,ood/sisterhood.organizers end Almostto emindll f mythem ale hatspondentsit s a gre ad visited t nendanger Kosovo sites etohijaa l(thesea cilgrimages erbrotherh women, ut hey a o definitelym re ent). Theseh pilgrimagesmonasteries morei an religiousand M ffairs r pem hey are rar among h b t arem a s pres ( o s andare e onth s a : a fo th – t are pilgrimages to istory, tradition, yths nd uffering both f individual“When I steppedth nati intoa osovo...whole) When stepped nto a k f t t K- t b I o thet bus for Kosovo, I felt ind of orce. I felt hat 221 unbelievable hing he lagodat connected o a A ------Biljan nđelković suffering. The joy of t mixed with he ering down n Kosovo. Of ll the I’ve ndertaken, this one left the strongestblagoda impression on me.t Kosovo!”.suff i a pilgrimages u

HE TRUCTURE F Most ilgrim s I have elled wit are dominated by w , which gives the impression tT S O PILGRIM GROUPS o . t p Tgroup i trav I d h a women s t that heye numbergo on pilgrimages of ilgrimagesmore ften mhan amen. w he nterviewsi (around(50) 10).id with Of ourse,both menhere ndre omen, whohowever, travel ouplehow thatof timeshe averag b a p o among en nd t omen t s similar T difference s in chat ment go ao those destinationsa c r longer trips a year ut lso those whom goo n pilgrimages gup o twenty Aimes. ahe mi t n t further t d o l moreto osovooften. Thusd it ay, Russiaccur andthat men o andto Mount re often.thos nd Hilandarmen will onasteryore oftena umberganizeof imes uring the year.hey Men will trave form K an Metohija a c thet Holy o L c mo o Also, carefully hoosingm the or strips themselves, w t t n groups,group rentmages.vehicles estnd inreate oly relicsheir iswn lso irclessser f pilgrims, m (eg. hey c will arely organizer, bjects oromin a theiray lovedhey are onesless visnd ible i them opilgri holy relics),Inter and ey hre a le in heamong ry enf credt sites andr their takena o l i f ce. a touch t th a more interested t histo o sa f gender,tiona mportanimage tours t a e of eople who are familiar ith t – l Regardless p m o fpilgrt d attrac larg nfessnumber and p c w the church’s a eachings n p iturgy, thosefasting, whorayer, had justostly awakened”they as uringd whoall theusefasts, thesethey journeysco o takeclose ommunion. to rthodoxA group teachingswill almost or lways have ew ilgrims, on. New“ pilgrims anre always ost d int gethe tive offeredO by the tour guides, other experiencepilgrims and clergya spiritual. Their ideastransformati about monasteries nd a relationshipm intereste toward t narratice is shaped by these narrativ s. a their religious prac A number of ilgrims e hese ne. reason for is s that n many s in erbia ne ember as convertedlarge nto a churchgoer,p undertakes ther t memberstrips alo The atheists r thtraditionallyi i familie S t o h m berw of i while o remained 222 o religious. Regardless of he igh num Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia rthodox Christians n Serbia er 70% f the populace), hurchgoers ber less an ne O self-declared w O r g c i f p (ov 17 o ften feel c ed n the numer mmunity,th ando theirpercent. rthodox w Christians d ho egularly v o to “ hurch, ast,i ray and confessa o t top”,stigmatiz i , “fanatic”larg co or ian” urnfamiliarity rd ithe church octrinemić 2005).is iewed Pilgrimageas straying our groupsnto faith”,fford or ighers “over hee of “pathological”ing and oa “sectarese ople t n theirtowa th (Si t g t p ta b a h t degpowerre understandh n vacceptance pt th pe b tha A n norm al surroundings I s do. tIn hese roups, storiesrayer aboutor he howelief peoplein he lose ofthemoly idn’trelics understandis ot iewed r as hem.rimitive ilenaehavior. ) convertedumber toof pilgrims apoke p o had similar t y a a t d c fto a long relationship,d ecauseo accepter tcé M ht (1973t he e too attachedthe church o nd the ilgrimage. someB en ( ears sgo fter he emiseo o pilgrimages rderb to eeth fianigiousthoug eople,tha “sse becamhere any amongt her church”, friendsiljana and 1975)rk tartedagues.going naysthese in o t pm rel b p i becau et ar thingen’t to do”. As she toldfamily me – wo colle She s she started going on hese ilgrimages ecause t was “the asiest n I d visiting onasteries , a f change red. At irst, my riends eased me se “Whe t bstarte w s m t w regularly g a sort t o my nterestoccur in aithf eptf t hey becau d ofabandoninghis, ut hene usingthey aw hattit excuses.as enuine one nd of hathis i if k I growing,d n t t t starte them o convertm o orthodoxy...differen it’s ustN that tost threatenedinterest inthem tying,n any way,nebriationid ot rynd o persuade t tI i j t I tl par c i t a a k vulgarity. Sometimestrip hich whenncluded would other touristnvite themtractions,o go akes,o a monastery, they’d s ome wbut it I durned into indt ofo day hand,w I figuredi ut hat e group at s are the l siest and uch, hich idn’t like. On he ther o t thes trip ea P s d t n c i do ot t. 17 iece f information became the t often given swer mong a recise the tatisticy of p atah onc he umber I ha of hurchgoers to. T isn aSerbia number onen getsexis Thisy consideringp o the r of those resentmos t turgies an pposeda to the numberfaithful ofnd peopleclerg who livearis in thehurches parish. ve spoken his b numbe p a li as o 223

a A ------Biljan nđelković for me, and ey re per than f I were to e my H I m p w t explain whyth I believea chea in omethingi r convincetak hat ownGod exists...car. ere and besides,eet eople anto earnhom hingsI don’t fromhave o This e of cess ally elpedo me t t t, I d a I c l a dt them.g church.exchang They speciallyexperien elpedre me oh gure outa whichfirs whenmonasteriesidn’t I shouldknow visit”.nything, nd idn’t even o to e h t fi Her story shows that ther lgrims nd heir xperiences lly do pla a pa t in the of n sacred sites. o pi a t e rea y r promoting certai HE IVE L OF can have potential for those who are n connectedT TRANSFORMAT the church, andPOTENTIA who acquirePILGRIMAGES their first. Pilgrimage about faitha transformative through these s, t first from otherwiser guides otd to a t c T t a knowledgenity g a r voyage e a i tou a wander other pilgrims c nd hen from lergy. w heseg ripsu are n opportu a i atheistto et families,n informal theireligious ntactducation withn religion,interaction octrinewith nd ithe sacredreligious occurredommunity. n tripsFor suchmany s these.ho rewven thoughp in socialism hey lack ormalnd n control and oversightfirst ndco ave ain economicd oals,a o a k e a E T p t a f f t t i s a h b certs l g a thesetural voyages are also c ind of gvangelism. p he osters f nd i lyers a haut religionare left whon public will orepaces –lyon ecideus totops, isitstreet onasteryights, thancul to o centers,to he near hurcheshurch. etc.avealvanize t numbereople with of uzzyeopledeas who bo e in hem religiouseasi d spect v hesea m heyt gte t local t c wI h me ta w p t ar uninterestedlearn Serbiant history,a ut of t ometrips time– t heyequa will pilgrimage ourism ith fcultural a ourismb t hich enables i hem to ceremony.about ad et omen hob ameafter withs oo much take up r spontaneouslyinadequately approachsed, nd aithho, nd after egin some akingime partd warningsn religious friendly dvice)I h mrom wguides wr c s began t wing m ns.o Because of dresh examples,a Iw eve that ilgrimaget an urs, w(or the differencesa inf arrative or monk zation, follo had certainregulatio e in attracting suceople to belihurch and p to kening”even ith of religious ple in nerbia hoo reor gani ted to ditionala roldoxy. p the c “spiritual awa 224 peo S w a devo tra ortho Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia Whichever ative e from he eligious he rganizers d e aim s ys ame t s g narr tasid t religiosityt r f at numbero of usee. Also,th pilgrimagewa alwa the s – dla ying a he piritualork roundwork ich which wouldw achange t he pype of o t peopl t o tourismc g create t pframew through who peopleorthodox ho re. Thesein he rocesssof conversion any anfrom pportunityraditional bo church edrthodoxy o a an et ofto know andhe urpose and armeaning ir f theer spiritual developmentfaith pilgrimage can go. r afford whom regularlyo o to torch,e pilgrimageintegrat int rs society an lternativefaithful to assesslassic how f m the furthced most, while for those who Fo those d g p g r chu ent a ase duringtou offer ya y getc acquaintedtouris practi doxby ngs and normally on’t o, ilgrimages epres ph which the will slowl with ortho teachi practice. ETURNING OME T O S T P relationship between ourism ilgrimage was a topic discussionR n a numberH of– HEersTHER er IDEthe lastOF HEew ILGRIMAGE . Theen 1992; adone/Rosemant 2004; imothy/Olsenand p 2006; watos 2006;of Strausberg i2011). Unfortunately,pap onthropologistsv f n decadesSerbia (Coh n dealt withB his topic, hile T hers rom otherS insisted n clear divisions aeen ourism ndi ilgrimagehave ot t), r rather,w n reserpretingearc thef reasons or disciplinesimage as being entirelyo of a religiousbetw nature. t a p (ex. Nikolić 2010 o o int f pilgr 18 D f w h s 18 p i v a o o o h uring my o ieldwork, “ Ichad often encountered a f people f ho ember.ad tarted n going on ilgrimages t a mn order cto isit monasteries I h es “parts f our rifferentglobal cultural eritage” t f r yto keep oompany” p tto riend or amily esirem to isitA example ofs his is ngarried ouplecally whomith pilgrimad agencies:ncountered s n d a l o pilgrimagetime rips roundor ears. ,At ne ointy hey reatexplained their d e v go monasterie v by travelli specifi a f t w a c m “We. Firstpent we wentot f s travelling a a o andm the have g monasteries. s wW would Athos.on acation fterand omethen yearsmake weield realizedrip to thathurch we or haven’tonastery gone o o tomonasteriesee Meteora, at ll,nd venne years though y wehusband went abroadand my oolder see others’.on ent Weto Mount searchingA on s the nternet, d saw that o” ts see theur a a t e S Church) t zes s to onasteriesstarted and that's w wei started. any now we’ve “Dobročinstveen laces...(author’ Thisnote: s a y official t gency of he aerbian mOrthodox organi a l visit o m w a ho B b to many p i wa 225 for us o learn more bout onasteries, and we hear ot f wise ords nd a A ------Biljan nđelković When viewed from the sidelines, it s hard to draw a definitiv b a p a a t rist, even hen the sons el re lely nternal r igious. Thisi s best e line etween ilgrim a tnd b ou d w b I rea then for travthey egina soo relax;i they ello relories and anecdotesi omdemonstra t ted while a the tpilgrims e re on he usu uring the trip r ack. t isd thates. They b ftent nsist on tingst breaks nd aving fr ffeetheir rips,er, orwhencebout heyheir discussveryday manylives, nburdenedt things by romeligious iscoursy t op i i tak da h lco togeth t tge, f differen occurs etween– f everydahe ilgrimsstuff – no thelarger senseolitical at, ssues. Sometimes, f urings in heirthis nitialast leg ofvationhe pilgrima a kind o communion t e b t rt p i i end they ath act asregardless if they h od fulfilleddifference a t i . moti for undertaking the journey or he xtent of heir eligiosity, n the Anotherll conspicuousa rrencecommon thegoal summation f impressions on ay ack d e unwritten rule ays these sions must e occuve. Over theis last ew ears, eno I h w the w b o– an th i s that bad tourimpres uiding, the b positi r tion f f y sev due though t c ad itnessedi manyp notversights followingand thelapses timetablen organizati or a coolon, tiong f the groupdisapproval by he lergy,o dissatisfac ave never o heardpilgrim ve commentsto he hanges n traveld on lans,he ay he ons are ys recep ao t j i t c d I h a p negatit. order to expresseilitate a goodt oodw nback. the bus,T impressiour guides ill alwa positivet nd negativehe ourney s alwayss iscussed the int ositivetationsligh Inh were putfac in ur ay n orderm too engthent our faith”. w usuallys interprethey ill any go o far occurrence o assureas the“ pilgrimsgrea temp hat the wh moreic challenging theo journey,w i he sertr the Sometime ted. Whenw aced sith dissatisfiedas t rims, some our guidest ill y “forgive...”, inviting he t imgreat o react osacred any kindplace fthey visilem issue inf a C w ma r. pilg t w sa t pilgr t t o prob or hristian nne In his r I ification, n and ption of asic ments e CONCLUSION. t pape have offered a class systematizatio descri the b ele which mak

f o t m w w u T happen when travelling with the usual travel agencies”. advice or ur everyday lives from he onks ho elcome s. his doesn’t 226 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia up ilgrimage ven through the r is ife with generalizations and t case os”, t does ot e the valuep of ersonaljourneys. eriencesE impressionspape duringr t with age destinations,“mos therscenari it trivesi o viewn hemundermin l of the a p e sociaexp and polit and contexts. contac pilgrim ra s t t in ight Unlikeppropriat ther Orthodoxl ical es Russia, ece, omania) whose ites re d and visited by ll ox o t countrii i( f n Gre R ype” sacredi s a recognize S a t ta orthodspiritual Christians,growth andpilgrimage churchgoingourism habits.n SeeingSerbia s, theor ow,red“closed es t f the– mostlySerbian ntendedodox forhurchOrthodox do ot erbs, foreignersnd o foster o theheir t they o in er orthodox es, all theas actorssac thesit rimageo ritual theOrth ganizers,C n attractilgrims...), when t extent that meaningd andoth significance countrif the mage e of oublepilg g the religious( or rom the clergy,onal p ts f it. These interpreting hell i ao bpilgri m hav a trr dividin T , vf anati aspec a o t t aspects bare sti stronglytourism andntertwined, spirituality,as re folk elief, agic ewnd paceeligion. f oday pilgrimageinteraction andoyages a frameworkre organized for (re)constructinglong he hin he linereligiousetween and iden ity of the pi ims.representing a n s o social t national t lgr References Badone, n and . Roseman, ds. 2004. Intersecting Journeys: The Anthropology of Pilgrimage and Tourism. rbana andElle icago: Sharon yR of Illinois e U Cohen, Ch 1992.Universit image and Tourism:Press. onvergence nd n Sacred Journeys. The Anthropology of PilgrimageErik. , ed. “PilgrA.Morinis, 47–61. Westport: GreenwoodC Press.a Divergence.” I Coleman, imon nd ohn Eade, eds. 2004. Reframing Pilgrimage. Cultures in Motion. York: Rou edge. S a J [ ] Eade, John nd ichael London–New. 3 . tl In Contesting the Sacred. The Anthropology of Christian Pilgrimagea M ed. JohnSallnow ade and201 Michael1991 “Introduction.”, 9. on: Wipf&Stock. , E Sallnow 1–2 Eugene, Oreg 227 a A ------Biljan nđelković Kormina, eanne. i. ussian rthodox Longing for Authenticity”. n Eastern Christianity in AnthropologicalJ 2009. Perspective“Avtobusnik, eds.R hris Oann and HermannPilgrims’ 267–286. Berkeley: UniversityI of California Press. C H Mileusnić,Goltz, lobodan, rir. 1993. Azbučnik Srpske pravoslavne crkve po Radoslavu Gruiću [The alphabet f the Serbian Orthodox urchS by p Gruic]. Beog d: Muzej SPC – BIGZ. o Morinis,Ch lan, ds.Radoslav 1992. “Introduction”.ra In Sacred Journeys. The Anthropology of pilgrimage, A. inis, 28. rt: GreenwoodA e Press. ed. Mor 1– Westpo Naletova, Inna. 2009. “Pilgrimage as enotic ommunities the Walls f the Church”. n Eastern Christianity in Anthropological Perspective, eds.K hris C ann and Hermannbeyond 240–266.o Berkeley: UniversityI of California Press. C H Goltz, esna. 2010. Verski turizam i Srpska pravoslavna crkva. Doktorska a. niverzitet . Nikolić, V [ ] Perica, Vjekoslav.disertacij 2006. BalkanskiU idoli II ls . Biblioteka XX vek. Balkan Ido II Beograd: Preston, ames. 1992. “Spiritual agnetism: An rganizing for the Study of ilgrimage.” In Sacred Journeys. The AnthropologyJ of pilgrimageM, ed. A.Morinis,O 31-46. Principlert: Greenwood Press. P Westpo Radulović, idija. cija uda i čudesnih a: i acija i njihov načaj L ekularizacije2012. „(Hiper) u Srbiji”produk [The č tiondel f značenjaMiracles narodnihnd iraculouscrkvenih int: erpret The Meaning of zolk za proces desI t P(Hyper)Produc a t o Importancea orM he ssActs of arization inF and]. EtnoantropološkiChurch nterpretations problemi of7(4):hese 919 – 933.henomena nd heir f t Proce Desecul Serbia ikica. 2005. ijska kultura tradicionalnih avnih vernika” [Religious e of ditional rthodox ]. Simić, TemeŽ XXIX (1 2):„Relig 55–76. pravosl cultur tra O believers –

228 Some ic rs of Pi in Co ry S ------Bas Facto lgrimage ntempora erbia Spasojević, Milan i ojević. 2014 . “New hurches in cities of Serbia and site sel ion for their construction.” Prace Geograficzn 137:Milica 37–49Mil c the ect Strausberg, Michael. 11. . gion nd ourism: Crossroads, Destinations nd nters. London nd ew Routledge. 20 Reli a T a Encou a N York: Swatos, William. ., ed. 2006. On he oad to eing here: ies in a T L B B Leiden. H t R B T Stud Pilgrimage nd urism in ate Modernity. oston: rill allen and lsen, eds. 2006. Tourism, Religion and Spiritual Journeys. Londo nd New York: Rout . Timothy, D Daniel O n a ledge

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Scientific edition

Prospects for Anthropological Research in South-East Europe

Publisher: : N. N. Miklouho-Maklay Institute of Ethnology and Anthropology, Russian Academy of Sciences, Moscow, Russia Institute of Ethnography of the Serbian Academy of Sciences and Arts, Belgrade, Serbia

Approved for publication By the Academic Council of the IEA RAS held on April 30th 2019 and accepted as volume no. 33 at the second meeting of the Editorial board of mono- graphs EI SASA held on May 16th 2019

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