Institute for Balkan Studies SASA

Total Page:16

File Type:pdf, Size:1020Kb

Institute for Balkan Studies SASA Алсксандар Лома ПРАКОСОВО СЛОВИНСКИ И ИНЛОНВРОПСКИ КОРВИН СРПСКЕВНИКЕ http://www.balkaninstitut.com Ллександар Лома nPAKOCOBO http://www.balkaninstitut.com SERBIAN ACADEMY OF SCIENCES AND ARTS INSTITUTE FOR BALKAN STUDIES SPECIAL EDITIONS 78 SCIENTIFIC RESEARCH CENRE OF SASA AND OF THE UNIVERSITY OF KRAGUJEVAC Aleksandar Loma PRAKOSOVO THE SLAVIC AND INDO-EUROPEAN ROOTS OF SERBIAN EPIC Editor in chief LJUBINKO RADENKOVIĆ Director, Institute for Balkan Studies BELGRADE 2002 http://www.balkaninstitut.com СРПСКЛ ЛКЛДЕМИЈЛ НАУКА И YMETHOCTH БАЛКАНОЛОШКИ ИНСТИТУТ ПОСЕБНА ИЗДАЊА 78 ЦЕНТАР ЗА НАУЧНА ИСТРАЖИВАЊА САНУ И УНИВЕРЗИТЕТ У КРАГУЈЕВЦУ Александар Лома ПРАКОСОВО СЛОВЕНСКИ И ИНДОЕВРОПСКИ КОРЕНИ СРПСКЕ ЕПИКЕ Одговорни уредник ЉУБИНКО РАДЕНКОВИЋ Директор Балканолошког института БЕОГРАД 2002 http://www.balkaninstitut.com http://www.balkaninstitut.com САДРЖАЈ ПРЕДГОВОР......................................................................................................... 7 СКРАЋЕНИЦЕ ..................................................................................................10 УВОД ..................................................................................................................11 Интерпланарност као основна одлика епскогвиђења света . 11 Компаративна митологија двадесетог века и њен допринос реконструкции мотива и садржаја праиндоевропске епике . 15 I. ПРЕТХРИШЋАНСКО И ПРЕДБАЛКАНСКО У СРПСКИМ ЈУНАЧКИМ ПЕСМАМА 1. ДУБИНЕ ЈЕЗИЧКОГ ПАМ ЋЕЊ А.............................................................. 21 Праиндоевропске епске формуле и њихове словенске континуанте..........................................................................................21 Чудо велико......................................................................................22 2. ДУБИНЕ ПОВЕСНОГ ПАМЋЕЊА .......................................................... 37 Од тихог Дунава до Сињег м о р а .......................................................... 37 Старина српских јуначких песама ...................................................... 40 Реликтна топографија српске еп и ке...................................................... 41 Млав-планинп..................................................................................41 Пладински краљ и прекоморскиПрибињ гр а д ............................ 47 Сријем мјесто ж у п н о .................................................................. 47 Проклета Индија (Песме о кажњавању грешног човечанства)..............................................................................48 Л еђани..............................................................................................58 Вода Трутина (Странствовања и деобе у циклусу браће Јакшића)......................................................................................59 Постојаност епске географије .............................................................. 71 3. РИТУАЛНА ПОДЛОГА ЕПА (Песме о женидби са препрекама и обреди ратничке иницијације)..................................................................................73 Троглави отмичар невесте као лутка или маска...................................73 Иницијацијски двобоји у индоевропским традицијама и код примитивних н а р о д а .............................................................. 79 Индоевропски авункулат.......................................................................... 85 Ратничке дружине ..................................................................................87 Друга иницијацијска искушења.............................................................. 91 Мач зелени старога Војина .................................................................. 96 4. ИДЕОЛОШКА ПОДЛОГА Е П А ...............................................................103 Лик Марка Краљевића у светлу типологије индоевропских епских јун ака...................................................................................... 103 5 http://www.balkaninstitut.com Ллександар Лома Трофункционална структура песме „Сестра Леке Капетана“ . 106 Скитска повеет о одбијеном просцу и његова два побратима . 108 Тело као слика друштва и д р ж аве.......................................................112 Одрази трофункционалне идеологије у песмама о пропасти српских зем аљ а.................................................................................. 117 II. nPAKOCOBO 1. ПОЉЕ НИ НЛ НЕБУ НИ HA З Е М Љ И ...................................................127 Досадашња мишљења о настанку косовских п е с а м а .........................127 Хришћанско и паганско у представи о „царствуне беском“ . 133 Црква на свили и небеска вер ен и ц а...................................................138 Богохулно причешће и врбовање мртваца...........................................147 2. ПРЛ-ЛЛЗЛР..................................................................................................159 „Кнежева вечера“ као језгрени мотив епске легенде.........................159 Лазарева слава и славни Лазар ...........................................................163 Вино јунаштва и чаша истине...............................................................172 3. ЦРНИ БОГ И БЕЛИ В И Д .......................................................................... 185 Ц р н о б о г ..................................................................................................185 Триглав......................................................................................................187 Ц рноглав..................................................................................................192 *Прибиглава .......................................................................................... 197 Јаровит......................................................................................................199 Свентовит и Свети В и д..........................................................................201 Гозбена реторика и обредна литургика.............................................. 209 4. ПРЛ-М ИЛОШ ..............................................................................................215 Три победоносна корака и смртоносни п а д .......................................215 Милош и Мокош ..................................................................................227 Коњушарев сунчани с и н ......................................................................244 5. ЗЛКЉ УЧЛК..................................................................................................251 Од годишњег до космичког циклуса, од историјске збиље до поетске фикције (и натраг) ...................................................... 251 ИЗВОРИ И ЛИТЕРЛТУРЛ..............................................................................255 INDICES............................................................................................................. 273 Index re ru m ..............................................................................................275 Index nominum ......................................................................................286 Index v e rb o ru m ......................................................................................304 Index auctorum ......................................................................................314 Index lo coru m ..........................................................................................320 SUMMARY ......................................................................................................325 6 http://www.balkaninstitut.com SUMMARY Prakosovo: The Slavic and Indo-European Roots o f the Serbian Epic Preface. “Interplanarity” as a distinctive feature of the epic outlook. New comparative mythology and its contribution to the reconstruction of the motifs and contents of the Proto-Indo-European epic poetry. The guiding idea of this book might sound like a paradox. Serbian folk po­ ems about a battle fought in 1389 against the Turks are claimed to be much older than the event proper the memory of which they preserve. The point is that we consider them the last of —we do not know how many— successive historical re­ alizations of an ancient epic plot, inherited from the remote, Common Slavic and even Indo-European past. The plot arose in a realm where the warrior ideology of the ancient Indo-Europeans was interwoven with their eschatological myths. Such an inter­ section of two existential levels, the human and the divine, we describe as “interplanar”. That is the most distinctive feature of heroic poetry, which helps us distinguish the genuine epic poems from the “uniplanar” ones, remaining on but one level, i.e. describing only human, or only divine affairs, as well as from the “multiplanar” ones, abruptly jumping from one level to another, e.g. through excursuses or similes. Epic interplanarity may consist of the promotion of a man into a hero, i.e. his ascent to a Heavenly, godlike existence, as well as of the “de­ scent” of the gods down to the earth, their involvement in human affairs, some­ times their incarnation in human guise. In reconstructing the prehistory of the Kosovo cycle we were guided by the methods of the “new comparative mythology”, and especially by its research on the “transposition of myth to saga in the Indo-European epic narrative”, as Puhvel defines the phenomenon elucidated by Wikander and Dumézil. But be­ fore concentrating on this topic we tried, in the first part of the book, to corroborate our claim to the great antiquity of the Kosovo epics by uncovering pre-Christian
Recommended publications
  • “Difference” 2017 ASTR / TLA Conference November 16 –19 Atlanta, GA
    ASTR / TLA 2017 Interrogating the Performance and Aesthetics of “Difference” 2017 ASTR / TLA Conference November 16 –19 Atlanta, GA 1 ASTR / TLA 2017 Table of Contents Leadership & Special Thank You ......................................................................3 President’s Welcome ..................................................................................4 Note from the VP for Conferences .....................................................................5 Note from the Program Chairs ........................................................................6 Mayor of Atlanta Welcome Letter .....................................................................8 Schedule at a Glance ..............................................................................9-12 Keynote Plenary .......................................................................................13 About Full Radius Dance .............................................................................14 About Katia Tirado ....................................................................................15 Plenary Sessions ................................................................................16-18 Curated Panels ..................................................................................19-21 Working Sessions 1-8 ...........................................................................23-28 Working Sessions 9-16 ..........................................................................28-33 Working Sessions 17-24 .........................................................................33-38
    [Show full text]
  • WEDNESDAY, APRIL, 1 Our Society Is Therefore Manifested in Our Taboos (Callois 1959)
    stigmatization or punishment for transgression. What is sacred in WEDNESDAY, APRIL, 1 our society is therefore manifested in our taboos (Callois 1959). 001. Registration and Information The sacred and taboo are symbiotic: the existence of one helps Pacific Sociological Association Annual Meeting identify and define the other. Marshall (2010) regards the sacred Event as “absolute in obliging those observer(s) to engage in or avoid 7:30 to 7:00 pm certain behaviors toward it” (66). Its “absolute” nature can produce behavior that is largely void of conscious reasoning Hyatt Regency: Floor 4th - Regency Foyer (Haidt 2001; Vaisey 2009). Hitherto, economic sociologists have Session Organizer: not paid due attention to the relationship between money, Lora J Bristow, Humboldt State University sanctity, and taboo. Though it is easy to identify areas of 002. Alpha Kappa Delta Teaching and Learning Pre-Conference financial taboo (e.g. that Americans generally don’t like to talk about money), there has been insufficient analysis of the sacred Teaching Sociology elements these taboos indicate or why we comply. With data Workshop or demonstration session from thirty interviews, this paper attempts to answer Wuthnow’s 8:00 to 12:00 pm (1996) call to “pry into some of our most commonsensical, Hyatt Regency: Floor 4th - Beacon Ballroom A widely taken-for-granted assumptions about money” in order to Session Organizer: understand what financial taboo does and how individuals Lora J Bristow, Humboldt State University explain their lack of or adherence to the taboos deeply embedded in our culture. I argue that financial taboos indicate intimate Participant: connections between money and sacred values, experiences, and Alpha Kappa Delta (AKD) Pre-Conference on Teaching and beliefs, and that our inability to talk openly about money can Learning Jeffrey Chin, LeMoyne College exacerbate and perpetuate social and economic inequalities.
    [Show full text]
  • Southeastern Europe (Balkans)
    Southeastern Europe (Balkans) Albania Christmas (Krishtlindjet) on 25 December is a public holiday in Albania, a nation with significant Muslim and Christian populations, and is celebrated by both Orthodox and CatholicAlbanians. However, even some non-Christian Albanians celebrate them. The Albanian wish is "Gëzuar Krishtlindjet!". People go to church at midnight on 24 December, or during 25 December. The Christmas atmosphere is felt not only in the capital city, Tirana, but also in many other cities, for example in: Korça, Shkodra, Lezha, Durrës, Berat etc. The rituals and traditions are very similar to those practiced by the other European Christian nations. Romania and Moldova Main article: Christmas in Romania Christmas (Romanian: Crăciun) in Romania falls on December 25 and is generally considered the second most important religious Romanian holiday after Easter. In Moldova, although Christmas is celebrated on 25 December like in Romania, 7 January is also recognized as an official holiday in Moldova. Celebrations begin with the decoration of the Christmas tree during daytime on 24 December, and in the evening (Christmas Eve, in Romanian: Ajunul Crăciunului) Moş Crăciun (Father Christmas) delivers the presents. The singing of carols is a very important part of Romanian Christmas festivities. On the first day of Christmas, many carolers walk through the streets of the towns and villages, holding a star made of cardboard and paper on which are depicted various scenes from the Bible. Romanian tradition has the smallest children going from house to house, singing carols and reciting poems and legends during the whole Christmas season. The leader of the group carries with him a star made of wood, covered with metal foil and decorated with bells and coloured ribbons.
    [Show full text]
  • (1389) and the Munich Agreement (1938) As Political Myths
    Department of Political and Economic Studies Faculty of Social Sciences University of Helsinki The Battle Backwards A Comparative Study of the Battle of Kosovo Polje (1389) and the Munich Agreement (1938) as Political Myths Brendan Humphreys ACADEMIC DISSERTATION To be presented, with the permission of the Faculty of Social Sciences of the University of Helsinki, for public examination in hall XII, University main building, Fabianinkatu 33, on 13 December 2013, at noon. Helsinki 2013 Publications of the Department of Political and Economic Studies 12 (2013) Political History © Brendan Humphreys Cover: Riikka Hyypiä Distribution and Sales: Unigrafia Bookstore http://kirjakauppa.unigrafia.fi/ [email protected] PL 4 (Vuorikatu 3 A) 00014 Helsingin yliopisto ISSN-L 2243-3635 ISSN 2243-3635 (Print) ISSN 2243-3643 (Online) ISBN 978-952-10-9084-4 (paperback) ISBN 978-952-10-9085-1 (PDF) Unigrafia, Helsinki 2013 We continue the battle We continue it backwards Vasko Popa, Worriors of the Field of the Blackbird A whole volume could well be written on the myths of modern man, on the mythologies camouflaged in the plays that he enjoys, in the books that he reads. The cinema, that “dream factory” takes over and employs countless mythical motifs – the fight between hero and monster, initiatory combats and ordeals, paradigmatic figures and images (the maiden, the hero, the paradisiacal landscape, hell and do on). Even reading includes a mythological function, only because it replaces the recitation of myths in archaic societies and the oral literature that still lives in the rural communities of Europe, but particularly because, through reading, the modern man succeeds in obtaining an ‘escape from time’ comparable to the ‘emergence from time’ effected by myths.
    [Show full text]
  • The Boy with Two Heads Free
    FREE THE BOY WITH TWO HEADS PDF Andy Mulligan | 400 pages | 01 Oct 2015 | Random House Children's Publishers UK | 9780552573474 | English | London, United Kingdom The Boy With Two Heads by Andy Mulligan He was writing of the Boy of Bengal after observing drawings The Boy with Two Heads collecting and reviewing the accounts of several of his peers. While the boy was remarkable for both his medical condition and perseverance, Home was actually incorrect in his initial assumptions. His remarkable life was very nearly extinguished immediately after his delivery as a terrified midwife tried to destroy the infant by throwing him into a fire. Miraculously, while he was rather badly burned about the eye, ear and upper head, he managed to survive. His parents began to exhibit him in Calcutta, where he attracted a great deal of The Boy with Two Heads and earned the family a fair amount of money. While the large crowds gathered to see the Two-Headed Boy The Boy with Two Heads parents took to covering the lad with a sheet and often kept him hidden — sometimes for hours at a time The Boy with Two Heads often in darkness. As his fame spread across India, so did the caliber of his observers. Several noblemen, civil servants and city officials arranged to showcase the boy in their own homes for both private gatherings and grand galas — treating their guests to up close examinations. When compared to the average child, both heads were of an appropriate size and development. The The Boy with Two Heads head sat atop the main head inverted and simply ended in a neck-like stump.
    [Show full text]
  • Bridging S E P a R a T E D Communities with the Use Of
    Bridging Separated Communities With the Use of Common Instrumental Goals The Case of Kosovo Community Reconciliation and Development Programme by Juri Grudina Bridging Separated Communities With the Use of Common Instrumental Goals: The Case of Kosovo Community Reconciliation and Development Programme March 2012 Author: Juri Grudina Student Number: 4081188 MSc. Human Geography (Specialization: Conflicts, Territories and Identities) Centre for International Conflict Analysis and Management Nijmegen School of Management Radboud University Nijmegen Supervisor: Dr. Gearoid Millar Assistant Professor Centre for International Conflict Analysis and Management Radboud University Nijmegen Bridging Separated Communities With the Use of Common Instrumental Goals Preface and Acknowledgements Being a master student of Human Geography (specialization: Conflicts, Territories and Identities) at the Radboud University Nijmegen has been for several reasons a great and unforgettable experience. The academic environment was very stimulating and the post- graduate courses offered by the Centre for International Conflict Analysis and Management gave me a solid basis—particularly in the field of peace and conflict studies. Something I have learned in this period is that every violent conflict is a complex and multilayered phenomenon, which has to be thoroughly analysed in order to be properly understood. Moreover, during the study trip to Northern Ireland I had the opportunity to see for myself how easily people involved in a conflict start perceiving their neighbours not as persons but as dehumanized enemies. This experience and the knowledge gained over this year were very useful for the last and most important part of my studies: the field research in a conflict zone and the writing of the master thesis.
    [Show full text]
  • This Thesis Has Been Submitted in Fulfilment of the Requirements for a Postgraduate Degree (E.G
    This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: • This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. • A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. • This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. • The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. • When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Cinematic Representations of Nationalist-Religious Ideology in Serbian Films during the 1990s Milja Radovic Doctor of Philosophy The University of Edinburgh March 2009 THESIS DECLARATION FORM This thesis is being submitted for the degree of PhD, at the University of Edinburgh. I hereby certify that this PhD thesis is my own work and I am responsible for its contents. I confirm that this work has not previously been submitted for any other degree. This thesis is the result of my own independent research, except where stated. Other sources used are properly acknowledged. Milja Radovic March 2009, Edinburgh Abstract of the Thesis This thesis is a critical exploration of Serbian film during the 1990s and its potential to provide a critique of the regime of Slobodan Milosevic.
    [Show full text]
  • Balcanica Xxxix
    BALCANICA XXXIX BALCANICA XXXIX (2008), Belgrade 2009, 1–318 УДК 930.85(4–12) YU ISSN 0350–7653 СРПСКА АКАДЕМИЈА НАУКА И УМЕТНОСТИ БАЛКАНОЛОШКИ ИНСТИТУТ БАЛКАНИКА XXXIX (2008) ГОДИШЊАК БАЛКАНОЛОШКОГ ИНСТИТУТА Уредник ДУШАН Т. БАТАКОВИЋ Редакцијски одбор ДИМИТРИЈЕ ЂОРЂЕВИЋ (Санта Барбара), ФРАНСИС КОНТ (Париз), ЂОРЂЕ С. КОСТИЋ, ЉУБОМИР МАКСИМОВИЋ, ДАНИЦА ПОПОВИЋ, Биљана Сикимић, НИКОЛА ТАСИЋ (директор Балканолошког института САНУ), АНТОНИ-ЕМИЛ ТАХИАОС (Солун), СВЕТЛАНА М. ТОЛСТОЈ (Москва), ГАБРИЈЕЛА ШУБЕРТ (Јена) БЕОГРАД 2009 UDC 930.85(4–12) YU ISSN 0350–7653 SERBIAN ACADEMY OF SCIENCES AND ARTS INSTITUTE FOR BALKAN STUDIES BALCANICA XXXIX (2008) ANNUAL OF THE INSTITUTE FOR BALKAN STUDIES Editor DUŠAN T. BATAKOVIĆ Editorial Board FRANCIS CONTE (Paris), DIMITRIJE DJORDJEVIĆ (Santa Barbara), DJORDJE S. KOSTIĆ, LJUBOMIR MAKSIMOVIĆ, DANICA POPOVIĆ, GABRIELLA SCHUBERT (Jena), BILJANA SIKIMIĆ, ANTHONY-EMIL TACHIAOS (Thessaloniki), NIKOLA TASIĆ (Director of the Institute for Balkan Studies), SVETLANA M. TOLSTAJA (Moscow) BELGRADE 2009 Publisher Institute for Balkan Studies Serbian Academy of Sciences and Arts Belgrade, Knez Mihailova 35/IV www.balkaninstitut.com e-mail: [email protected] The origin of the Institute goes back to the Institut des Études balkaniques founded in Belgrade in 1934 as the only of the kind in the Balkans. The initiative came from King Alexander I Karadjordjević, while the Institute’s scholarly profile was created by Ratko Parežanin and Svetozar Spanaćević. The Institute published Revue internationale des Études balkaniques, which assembled most prominent European experts on the Balkans in various disciplines. Its work was banned by the Nazi occupation authorities in 1941. The Institute was not re-established until 1969, under its present-day name and under the auspices of the Serbian Academy of Sciences and Arts.
    [Show full text]
  • Kosovo Myths: Karadžić, Njegoš, and the Transformation of Serb Memory 
    Kosovo Myths: Karadžić, Njegoš, and the Transformation of Serb Memory ALEXANDER GREENAWALT e legend of Serbia’s defeat by invading Ottoman forces at the medieval battle of Kosovo on June , has long occupied a special place in Serbian natio- nal memory. Overcoming historical details that assign the event a more limited significance, the battle has come to symbolize a national death: the cataclys- mic end to the once glorious medieval Serbian state and the beginning of the -year-long Ottoman occupation, a time typically characterized both as an enslavement and as a deep national sleep. But the story also has a generative side. As Alex Dragnich and Slavko Todorovich explain in their popular history of the Kosovo region, “Kosovo is a grave and a grave means death and dust, but it also means rebirth and a source of new life” (). In the traditional account, memories of Kosovo cemented a collective Serb identity throughout the Otto- man centuries, as the Serb people kept their national spirit alive through the support of the Orthodox Church and the practice of orally transmitted epic song. In this way, Kosovo memory became an organizing principle, an inspira- tional link to medieval statehood that guided the Serbs through unimaginable hardships until, finally, in the course of the nineteenth century, they threw off the Ottoman shackles, and channeled national memory into a modern nation- state. At the heart of this national memory stands a highly mythologized account of the battle itself. Drawing on the two historical facts that are known with some certainty – that both the Serbian Prince Lazar and the Ottoman Sultan Murad were killed at the battle – the Kosovo narrative has evolved into a in- tricate morality play highlighting themes of martyrdom, treachery, and heroic self-sacrifice, and supplying a central symbolic source for modern Serb identity.
    [Show full text]
  • The Battle of Kosovo
    And when the Tsar has heard those holy words The Battle of Kosovo He meditates, thinks every kind of thought: "O, Dearest God, what shall I do, and how? Translated by John Matthias and Vladeta Vuckovic Shall I choose the earth? Shall I choose The skies? And if I choose the kingdom, Fragment If I choose an earthly kingdom now, Earthly kingdoms are such passing things- (...) A heavenly kingdom, raging in the dark, endures Sultan Murad fell on level Kosovo! eternally." And as he fell he wrote these few brief words And Lazarus chose heaven, not the earth, Sent them to the castle at white Krushevats And tailored there a church at Kosovo- To rest on Lazar's knees in his fine city. O not of stone but out of silk and velvet- "Lazar! Tsar! Lord of all the Serbs, And he summoned there the Patriarch of Serbia, What has never been can never be: Summoned there the lordly twelve high bishops: One land only but two masters, And he gathered up his forces, had them A single people who are doubly taxed; Take with him the saving bread and wine. We cannot both together rule here, As soon as Lazarus has given out Therefore send me every tax and key, His orders, then across the level plain Golden keys that unlock all the cities, Of Kosovo pour all the Turks. All the taxes for these seven years, And if you do not send these things at once, Supper in Krushevats Bring your armies down to level Kosovo And we'll divide the country with our swords ..." The Serbian Tsar will celebrate his Slava When these words have come to Lazar's eyes Here in Krushevats, a well-protected fortress.
    [Show full text]
  • St. George Serbian Orthodox Church 300 Stryker Avenue, Joliet, IL
    St. George Serbian Orthodox Church 300 Stryker Avenue, Joliet, IL 60436 Protojerej-stavrofor Aleksandar Bugarin, parish priest Phone 815 741-1023; Cell 913-558-5031 [email protected] “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.” - John 3:16 Sunday, December 29 – 288h Sunday after Pentecost/ Sunday of Forefathers / Serbian Mother’s Day Epistle Colossians 3:4-11 Gospel Luke 14:16-24 tone 3rd 3rd & 6th hours at 9:40 am; Divine Liturgy at 10 am. Church school. Coffee hour Thursday, January 2 – St Ignatius of Antioch / St John of Kronstadt /Св Игњатије Антиохијски Divine Liturgy at 9 am Saturday, January 4 Vigil / confession at 5 pm Sunday, January 5 – 298h Sunday after Pentecost/ Sunday of Holy Fathers / Serbian Father’s Day/Очеви Epistle Hebrew 11:9-10, 17-23; 32-40 Gospel Matthew 1:1-25 tone 4th 3rd & 6th hours at 9:40 am; Divine Liturgy at 10 am. Oath of officers. Church school. Posno lunch in hall, organization meeting. Badnjak decoration Upcoming feast days/events: January 6 – Badnje vece / Rozhdestvensky Sochelnik / Nativity Eve 7 – The Nativity of our Lord and Savior Jesus Christ / Божић Pomens: +Sam Konjevich, given by Peter Grubisich; +Sam Konjevich, given by Sue Kljaich and Frances Juarez; +Sam Konjevich, given by M/M Mike Cora; +Draga Tadin, +Julie Starcevich, +Paul Kateris and +Zorka Miller, given by Neddie Astorino; +Michael Kljaich, +Michael O’Leary, +Delores Malinovich, +Rada Albu, +Resemary Dillon, given by Sue Kljaich and Frances Juarez; +Rada Albu, given by Joseph Orlovich Jr family; +Nicholas Ostoich, given by kumovi Joel, Marlo and Paula; +Betty Grubisich, given by Ely Grubisich; +Vladimir Jovanovic, given by M/M Steva Lukin; We are praying especially for: Mary Book, Ceba Severns, Radovan Jovanovich, Art Schumann, Richard Jovanovich, Judy Lockwood, Stevan Iacsin, Stevan Lunich, George Cizmas, George, Christopher, Slavka Novakovic, Fr John Kuchta, and all others in our parish who are ill, afflicted, suffering and/or unable to attend services.
    [Show full text]
  • Stories of Traditional Magical Healing As Belief Narratives: Between the Supernatural and Secular(Ised) Experience1
    Acta Ethnographica Hungarica 64(2), 453–482 (2019) DOI: 10.1556/022.2019.64.2.14 Stories of Traditional Magical Healing as Belief Narratives: Between the Supernatural and Secular(ised) Experience1 Smiljana Đorđević Belić Senior Research Associate, Institute for Literature and Arts, Serbia Abstract: This study analyses the distinctive features of stories of magical healing – thematic (meeting of the natural and supernatural as the core of the narrative), structural (stability of motifs, incorporation of other folklore genres – curses, blessings; didactic statements, cumulativity), and ideological (being based on a system of beliefs). In the genre system of folklore, stories of magical healing occupy a liminal space, right at the crossroads of two semantic fields, the demonologically coded and the secular(ised), as the connection with the supernatural is sometimes only latently present. On the one hand, they introduce mythological- demonological elements into the everyday, and on the other, they make abstract demonic content concrete by linking it to the plane of experience. Stories told by cunning folk about successful magical healing are an important factor in their social positioning and the verification of magical practice. The circulation of such stories within a community facilitates the creation of a picture of specific practitioners, the domain of their competences, and the effectiveness of the ritual acts. Viewed more broadly, it also creates ideas about the natural and the supernatural, the worldly and the otherworldly, eschatology, morality, and codes of conduct in the broadest sense, even when tradition is rationalised, subjected to doubt, or disagreed with. Keywords: stories of magical healing, charming, folklore genre, demonology, mythology of everyday life ТRADITIONAL MAGICAL HEALING IN CONTEMPORARY SERBIAN CULTURE This study is based on the author’s many years of experience researching traditional culture (including traditional medicine) in different locations of Serbia.
    [Show full text]