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Ankica Dragin ŽIVOTNA PRIČA KAO METOD BELEŽENJA RODNIH ASPEKATA ISTORIJE ŽENA: MAĐARICA SA TELEPA ANKICA DRAGIN Edicija doktorskih, master i magistarskih radova u oblasti ravnopravnosti polova „Roza Luksemburg“ Izdavač: Zavod za ravnopravnost polova Za izdavača: Vesna Šijački Recenzije: dr Biljana Sikimić, Gleb Pilipenko, prof. dr Ljiljana Pešikan-Ljuštanović Lektura i korektura: dr Milan Ajdžanović Prelom i dizajn korica: mr Darko Vuković Štampa: Magyar Szó, Novi Sad Tiraž: 500 primeraka Novi Sad, 2015. Sredstva za objavljivanje knjige obezbeđena su u budžetu AP Vojvodine CIP - Каталогизација у публикацији Библиотека Матице српске, Нови Сад 305-055.2(=511.141)(497.113) 323.1(=511.141)(497.113) ДРАГИН, Анкица, 1974 - Životna priča kao metod beleženja rodnih aspekata istorije žena : Mađarica sa Telepa / Ankica Dragin. - Novi Sad : Zavod za ravnopravnost polova, 2015 (Novi Sad : Magyar Szó). - 170 str. ; 24 cm Tiraž 500. - Bibliografija. - Summary ; Összefoglalás. ISBN 978-86-86259-24-0 a) Mađari - Rodna ravnopravnost - Žene - Novi Sad COBISS.SR-ID 301259271 2 Ankica Dragin ŽIVОTNА PRIČА KАО MЕTОD BЕLЕŽЕNJА RОDNIH АSPЕKАTА ISTОRIЈЕ ŽЕNА: МАĐАRICА SА ТЕLЕPА SADRŽAJ PREDGOVOR ���������������������������������������������������������������������������������������������������������������������������5 1. SAŽECI ��������������������������������������������������������������������������������������������������������������������������������7 1.1. Sažetak ����������������������������������������������������������������������������������������������������������������������7 1.2. Összefoglaló ��������������������������������������������������������������������������������������������������������������8 1.3. Summary �������������������������������������������������������������������������������������������������������������������9 2. UVOD.................................................................................................................................11 2.1. Ženski život u muškom svetu ����������������������������������������������������������������������������������11 2.2. Mađari i Mađarice u Vojvodini �������������������������������������������������������������������������������13 2.3. Telep ukraj Novog Sada �������������������������������������������������������������������������������������������16 3. METODOLOGIJA �������������������������������������������������������������������������������������������������������������19 3.1. Životna priča /oral history/: lično i pojedinačno nasuprot opštem �������������������������19 3.2. Feministički pristup: kritika patrijarhata u svetlu društvenih promena �����������������22 3.3. Etnografski metod: kulturološke osobenosti �����������������������������������������������������������24 3.4. Metod lingvističke antropologije: ženski idiolekt kroz prizmu društva i tradicije ����26 4. PROBLEM, PREDMET, CILJEVI I POSTUPAK ISTRAŽIVANJA ������������������������������������28 5. ANALIZA EMPIRIJSKOG MATERIJALA �������������������������������������������������������������������������30 5.1. Verona (1937), Novi Sad ������������������������������������������������������������������������������������������30 5.2. Životni lajtmotivi: „siročad” nemaštine odrasla među ženama.............................. 32 5.3. Rad: dečji, neplaćeni, plaćeni i dobrotvorni ������������������������������������������������������������36 5.4. Školovanje i obrazovanje �����������������������������������������������������������������������������������������41 5.5. Sopstvena porodica: brak, deca i donošenje odluka ������������������������������������������������43 5.6. Slobodno vreme: zabava, putovanja, drugarica i moda �������������������������������������������49 5.7. „Zdravlje je najvažnije u životu” ������������������������������������������������������������������������������55 5.8. Autoriteti: zajednica, crkva i stariji ��������������������������������������������������������������������������60 5.9. Usmena istorija: „Ja k’o žena nisam politizirala” ������������������������������������������������������67 5.10. Susret kultura .........................................................................................................75 5.11. Moderna vremena ���������������������������������������������������������������������������������������������������82 6. JEZIČKE I PARALINGVISTIČKE ODLIKE VERONINOG GOVORA ��������������������������� 86 7. REZULTATI ANALIZE ������������������������������������������������������������������������������������������������������91 8. ZAKLJUČAK ������������������������������������������������������������������������������������������������������������������100 9. PRILOZI ���������������������������������������������������������������������������������������������������������������������������103 9.1. Verona (1937), Novi Sad ����������������������������������������������������������������������������������������103 9.2. Protokol snimanja �������������������������������������������������������������������������������������������������170 9.3. Sažetak �������������������������������������������������������������������������������������������������������������������172 9.4. Biogram �����������������������������������������������������������������������������������������������������������������173 9.5. Primeri srpskih reči u razgovoru sa Veronom ����������������������������������������������������� 174 9.6. Odlike Veronine dvojezičnosti ����������������������������������������������������������������������������� 178 9.7. Primer iskazivanja pola, odnosno roda u mađarskom jeziku ��������������������������������179 10. BIBLIOGRAFIJA ���������������������������������������������������������������������������������������������������������� 181 10.1 U štampanom obliku ���������������������������������������������������������������������������������������������181 10.2 U elektronskom obliku �����������������������������������������������������������������������������������������185 PREDGOVOR Sa temom rodne ravnopravnosti i mogućnošću njenog proučavanja prvi put sam se susrela 2001. godine u Ženskim studijama i istraživanjima „Mileva Marić Ajnštajn” u Novom Sadu. Uz feminističku teologiju, temu kojom sam se najviše bavila, i tokom studija koje je nas nekoliko paralelno završilo i u okviru saradnje sa Evropskim ženskim koledžom (EWC) iz Ciriha, zaintrigirao me je i projekat životnih priča žena iz manjinskih zajednica u Vojvodini, kom sam se kasnije priključila u grupi istraživačica koje su beležile priče Mađarica. Znanje koje sam tokom proteklih petnaestak godina stekla u oblasti rodne ravnopravnosti pokazalo se kao višestruko korisno u mom aktivističkom, profesionalnom i akademskom bavljenju ljudskim pravima. Komunicirajući sa osobama koje su iskusile njihovo kršenje, sa institucijama koje su (bile) dužne da to preduprede i spreče, kao i sa organizacijama civilnog društva i institucijama koje se bave unapređenjem stanja u oblasti ostvarivanja i zaštite ljudskih prava, sa fenomenom rodnosti, na njoj zasnovane raspodele društvene moći, kao i posledične, manje ili više očigledne diskriminacije – suočavala sam se na svakom koraku. Ta svedočenja o raznim iskustvima koju životna priča svake pojedinke i pojedinca, kao dela neke zajednice ili društvenog sistema, nosi u sebi, podstakla su me da i sama istražim ovu pojavu u odnosu na konkretne društvene okolnosti, akterke i aktere, tj. da se upišem i na Rodne studije Asocijacije centara za interdisciplinarne i multidisciplinarne studije i istraživanja (ACIMSI) Univerziteta u Novom Sadu. Publikacija pred nama nastala je na osnovu master rada u oblasti roda i etniciteta pod nazivom „Životna priča kao metod beleženja rodnih aspekata istorije žena: Mađarica sa Telepa” odbranjenog 2013. godine i predstavlja njegovu skraćenu verziju, prilagođenu široj čitalačkoj publici. Svoju životnu priču kazuje nam Verona Ubornji (1937) iz Novog Sada, koja je ceo svoj život provela na Telepu, u tzv. mađarskom delu grada. Kao neko ko potiče iz okruženja u kom se većinska mađarska zajednica doima izuzetno homogenom, susret sa telepskim Mađaricama i Mađarima doživela sam kao pravo otkrovenje, prvenstveno sa interkulturalnog, etnografskog i jezičkog stanovišta. Nakon što sam svoj prvi posao dobila upravo na Telepu, tokom svog bezmalo dvoipodecenijskog života u Novom Sadu sa predstavnicama i predstavnicima lokalne mađarske zajednice bila sam i ostala u stalnom, svakodnevnom kontaktu. Kako su mi se vremenom otkrivale razne specifičnosti života Telepčanki i Telepčana, tako sam spoznavala i to da o njihovom, meni izuzetno zanimljivom, načinu života, istoriji, kulturi i jeziku većina stanovništva Vojvodine, pa i Novosađanki i Novosađana, jedva da zna nešto više od uopštenog poimanja koje bi se moglo sublimirati jednim lokalnim, dakako neistinitim stereotipom: (svi) novosadski Mađari žive na Telepu. Osim što, između ostalog, ima prizvuk društvene izolovanosti ove zajednice, njegova implikacija je i ta da su sve stanovnice i stanovnici ovog naselja „isti” (šta god se pod tim podrazumevalo), kako u odnosu jedni na druge unutar telepske zajednice tako i u odnosu na vojvođanske Mađarice i Mađare u drugim mestima, što takođe nije tačno. Zbog toga sam se tokom studija odlučila za to da prikazom životne priče jedne Mađarice reformatske veroispovesti u svom master radu pokušam široj zajednici da dočaram život na Telepu. 5 Prva velika celina ovog izdanja (poglavlja 1–8) zasniva se na tekstu master rada. U ovom delu korišćeni su citati iz srpskog prevoda neredigovanog transkripta razgovora sa Veronom, koji
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