Nad „Peklom med vodami” do „Mohokosa”, „Železne gore” i „Per(n)jaka”

I  conducted  my  own  ethnographic  field  research  in  1998,  2004  and  2007.  Further  field research,  from  2010  to  2012,  under  the  title  ‘Folk  Piety  and  the  Transmission  of Ethnoheritage in  Upper  Meñimurje’, was  part of  Tomo  Vinšćak’s academic  project  Sacral Interpretation  of  Landscape,  organized  by  the  Matapur  Association  and  the  Ethnological and Anthropological Department of the Faculty of Philosophy in  Zagreb. The analysis and comparison  of  the  collected materials  has  contributed  to  research  into  the  fascinating and  still vibrant  –  though  under-researched  –  survival  strategies  of  pre-Christian  and Christian worldviews in the western and north-western parts of the northernmost districts of Croatia. I  conducted  my  own  ethnographic  field  research  in  1998,  2004  and  2007.  Further  field research,  from  2010  to  2012,  under  the  title  ‘Folk  Piety  and  the  Transmission  of Ethnoheritage in  Upper  Meñimurje’, was  part of  Tomo  Vinšćak’s academic  project  Sacral Interpretation  of  Landscape,  organized  by  the  Matapur  Association  and  the  Ethnological and Anthropological Department of the Faculty of Philosophy in  Zagreb. The analysis and comparison  of  the  collected materials  has  contributed  to  research  into  the  fascinating and  still vibrant  –  though  under-researched  –  survival  strategies  of  pre-Christian  and Christian worldviews in the western and north-western parts of the northernmost districts of Croatia.

Konceptualiziranje poduzetništva mladih u diskursu politike Europske unije (Sažetak)

This article will examine the formation of young entrepreneurs as subjects in EU policy and the roles that they have been accorded in policy discourse. The analysis traces the critical lines of policy thinking through select policy documents that portray the evolution of the EU’s particular conceptualisations of youth entrepreneurship as well as young entrepreneurs as policy subjects – focusing primarily on the overlapping policy arenas of entrepreneurship and youth. The discussion also examines the normative connotations ascribed to youth entrepreneurship in EU policy discourse, focusing on the links made between youth entrepreneurship and the economic crisis in EU policy.U radu se promišlja proces konstruiranja mladih poduzetnika kao subjekata u politici Europske unije i uloge koje su im dodijeljene u političkom diskursu. Analiza prati kritične točke političkog razmišljanja kroz odabrane dokumente o politici koji prikazuju razvoj zasebnih konceptualizacija poduzetništva mladih u Europskoj uniji, kao i mladih poduzetnika kao subjekata politike. Autorica se usredotočuje prvenstveno na preklapajuća područja politike poduzetništva i politike mladih. Rasprava također ispituje normativne konotacije koje se upisuju u poduzetništvo mladih u diskursu politike Europske unije, s naglaskom na poveznicama između poduzetništva mladih i ekonomske krize u politici Unije

Animal Real-Unreal in Traditional Conceptions of the World in Croatian Areas

Trying to interpret oneself and the other in the world, the traditional Man has established a real world and an otherworld. Specific herbal and animal attributes were ascribed to particular people who allegedly had the power to communicate between worldliness and transcendence. Also some human characteristics were linked with herbal and animal mediators. These attributes were folklorized as miraculous powers. Such supernatural beings from South Slavic traditional conceptionsof the world have been largely associated with the pre-Christian deities and their degradations, based on the observed real attributes of the vegetal and animal species. The interdisciplinary comparative way of treating South Slavic folklore real-unreal motifs through time and space in this article is its ethnological, animalistic and anthropological contribution

The Remnants of the Cosmogonical and Other Mythical Images in Examples of the Croatian Čakavian Ichthyological Dialectalisms

U osvit civilizacija čovječanstva, ljudi su se ribljim mesom hranili, ribljim kostima ukrašavali i naoružavali, ribljom kožom prekrivali prozorska okna, od riblje trbušne ljuske prozvodili lažni biser... Na brdima i u riječnim koritima leže fosili iz davnina, prije izdizanja stijenja iz morskog dna. Još od starovjekovnih pretkršćanskih i kršćanskih predaja Starog, ali i Novog svijeta, prežitci pojedinih kozmogonijskih predaja i drugih mitskih predodžaba u svezi s božanskim načelom ribe generacijski se prepričavaju i bilježe. I skupina hrvatskih čakavskih ihtioloških dijalektizama za ribe koje njihovi govornici drže ružnima, opasnima i/ili grabežljivima te za živopisne i/ili dvospolne ribe, u njezinu suodnošenju s primjerima starijih hrvatskih tradicijskih napjeva, vjerojatno dijelovima nekadašnjih pretkršćanskih stihovanih obrednih tekstova, upućuju na njih.At the dawn of human civilization, people used fish meat to feed themselves, fish bones to decorate and arm themselves, fish skin to cover window panes, fish ventral shells to make fake pearls... On hills and in rocky river-beds lie fossils from ancient times before the uplift of rocks from the seabed. From the ancient pre-Christian and Christian traditions of the Old World, and the New World as well, the remnants of certain cosmogonical traditions and other mythical images in connection with the divine principle of fish, have been retold and recorded for generations. A group of the Croatian Čakavian ichthyological dialectalisms for fishes that speakers consider ugly, dangerous and/or predatory, and for colourful and/or hermaphrodite fishes, juxtaposing it with examples of older traditional Croatian songs, probably parts of one-time pre-Christian ritual verse texts, also points to them

Kultura turizma

Monografija sistematično obravnava antropološki pristop k razumevanju turizma. Pregled antropologije turizma je predstavljen v luči razumevanje turizma kot globalnega pojava, ki je tudi eden izmed kulturno najintimnejših globalnih procesov ter tista oblika globalizacije, s katero bo imelo neposreden stik največ ljudi, bodisi kot turisti bodisi kot gostitelji

The Drava river and the Mura affluent as a homeland, barrier and mythical waters of the međimurje and the vicinal Kaikavian traditional poetry

Rijeka Drava i njezina pritoka Mura opjevani su motivi kajkavskih tradicijskih pjesama Međimurja, Podravine i Hrvatskog zagorja. One predstavljaju stvarne zavičajne rijeke koje su istodobno i fizička razdjelnica i komunikacijski put, od kojih se istodobno i zazire i živi. Katkad opjevane kao mitske vode između stvarnoga i onostranog svijeta, nisu izrijekom imenovane. Tajanstvene močvare, mora, rijeke, jezera, bezdani i zdenci, oko kojih se kreću božanstva ili nadnaravna bića, svjedoče o povijesnom susretanju i prožimanju hrvatske pretkršćanske i kršćanske duhovnosti.The Drava River and its the Mura affluent are the motifs of the Kaikavian traditional poetry of Međimurje, Podravina and the Croatian Hinterland. This flows represent a real local rivers, which are a physical barrier and a communication way at the same time, which give life and induce the backlash. Sometimes sung as the mythical waters which separate real world and otherworld, they don’t explicitly appointed. Mysterious swamps, seas, rivers, lakes, abysses and wells, which deities or supernatural beings get around, testify about historical encountering and pervasion of Croatian pre-Christian and Christian spirituality

Magic and Witchcraft Survivals in Croatian Traditional Beliefs and Practices with Laboring Woman

Prema definiciji šamanizma kao magijsko-religijskog fenomena, u kojem šaman određenim postupcima manipulira vatrom i vremenskim prilikama te uspostavljanjem komunikacije između ovostranoga i onostranoga, nastojanja vračara/vračeva u svezi su s ekstazom, lječenjem i iscjeljivanjem. Polazeći od razmatranja antropologa Mircea Eliadea (1907. – 1986.) i Claudea Levi-Straussa (1908. – 2009.) da pri rađanju djeteta nazočnost osobe koji govori s bogovima jamči kozmogonijsku i mitsku povijest društvene zajednice u kojoj se rađa novi život, autorica nastoji pokazati da je dio hrvatski tradicijskih vjerovanja i postupaka, ugrađenih u pojedine običajne postupke vračara, babica i kuma s udavačom, rodiljom i babinjačom te novorođenčetom i djetetom do njegove prve godine starosti u svezi s predneolitičkim i neolitičkim magijsko-religijskim shvaćanjima na hrvatskom tlu.According to the definition of shamanism as a magical and religious phenomenon, in which shaman in certain procedures manipulates fire and weather conditions and establishes communication between this and that reality, the efforts of sorcerer/sorceress are in relation with the ecstasy, cure and healing. Taking as a starting point the study of the anthropologist Mirce Eliade (1907-1986) and Claude Levi-Strauss (1908-2009), according to which the presence of a person who speaks to gods in childbirth guarantees cosmogonic and mythical history of the social community in which new life is born, the author tries to show that some Croatian traditional beliefs and practices, embedded in customary procedures of sorcerer, midwife and godmother with marriageable girl and laboring woman and newborn child and child up to his first age, are in connection with Preneolithic and Neolithic magical and religious understanding on the Croatian territory

Prikaz obitelji u romanima Haus der Kindheit i Familienfest Anne Mitgutsch

Identitätssuche, Entfremdung, Heimat sind nur einige der Themen, die die Romane Haus der Kindheit(2000) und Familienfest (2003) inhaltlich umfassen. In Haus der Kindheit wird das Leben von Max Berman beschrieben, der als Fünfjähriger mit seinen Eltern nach Amerika emigriert. Seine Mutter Mira findet sich in Amerika nie zurecht und sehnt sich immer nach Österreich und der Stadt H..Da Max während der Emigration noch ein kleines Kind war, hat er von Mira die Erinnerungen an die Familie, die Stadt H. und das Haus übernommen. Max stellt sich als Lebensaufgabe, eines Tages nach H. zurückzukehren und das Familienhaus in seinen Besitz wiederzubekommen. Am Ende gelingt ihm das, aber trotzdem fühlt er sich nach einem längeren Aufenthalt dort fremd und einsam. Er hat begriffen, dass Österreich nicht seine Heimat ist und entscheidet sich nach Amerika zurückzugehen, wo sein wahres Zuhause ist. Im Roman Familienfest werden die Geschichten aus der Perspektive von drei verschiedenen Generationen der Familie Leondouri dargestellt. Edna, Marvin und Adina stellen diese drei Generationen dar, die sich zu drei verschiedenen Familienfesten treffen. Edna als Erinnerungsträgerin versammeltalle Familienmitglieder, erzählt Familiengeschichten aus der Vergangenheit und leitet sie an die jüngeren Generationen weiter. Marvin, Ednas Großneffe, gerät in einen melancholischen Lebenszustand, ist verzweifelt und auf der ständigen Suche nach dem Glück. Die jüngere Adina ist die Hoffnungsträgerin für die Bewahrung und Weitererzählung der Familiengeschichte an die nächsten Generationen. Sowohl Marvin als auch Adina zeigen als Repräsentanten der jüngeren Generationen im Unterschied zu Edna kein großes Interesse an den Familienfesten. In beiden Romanen wird darauf hingewiesen, dass die Familie zwar wichtig ist, aber dass sich die Generationen und mit ihnen auch die Lebenswerte und Gewohnheiten einzelner Generationen verändern.Looking for identity, alienation and homeland are some of the themes that are dealing with the content of novels Haus der Kindheit(2000) andFamilienfest (2003). In Haus der Kindheitthere is a description of Max Berman's life, after heemigrated as a five-year-old boy with his parents to America. His mother Mira has never settled down in America and was always longing for Austria and the city of H. Since Max was still a child as he emigrated, he takes over memories for family, house and the city of H. from his mother. As his mission of life, he decides to come back to the city of H. someday and to take possession of his family house. Finally, he succeeds but despite that, after a while, he feels strange and lonely. He realizes that Austria is not his homeland and decides to come back to America where his real home is. In the novel Familienfestwe can read a description of stories viewed from perspectives of three different generations of Leondouri family. Edna, Marvin and Adina represent those three generations, which meet for three different family holidays. Edna, as a bearer of memories, gathers every member of the family, tells family stories from the past and carries them over to the younger generations. Marvin, Edna’s grandnephew, falls into melancholic condition, he is desperate and in constant pursuit of happiness. There is still hope that the youngest Adina will save and pass down the family stories to the next generations. Both Marvin and Adina, as representatives of the youngest generations, are not very interested in family holidays, unlike Edna. Both novels indicate that family is important but generations, together with life values and habits of each generation, are changing.Traženje identiteta, otuđenost, domovina samo su neke od tema koje sadržajno obuhvaćaju romani Haus der Kindheit(2000) i Familienfest(2003). U Haus der Kindheit opisuje se život Maxa Bermana koji kao petogodišnjak emigrira sa roditeljimau Ameriku. Njegova se majka Mira nikada nije snašla u Americi i uvijek je čeznula za Austrijom i gradom H. Budući da je Max za vrijeme emigracije još bio dijete od majke je preuzeo sjećanja na obitelj, kuću i grad H. Max si postavlja životnu zadaću da se jednog dana vrati u grad H. i da vrati obiteljsku kuću u svoje vlasništvo. Na kraju mu je to i pošlo za rukom, ali unatoč tome se nakon dužeg boravka osjeća strano i usamljeno. Shvatio je da Austrija nije njegova domovina i odlučuje se vratiti u Ameriku gdje je njegov pravi dom. U romanu Familienfest opisuju se priče iz perspektive triju različitih generacija obitelji Leondouri. Edna, Marvin i Adina predstavljaju te tri generacije koje se sastaju za tri različita obiteljska praznika. Edna kao nositeljica sjećanja okuplja sve članove obitelji, priča obiteljske priče iz prošlosti i prenosi ih na mlađe generacije. Marvin, Ednin pranećak, zapada u melankolično stanje, očajan je i u stalnoj potrazi za srećom. U najmlađoj Adini leži nada da će obiteljske priče čuvati i dalje prepričavati sljedećim generacijama. Marvin i Adina kao predstavnici najmlađe generacije, za razliku od Edne, nisu baš zainteresirani za obiteljske praznike. U oba se romana upućuje na to da je obitelj važna, ali da se generacije, a s njima i životne vrijednosti i navike pojedinih generacija mijenjaju