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Pa svako ima pravo na svoju iluziju.
Hajde da vidimo sta je etnicitet i sta kakva je bila percepcija "drugoga".
What is ethnicity?
At the root of this scepticism verging on nihilism seems to be a serioustheoretical malaise. To be sure, the premise – that collective identitiesare social constructs – is theoretically as well as empirically sound. In a
Weberian stance, Brather maintains that social identities (ethnic onesincluded) are not a direct reflection of ‘social reality’, even though they are themselves ‘nothing less than real’. This is clearly an echo of recentstudies of ethnicity as a mode of action and of representation. Whiletwenty years ago, ethnicity could not be defined as ‘either culture or society,but a specific mixture, in a more or less stable equilibrium, of bothculture and society’, now the tendency is to treat it as a decision peoplemake to depict themselves or others symbolically as bearers of a certaincultural identity.
In short, ethnicity has become the politicization of culture. Ethnicity may not be innate, but individuals are born with it;it may not be biologically reproduced, but individuals are linked to itthrough cultural constructions of biology; it is certainly not just culturaldifference, but ethnicity cannot be sustained without reference to aninventory of cultural traits. As Thomas Hylland Eriksen puts it, ethnicity must be regarded as the ‘collective enaction of socially differentiating signs’.
izvod iz clanka Florina Kurte strana 7-8.
Nadjite radove od Fanule Papazoglu na netu iskreno mrzi me da kopam samo cu citirati najbitnije:
" Jer ako je tesko objasniti makedonsku onomastiku, kao kulturni import iz helenskog sveta. Teze je, rekla bih nemoguce, shvatiti kako je ceo jedan narod u kratkom vremenu izmedju uvodjenja atickog jezika na Filipovom dvoru i pokreta makedonskih ceta pod Aleksandrom na Istoku, mogao da prihvati i svalata u toj meri starni jezik da bi sam posato njegov siritelj(a da pri tom en ostavi traga svog jezika). Ova pojava se moze objasniti samo ako se pretpostavi da je makedonski bio dijalekat grckog i da je kao takav mogao da bude zamenjen grcikm kinoi"
Фанула Папазоглу, Етничка структура античке Македоније у светлости новијих
ономастичких истраживања; BALCANICA VIII (1977)
Hajde da vidimo sta je etnicitet i sta kakva je bila percepcija "drugoga".
What is ethnicity?
At the root of this scepticism verging on nihilism seems to be a serioustheoretical malaise. To be sure, the premise – that collective identitiesare social constructs – is theoretically as well as empirically sound. In a
Weberian stance, Brather maintains that social identities (ethnic onesincluded) are not a direct reflection of ‘social reality’, even though they are themselves ‘nothing less than real’. This is clearly an echo of recentstudies of ethnicity as a mode of action and of representation. Whiletwenty years ago, ethnicity could not be defined as ‘either culture or society,but a specific mixture, in a more or less stable equilibrium, of bothculture and society’, now the tendency is to treat it as a decision peoplemake to depict themselves or others symbolically as bearers of a certaincultural identity.
In short, ethnicity has become the politicization of culture. Ethnicity may not be innate, but individuals are born with it;it may not be biologically reproduced, but individuals are linked to itthrough cultural constructions of biology; it is certainly not just culturaldifference, but ethnicity cannot be sustained without reference to aninventory of cultural traits. As Thomas Hylland Eriksen puts it, ethnicity must be regarded as the ‘collective enaction of socially differentiating signs’.
izvod iz clanka Florina Kurte strana 7-8.
Nadjite radove od Fanule Papazoglu na netu iskreno mrzi me da kopam samo cu citirati najbitnije:
" Jer ako je tesko objasniti makedonsku onomastiku, kao kulturni import iz helenskog sveta. Teze je, rekla bih nemoguce, shvatiti kako je ceo jedan narod u kratkom vremenu izmedju uvodjenja atickog jezika na Filipovom dvoru i pokreta makedonskih ceta pod Aleksandrom na Istoku, mogao da prihvati i svalata u toj meri starni jezik da bi sam posato njegov siritelj(a da pri tom en ostavi traga svog jezika). Ova pojava se moze objasniti samo ako se pretpostavi da je makedonski bio dijalekat grckog i da je kao takav mogao da bude zamenjen grcikm kinoi"
Фанула Папазоглу, Етничка структура античке Македоније у светлости новијих
ономастичких истраживања; BALCANICA VIII (1977)
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