Main Theme

A Shrine in a Private Site: St. George`s Spring in Veliko Tarnovo (Bulgaria)

«A Place Where God Has Touched the Land in a Special Way»: Medjugorje as an International and Intercultural Space

Mixed Pilgrimage in Serbia: the Case of Two Sanctuaries (Đunis and Tekije)

The Choreography of Cohabitation: Contemporary Sharing of Shrines in Macedonia

Contemporary Religious Transformations in Multicultural Environment: Neo-Protestant Communities in Vojvodina (Serbia)

Rationalizing Popular Islam among the Slav Speaking Pomaks in Greece: Religious Experiences and Politics of Religion

The study explores the conjunction of popular Islam with the Bektashi Sufi and Sunni traditions. The fieldwork of the Slav speaking Pomaks was conducted in the mountainous area of Rhodopi, in Greek Thrace. The analysis of this case study in the area populated by Slav speaking populations (the Pomaks) helps to understand critically the modalities of each religious tradition as well as their interconnections.

Traditional Folk Culture of the Bosnian Muslims in the Twenty-First Century

Death Space and Ethno-Cultural Mosaics of Prizren (Kosovo / Serbia)

The article explores the visual and verbal means that help to represent different identities in the semantic field of death in a contemporary Balkan city, which consists of street necrologies, tombstones and cemetery premises. The research is focused on the city of Prizren situated in the partially-recognized Republic of Kosovo. The data were collected during fieldwork expeditions in 2010 – 2013.

Bosnia and Herzegovina: Rethinking the Relationship between Confessional, Ethnic and National Identities (Focus on Bosniaks / Muslims)

The Modernity of Occultism: Reflections on Some Crucial Aspects

In this article the author analyzes a number of popular concepts about the relationship between occultism and various phenomena of social life in the end of the 19th and in the early 20th century. The author shows that the idea of a link between occultism and fascism, which was popular in the middle of the 20th century, is largely false. As an alternative, the author suggests a perspective in which occult societies are described as a virtual space for social and cultural
experimentation and innovation. 

Pages