TY  - JOUR
AU  - Radenković, Ljubinko
PY  - 2014
UR  - http://www.doiserbia.nb.rs/Article.aspx?id=0350-76531445165R
UR  - https://dais.sanu.ac.rs/123456789/5635
AB  - The Slavs do not consider bread to be a common foodstuff, but a sacred object, a symbol of wealth and happiness. Almost all significant rituals (holidays, rites from the life cycle of a person, occasional magical activities) use bread. In some of them, such as marriages or the Serbian holiday krsna slava, it is the main ritual object, which has great symbolic value. This paper addresses the use of bread in the ritual behavior of the Serbs and related peoples, where bread has the characteristics of a symbol and therefore gains a communicative function (it is used to convey or to receive information). It is also points out that the symbolic function of bread changes depending on the grain used to make it, whether it is leavened or unleavened, and the shape of it.
PB  - Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts
T2  - Balcanica
T1  - Bread in the Folk Culture of the Serbs in Its Pan–Slavic Context
SP  - 165
EP  - 185
IS  - XLV
DO  - 10.2298/BALC1445165R
UR  - https://hdl.handle.net/21.15107/rcub_dais_5635
ER  - 

@article{
author = "Radenković, Ljubinko",
year = "2014",
abstract = "The Slavs do not consider bread to be a common foodstuff, but a sacred object, a symbol of wealth and happiness. Almost all significant rituals (holidays, rites from the life cycle of a person, occasional magical activities) use bread. In some of them, such as marriages or the Serbian holiday krsna slava, it is the main ritual object, which has great symbolic value. This paper addresses the use of bread in the ritual behavior of the Serbs and related peoples, where bread has the characteristics of a symbol and therefore gains a communicative function (it is used to convey or to receive information). It is also points out that the symbolic function of bread changes depending on the grain used to make it, whether it is leavened or unleavened, and the shape of it.",
publisher = "Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts",
journal = "Balcanica",
title = "Bread in the Folk Culture of the Serbs in Its Pan–Slavic Context",
pages = "165-185",
number = "XLV",
doi = "10.2298/BALC1445165R",
url = "https://hdl.handle.net/21.15107/rcub_dais_5635"
}

Radenković, L.. (2014). Bread in the Folk Culture of the Serbs in Its Pan–Slavic Context. in Balcanica
Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts.(XLV), 165-185.
https://doi.org/10.2298/BALC1445165R
https://hdl.handle.net/21.15107/rcub_dais_5635

Radenković L. Bread in the Folk Culture of the Serbs in Its Pan–Slavic Context. in Balcanica. 2014;(XLV):165-185.
doi:10.2298/BALC1445165R
https://hdl.handle.net/21.15107/rcub_dais_5635 .

Radenković, Ljubinko, "Bread in the Folk Culture of the Serbs in Its Pan–Slavic Context" in Balcanica, no. XLV (2014):165-185,
https://doi.org/10.2298/BALC1445165R .,
https://hdl.handle.net/21.15107/rcub_dais_5635 .

TY  - JOUR
AU  - Radenković, Ljubinko R.
PY  - 2002
UR  - https://dais.sanu.ac.rs/123456789/4130
AB  - Beliefs and legends that certain mythological creatures - fairies, witches, the devil, (vile, veštice, đavo, boginka, mamuna, baenik, domovoj, leshi) etc. can take away the child from the mother and exchange it for its own in the image of the abducted child, are widespread with the West and East Slavs, while with the South Slavs they are found only in the northern parts, in Pannonia. Such demonic child is most often called: podmeče (with the Serbs), podvršće (with the Croats), podmenek (with the Slovenians), odmienjec (with the Poles), odminok (with the Ukrainians), obmen (with the Russians), etc. According to the folk beliefs, a changeling differs from the other children by its sluggish growth, voraciousness, and persistent desire to harm or spite other members of the household. Slav legends mention the ways of stealing the human and planting the demonic child (a), recognizing the demonic child (b), and disposing of it and restoring the rightful child (c). In order to prevent the demon from exchanging her child, the mother must observe certain rules of conduct during pregnancy and in the 40 days following the childbirth. Certain measures of magical protection are also undertaken, as: placing sharp iron objects near the nursing woman, then brooms, leaving the candle to burn all night, burning frankincense in her presence, sprinkling her with holy water, etc. The legends on changelings were most probably adopted by the Slavs from the neighboring western peoples (Germans), and included in the already present beliefs that the birth of a child is a gift from the other world, and that the mother must take great care of the gift and be grateful for it. Otherwise, the one bestowing the gift may take it away as well.
AB  - Verovanja i predanja da određena mitološka bića (vile, veštice, đavo, boginka, mamuna, baenik, domovoj, lešij itd.) mogu majci odneti dete i podmetnuti svoje, sa istim likom kao i njeno, rasprostranjena su kod Zapadnih i Istočnih Slovena, dok su kod Južnih poznata samo u severnim, panonskim krajevima. Takvo, demonsko dete, najčešće se naziva: podmeče (Srbi), podvršće (Hrvati), podmenek (Slovenci), odmienjec (Poljaci), odminok (Ukrajinci), obmen (Rusi) itd. Podmetnuto dete, po narodnim shvatanjima, razlikuje se od ostale dece po neskladnom razvoju, proždrljivosti i izraženim sklonostima da ljudima u kući gde živi čini razne pakosti. U slovenskim predanjima govori se o načinima krađe ljudskog i podmetanja demonskog deteta (a), prepoznavanja demonskog deteta (b), oslobađanja od njega i vraćanja svog deteta (v). Da ne bi demon zamenio majci dete, ona se mora pridržavati određenih pravila ponašanja za vreme trudnoće i 40 dana posle porođaja. Takođe se primenjuju različite mere magijske zaštite, kao što su: stavljanje pored porodilje oštrih gvozdenih predmeta, zatim metle, ostavljanje sveće da gori cele noći, kađenje porodilje tamjanom, njeno škropljenje svetom vodom itd. Po svoj prilici predanja o podmetnutom detetu Sloveni su prihvatili od susednih, zapadnih naroda (Nemaca) i uklopili ih u postojeća shvatanja da je rađanje deteta dar onostranog sveta i da se prema tom daru majka mora odnositi s pažnjom i velikom zahvalnošću. U protivnom, onaj koji daruje, može svoj dar i oduzeti.
T2  - Balcanica
T1  - Slav beliefs on changelings
T1  - Словенска веровања о подметнутом детету
SP  - 143
EP  - 154
IS  - 32-33
DO  - 10.2298/BALC0233143R
UR  - https://hdl.handle.net/21.15107/rcub_dais_4130
ER  - 

@article{
author = "Radenković, Ljubinko R.",
year = "2002",
abstract = "Beliefs and legends that certain mythological creatures - fairies, witches, the devil, (vile, veštice, đavo, boginka, mamuna, baenik, domovoj, leshi) etc. can take away the child from the mother and exchange it for its own in the image of the abducted child, are widespread with the West and East Slavs, while with the South Slavs they are found only in the northern parts, in Pannonia. Such demonic child is most often called: podmeče (with the Serbs), podvršće (with the Croats), podmenek (with the Slovenians), odmienjec (with the Poles), odminok (with the Ukrainians), obmen (with the Russians), etc. According to the folk beliefs, a changeling differs from the other children by its sluggish growth, voraciousness, and persistent desire to harm or spite other members of the household. Slav legends mention the ways of stealing the human and planting the demonic child (a), recognizing the demonic child (b), and disposing of it and restoring the rightful child (c). In order to prevent the demon from exchanging her child, the mother must observe certain rules of conduct during pregnancy and in the 40 days following the childbirth. Certain measures of magical protection are also undertaken, as: placing sharp iron objects near the nursing woman, then brooms, leaving the candle to burn all night, burning frankincense in her presence, sprinkling her with holy water, etc. The legends on changelings were most probably adopted by the Slavs from the neighboring western peoples (Germans), and included in the already present beliefs that the birth of a child is a gift from the other world, and that the mother must take great care of the gift and be grateful for it. Otherwise, the one bestowing the gift may take it away as well., Verovanja i predanja da određena mitološka bića (vile, veštice, đavo, boginka, mamuna, baenik, domovoj, lešij itd.) mogu majci odneti dete i podmetnuti svoje, sa istim likom kao i njeno, rasprostranjena su kod Zapadnih i Istočnih Slovena, dok su kod Južnih poznata samo u severnim, panonskim krajevima. Takvo, demonsko dete, najčešće se naziva: podmeče (Srbi), podvršće (Hrvati), podmenek (Slovenci), odmienjec (Poljaci), odminok (Ukrajinci), obmen (Rusi) itd. Podmetnuto dete, po narodnim shvatanjima, razlikuje se od ostale dece po neskladnom razvoju, proždrljivosti i izraženim sklonostima da ljudima u kući gde živi čini razne pakosti. U slovenskim predanjima govori se o načinima krađe ljudskog i podmetanja demonskog deteta (a), prepoznavanja demonskog deteta (b), oslobađanja od njega i vraćanja svog deteta (v). Da ne bi demon zamenio majci dete, ona se mora pridržavati određenih pravila ponašanja za vreme trudnoće i 40 dana posle porođaja. Takođe se primenjuju različite mere magijske zaštite, kao što su: stavljanje pored porodilje oštrih gvozdenih predmeta, zatim metle, ostavljanje sveće da gori cele noći, kađenje porodilje tamjanom, njeno škropljenje svetom vodom itd. Po svoj prilici predanja o podmetnutom detetu Sloveni su prihvatili od susednih, zapadnih naroda (Nemaca) i uklopili ih u postojeća shvatanja da je rađanje deteta dar onostranog sveta i da se prema tom daru majka mora odnositi s pažnjom i velikom zahvalnošću. U protivnom, onaj koji daruje, može svoj dar i oduzeti.",
journal = "Balcanica",
title = "Slav beliefs on changelings, Словенска веровања о подметнутом детету",
pages = "143-154",
number = "32-33",
doi = "10.2298/BALC0233143R",
url = "https://hdl.handle.net/21.15107/rcub_dais_4130"
}

Radenković, L. R.. (2002). Slav beliefs on changelings. in Balcanica(32-33), 143-154.
https://doi.org/10.2298/BALC0233143R
https://hdl.handle.net/21.15107/rcub_dais_4130

Radenković LR. Slav beliefs on changelings. in Balcanica. 2002;(32-33):143-154.
doi:10.2298/BALC0233143R
https://hdl.handle.net/21.15107/rcub_dais_4130 .

Radenković, Ljubinko R., "Slav beliefs on changelings" in Balcanica, no. 32-33 (2002):143-154,
https://doi.org/10.2298/BALC0233143R .,
https://hdl.handle.net/21.15107/rcub_dais_4130 .