Васиљевић, Марија

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  • Васиљевић, Марија (5)
  • Vasiljević, Marija (3)
  • Васиљевић, Марија М. (1)
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Translations of Saints’ Relics in the Late Medieval Central Balkans

Vasiljević, Marija

(Belgrade : Institute for Balkan Studies SASA, 2020)

TY  - JOUR
AU  - Vasiljević, Marija
PY  - 2020
UR  - https://dais.sanu.ac.rs/123456789/10578
AB  - The paper discusses the character of the translations of saints’ relics in the late medieval central Balkans, as they increasingly gained prominence as an encouragement to the veneration of saints. The fact that translations grew much more frequent provides the opportunity to analyse the motivations behind this practice, the ways in which relics were acquired, the types of translation processions and their symbolic significance. The relic translations in the central Balkans in the period under study fitted the Christian translation pattern in every respect and stood halfway between history and cult and, frequently, between politics and cult.
PB  - Belgrade : Institute for Balkan Studies SASA
T2  - Balcanica
T1  - Translations of Saints’ Relics in the Late Medieval Central Balkans
SP  - 23
EP  - 43
VL  - 51
DO  - 10.2298/BALC2051023V
UR  - https://hdl.handle.net/21.15107/rcub_dais_10578
ER  - 
@article{
author = "Vasiljević, Marija",
year = "2020",
abstract = "The paper discusses the character of the translations of saints’ relics in the late medieval central Balkans, as they increasingly gained prominence as an encouragement to the veneration of saints. The fact that translations grew much more frequent provides the opportunity to analyse the motivations behind this practice, the ways in which relics were acquired, the types of translation processions and their symbolic significance. The relic translations in the central Balkans in the period under study fitted the Christian translation pattern in every respect and stood halfway between history and cult and, frequently, between politics and cult.",
publisher = "Belgrade : Institute for Balkan Studies SASA",
journal = "Balcanica",
title = "Translations of Saints’ Relics in the Late Medieval Central Balkans",
pages = "23-43",
volume = "51",
doi = "10.2298/BALC2051023V",
url = "https://hdl.handle.net/21.15107/rcub_dais_10578"
}
Vasiljević, M.. (2020). Translations of Saints’ Relics in the Late Medieval Central Balkans. in Balcanica
Belgrade : Institute for Balkan Studies SASA., 51, 23-43.
https://doi.org/10.2298/BALC2051023V
https://hdl.handle.net/21.15107/rcub_dais_10578
Vasiljević M. Translations of Saints’ Relics in the Late Medieval Central Balkans. in Balcanica. 2020;51:23-43.
doi:10.2298/BALC2051023V
https://hdl.handle.net/21.15107/rcub_dais_10578 .
Vasiljević, Marija, "Translations of Saints’ Relics in the Late Medieval Central Balkans" in Balcanica, 51 (2020):23-43,
https://doi.org/10.2298/BALC2051023V .,
https://hdl.handle.net/21.15107/rcub_dais_10578 .

Краљ у сенци архиепископа: стварање државе у српској средњовековној историографији

Васиљевић, Марија

(Београд : Историјски институт, 2020)

TY  - CHAP
AU  - Васиљевић, Марија
PY  - 2020
UR  - https://dais.sanu.ac.rs/123456789/10577
AB  - The first quarter of the 13th century was one of the crucial periods of Serbian medieval history. Namely, in 1217 Grand Župan Stefan was crowned King in the church of St. Peter and Paul in Ras and was therefore named the “First-Crowned”. Soon after, in the years 1218/1219 his brother Sava became the first archbishop of the autocephalous Serbian Church, whose seat was at the church of St. Saviour in Žiča. The third pillar of Serbian statehood was the aura of sacredness created by the cult of their father, Grand Župan Stefan Nemanja – monk Simeon in his endowments: monasteries Hilandar and Studenica. The architects of this cult were his sons, Stefan and Sava themselves.
Soon after the death of Stefan the First-Crowned, his inclusion among the saints was initiated by his brother Sava in order to continue the celebration of the holy dynasty. For that purpose, his relics were translated from Studenica to Žiča. After that, probably the first verses for his commemoration were written, but not an entire office or hagiography. Therefore, the process of canonization was not completed and Stefan the First-Crowned did not receive a proper cult until the 17th century. That is why the memory of King Stefan and his age was shaped by the texts composed for the celebration of archbishop Sava. These are the two extensive hagiographies written by Hilandar monks Domentijan and Teodosije who emphasize the archbishop’s role in the great events of that era. Because of this, Stefan the First-Crowned became a figure of secondary significance: the most noteworthy being the description of the coronation of Stefan which took place in Žiča and was executed by Sava. Also, the cult of the “holy dyad” – Saints Simeon and Sava – even more, although implicitly, left King Stefan in the shadow.
The epistemology of origin, where the true value is grounded in the source, influenced medieval historiography in the way that the founding of a state or dynasty is always the most important period insomuch as it defines its entire history. It is precisely under the influence of the epistemology of origins and the memory of the first Serbian archbishop that the Serbian genealogies, stemmas and indirectly annals showed a contorted version of this time. Thus, the depiction in genealogies is the reflection of the one found in Teodosije’s Life of St Sava. In 
 stemmas it was not directly pronounced, but the primary place belongs to Simeon and Sava, leaving not only Stefan the First-Crowned but the entire dynasty in the shadow. In the annals, Stefan is sometimes not even mentioned, whilst Sava and his appointment as archbishop are rarely omitted. The remaining question is, if Stefan the First-Crowned received an office and hagiography in the 13th century, would he still be remembered as a figure in the shadow of his  brother or would he be celebrated as one of the creators of the Serbian state?
AB  - У раду се приказује начин на који је обликовано сећање на Стефана Првовенчаног, околности његовог краљевског крунисања и рукополагање Саве Немањића за архиепископа. Успомена на догађаје прве четвртине XIII века заснивала се превасходно на прославним саставима намењеним штовању Светог Саве. Они су анализирани како би се утврдило колико су условили представе у родословима, стемама и летописима. Долази се до закључка да су утицај светитељске комеморације првог српског архиепископа и, шире, слављења „свештене двојице” били пресудни за преиначену представу о добу раних Немањића у историографским врстама позног XIV века
PB  - Београд : Историјски институт
T2  - Стефан Првовенчани и његово доба
T1  - Краљ у сенци архиепископа: стварање државе у српској средњовековној историографији
SP  - 343
EP  - 362
UR  - https://hdl.handle.net/21.15107/rcub_dais_10577
ER  - 
@inbook{
author = "Васиљевић, Марија",
year = "2020",
abstract = "The first quarter of the 13th century was one of the crucial periods of Serbian medieval history. Namely, in 1217 Grand Župan Stefan was crowned King in the church of St. Peter and Paul in Ras and was therefore named the “First-Crowned”. Soon after, in the years 1218/1219 his brother Sava became the first archbishop of the autocephalous Serbian Church, whose seat was at the church of St. Saviour in Žiča. The third pillar of Serbian statehood was the aura of sacredness created by the cult of their father, Grand Župan Stefan Nemanja – monk Simeon in his endowments: monasteries Hilandar and Studenica. The architects of this cult were his sons, Stefan and Sava themselves.
Soon after the death of Stefan the First-Crowned, his inclusion among the saints was initiated by his brother Sava in order to continue the celebration of the holy dynasty. For that purpose, his relics were translated from Studenica to Žiča. After that, probably the first verses for his commemoration were written, but not an entire office or hagiography. Therefore, the process of canonization was not completed and Stefan the First-Crowned did not receive a proper cult until the 17th century. That is why the memory of King Stefan and his age was shaped by the texts composed for the celebration of archbishop Sava. These are the two extensive hagiographies written by Hilandar monks Domentijan and Teodosije who emphasize the archbishop’s role in the great events of that era. Because of this, Stefan the First-Crowned became a figure of secondary significance: the most noteworthy being the description of the coronation of Stefan which took place in Žiča and was executed by Sava. Also, the cult of the “holy dyad” – Saints Simeon and Sava – even more, although implicitly, left King Stefan in the shadow.
The epistemology of origin, where the true value is grounded in the source, influenced medieval historiography in the way that the founding of a state or dynasty is always the most important period insomuch as it defines its entire history. It is precisely under the influence of the epistemology of origins and the memory of the first Serbian archbishop that the Serbian genealogies, stemmas and indirectly annals showed a contorted version of this time. Thus, the depiction in genealogies is the reflection of the one found in Teodosije’s Life of St Sava. In 
 stemmas it was not directly pronounced, but the primary place belongs to Simeon and Sava, leaving not only Stefan the First-Crowned but the entire dynasty in the shadow. In the annals, Stefan is sometimes not even mentioned, whilst Sava and his appointment as archbishop are rarely omitted. The remaining question is, if Stefan the First-Crowned received an office and hagiography in the 13th century, would he still be remembered as a figure in the shadow of his  brother or would he be celebrated as one of the creators of the Serbian state?, У раду се приказује начин на који је обликовано сећање на Стефана Првовенчаног, околности његовог краљевског крунисања и рукополагање Саве Немањића за архиепископа. Успомена на догађаје прве четвртине XIII века заснивала се превасходно на прославним саставима намењеним штовању Светог Саве. Они су анализирани како би се утврдило колико су условили представе у родословима, стемама и летописима. Долази се до закључка да су утицај светитељске комеморације првог српског архиепископа и, шире, слављења „свештене двојице” били пресудни за преиначену представу о добу раних Немањића у историографским врстама позног XIV века",
publisher = "Београд : Историјски институт",
journal = "Стефан Првовенчани и његово доба",
booktitle = "Краљ у сенци архиепископа: стварање државе у српској средњовековној историографији",
pages = "343-362",
url = "https://hdl.handle.net/21.15107/rcub_dais_10577"
}
Васиљевић, М.. (2020). Краљ у сенци архиепископа: стварање државе у српској средњовековној историографији. in Стефан Првовенчани и његово доба
Београд : Историјски институт., 343-362.
https://hdl.handle.net/21.15107/rcub_dais_10577
Васиљевић М. Краљ у сенци архиепископа: стварање државе у српској средњовековној историографији. in Стефан Првовенчани и његово доба. 2020;:343-362.
https://hdl.handle.net/21.15107/rcub_dais_10577 .
Васиљевић, Марија, "Краљ у сенци архиепископа: стварање државе у српској средњовековној историографији" in Стефан Првовенчани и његово доба (2020):343-362,
https://hdl.handle.net/21.15107/rcub_dais_10577 .

Позносредњовековни култови светих на територији централног Балкана

Васиљевић, Марија М.

(Универзитет у Београду, Филозофски факултет, 2019)

TY  - THES
AU  - Васиљевић, Марија М.
PY  - 2019
UR  - http://eteze.bg.ac.rs/application/showtheses?thesesId=6736
UR  - https://fedorabg.bg.ac.rs/fedora/get/o:19582/bdef:Content/download
UR  - http://vbs.rs/scripts/cobiss?command=DISPLAY&base=70036&RID=530419095
UR  - http://nardus.mpn.gov.rs/123456789/11053
UR  - https://dais.sanu.ac.rs/123456789/6608
AB  - Култови светих односно слављење њихових успомена представља једну од најважнијих појава хришћанства јер верницима омогућава стални додир са облашћу светог. Па ипак, пошто сваки свети живи у једном историјском тренутку и на одређеном простору, сећање на његов узоран и примеран живот обухвата безвремене идеале, савремене светоназоре и услове културног, друштвеног и политичког живота. За узврат, та слика о светом даје смисао разноликим животним реалностима. Када се истражују култови светих у периодима обележеним политичким и другим преображајима, попут оног на Балкану од последње деценије XIV века до прве трећине XVI века, веза са друштвеном стварношћу је још снажнија.На темељу те „друштвене логике“ прослављања светих обликован је особен приступ у овој дисертацији. На првом месту, стварање сваког култа је изучавано као процес који је мање или више био условљен савременим збивањима. Стога је у првом плану анализа тога како се актуелни догађаји и друштвене околности одсликавају у процесу настанка али и у садржају култа, да би уследило тумачење функција прослављања новог светитеља.Званично установљен култ у цркви назван је литургијским сећањем. Оно је примарни фокус истраживања и укључује најразнородније изворе: од материјалних и ликовних споменика, записа на богослужбеним књигама, до дела која су била саставни део литургије: служби, житија, параклиса и др. Једном уобличено „канонско“ сећање могло је бити преобликовано, те су разлози за разна прилагођавања тражени у измењеним потребама заједнице која је прослављала светог.На темељима литургијског одржавала су се и друга, за цркву мање везана, сећања на свете. Ту је контекст у којем их треба сагледати нешто сложенији, јер предуслове чинова присећања представљају како савремена збивања тако илитургијска меморија. Према стању сачуваних извора могу се издвојити феудална и историографска сећања на свете. Феудално сећање представља средњовековни облик породичне комеморације са политичком функцијом која је забележена у повељама, здањима попут загробних цркава и ликовним представама. Када су свети били део феудалних династија тада је породично сећање, захваљујући преплитању са литургијским, добијало снажне темеље и основ за дуготрајно одржавање.Историографско сећање је сачувано захваљујући растућој потреби за памћењем прошлих догађаја која је у овом периоду водила настанку неколицине историографских врста. Због особеног развоја средњовековне српске државе, у којој су владари неретко постајали светитељи, сећање на њих као и на друге свете чланове династије имало је значајно место у новим текстовима. Историографску меморију издваја то што је најмање везана за црквене оквире те некад доноси податке о штовању личности које није било подстицано од стране црквеног врха. На крају, нема сумње да је још доста видова сећања постојало али, попут усменог, нису оставили трага.Таквим приступом се истиче да је одржавање успомене на светог било сложена појава унутар које се може издвојити онолико врста сећања колико је постојало замишљених заједница: од црквене, преко породичне, градске и других. Наравно, најважније место има култ, односно литургијско сећање, али не треба заборавити да су садржаји и функције комеморација могли бити различити у зависности од њихових околности. Та полифонија представља једну од одлика светитељске меморије која је често пренебрегнута али врло корисна за разумевање друштава у којем је постојала.Поред тог начелног доприноса, циљ је био донети приказ појединачних култова и њиховог развоја. Додатно, та анализа је основ за доношење закључака о томе које су личности и у којим условима стицале светитељски статус и који је тип светости обележио епоху. Тако ће једна вишеслојна појава, каква су култови светих, бити приказана у, историчару својственом, временском и просторном контексту.
AB  - The cult of saints or the celebration of saints' memories represent one of the most important phenomena in Christianity because with them believers encounter the realm of the holy. Yet, since every saint lives in a particular moment and in a certain space, the memory of his exemplary and ideal life encompasses universal and timeless ideals, contemporary worldviews and the conditions of cultural, social and political life. In return, this representation of the saint gives meaning to the diverse realities of life. When researching cults in periods marked by political and other transformations, such as those in the Balkans from the last decade of the 14th century to the first third of the 16th century, the connection to social reality is even more meaningful.Based on this social logic of the celebration of saints, this dissertation applies a special approach to their study. In the first place, the creation of each cult is examined as a process more or less shaped by modern events. Therefore, the first objective is to analyse how the realities of life are reflected in this process and in the content of the cult, followed by an interpretation of the functions of the celebration of the new saint in the community.The officially established cult of the saint in the church is called liturgical memory. It is the primary focus of the research and includes the highly diverse sources: from material and artistic representations and records on the liturgical books, to the literary works that were integral part of the liturgy: various forms of services, hagiographies etc. Once established this "canonical" memory could be transformed, and the reasons for the modifications were sought in the changing needs of the community that nourished the cult.Liturgical commemoration also served as the basis for maintaining other memories of the saints, less connected to the church. The context in which they need to be looked at is somewhat more complex because the prerequisites of commemorative acts are contemporary events and already formed liturgical memory. The state of preserved sources allows only for the feudal and historiographical memories of the saints to be singled out. Feudal memory is a medieval form of family commemoration with a politicalfunction; it is recorded in charters, mausoleums and various forms of artistic representations. When the saints were members of feudal dynasties family memories became interwoven with liturgical, thus receiving strong foundations and basis for long-term maintenance.Historiographical memory was preserved thanks to the growing need to remember past events that led to the emergence of several historiographical genres. Due to the specific development of the medieval Serbian state, in which rulers often became saints, remembering them as well as other members of the holy dynasty had a significant place in the new texts. Historiographical memory is distinct because it is least related to the church, hence it sometimes gives information about cults that were not encouraged by church authorities. Nonetheless, there is no doubt that there existed many more saints’ memories, but, like oral memories, they have not left traces.Such an approach to research emphasises that keeping the memory of the saint was a complex phenomenon within which there can be as many kinds of memories as there were imagined communities: from the church to the family, the town and others. Of course, the most important place is occupied by the cult or liturgical memory, but it should be remembered that the contents and functions of commemorations could be different depending on the circumstances. This polyphony is one of the hallmarks of the memory of saints that is often overlooked but very useful for understanding the societies in which it existed.In addition to this principal contribution, the aim of the research was to present individual cults and their development. Furthermore, this analysis will be the basis for drawing conclusions about which individuals acquired the status of saint and under which conditions. Also, the intention was to try to find the type of sanctity that marked the epoch. Thus, a multifaceted phenomenon, such as the cults of the saints, will be shown in its historically specific temporal and spatial context.
PB  - Универзитет у Београду, Филозофски факултет
T2  - Универзитет у Београду
T1  - Позносредњовековни култови светих на територији централног Балкана
UR  - https://hdl.handle.net/21.15107/rcub_dais_6608
ER  - 
@phdthesis{
author = "Васиљевић, Марија М.",
year = "2019",
abstract = "Култови светих односно слављење њихових успомена представља једну од најважнијих појава хришћанства јер верницима омогућава стални додир са облашћу светог. Па ипак, пошто сваки свети живи у једном историјском тренутку и на одређеном простору, сећање на његов узоран и примеран живот обухвата безвремене идеале, савремене светоназоре и услове културног, друштвеног и политичког живота. За узврат, та слика о светом даје смисао разноликим животним реалностима. Када се истражују култови светих у периодима обележеним политичким и другим преображајима, попут оног на Балкану од последње деценије XIV века до прве трећине XVI века, веза са друштвеном стварношћу је још снажнија.На темељу те „друштвене логике“ прослављања светих обликован је особен приступ у овој дисертацији. На првом месту, стварање сваког култа је изучавано као процес који је мање или више био условљен савременим збивањима. Стога је у првом плану анализа тога како се актуелни догађаји и друштвене околности одсликавају у процесу настанка али и у садржају култа, да би уследило тумачење функција прослављања новог светитеља.Званично установљен култ у цркви назван је литургијским сећањем. Оно је примарни фокус истраживања и укључује најразнородније изворе: од материјалних и ликовних споменика, записа на богослужбеним књигама, до дела која су била саставни део литургије: служби, житија, параклиса и др. Једном уобличено „канонско“ сећање могло је бити преобликовано, те су разлози за разна прилагођавања тражени у измењеним потребама заједнице која је прослављала светог.На темељима литургијског одржавала су се и друга, за цркву мање везана, сећања на свете. Ту је контекст у којем их треба сагледати нешто сложенији, јер предуслове чинова присећања представљају како савремена збивања тако илитургијска меморија. Према стању сачуваних извора могу се издвојити феудална и историографска сећања на свете. Феудално сећање представља средњовековни облик породичне комеморације са политичком функцијом која је забележена у повељама, здањима попут загробних цркава и ликовним представама. Када су свети били део феудалних династија тада је породично сећање, захваљујући преплитању са литургијским, добијало снажне темеље и основ за дуготрајно одржавање.Историографско сећање је сачувано захваљујући растућој потреби за памћењем прошлих догађаја која је у овом периоду водила настанку неколицине историографских врста. Због особеног развоја средњовековне српске државе, у којој су владари неретко постајали светитељи, сећање на њих као и на друге свете чланове династије имало је значајно место у новим текстовима. Историографску меморију издваја то што је најмање везана за црквене оквире те некад доноси податке о штовању личности које није било подстицано од стране црквеног врха. На крају, нема сумње да је још доста видова сећања постојало али, попут усменог, нису оставили трага.Таквим приступом се истиче да је одржавање успомене на светог било сложена појава унутар које се може издвојити онолико врста сећања колико је постојало замишљених заједница: од црквене, преко породичне, градске и других. Наравно, најважније место има култ, односно литургијско сећање, али не треба заборавити да су садржаји и функције комеморација могли бити различити у зависности од њихових околности. Та полифонија представља једну од одлика светитељске меморије која је често пренебрегнута али врло корисна за разумевање друштава у којем је постојала.Поред тог начелног доприноса, циљ је био донети приказ појединачних култова и њиховог развоја. Додатно, та анализа је основ за доношење закључака о томе које су личности и у којим условима стицале светитељски статус и који је тип светости обележио епоху. Тако ће једна вишеслојна појава, каква су култови светих, бити приказана у, историчару својственом, временском и просторном контексту., The cult of saints or the celebration of saints' memories represent one of the most important phenomena in Christianity because with them believers encounter the realm of the holy. Yet, since every saint lives in a particular moment and in a certain space, the memory of his exemplary and ideal life encompasses universal and timeless ideals, contemporary worldviews and the conditions of cultural, social and political life. In return, this representation of the saint gives meaning to the diverse realities of life. When researching cults in periods marked by political and other transformations, such as those in the Balkans from the last decade of the 14th century to the first third of the 16th century, the connection to social reality is even more meaningful.Based on this social logic of the celebration of saints, this dissertation applies a special approach to their study. In the first place, the creation of each cult is examined as a process more or less shaped by modern events. Therefore, the first objective is to analyse how the realities of life are reflected in this process and in the content of the cult, followed by an interpretation of the functions of the celebration of the new saint in the community.The officially established cult of the saint in the church is called liturgical memory. It is the primary focus of the research and includes the highly diverse sources: from material and artistic representations and records on the liturgical books, to the literary works that were integral part of the liturgy: various forms of services, hagiographies etc. Once established this "canonical" memory could be transformed, and the reasons for the modifications were sought in the changing needs of the community that nourished the cult.Liturgical commemoration also served as the basis for maintaining other memories of the saints, less connected to the church. The context in which they need to be looked at is somewhat more complex because the prerequisites of commemorative acts are contemporary events and already formed liturgical memory. The state of preserved sources allows only for the feudal and historiographical memories of the saints to be singled out. Feudal memory is a medieval form of family commemoration with a politicalfunction; it is recorded in charters, mausoleums and various forms of artistic representations. When the saints were members of feudal dynasties family memories became interwoven with liturgical, thus receiving strong foundations and basis for long-term maintenance.Historiographical memory was preserved thanks to the growing need to remember past events that led to the emergence of several historiographical genres. Due to the specific development of the medieval Serbian state, in which rulers often became saints, remembering them as well as other members of the holy dynasty had a significant place in the new texts. Historiographical memory is distinct because it is least related to the church, hence it sometimes gives information about cults that were not encouraged by church authorities. Nonetheless, there is no doubt that there existed many more saints’ memories, but, like oral memories, they have not left traces.Such an approach to research emphasises that keeping the memory of the saint was a complex phenomenon within which there can be as many kinds of memories as there were imagined communities: from the church to the family, the town and others. Of course, the most important place is occupied by the cult or liturgical memory, but it should be remembered that the contents and functions of commemorations could be different depending on the circumstances. This polyphony is one of the hallmarks of the memory of saints that is often overlooked but very useful for understanding the societies in which it existed.In addition to this principal contribution, the aim of the research was to present individual cults and their development. Furthermore, this analysis will be the basis for drawing conclusions about which individuals acquired the status of saint and under which conditions. Also, the intention was to try to find the type of sanctity that marked the epoch. Thus, a multifaceted phenomenon, such as the cults of the saints, will be shown in its historically specific temporal and spatial context.",
publisher = "Универзитет у Београду, Филозофски факултет",
journal = "Универзитет у Београду",
title = "Позносредњовековни култови светих на територији централног Балкана",
url = "https://hdl.handle.net/21.15107/rcub_dais_6608"
}
Васиљевић, М. М.. (2019). Позносредњовековни култови светих на територији централног Балкана. in Универзитет у Београду
Универзитет у Београду, Филозофски факултет..
https://hdl.handle.net/21.15107/rcub_dais_6608
Васиљевић ММ. Позносредњовековни култови светих на територији централног Балкана. in Универзитет у Београду. 2019;.
https://hdl.handle.net/21.15107/rcub_dais_6608 .
Васиљевић, Марија М., "Позносредњовековни култови светих на територији централног Балкана" in Универзитет у Београду (2019),
https://hdl.handle.net/21.15107/rcub_dais_6608 .

Imagining the Ruler's Genealogy in Medieval Serbia

Vasiljević, Marija

(2017)

TY  - JOUR
AU  - Vasiljević, Marija
PY  - 2017
UR  - http://revista.acadsudest.ro/Arhivă/Revista%202017/RESEE%2055%202017.pdf
UR  - https://dais.sanu.ac.rs/123456789/6257
AB  - Abstract: The paper explores the ways in which medieval Serbian rulers used various forms of genealogical representations in order to demonstrate their political status or ambition. It is striking that in all of them, ranging from the diverse lineages, painted genealogies, written monastic and lay genealogies, the rulers were unavoidably depicted as the heirs to the first dynastic saints. In the first three cases they are descended from Saint Simeon, either in company or without his son Saint Sava, whereas in the latter they are the successors of the holy Emperor Constantine the Great. Hence, genealogies embody the medieval epistemology of origins, understood as the source of value and political right.
T2  - Revue des études sud-est européennes
T1  - Imagining the Ruler's Genealogy in Medieval Serbia
SP  - 73
EP  - 88
IS  - 55
UR  - https://hdl.handle.net/21.15107/rcub_dais_6257
ER  - 
@article{
author = "Vasiljević, Marija",
year = "2017",
abstract = "Abstract: The paper explores the ways in which medieval Serbian rulers used various forms of genealogical representations in order to demonstrate their political status or ambition. It is striking that in all of them, ranging from the diverse lineages, painted genealogies, written monastic and lay genealogies, the rulers were unavoidably depicted as the heirs to the first dynastic saints. In the first three cases they are descended from Saint Simeon, either in company or without his son Saint Sava, whereas in the latter they are the successors of the holy Emperor Constantine the Great. Hence, genealogies embody the medieval epistemology of origins, understood as the source of value and political right.",
journal = "Revue des études sud-est européennes",
title = "Imagining the Ruler's Genealogy in Medieval Serbia",
pages = "73-88",
number = "55",
url = "https://hdl.handle.net/21.15107/rcub_dais_6257"
}
Vasiljević, M.. (2017). Imagining the Ruler's Genealogy in Medieval Serbia. in Revue des études sud-est européennes(55), 73-88.
https://hdl.handle.net/21.15107/rcub_dais_6257
Vasiljević M. Imagining the Ruler's Genealogy in Medieval Serbia. in Revue des études sud-est européennes. 2017;(55):73-88.
https://hdl.handle.net/21.15107/rcub_dais_6257 .
Vasiljević, Marija, "Imagining the Ruler's Genealogy in Medieval Serbia" in Revue des études sud-est européennes, no. 55 (2017):73-88,
https://hdl.handle.net/21.15107/rcub_dais_6257 .

Генеалогије између историје и идеологије: пример порекла кнегиње Милице

Васиљевић, Марија

(Историјски институт, Београд, 2016)

TY  - JOUR
AU  - Васиљевић, Марија
PY  - 2016
UR  - https://www.ceeol.com/search/article-detail?id=483141
UR  - http://www.iib.ac.rs/assets/files/IstorijskiCasopis65(2016).pdf
UR  - https://dais.sanu.ac.rs/123456789/6258
AB  - Апстракт: У раду се на примеру порекла кнегиње Милице истражује улога генеалогија у политичком животу. Кнегињи савремени извори неодређено говоре о постојању сродства са Немањићима, док једино родослови промовишу лозу Вукан–Милица. При том, лоза је записана након смрти кнегиње Милице као део лаичке генеалогије популарне у време деспота Ђурђа Бранковића. Каснијим прерадама уводе се нове личности у родослов, да би дуготрајном преписивачком традицијом и преношењем генеалошких белешки у сродне историографске врсте опстали у земљама северно од Саве и Дунава. Тиме се још једном показује постепено напуштање историјских оквира и доминација идеолошких назора у средњовековним генеалогијама.
AB  - Summary: Medieval genealogies were written with the intention to present а specific family’s or person’s origin. They illustrate the need to legitimize their hold on power or the aim to acquire it, and to demonstrate that the achieved or desired authority is legal. This paper explores the use of genealogies in the political life of late medieval Serbian lands. The case in question is that of the wife of prince Lazar, Milica, who is presented as a descendant of prince Vukan, the eldest son of the Serbian ruler-­saint, Stefan Nemanja. The analysis is conducted by comparing all of the sources that refer to Milica’s ancestry. The research shows that the available information can be divided into two groups: one where unspecified kinship with the Nemanjić dynasty is mentioned and the other where the Vukan-­Milica lineage is clearly stated. Various sources, ranging from stemma­chronicles, liturgical texts and one charter issued by Milica’s son, despot Stefan Lazarević, belong to the first group. Moreover, all of them were written during the life of the princess, or very shortly after her death. The first genealogy that notes the Vukan-­Milica lineage is found in the Life of despot Stefan Lazarević, written by Constantine of Kostenets at the time of despot Stefan’s nephew and successor Đurađ Branković. This political and unconventional hagiography is marked by rewriting and reinterpretation of certain parts of the despot’s life. With this questionable approach to the past, the author presents a genealogy of despot Stefan. Emperor Constantine the Great becomes an ancestor of the Nemanjić dynasty and, through the Vukan-Milica lineage, of the despot himself. This falsified genealogy belongs to the type of lay genealogies, characterized by ideological attitudes and loose attachment to the historical truth. Even though the main branch of the Nemanjićs is presented correctly, it is not possible to accept the lineage in question without confirmation from other sources. Yet, the other sources do not repeat it. Afterward, the lineage is often distorted and the aim to unite all the prominent figures of medieval times in a single family tree is quite noticeable. Consequently, genealogies become filled with further fabrications. Later on, they are interpolated in other historiographical genres, one stemma­-chronicle from the 16th and chronicles from the 16th and 17th century. Иn the end, although the Vukan­-Milica lineage cannot be accepted from the methodological point of view, with the current state of the sources it is not possible to offer an alternative version of family relations between the princess and the Nemanjić dynasty. It could be argued that the success of the one we find in the Life of despot Stefan lies in the absence of living protagonists of the genealogy, an appropriate number of inserted personalities and the convenience of its narrative for despot Đurađ Branković and his successors.
PB  - Историјски институт, Београд
T2  - Историјски часопис
T1  - Генеалогије између историје и идеологије: пример порекла кнегиње Милице
SP  - 79
EP  - 99
VL  - 65
UR  - https://hdl.handle.net/21.15107/rcub_dais_6258
ER  - 
@article{
author = "Васиљевић, Марија",
year = "2016",
abstract = "Апстракт: У раду се на примеру порекла кнегиње Милице истражује улога генеалогија у политичком животу. Кнегињи савремени извори неодређено говоре о постојању сродства са Немањићима, док једино родослови промовишу лозу Вукан–Милица. При том, лоза је записана након смрти кнегиње Милице као део лаичке генеалогије популарне у време деспота Ђурђа Бранковића. Каснијим прерадама уводе се нове личности у родослов, да би дуготрајном преписивачком традицијом и преношењем генеалошких белешки у сродне историографске врсте опстали у земљама северно од Саве и Дунава. Тиме се још једном показује постепено напуштање историјских оквира и доминација идеолошких назора у средњовековним генеалогијама., Summary: Medieval genealogies were written with the intention to present а specific family’s or person’s origin. They illustrate the need to legitimize their hold on power or the aim to acquire it, and to demonstrate that the achieved or desired authority is legal. This paper explores the use of genealogies in the political life of late medieval Serbian lands. The case in question is that of the wife of prince Lazar, Milica, who is presented as a descendant of prince Vukan, the eldest son of the Serbian ruler-­saint, Stefan Nemanja. The analysis is conducted by comparing all of the sources that refer to Milica’s ancestry. The research shows that the available information can be divided into two groups: one where unspecified kinship with the Nemanjić dynasty is mentioned and the other where the Vukan-­Milica lineage is clearly stated. Various sources, ranging from stemma­chronicles, liturgical texts and one charter issued by Milica’s son, despot Stefan Lazarević, belong to the first group. Moreover, all of them were written during the life of the princess, or very shortly after her death. The first genealogy that notes the Vukan-­Milica lineage is found in the Life of despot Stefan Lazarević, written by Constantine of Kostenets at the time of despot Stefan’s nephew and successor Đurađ Branković. This political and unconventional hagiography is marked by rewriting and reinterpretation of certain parts of the despot’s life. With this questionable approach to the past, the author presents a genealogy of despot Stefan. Emperor Constantine the Great becomes an ancestor of the Nemanjić dynasty and, through the Vukan-Milica lineage, of the despot himself. This falsified genealogy belongs to the type of lay genealogies, characterized by ideological attitudes and loose attachment to the historical truth. Even though the main branch of the Nemanjićs is presented correctly, it is not possible to accept the lineage in question without confirmation from other sources. Yet, the other sources do not repeat it. Afterward, the lineage is often distorted and the aim to unite all the prominent figures of medieval times in a single family tree is quite noticeable. Consequently, genealogies become filled with further fabrications. Later on, they are interpolated in other historiographical genres, one stemma­-chronicle from the 16th and chronicles from the 16th and 17th century. Иn the end, although the Vukan­-Milica lineage cannot be accepted from the methodological point of view, with the current state of the sources it is not possible to offer an alternative version of family relations between the princess and the Nemanjić dynasty. It could be argued that the success of the one we find in the Life of despot Stefan lies in the absence of living protagonists of the genealogy, an appropriate number of inserted personalities and the convenience of its narrative for despot Đurađ Branković and his successors.",
publisher = "Историјски институт, Београд",
journal = "Историјски часопис",
title = "Генеалогије између историје и идеологије: пример порекла кнегиње Милице",
pages = "79-99",
volume = "65",
url = "https://hdl.handle.net/21.15107/rcub_dais_6258"
}
Васиљевић, М.. (2016). Генеалогије између историје и идеологије: пример порекла кнегиње Милице. in Историјски часопис
Историјски институт, Београд., 65, 79-99.
https://hdl.handle.net/21.15107/rcub_dais_6258
Васиљевић М. Генеалогије између историје и идеологије: пример порекла кнегиње Милице. in Историјски часопис. 2016;65:79-99.
https://hdl.handle.net/21.15107/rcub_dais_6258 .
Васиљевић, Марија, "Генеалогије између историје и идеологије: пример порекла кнегиње Милице" in Историјски часопис, 65 (2016):79-99,
https://hdl.handle.net/21.15107/rcub_dais_6258 .

Stefan Rohdewald, Götter der Nationen: Religiöse Erinnerungsfiguren in Serbien, Bulgarien und Makedonien bis1944. Cologne – Weimar – Vienna: Böhlau Verlag, 2014, 905 p.

Fundić, Dušan; Vasiljević, Marija

(Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts, 2015)

TY  - JOUR
AU  - Fundić, Dušan
AU  - Vasiljević, Marija
PY  - 2015
UR  - https://www.ceeol.com/search/article-detail?id=308619
UR  - https://dais.sanu.ac.rs/123456789/6024
PB  - Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts
T2  - Balcanica
T1  - Stefan Rohdewald, Götter der Nationen: Religiöse Erinnerungsfiguren in Serbien, Bulgarien und Makedonien bis1944. Cologne – Weimar – Vienna: Böhlau Verlag, 2014, 905 p.
SP  - 434
EP  - 437
IS  - XLVI
UR  - https://hdl.handle.net/21.15107/rcub_dais_6024
ER  - 
@article{
author = "Fundić, Dušan and Vasiljević, Marija",
year = "2015",
publisher = "Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts",
journal = "Balcanica",
title = "Stefan Rohdewald, Götter der Nationen: Religiöse Erinnerungsfiguren in Serbien, Bulgarien und Makedonien bis1944. Cologne – Weimar – Vienna: Böhlau Verlag, 2014, 905 p.",
pages = "434-437",
number = "XLVI",
url = "https://hdl.handle.net/21.15107/rcub_dais_6024"
}
Fundić, D.,& Vasiljević, M.. (2015). Stefan Rohdewald, Götter der Nationen: Religiöse Erinnerungsfiguren in Serbien, Bulgarien und Makedonien bis1944. Cologne – Weimar – Vienna: Böhlau Verlag, 2014, 905 p.. in Balcanica
Belgrade : Institute for Balkan Studies, Serbian Academy of Sciences and Arts.(XLVI), 434-437.
https://hdl.handle.net/21.15107/rcub_dais_6024
Fundić D, Vasiljević M. Stefan Rohdewald, Götter der Nationen: Religiöse Erinnerungsfiguren in Serbien, Bulgarien und Makedonien bis1944. Cologne – Weimar – Vienna: Böhlau Verlag, 2014, 905 p.. in Balcanica. 2015;(XLVI):434-437.
https://hdl.handle.net/21.15107/rcub_dais_6024 .
Fundić, Dušan, Vasiljević, Marija, "Stefan Rohdewald, Götter der Nationen: Religiöse Erinnerungsfiguren in Serbien, Bulgarien und Makedonien bis1944. Cologne – Weimar – Vienna: Böhlau Verlag, 2014, 905 p." in Balcanica, no. XLVI (2015):434-437,
https://hdl.handle.net/21.15107/rcub_dais_6024 .

Настанак српских родослова и летописа као последица политичких и друштвених промена

Васиљевић, Марија

(2015)

TY  - JOUR
AU  - Васиљевић, Марија
PY  - 2015
UR  - https://dais.sanu.ac.rs/123456789/6259
UR  - https://www.ceeol.com/search/article-detail?id=289299
AB  - Апстракт: У раду се истражује веза између појаве старих српских родослова и летописа и историјских околности у којима су настали. Анализи ових дела приступа се на три нивоа. Први ниво је жанровски, односно сачувани текстови груписани су са њима сродним историографским врстама и међуврстама. Даље, ослањајући се на закључке теоретског редефинисања, поново су испитани време и могући разлози писања њихових првих примерака. На крају, рад се бави „решеткама перцепције“ аутора које указују на природу везе са политичким и друштвеним околностима у којима су дела настала.
AB  - Summary: This paper explores the relationship between the emergence of genealogies and chronicles and the specific social and political circumstances in which they originated. In that process, the ideology behind those texts is compared to the ideology of previous times, in search for the particular and specific history of medieval Serbian ideologies. Analysis of the hidden ideologies in these texts lead us to defining perceptual grids, which determine the nature of the writer’s perceptions and the manner in which he transmitted historical events. Understanding perceptual grids helps us to better determine the value of these sources for modern scholars. Research showed that former division of these sources, into genealogies, early chronicles and later chronicles, is not adequate. Therefore a new classification in accordance with the theory of genres and their evolution is proposed. The first group of sources may still be called genealogies, even though they are not just genealogies, but conflations between genres of hagiography and genealogy. The contents, typically hagiographic, are linked by the principle of hereditary succession into a chronological sequence. The older chronicles, are renamed to stemma-chronicles, another mixture of theoretically distinct genres. In stemma-chronicle content is also organized as a series of biographies in chronological sequence, connected by family affiliation. The difference between genealogies and stemma-chronicles is that in the former content is usually religiously oriented while in the later it is a balanced mix of historical accounts of secular and religious significance. It should be added, that in stemma-chronicles timelines are present, which is not the case with genealogies. The third group is named simple chronicles, instead of later chronicles, since it represent the genre in its pure form. Historical events are recorded by their date without connecting protagonists by affiliation. Apart from the theoretical redefinition of the sources, the paper offers a new time frame for their emergence. Bringing together historical circumstances, genre relations and their reciprocal influence and results of analysed contents it is argued that genealogies, stemma-chronicles and chronicles originated at or around the time of the battle of Marica River in 1371. Once again, the search for the past is shown to be guided by present necessities in turbulent and insecure times like those in the last quarter of the 14th century.
 In the end, the last and maybe the most important conclusion of this paper is the definition of two types of perceptual grids found in examined sources. The first is the political and ideological perceptual grid, which is present in genealogies and stemma-chronicles. Representation and reinterpretation of history in those texts is conditioned by the intense contest for political power and authority, and these texts can be seen as a textual analogy of that struggle. The second one can be called the historical perceptual grid, because history was not used as a field of political competition for political power, but as a means of remembering events that are important for the community and thereby creating a collective identity.
T2  - Иницијал. Часопис за средњовековне студије
T1  - Настанак српских родослова и летописа као последица политичких и друштвених промена
SP  - 95
EP  - 117
VL  - 3
UR  - https://hdl.handle.net/21.15107/rcub_dais_6259
ER  - 
@article{
author = "Васиљевић, Марија",
year = "2015",
abstract = "Апстракт: У раду се истражује веза између појаве старих српских родослова и летописа и историјских околности у којима су настали. Анализи ових дела приступа се на три нивоа. Први ниво је жанровски, односно сачувани текстови груписани су са њима сродним историографским врстама и међуврстама. Даље, ослањајући се на закључке теоретског редефинисања, поново су испитани време и могући разлози писања њихових првих примерака. На крају, рад се бави „решеткама перцепције“ аутора које указују на природу везе са политичким и друштвеним околностима у којима су дела настала., Summary: This paper explores the relationship between the emergence of genealogies and chronicles and the specific social and political circumstances in which they originated. In that process, the ideology behind those texts is compared to the ideology of previous times, in search for the particular and specific history of medieval Serbian ideologies. Analysis of the hidden ideologies in these texts lead us to defining perceptual grids, which determine the nature of the writer’s perceptions and the manner in which he transmitted historical events. Understanding perceptual grids helps us to better determine the value of these sources for modern scholars. Research showed that former division of these sources, into genealogies, early chronicles and later chronicles, is not adequate. Therefore a new classification in accordance with the theory of genres and their evolution is proposed. The first group of sources may still be called genealogies, even though they are not just genealogies, but conflations between genres of hagiography and genealogy. The contents, typically hagiographic, are linked by the principle of hereditary succession into a chronological sequence. The older chronicles, are renamed to stemma-chronicles, another mixture of theoretically distinct genres. In stemma-chronicle content is also organized as a series of biographies in chronological sequence, connected by family affiliation. The difference between genealogies and stemma-chronicles is that in the former content is usually religiously oriented while in the later it is a balanced mix of historical accounts of secular and religious significance. It should be added, that in stemma-chronicles timelines are present, which is not the case with genealogies. The third group is named simple chronicles, instead of later chronicles, since it represent the genre in its pure form. Historical events are recorded by their date without connecting protagonists by affiliation. Apart from the theoretical redefinition of the sources, the paper offers a new time frame for their emergence. Bringing together historical circumstances, genre relations and their reciprocal influence and results of analysed contents it is argued that genealogies, stemma-chronicles and chronicles originated at or around the time of the battle of Marica River in 1371. Once again, the search for the past is shown to be guided by present necessities in turbulent and insecure times like those in the last quarter of the 14th century.
 In the end, the last and maybe the most important conclusion of this paper is the definition of two types of perceptual grids found in examined sources. The first is the political and ideological perceptual grid, which is present in genealogies and stemma-chronicles. Representation and reinterpretation of history in those texts is conditioned by the intense contest for political power and authority, and these texts can be seen as a textual analogy of that struggle. The second one can be called the historical perceptual grid, because history was not used as a field of political competition for political power, but as a means of remembering events that are important for the community and thereby creating a collective identity.",
journal = "Иницијал. Часопис за средњовековне студије",
title = "Настанак српских родослова и летописа као последица политичких и друштвених промена",
pages = "95-117",
volume = "3",
url = "https://hdl.handle.net/21.15107/rcub_dais_6259"
}
Васиљевић, М.. (2015). Настанак српских родослова и летописа као последица политичких и друштвених промена. in Иницијал. Часопис за средњовековне студије, 3, 95-117.
https://hdl.handle.net/21.15107/rcub_dais_6259
Васиљевић М. Настанак српских родослова и летописа као последица политичких и друштвених промена. in Иницијал. Часопис за средњовековне студије. 2015;3:95-117.
https://hdl.handle.net/21.15107/rcub_dais_6259 .
Васиљевић, Марија, "Настанак српских родослова и летописа као последица политичких и друштвених промена" in Иницијал. Часопис за средњовековне студије, 3 (2015):95-117,
https://hdl.handle.net/21.15107/rcub_dais_6259 .

Esad Kurtović, Konj u srednjovjekovnoj Bosni, Univerzitet u Sarajevu, Sarajevo 2014, 825

Васиљевић, Марија

(Историјски институт, Београд, 2014)

TY  - JOUR
AU  - Васиљевић, Марија
PY  - 2014
UR  - https://www.ceeol.com/search/article-detail?id=83611
UR  - http://www.iib.ac.rs/assets/files/IstorijskiCasopis63(2014).pdf
UR  - https://dais.sanu.ac.rs/123456789/6256
PB  - Историјски институт, Београд
T2  - Историјски часопис
T1  - Esad Kurtović, Konj u srednjovjekovnoj Bosni, Univerzitet u Sarajevu, Sarajevo 2014, 825
SP  - 134
EP  - 137
IS  - 63
UR  - https://hdl.handle.net/21.15107/rcub_dais_6256
ER  - 
@article{
author = "Васиљевић, Марија",
year = "2014",
publisher = "Историјски институт, Београд",
journal = "Историјски часопис",
title = "Esad Kurtović, Konj u srednjovjekovnoj Bosni, Univerzitet u Sarajevu, Sarajevo 2014, 825",
pages = "134-137",
number = "63",
url = "https://hdl.handle.net/21.15107/rcub_dais_6256"
}
Васиљевић, М.. (2014). Esad Kurtović, Konj u srednjovjekovnoj Bosni, Univerzitet u Sarajevu, Sarajevo 2014, 825. in Историјски часопис
Историјски институт, Београд.(63), 134-137.
https://hdl.handle.net/21.15107/rcub_dais_6256
Васиљевић М. Esad Kurtović, Konj u srednjovjekovnoj Bosni, Univerzitet u Sarajevu, Sarajevo 2014, 825. in Историјски часопис. 2014;(63):134-137.
https://hdl.handle.net/21.15107/rcub_dais_6256 .
Васиљевић, Марија, "Esad Kurtović, Konj u srednjovjekovnoj Bosni, Univerzitet u Sarajevu, Sarajevo 2014, 825" in Историјски часопис, no. 63 (2014):134-137,
https://hdl.handle.net/21.15107/rcub_dais_6256 .

Помени предака у повељама Немањића и легитимизација власти

Васиљевић, Марија

(Центар за напредне средњовековне студије, 2013)

TY  - JOUR
AU  - Васиљевић, Марија
PY  - 2013
UR  - https://www.ceeol.com/search/article-detail?id=116725
UR  - https://dais.sanu.ac.rs/123456789/6260
AB  - Mentions of ancestors in the charters of Serbian medieval rulers from the Nemanjić dynasty often bear an ideological note illustrating one of the key requirements of medieval government – the need to legitimize a ruler’s hold on power or, in other words, to recognize newly acquired ruling authority as legal. Analysis of these ideological mentions of ancestors has uncovered three patterns of their usage, based on the manner in which the ancestral motif is used and the degree of legitimization it achieves. The first pattern consists of mentions found in autobiographical excerpts placed in the preambles (arengae) of solemn charters recording donations to ecclesiastical institutions. In situations when his right to power is disputable, the current ruler speaks of his accession to the throne, creating a context in which he can be represented as a legitimate heir. This pattern was present in the documents of rulers whose right to the throne was questioned since the beginning of their reign – Stefan the Firstcrowned, Stefan Dečanski and Stefan Dušan.  The second pattern concentrates on the mentions of ancestors as saints. This pattern’s potential for legitimization is most notably exploited in the rulers’ intitulations. Mentions of this type are often followed by the beata stirps motif which was initially linked to the metaphor of the tree of Jesse. This pattern is present in the documents of Nemanjić rulers since the time of the canonization of the dynasty’s founder, Stefan Nemanja, and its frequency testifies to the suitability of such mentions for legitimization of power.  The last pattern comprises participation of the holy ancestors in government. At first, the ancestors participate in government through their mention in the sanctions of royal charters as protectors of the current ruler’s donations along with God, the Virgin, and some of the greatest Christian saints. Later, they are shown as helping the ruler in conquests or succession to the throne through their prayers. This pattern was developed during the reign of king Мilutin, at a time of severe internal conflicts.  Widespread presence and constant innovation of ancestral mentions indicate that they had an important role presenting the rulers to the readers and users of their documents. Additionally, the variety of the types of mentions implies that the diplomatic image of the ruler was adjusted to the current political situation. It was of crucial importance in the tumult of frequent dynastic confrontations, which strongly encouraged the use of every available instrument to demonstrate a ruler’s legitimacy.
PB  - Центар за напредне средњовековне студије
T2  - Иницијал. Часопис за средњовековне студије
T1  - Помени предака у повељама Немањића и легитимизација власти
SP  - 77
EP  - 96
VL  - 1
UR  - https://hdl.handle.net/21.15107/rcub_dais_6260
ER  - 
@article{
author = "Васиљевић, Марија",
year = "2013",
abstract = "Mentions of ancestors in the charters of Serbian medieval rulers from the Nemanjić dynasty often bear an ideological note illustrating one of the key requirements of medieval government – the need to legitimize a ruler’s hold on power or, in other words, to recognize newly acquired ruling authority as legal. Analysis of these ideological mentions of ancestors has uncovered three patterns of their usage, based on the manner in which the ancestral motif is used and the degree of legitimization it achieves. The first pattern consists of mentions found in autobiographical excerpts placed in the preambles (arengae) of solemn charters recording donations to ecclesiastical institutions. In situations when his right to power is disputable, the current ruler speaks of his accession to the throne, creating a context in which he can be represented as a legitimate heir. This pattern was present in the documents of rulers whose right to the throne was questioned since the beginning of their reign – Stefan the Firstcrowned, Stefan Dečanski and Stefan Dušan.  The second pattern concentrates on the mentions of ancestors as saints. This pattern’s potential for legitimization is most notably exploited in the rulers’ intitulations. Mentions of this type are often followed by the beata stirps motif which was initially linked to the metaphor of the tree of Jesse. This pattern is present in the documents of Nemanjić rulers since the time of the canonization of the dynasty’s founder, Stefan Nemanja, and its frequency testifies to the suitability of such mentions for legitimization of power.  The last pattern comprises participation of the holy ancestors in government. At first, the ancestors participate in government through their mention in the sanctions of royal charters as protectors of the current ruler’s donations along with God, the Virgin, and some of the greatest Christian saints. Later, they are shown as helping the ruler in conquests or succession to the throne through their prayers. This pattern was developed during the reign of king Мilutin, at a time of severe internal conflicts.  Widespread presence and constant innovation of ancestral mentions indicate that they had an important role presenting the rulers to the readers and users of their documents. Additionally, the variety of the types of mentions implies that the diplomatic image of the ruler was adjusted to the current political situation. It was of crucial importance in the tumult of frequent dynastic confrontations, which strongly encouraged the use of every available instrument to demonstrate a ruler’s legitimacy.",
publisher = "Центар за напредне средњовековне студије",
journal = "Иницијал. Часопис за средњовековне студије",
title = "Помени предака у повељама Немањића и легитимизација власти",
pages = "77-96",
volume = "1",
url = "https://hdl.handle.net/21.15107/rcub_dais_6260"
}
Васиљевић, М.. (2013). Помени предака у повељама Немањића и легитимизација власти. in Иницијал. Часопис за средњовековне студије
Центар за напредне средњовековне студије., 1, 77-96.
https://hdl.handle.net/21.15107/rcub_dais_6260
Васиљевић М. Помени предака у повељама Немањића и легитимизација власти. in Иницијал. Часопис за средњовековне студије. 2013;1:77-96.
https://hdl.handle.net/21.15107/rcub_dais_6260 .
Васиљевић, Марија, "Помени предака у повељама Немањића и легитимизација власти" in Иницијал. Часопис за средњовековне студије, 1 (2013):77-96,
https://hdl.handle.net/21.15107/rcub_dais_6260 .