Znanje i moć: zduhaći i zmijari u postmodernom, hibridnom društvu

Abstract

Za vreme dugogodišnjih terenskih istraživanja na temu demonoloških predanja susretao sam se sa pomenima različitih motiva ili pojedinaca za koje se verovalo ili koji su za sebe verovali da poseduju posebne moći. Posredstvom znanja o zajednici, ali i u širem kontekstu, ti pojedinci su svoju moć, odnosno delovanje podredili (specifičnim) društvenim potrebama. Ipak, pomeni zduhaća su bili sve ređi u kontekstu borbe sa demonima atmosferskih pojava. Iako pomenuto možemo povezati sa uticajem modernih, državnih institucija i novih tehnologija na svakodnevnicu ruralnih zajednica u Srbiji, ideja “moći” ili posebnih pojedinaca tradicije seljaštva opstaje ili se prilagođava novim kontekstima. Upoznao sam veći broj zmijara, koji vođeni osećajem ili komunikacijom sa prirodom, pronalaze i “love” zmije. Motivi za hvatanje zmija nisu uvek isti, ali je pravilo da se one ne povrede, već da se premeste na područja koja lokalne zajednice smatraju poželjnim. Zanimljivo je da deo zmijara predstavlja potomke zduhaća, odnosno da su ti pojedinci “nasledili” moć svojih predaka, a sami razvili znanja i ciljeve svojeg delovanja. U izlaganju se analizira slučaj tri pojedinca koji svoj identitet, definisan nasleđenom moći i stečenim znanjem, performiraju u međusvetu prirode i kulture, odnosno života i smrti. Oni su po nasleđu, identitetu i znanju slični, ali po izvoru saznanja, načinu ovladavanja i performansu moći različiti. Analiza je usmerena ka razumevanju različitih faktora koji su identitete, uloge i statuse tih pojedinaca definisali na specifične načine, uvek kroz odnos prema zajednici i svetu, prirodi i kulturi, ali i tradiciji i modernosti. Tri pomenuta pojedinca predstavljaju hibridne identitetske i funkcionalne modele zasnovane na tradicijskim idejama, odnosno ulogama oblikovanima širim i užim društvenim, kulturnim i političkim promenama, presudnima u okolnosti promišljanja sopstva u postmodernom svetu ruralnih zajednica.

During many years of field research on the subject of demonology traditions, I encountered the mentions of different motives or individuals for who were believed or believed to possess special powers. Through the knowledge of the community, but also in a wider context, those individuals are their own subordinated power, that is, action to (specific) social needs. Yet, mentions of ghosts were increasingly rare in the context of the fight with atmospheric demons occurrence. Although we can connect the mentioned with the influence of modern, state institutions and new technologies on the everyday life of rural communities in Serbia, the idea of "power" or special individuals of the peasant tradition survives or adapts new contexts. I have met a large number of kitesurfers, who are guided by feeling or by communicating with nature, they find and "hunt" snakes. Catch Motives snakes are not always the same, but the rule is not to injure them, but to move them to areas that local communities consider desirable. It is interesting that part zmijara represents the descendants of zduhač, i.e. that these individuals "inherited" the power of their ancestors, and they themselves developed the knowledge and goals of their actions. In exposition the case of three individuals whose identity, defined by inherited power and with the acquired knowledge, they perform in the middle world of nature and culture, that is, life and death. They are similar in heritage, identity and knowledge, but in terms of the source of knowledge, the way of mastering and the performance of power are different. The analysis is directed towards understanding the various factors that are the identities, roles and statuses of those individuals defined in specific ways, always through the relationship to the community and the world, nature and culture, but also tradition and modernity. The three mentioned individuals represent hybrid identity and functional models based on traditional ones ideas, that is, roles shaped by wider and narrower social and cultural ones and political changes, crucial in the circumstances of self-reflection in to the postmodern world of rural communities.