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THE USAGE OF THE WORD ŠEHER IN SERBIAN OVER TIME
No full textlanguage contacts began, and major changes occurred in the structure of the Balkan
communities. The Ottomans brought with them new concepts and words, as well as
their cultural and civilisational traditions. Turkish has influenced the Serbian language
most lexically. There are three thousand Turkish loanwords in the lexical fund of
contemporary Serbian, and the most common Turkish loanwords are house, household
goods, buildings, clothes, shoes, fabrics, food and drinks and tobacco. 42 thematic
groups have been recorded in the Serbian language, and among these groups is the
thematic group of urban life as well. For example, kasaba (T. kasaba, town), mahala
(T. mahalle, neighbourhood), šeher (T. şehir, city), sokak (T. sokaka, street), džada (T.
cadde, street), čaršija (T. çarşı, market), merćez (T. merkez, centre).
The Ottomans brought with them the Eastern style of urbanization. In the Ottoman
Empire, cities (T. şehir) were larger settlements with a distinctly Eastern character and
a predominantly Muslim population. As the Turkish population migrated to smaller
settlements and villages, words related to settlements were also adopted (kasaba
(T. kasaba, town), čaršija (T. çarşı, market), megdan (T. meydan, square), sokak
(T.sokak, street), džada (T. cadde, street), kaldrma (T. kaldırım, paving), avlija (T.
avlu, courtyard), and so on).
The word šeher comes from the Turkish word şeher (city), which originates from the
Persian language (şehr). The word šeher has also kept its original phonetic form. In
Serbian, the word šeher has five derivatives: šeherli → pertaining to a city, pertaining
to a town; šeherkinja → urban, town-dwelling; šeherlija → urban, town-dwelling;
šeherljanin → urban, town-dwelling; šeherski → pertaining to a city, town-dwelling.
This paper is presented with the aim of examining the semantic and derivatıonal status
of the Turkish-origin lexeme “šeher” in the lexical system of the Serbian language
from a semantic-derivational perspective.14. yüzyılda Osmanlıların Balkanları fethetmesiyle birlikte doğrudan ve yoğun olarak
dil temasları başlamıştır ve Balkan topluluklarının yapısında büyük değişiklikler
meydana gelmiştir. Osmanlılar, kültür-uygarlık geleneğinin yanı sıra kendileriyle
birlikte yeni kavram ve sözcükleri de getirmişlerdir. Türkçe, Sırp dilini en çok
sözlüksel anlamda etkilemiştir. Çağdaş Sırpçanın sözlük hazinesinde üç bin Türkçe
alıntı bulunmaktadır ve en fazla yer alan Türkçe alıntılar ev, ev eşyaları, yapılar,
kıyafet, ayakkabı, kumaşlar, yiyecek, içecek ve tütün başta olmak üzere tematik
gruplarda kalmışlardır. Sırp dilinde 42 tematik grup kaydedilmiş, bu gruplar arasında
kent yaşamı tematik grubu da yer almıştır örneğin, kasaba (T. kasaba), mahala (T.
mahalle), šeher (T. şeher), sokak (T. sokak), džada (T. cadde), čaršija (T. çarşı),
merćez (T. merkez).
Osmanlılar Doğulu şehirleşme tarzını da beraberlerinde getirdiler. Osmanlı
İmparatorluğu’nda şehirler belirgin bir şekilde Doğu karakterine sahip olan ve
çoğunluğu Müslüman nüfusa sahip daha büyük yerleşimlerdi. Türk nüfusunun daha
küçük yerleşim birimlerine ve köylere göç etmesiyle birlikte yerleşim yerlerine ilişkin
kelimeler de kabul görülmüştür (kasaba (T. kasaba), čaršija (T. çarşı), megdan (T.
meydan), sokak, (T. sokak) džada (T. cadde), kaldrma (T. kaldırım), avlija (T. avlu)
ve sair).
Šeher kelimesi Türkçe şeher kelimesinden gelmektedir ve kökeni Farsça dilinden
gelmektedir (şehr). Šeher kelimesi de orijinal fonetik karakterini korumuştur. Sırpçada
šeher kelimesinin beş türevi var: šeherli → şehir ile ilgili, kasaba ile ilgili; šeherkinja
→ şehirli, kasabalı; šeherlija → şehirli, kasabalı; šeherljanin → şehirli, kasabalı;
šeherski → şehir ile ilgili, kasaba ile ilgili.
Bu makale, anlamsal-türevsel açıdan bakıldığında Türkçe kökenli “šeher” sözcük
biriminin Sırp dilinin sözcük sistemindeki anlamsal ve türetilmiş durumunu incelemek
amacıyla sunulmaktadır
Caričin Grad – Arheološka istraživanja u 2022. godini
No full textSistematska iskopavanja u okviru projekta Srpsko-francuska arheološka istraživanja u oblasti Caričinog Grada nastavljena su u 2022. godini, u saradnji Arheološkog instituta iz Beograda sa francuskim institucijama. Terenski radovi trajali su od 28. juna do 31. jula te godine. Tokom petonedeljne kampanje bila su nastavljena istraživanja Tetrakonhalne crkve u Donjem gradu, otpočeta 2019. godine. Programom predviđena istraživanja nekropole nisu bila izvedena usled nedostatka sredstava. Prilikom iskopavanja definisana je osnova istočne polovine Tetrakonhalne crkve, čime je bio ispunjen glavni cilj kampanje. Uz to, u ruševinama hrama su prvi put otkriveni opipljivi tragovi srednjovekovnog naselja u Caričinom Gradu, kao i tragovi organizovanog vađenja opeke iz njegovih zidova i obrušenih konstrukcija
Nemanja Radulović, Gde ruža i lotos cveta. Slika Indije u srpskoj književnosti i kulturi 19. i 20. veka
No full textPrikaz knjige: Nemanja Radulović, Gde ruža i lotos cveta. Slika Indije u srpskoj književnosti i kulturi 19. i 20. veka, Fedon, Beograd, 2023., 534 str. ; DOI časopisa: https://doi.org/10.15176/0547-250
Everything is bursting with burst – usage of the verb prštati in electronic media headlines
No full textУ раду се на корпусу наслова са девет домаћих медијских сајтова анализира употреба глагола прштати. Овај глагол се најчешће јавља у медијима таблоидног карактера. Наслови су углавном из извештаја о спортским догађајима (утакмицама) или у вези са познатим личностима (опис неке личности, приказ свађе и сукоба и сл.). Глагол је звучан и експресиван, и стога погодан за употребу у насловима таблоида. У највећем броју случајева реализује секундарна значења, уз додатна нова, која не наводе актуелни речници.In this paper, we analyze the usage of the verb prštati in nine domestic media sites. It is often employed in tabloid media, primarily to describe sports events or famous individuals. This verb is sonorous and serves an expressive function, making it well-suited for tabloid headlines. In most of the corpus, it carries a secondary meaning, revealing new interpretations that are lacking in contemporary dictionaries. The majority of examples in our corpus have the meaning of excess
Lacrimosa by Ivana Stefanović: Mother’s Tears Against War and Exile
No full textThis paper analyses the radiophonic work Lacrimosa (1993) by Serbian composer Ivana Stefanović (1948–). More specifically, the work is interpreted from several thematic cores, as it addresses antiwar protests, exile, and motherhood, while echoing the lament as practice of expressing grief and loss. These topics are shaped in the framework of radio art, using various sound sources as building materials, from archive and field recordings to quotations of well-known music pieces. The interpretation of these interpolated materials is framed by the accounts on the creation and reception of the piece
Displaying and Listening to Africa. Live Events of African Musics and Dances in the Museums of the Yugoslav Region
No full textThis article examines live events of African musics and dances hosted in museums housing African collections in Slovenia, Croatia, and Serbia during both the socialist and the post-socialist periods. It explores the interplay of official policies, institutional projects, and African performers’ participation by considering Yugoslav anti-colonialism, international brotherhood, and the presence of African students (1960s–1980s), in relation to the post-Yugoslav time (1990s-present) marked by the evolving role of museums and the emergence of new African performers. Across these contexts, certain tropes in the representation of Africa through music and dance recur, and a tendency from presentational performances to participatory workshops has developed
Rana domaća diskografska industrija: Edison Bell Penkala, Elektron i Jugoton. Editors: Naila Ceribašić, Dora Dunatov, and Jelka Vukobratović. Zagreb: Institut za etnologiju i folkloristiku; Ljubljana: Filozofska fakulteta, Univerza v Ljubljani, 2025, 769 pp. ISBN 978-953-8518-04-1
No full textНародне представе о данима у недељи у Шумадији
No full textУ раду се разматрају народне представе о данима у недељи у народним веровањима и
усменој књижевности (пре свега, у народним предањима и народним лирским песмама) на
подручју Шумадије. Анализа савременог погледа на дане је рађена на основу ауторових записа насталих приликом теренских истраживања на поменутом подручју.
Код словенских народа сваки дан се одликовао посебном семантиком, која је имала
утицаја и на свакодневни живот људи и њихов поглед на свет. Дани су се делили на срећне и
несрећне, добре и лоше, лаке и тешке, мушке и женске, итд. Веровало се да од дана рођења
зависи будућа срећа у животу; сматрало се да се одређеним данима смеју обављати само неке радње и послови, док су други били строго забрањени; извођење магијских радњи је, исто тако, било условљено данима. Такође, општесловенска је појава ликова персонификованих дана у народним предањима и – код Бугара, Македонаца и Срба – у народној поезији. Циљ истраживања је да се утврде опште црте народних представа о данима на подручју Шумадије, затим да се евидентирају њихове специфичности и могући разликовни елементи у односу на исте представе на осталим српским територијама, као и, шире, словенским.Folk notions of weekdays in the region of Šumadija do not differ from those
originating from other parts of Serbia. In their base, they resemble conceptions found in the
beliefs of other South Slavs. In terms of semantisation of weekdays across the region of Šumadija, special attention is paid to the position of a particular day in the week, as well as the question of whether this is a day of fasting or not. Particularly significant were the Friday and Sunday occurring during or following the new moon (Young Friday and Young Sunday). In this region, the criteria of odd vs. even or male vs. female days were not of great importance for the classification of days. Also, beliefs in the existence of a connection between the day of one’s birth and their fortune are
not common. On the other hand, there were numerous restraints in terms of starting or
performing certain activities and chores on a specific day. Sanctions for not following these
rules were either individual or collective. Adhering to restrictions on performing any female
activities during the female days was often a consequence of a fear for the lives and well-being
of one’s offspring. Having in mind that the region is rich in water resources, it comes as no surprise that the population treated cult springs with great respect and frequented them on the New Friday and New Sunday. On the other hand, in the regions of Vojvodina and Bosnia, for example, these
days were usually chosen for practicing love magic, which is barely mentioned in Šumadija.
In the oral tradition of Šumadija, tales of personified days of the week are rare, which
contradicts what one may expect, considering the numerous restrictions regarding labour
during the days devoted to and the strong cult of St. Petka and, to a somewhat lesser degree,
St. Sunday. The characters of these two Saints in the folk beliefs in Šumadija were formed under
a strong influence of Christianity in this region. Contrary to beliefs held in the area of Pirot
that St. Petka and St. Sunday would severely punish women who work, especially those who
make bread on these days, the two Saints are considered to be protectors and benefactors in
Šumadija. In Levač, St. Petka and St. Sunday were summoned to heal scabs and wounds
during the incantations and rituals for healing a sore throat.
People in Šumadija believe in personified Young Sunday (Mlada Nedelja), which links
this region to the territories of Croatia and Slovenia. The immense significance of the “mlada
nedelja” (the Young Sunday) is noted in the fact that on the first Young Sunday following
their St. Patron’s day, people in Šumadija light the same candle which was lit on their saint Patron’s day (a.k.a. slava) and pray in front of it. Since slava was dedicated to the male
ancestor – the protector, the rituals of lighting the candle and praying during “the Young
Sunday” could be interpreted as paying respects to the female ancestor, the foremother
Савремени теренски записи из Шумадије
No full textРадом српских етнографа прве половине XX века, као што су Боривоје Дробња-
ковић, Јован Ердељановић, Јеремија Павловић, Станоје М. Мијатовић, Тодор Буше-
тић, Петар Ж. Петровић, Миленко С. Филиповић, Миле Недељковић и други, опи-
сано је порекло становништва Шумадије и њихова традицијска култура. Дела која
су они оставили, пре свега објављене студије у Srpskom etnografskom zborniku, су
незаменљиви извори за проучавање народног живота и културе ове области Србије.
Кад је народ у питању, простор за истраживање његове културе увек постоји.
Овај прилог представља скромни допринос истраживању веровања и обичаја
становника Шумадије. Ради могућности за упоредно посматрање народне културе
узета су два региона, један западни – Таково, и један источни – Белица. Из првог ре-
гиона грађа је прикупљена у селу Коштунићи, 2015, а из другог – у неколико села
некадашње жупе Белице и граничних места, 2018. године.The work of Serbian ethnographers from the first half of the 20th century, such as Borivoje Drobnjaković, Jovan Erdeljanović, Jeremija Pavlović, Stanoje M. Mijatović, Todor Bušetić, Petar Ž. Petrović, Milenko S. Filipović, Mile Nedeljković and others, described the origin of the population of Šumadija and their traditional culture. The works they left behind are irreplaceable sources for studying the folk life and culture of this region of Serbia. When it comes to people, there is always room for researching their culture. This research represents a modest contribution to the study of the beliefs and customs of the inhabitants of Šumadija. In order to enable a comparative observation of folk culture, two regions were taken, one western – Takovo, and one eastern – Belica. From the first region, the material was collected in the village of Koštunići, in 2015, and from the second – in several villages of the former Belica parish and border towns, in 2018