Papers by Milica Bakic-Hayden
Mapiranje Mizoginije u Srbiji: diskursi i prakse , 2005
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Re-Imagining the Balkans: How to Think and Teach a Region, Festchrtift in Honor of Professor Maria Todorova, 2023
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Srpska politička misao, 2022
U radu se razmatraju mogućnosti dijaloga između religija s obzirom na njihovo autoritativno i aps... more U radu se razmatraju mogućnosti dijaloga između religija s obzirom na njihovo autoritativno i apsolutno tumačenja sveta, te sukobima opterećenu prošlost. Kratak istorijski osvrt na neke oblike dijaloga između religija pokazuje na teorijskom (doktrinarnom) nivou neprikosnovenost granica koje ih dele. U ’praksi’ se, međutim, pokazuje da te granice mogu biti porozne, što je ilustrovano primerima svetaca sa dvojnim identitetom odnosno svetilišta koja pohode hodočasnici različitih religija čime, indirektno, ostajući u okvirima svog religijskog identiteta, samim svojim prisustvom na svetom mestu religijskog drugog vode neku vrstu (neverbalnog) ’dijaloga’. Da li onda i drugi oblici religijske prakse mogu naći mesto u međureligijskom dijalogu? Ne umanjujući realnost istorijskih okolnosti koje su definisale često negativne odnose između religija, promenom naglaska sa spoljašnjih na unutrašnje veze između religijskih tradicija zasnovanih na iskustvenom aspektu vere, bilo kroz obrede (kao u na...
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Serbian Studies, 2021
This article examines the presence and the impact of the stories, motifs, and images that origina... more This article examines the presence and the impact of the stories, motifs, and images that originate in India but have made their way into medieval South Slavic literatures. Through a complex mediation of the multiple languages and cultures, the stories from The Pañcatantra and The Legend of Barlaam and Josaphat, a Christianized story of the Buddha, were transposed into various idioms of medieval Europe, including several Old Slavonic manuscripts of South Slavic recension. Additionally, stories, motifs, or images that can be traced back to India are also found in the folk literatures of South Slavs, their epic poems and plays. From these, two very different ideas and representations of India transpire: on the one hand, India as a land of opulence and, on the other, a land of unlawfulness, or "a damned land". An example of the latter, imaginatively articulated in the Serbian epic poem "The Saints Divide the Treasures", evokes India in the context of "the end of time", with images that are very similar to the depiction of "the end of the Eon" in the ancient Indian epic of the Mahābhārata.
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Serbian studies, 2021
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The same creator for man and for woman, for both the same clay, the same image, the same death, t... more The same creator for man and for woman, for both the same clay, the same image, the same death, the same resurrection.-Gregory of Nazianzus Monk is above all and chiefly an earthly angel and a heavenly man.-Kassiani These two epigraphs illustrate in a nutshell the main themes and contradictions behind the title of this essay. What transpires from the saying of St. Gregory, a renowned fourth-century Cappadocian Church Father, is an affirmation of the essential, ontological equality of men and women, both created in the image and likeness of God. St. Gregory's views are shared with most of the early Church Fathers, who also understand that man and woman are created equally in God's image: "Male and female he created them" (Gen. 1:27). But contrary to the views of some contemporary Orthodox theologians, "they draw no parallels between particular human sexes and particular Persons of the Trinity; rather, they unanimously affirm that sexual differentiation as a whole-maleness as well as femaleness-is not part of the image of God since God is neither male nor female." 1 In other words, genital sexuality is a temporary phase in God's plan for humanity that will be transcended in "the end of time," in the eschaton. And it is in monasticism as an "alternative society that the fundamental equality of women and men proclaimed in their anthropology is the most easily, but not exclusively, realized." 2 Kassiani, 3 a ninth-century Byzantine nun, for her part, points out that from early on in Christian history the monastic way of life was compared to the angelic one. 4 Kassiani's reference to "angelic" implies that monastics through their ascetic rigor of self-control over their biological bodies, as exercised in celibacy (control of sexuality) and fasting (control of appetite), anticipate that eschatological state in which human sexual differentiation is transcended. With his ascetic lifestyle "in the wilderness of Judea" (Mt. 3:1) where he lived "clothed in camel's hair, with a leather belt around his waist" (Mt. 3:4), like the prophet Elijah before him (2 Kings 1:8), John the Baptist was indeed "the Forerunner" to many men and women who would later adopt the lifestyle we now call monasticism. In the history of Christian monasticism, women played an equally important part as men. When we talk about St. Antony of Egypt as "the father of Christian monasticism," Kallistos Ware writes, we fail to
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Filozofija i drustvo, 2021
In post-independence India secularism was almost taken for granted as a defining feature of the w... more In post-independence India secularism was almost taken for granted as a defining feature of the women?s movement with its rejection of the public expression of religious and caste identities. However, already by the 1980s, the assumption that gender could be used as a unifying factor was challenged, revealing that women from different social (class/caste) and religious backgrounds understand and sometime use their identities in ways that are not driven necessarily by some ideology (such as feminism or human rights), but by more immediate concerns and even opportunism. This realization opened up a debate about new strategies to tackle women?s activism, especially in light of aggressive political activism of some women associated with right-wing parties in India, which has clearly shattered the perception, held by some, of women as inherently peace-loving, whose gender identity would override their caste and religious belonging.
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Everyday LIfe in the Balkans (edited by David W. Montgomery), 2019
The connection between nationalism and politics is the common focus of much of the scholarly lite... more The connection between nationalism and politics is the common focus of much of the scholarly literature on Orthodox Christianity. In case of the Serbian Orthodox Church, this was particularly acute during the violent disintegration of Yugoslavia in the early 1990s. While justified in certain historical moments, this emphasis on the political has often been at the expense of a more general understanding of the role religion and the church, as an institution, play in the daily life of both those who consider themselves Orthodox Christians and those of Orthodox heritage who reject Orthodoxy as a significant marker of their national and/or personal identity. In this chapter, we look at how Serbians of Orthodox Christian heritage understand and practice their religion today. Specifically, we see how Serbs relate to Slava, an annual feast honoring the family's patron saint. A religious holy day, widely perceived by the Serbs to be an unique feature of Serbian Orthodoxy, Slava plays an important role in the construction of Serbian identity, not simply religious, but ethnic and personal too. Thus, examining Slava provides good background for understanding wider issues of religious (dis)continuity and change, post-communist revival, and the invention or rejection of certain aspects of religious practices, as well as the role media plays in strengthening and subverting these processes. There is little doubt that observers of the fall of communism in Eastern Europe witnessed the reemergence of religion as a powerful marker of national and personal identity, competing for its place in the public square. This is not surprising, because at times of change and transition humans, individually and collectively, seek to (re)connect with what they perceive to be their (symbolic) roots in order to brace themselves for the uncertainty of the future. In most post-communist societies, the gradual process of democratization led the voices of traditional religious institutions to become more audible, and thus increasingly subject to public scrutiny. Public responses ranged from toleration to enthusiastic support for those who saw religion having a role in public, and from sharp criticism to open rejection by those warnings against the " clericalization " of society. While close analysis of such perceptions is beyond the scope of this chapter, our focus on Slava provides an illustration of the transformation of certain religious practices in contemporary Serbian society.
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Serbian Studies: Journal of the North American Society for Serbian Studies, 2010
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Using Arvind Sharma's comparative method of 'reciprocal illumination', this essay examines two co... more Using Arvind Sharma's comparative method of 'reciprocal illumination', this essay examines two contemplative methods, the Hindu yogic, as defined in Patañjali's Yoga-sūtra, and the Hesychast, as developed primarily within the Eastern Christian monastic tradition. Despite differences in the overall theological context, the similarities in several aspect of the technique are worth noting as they point out that the practice, rather than theory, reveals the common ground -- a similar understanding of the nature of human mind and its inner workings.
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Slavic Review, 1992
2 Slavic Review territory, but also over knowledge about the peoples inhabiting the lands it rule... more 2 Slavic Review territory, but also over knowledge about the peoples inhabiting the lands it ruled: their languages, literatures, religions and "mentality." Orientalist knowledge has been both a tool for and justification of cultural as well as political dominance, in that it both ...
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Books by Milica Bakic-Hayden
Oni koji se po prvi put sreću sa ovom tematikom imaće priliku da upoznaju izuzetnu složenost, ali... more Oni koji se po prvi put sreću sa ovom tematikom imaće priliku da upoznaju izuzetnu složenost, ali i veliko bogatstvo i raznovrsnost indijskog religijskog nasleđa. Proučavanju ne samo drevne nego i savremene indijske kulture pristupilo se na način koji je utemeljen na savremenim tokovima u indološkoj nauci, a ne na predrasudama, zastarelim prevodima, ili na neprimerenom svođenju hinduizma na neke sektaške pojave koje su marginalne u njegovoj mnogostrukoj i višehiljadugodišnjoj istoriji. Zato se pored osnovnih pojmova i ideja koji obeležavaju dugu istoriju hinduizma čitaocu predočavaju i savremeni problemi kao što su religijski nacionalizam odnosno politizacija hinduizma, kao i socijalni i rodni problemi koji iz te politizacije proizilaze. Najzad, globalni domet hinduizma se razmatra na primeru fenomena gurua, meditacije i joge o kojima ima naročito mnogo polovičnih znanja i na njima zasnovanih uopštavanja.
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THIS 2016 BOOK CONTAINS THE MOST DEVELOPED MODEL OF ANTAGONISTIC TOLERANCE AND REPLACES THE EARLI... more THIS 2016 BOOK CONTAINS THE MOST DEVELOPED MODEL OF ANTAGONISTIC TOLERANCE AND REPLACES THE EARLIER VERSION IN HAYDEN'S 2002 ARTICLE IN CURRENT ANTHROPOLOGY.
Paperback edition 2019: https://www.routledge.com/Antagonistic-Tolerance-Competitive-Sharing-of-Religious-Sites-and-Spaces/Hayden-Erdemir-Tanyeri-Erdemir-Walker-Rangachari-Aguilar-Moreno-Lopez-Hurtado-Bakic-Hayden/p/book/9780367875565
The book can also be downloaded from libgen: http://gen.lib.rus.ec/book/index.php?md5=929B96EB89D28B475B24020B050070ED
Antagonistic Tolerance examines patterns of coexistence and conflict amongst members of different religious communities, using multidisciplinary research to analyze groups who have peacefully intermingled for generations, and who may have developed aspects of syncretism in their religious practices, and yet have turned violently on each other. Such communities define themselves as separate peoples, with different and often competing interests, yet their interaction is usually peaceable provided the dominance of one group is clear. The key indicator of dominance is control over central religious sites, which may be tacitly shared for long periods, but later contested and even converted as dominance changes. By focusing on these shared and contested sites, this volume allows for a wider understanding of relations between these communities.
Using a range of ethnographic, historical and archaeological data from the Balkans, India, Mexico, Peru, Portugal and Turkey, Antagonistic Tolerance develops a comparative model of the competitive sharing and transformation of religious sites. These studies are not considered as isolated cases, but are instead woven into a unified analytical framework which explains how long-term peaceful interactions between religious communities can turn conflictual and even result in ethnic cleansing.
This book marks the culmination of the Antagonistic Tolerance project, in which a multidisciplinary and international research team developed a comparative framework for the analysis of competitive sharing of religious sites, in religioscapes, or networks of other such sites. Robert M. Hayden was Senior author; co-authors were Tuğba Tanyeri-Erdemir, Timothy D. Walker, Aykan Erdemir, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, and Milica Bakić-Hayden. The works draws on ethnographic, archaeological, historical and architectural data from Anatolia, the Balkans, India, Mexico, Peru, and Portugal.
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Papers by Milica Bakic-Hayden
Books by Milica Bakic-Hayden
Paperback edition 2019: https://www.routledge.com/Antagonistic-Tolerance-Competitive-Sharing-of-Religious-Sites-and-Spaces/Hayden-Erdemir-Tanyeri-Erdemir-Walker-Rangachari-Aguilar-Moreno-Lopez-Hurtado-Bakic-Hayden/p/book/9780367875565
The book can also be downloaded from libgen: http://gen.lib.rus.ec/book/index.php?md5=929B96EB89D28B475B24020B050070ED
Antagonistic Tolerance examines patterns of coexistence and conflict amongst members of different religious communities, using multidisciplinary research to analyze groups who have peacefully intermingled for generations, and who may have developed aspects of syncretism in their religious practices, and yet have turned violently on each other. Such communities define themselves as separate peoples, with different and often competing interests, yet their interaction is usually peaceable provided the dominance of one group is clear. The key indicator of dominance is control over central religious sites, which may be tacitly shared for long periods, but later contested and even converted as dominance changes. By focusing on these shared and contested sites, this volume allows for a wider understanding of relations between these communities.
Using a range of ethnographic, historical and archaeological data from the Balkans, India, Mexico, Peru, Portugal and Turkey, Antagonistic Tolerance develops a comparative model of the competitive sharing and transformation of religious sites. These studies are not considered as isolated cases, but are instead woven into a unified analytical framework which explains how long-term peaceful interactions between religious communities can turn conflictual and even result in ethnic cleansing.
This book marks the culmination of the Antagonistic Tolerance project, in which a multidisciplinary and international research team developed a comparative framework for the analysis of competitive sharing of religious sites, in religioscapes, or networks of other such sites. Robert M. Hayden was Senior author; co-authors were Tuğba Tanyeri-Erdemir, Timothy D. Walker, Aykan Erdemir, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, and Milica Bakić-Hayden. The works draws on ethnographic, archaeological, historical and architectural data from Anatolia, the Balkans, India, Mexico, Peru, and Portugal.
Paperback edition 2019: https://www.routledge.com/Antagonistic-Tolerance-Competitive-Sharing-of-Religious-Sites-and-Spaces/Hayden-Erdemir-Tanyeri-Erdemir-Walker-Rangachari-Aguilar-Moreno-Lopez-Hurtado-Bakic-Hayden/p/book/9780367875565
The book can also be downloaded from libgen: http://gen.lib.rus.ec/book/index.php?md5=929B96EB89D28B475B24020B050070ED
Antagonistic Tolerance examines patterns of coexistence and conflict amongst members of different religious communities, using multidisciplinary research to analyze groups who have peacefully intermingled for generations, and who may have developed aspects of syncretism in their religious practices, and yet have turned violently on each other. Such communities define themselves as separate peoples, with different and often competing interests, yet their interaction is usually peaceable provided the dominance of one group is clear. The key indicator of dominance is control over central religious sites, which may be tacitly shared for long periods, but later contested and even converted as dominance changes. By focusing on these shared and contested sites, this volume allows for a wider understanding of relations between these communities.
Using a range of ethnographic, historical and archaeological data from the Balkans, India, Mexico, Peru, Portugal and Turkey, Antagonistic Tolerance develops a comparative model of the competitive sharing and transformation of religious sites. These studies are not considered as isolated cases, but are instead woven into a unified analytical framework which explains how long-term peaceful interactions between religious communities can turn conflictual and even result in ethnic cleansing.
This book marks the culmination of the Antagonistic Tolerance project, in which a multidisciplinary and international research team developed a comparative framework for the analysis of competitive sharing of religious sites, in religioscapes, or networks of other such sites. Robert M. Hayden was Senior author; co-authors were Tuğba Tanyeri-Erdemir, Timothy D. Walker, Aykan Erdemir, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, and Milica Bakić-Hayden. The works draws on ethnographic, archaeological, historical and architectural data from Anatolia, the Balkans, India, Mexico, Peru, and Portugal.