Suchergebnisse

"This book considers the sensitive heritage elements linked to the very issue of the origins of nations. Beliefs, rituals, and traditional knowledge are examples of intangible cultural heritage (ICH), which communities globally regard as the core of their cultural identity. When it is unclear which element of heritage 'belong' to whom, like in the Western Balkans, where majority of heritage elements is shared, ICH disputes exacerbate conflict. Its mishandling is especially acute when minority heritage is excluded from governmental cultural policies. With a focus on Serbia, Croatia, Bosnia and Herzegovina, and Montenegro, this book has a global thematic scope, theoretical depth, and policy relevance to anthropology and heritage studies scholars, as well as those interested in cultural diversity, human rights, and cultural and educational policies. It will serve as a guide for those who professionally use cultural heritage, or want to start doing so, in the processes of reconciliation, stabilization and development"--

Imajući u vidu aktuelno prevazilaženje dihotomije nacionalno/demokratsko i nedavni delimični zaokret u politikama podsticaja EU i Saveta Evrope u Republici Srbiji od upravljačkih ka kulturno legitimnim elitama, u radu se, na osnovu prethodnih analiza i prilagođavanja identitetskih politika EU, preporučuje novo polje primene etnologije i antropologije. Razmatra se osnova neutemeljene predstave o Evropi kao o okviru u kojem nacionalni identiteti i kulturno nasleđe slabe, pa i nestaju. Ukazuje se na činjenicu da je EU najveći globalni identitetski potrošač, s posebnim naglaskom na mogućnosti koje to donosi u pogledu očuvanja nacionalnih identiteta i kulturne baštine građana Republike Srbije. Etnolozi i antropolozi mogu da se uključe u ovaj proces ne samo profesionalno kao istraživači ili privatno kao politički akteri, već i na polju primene nauke, pomažući kulturno legitimnim elitama da prepoznaju da je zaštita nacionalnih identiteta i kulturnog nasleđa u međunarodnim budžetskim okvirima lukrativan, održiv i efikasan način očuvanja interpretativnog suvereniteta, i to posebno u vremenima krize nacionalnih budžeta. Budući da su profesionalno obučeni za konsalting u domenu identitetskih pitanja, profesionalni etnolozi i antropolozi u prilici su da, obema stranama u procesu evropskih integracija, konkretizuju veliki potencijal daljeg preusmeravanja podsticaja ka kulturno legitimnim elitama. ; Leaning on contemporary transcendence of the national/democratic dichotomy in Serbian public sphere and the recent turn from governmental to cultural elites in the incentive policies of the EU and the European Council directed at the Republic of Serbia, the paper recommends a new field of application of ethnology and anthropology, based on previous analyses and modifications of identity policies of the EU. The foundation of the baseless idea of Europe as a framework in which national identities and cultural heritage are weakened or even disappear is considered, and the fact that the EU is the largest global consumer of identity is pointed out, along with the possibilities this brings to the domain of maintaining the national identity and cultural heritage of the citizens of Serbia. Ethnologists and anthropologists can participate in this process not only professionally, as researchers, or privately as political actors, but also in the domain of the application of science, helping culturally legitimate elites recognize that the 'protection' of national identities and cultural heritage within the confines of an international budget is a lucrative, sustainable and efficient way to maintain interpretative sovereignty, especially in times of crisis for national budgets. As ethnologists and anthropologists are professionally trained in for consultancy within the domain of identity issues, they are in the unique position to point both sides in the process of European integrations toward the huge potential of further redirecting of incentives toward culturally legitimate elites.

Oslanjajući se na već ponuđeno objašnjenje brkanja pozitivizma i realizma u epistemološkoj imaginaciji autora-zasnivača 'postmoderne antropologije', u ovom tekstu analiziram moralne implikacije rešavanja problema karakterističnih za filozofiju nauke upotrebom književno-teorijskih sredstava. Transdisciplinarna migracija 'realizma' iz književne teorije u metodologiju društvenih nauka proizvodi čitavu novu istoriju antropologije. Tako konstruisana istorija pred-postmoderne antropologije, pre ispunjava registar nekakve komparativno-kulturne teorije naknadnog moralnog odlučivanja, dopunjujući postmodernu antropologiju kao opštu teoriju pisanja politician subjekata, pa teorijsko-metodološke dileme postmoderne antropologije ne predstavljaju dokaz legitimnosti holističke interpetacije intencija disciplinarnih predaka, već provociraju neopironistička formalistička nastojanja da se poštovanjem akademskog folklora održi akademski autoritet discipline čiji predmet, metod i svrhu iz niza razloga po pravilu ne razumeju ni kolege sa susednog departmana. U tekstu se dokaz izvodi na primeru Klifordovog pisanja Malinovskog i izvode moralne implikacije nesrećne analogije između pisanja političkih subjekata i pisanja disciplinarnih predaka. Zatim se objašnjava da kritika zloupotrebljivosti posebno putem političke instrumentalizacije, antropoloških fikcija kao evidencije o Drugima, nije morala kao cenu da pod-razumeva i žrtvovanje privida kontinuiteta zasnivanja antropologije kao normalne akademske nauke. ; Drawing on the explanation already offered for the confusion of positivism with realism in the epistemological imagination of the author and founder of postmodern anthropology, the paper analyzes the moral implications of dealing with problems characteristic of the philosophy of science by literary-theoretical means. The transdisciplinary migration of 'realism' from literary theory to social science methodology has produced a whole new history of anthropology. The history of pre-postmodern anthropology constructed in this manner can be said to fit the register of some sort of comparative-cultural theory of retroactive moral judgement, complementing postmodern anthropology as a general theory of writing by political subjects, so that the theoreticalmethodological dilemmas of postmodern anthropology do not constitute proof of the legitimacy of a holistic interpretation of the discipline's founders' intentions, but rather lead to neo-pyrrhonic, formalistic endeavours to uphold, by respecting academic trappings, the academic authority of the discipline whose subject, method and purpose, as a rule, even colleagues from adjacent departments for various reasons fail to understand. In the paper, evidence for this is derived from Clifford's writing of Malinowski, and the moral implications of the unfortunate analogy between the writing of political subjects and the writing of disciplinary founders are followed through. The paper then goes on to explain that the critique of the possibilities of misuse, particularly through political instrumentalization, of anthropological fictions as evidence of Others did not have to come at the cost of sacrificing the semblance of continuity in the establishment of anthropology as a proper academic discipline.

Tekst nudi alternativnu interpretaciju geneze literarnog zaokreta u antropologiji, kao 'prelaznog rešenja' u kontekstu ideološke nekorektnosti radikalnih anti-kolonijalnih teorija u liberalnoj demokratiji. Značajnu inspiraciju kritička antropologija 1960-ih i 1970-ih godina crpla je iz reformatorskih struja u neomarksističkoj sociologiji i socijalnoj filozofiji što je među brojnim učesnicima metodoloških polemika u disciplini izazvalo ideološke otpore, ispostaviće se, ključne za njihov dalji oskudan razvoj. Ovaj aktivistički, dnevnopolitički ideološki balast zapravo je usporio razvoj potentnih eksternalističkih analiza društvene determinisanosti antropologije i nauke uopšte, stvorivši time prostor proučavanjima etnografskog pisanja. Tematski i trendovski anticipirajući 'nemetodološka' rešenja metodoloških problema, direktno je uticao na zamenu metodološke regulacije poetikom i kontekstualnom refleksijom. Tako su, paradoksalno, ekstremno eksternalistički orijentisane analize, kao pokušaj objedinjavanja etičkih političkih i metodoloških debata, redukovale metodološki fokus disciplinarne zajednice sa problema objektivnosti istraživanja i pouzdanosti etnografske evidencije na probleme stila odn. pisanja antropologije. U tom kontekstu debate o relativizmu, realizmu, reprezentaciji, autoritetu i refleksivnost tipične za postmodernu antropologiju 1980-ih, postaju društveno prihvatljiva alternativa kritičkoj i neo-marksističkoj antropologiji Afro-Amerikanaca feminista ili na drugi način potlačenih/proučavanih kada i sami postaju nativni antropolozi. 'Literarni zaokret' postmoderne antropologije inače se tumači kao eksternalistička kritika tradicionalnog etnografskog realizma nudeći etičku i političku interpretaciju refleksivnosti kao 'po sebi' korektnije od tradicionalne pozitivističke etnografije. ; The paper offers an alternative interpretation of the genesis of the literary turn in anthropology, as an 'interim solution' in the context of the ideological incorrectness of radical anti-colonial theories in a liberal democracy. Critical anthropology in the 1960s and 1970s drew considerable inspiration from refor-mational currents in neo-Marxist sociology and social philosophy, arousing ideological opposition among the numerous participants of methodological debates. This opposition would prove crucial for their subsequent modest development. This activistic ideological ballast actually slowed down the development of potent externalist analyses of the social determination of anthropology and academe in general, leaving room for studies of ethnographic writing. Anticipating, in terms of themes and trends, 'nonmethodological' solutions to methodological problems, it had a direct effect on the substitution of poetics and contextual reflection for methodological regulation. Thus, paradoxically, extremely externalistically oriented analyses, which attempted to merge ethical, political and methodological debates, reduced the methodological focus of the disciplinary community from issues of research objectivity and the reliability of ethnographic records to issues concerning style and the writing of anthropology. In this context, debates on relativism, realism representation, authority and reflexivity, typical of 1980s postmodern anthropology, have become a socially acceptable alternative to the critical and neo-Marxist anthropology of Afro-Americans, feminists or of the otherwise oppressed/studied when they in turn become nativistic anthropologists. The 'literary turn' in postmodern anthropology is generally interpreted as an externalist critique of traditional ethnographic realism offering an ethical and political interpretation of reflexivity as per se more correct than traditional positivist ethnography.

Imajući u vidu skorije kritike 'nerazvijenosti', 'pozitivizma', 'metodološke nazadnosti' i drugih nedostataka pripisanih nekakvoj 'američkoj antropologiji' od strane autora iz Beogradske strukturalno-semiološke škole analiziram situaciju u kojoj kolege i studenti mogu da dođu u iskušenje da zdravorazumsku političku vezu polifone etnografije, neoromantizma i nacionalizma tumače kao kontraintuitivnu istoriju discipline. Već sam nagovestio da su značajne transformativne razlike po pitanju odnosa prema strukturalizmu između evropskih antropologija, posebno Beogradske strukturalno-semiološke škole antropologije folklora, i tzv. 'američke' antropologije, rezultat puke slučajnosti - činjenice da su francuski strukturalizam i francuski poststrukturalizam na američku interdisciplinarnu intelektualnu scenu ('Teorija') lansirani istovremeno, na zajedničkoj konferenciji). Ova ironična kontigencija ne bi bila mnogo više do još jedna zabavna epizoda za studente, istoričare antropologije i istoričare ideja, da ne postoje pokušaji, sve artikulisaniji i sve frekventiji, da se intelektualne tradicije porede kao da su elementi jednolinijske evolucije discipline. Beogradska strukturalno-semiološka škola (u daljem tekstu SS), a posebno njen spiritus movens i najcitiraniji predstavnik I. Kovačević poslednjih godina kritikuje nekakvu celinu tzv. 'američke antropologije' čiji se 'dometi' (termin je autorov) procenjuju u komparativnoj perspektivi pri čemu se za jedinicu analize uzimaju neargumentovanom generalizacijom označene nesamerljive tradicije ('postmoderna antropologija' s jedne odnosno'antropologija' s druge strane). Beogradska SS škola jeste razvila globalno originalnu, mada ne plasiranu i zapravo nikada iskorišćenu bateriju za sinhronu analizu folklornih fenomena, ali je to učinila pošto su Lič Nidam, Snajder, etnonauka i kognitivna antropologija Levi-Strosove ideje o duhu i nauci već prilagodili etnografskoj fenomenologiji. Transformacija levi-strosovske analize i njen ograničeno uspešan projekat prilagođavanja analizi fenomena od uobičajenog interesa za antropologiju dogodila se uporedo razvoju kritike strukturalizma kao teorije kulture na američkoj interdisciplinarnoj sceni, pa predstavlja pre dokaz teorije po kojoj i u antropologiji postoji makar jedan 'atlantski jaz' analogan onom u filozofiji nego relevantan kontekst za uporednu analizu 'dometa' specifičnih i međusobno nezavisnih disciplinarih tradicija. Tekst indirektno dokazuje i da Levi-Stros u istoriji antropoloških ideja ima i dijametralno suprotne funkcije - od 'postmoderne' neo-romantičarske pozitivističke kritike imperijalnog realizma (u SAD) do 'prosvetiteljske' realističke anti-tribalističke kritike etnologije kao pozitivističke nacionalističke i nacionalne nauke (u Srbiji). Poseban naglasak u radu stavlja se na lokalni kontekst, u kojem je strukturalizam kao zasnivajući diskurs antropologije kao nauke nasuprot etnologiji kao nacionalnoj prozi, imao potpunu drugačiju funkciju u odnosu na strukturalizam u a) istoriji američke antropologije i b) istoriji inter-disciplinarne/postmoderne Teorije. ; Taking into account recent critiques of 'underdevelopment', 'positivism' 'methodological backwardness' and other failings attributed to so-called 'American Anthropology' by some of the authors from the Belgrade Structural-semiotic School of Anthropology of Folklore, I analyse the context in which colleagues and students may be tempted to explain common sense political connection between polyphone ethnography, neo-romanticism and nationalism as counter-intuitive history of the discipline. I already pointed that the important transformative differences in the attitudes towards structuralism between European anthropologists, especially Belgrade Structural-semiotic School of Anthropology of Folklore and so called 'American Anthropology', are the consequence of a pure coincidence -the fact that French structuralism and French poststructuralism were launched simultaneously at the American interdisciplinary intellectual scene ('Theory') at the same conference. This ironic concurrence would not be much more than one entertaining episode for students, historians of anthropology and historians of ideas, if there were no attempts (more and more frequent and increasingly fluently articulated) to compare different intellectual traditions as they were elements of the same unilineal evolution of the discipline. Belgrade Structural-semiotic School (further called only SS) and especially its spiritus movens and most prominent representative Prof. Kovačević started in recent years to criticise some 'American Anthropology' measuring its academic 'achievement' (the author's term) in comparative perspective and taking as an analytical unit uncritically generalized traditions marked with a single term of 'postmodern anthropology' on the one hand, and 'anthropology' on the other. Belgrade SS School did develop globally original, although badly promoted and never fully used, battery for the synchronic analysis of the folklore phenomena, but this was done only after Leach, Needham, Schneider and representatives of ethnoscience and cognitive anthropology had already adapted Levi-Strauss's ideas about mind and science to ethnographic phenomenology. Transformation of Levi-Strauss's analysis and limited success of its adaptation to the analysis of phenomena that usually concern anthropology happened simultaneously with the development of the critique of structuralism as a theory of culture in the American academic scene. This proves a theory that there is at least one 'Atlantic split', analogue to that in philosophy, more than it makes a relevant context for measuring of the comparative 'academic achievements' of the specific and unconnected disciplinary traditions. Indirectly, this paper explains that Levi-Strauss's work has contradictory functions in the history of ideas in anthropology, serving as a starting point for 'postmodern' neo-romantic and positivistic critique of imperial realism (in USA), as well as 'enlightened', realistic and anti-tribal critique of ethnology as positivistic, nationalistic and national science (in Serbia). In this paper special emphasis is placed on the local context in which structuralism as a founding discourse of anthropology is opposed to ethnology as national prose. As such it had completely different role in comparison to structuralism in a) the history of American anthropology and b) in the history of interdisciplinary/postmodern Theory.

U članku se sa antiesencijalističkog i antiprimordijalističkog stanovišta normalne nauke u antropologiji razvija argumentacija protiv konstitucionalizacije multikulturalizma, kao nepromišljenog pravnog transplanta i kao modusa razvijanja/opstanka etnokratske profesionalizacije etniciteta i politike identiteta, na primeru simptomatičnog člana 64. st. 2 Ustava Republike Srbije. Ustav radikalizuje multikulturne politike, tretirajući etničke, konfesionalne i druge kontigentne aranžmane kao prirodne vrste. Tretiranje kulturno-istorijskih kategorija, na primer etniciteta ili konfesionalnog identiteta, kao prirodnih vrsta u javnim politikama poput Ustava, dovodi nas u situaciju u kojoj kontigentni, interaktivni aranžmani u kulturnoj stvarnosti dobijaju oreol zadatih, indiferentnih i trajnih stanja, što potencijalno generiše i produbljuje društvene sukobe koje je namerilo da amortizuje, predupredi ili reguliše. Nakon upućivanja na komparativno-istorijski provereno kontraindikovane aspekte multikulturnih politikâ i kraće analize pomenutog primera, autor se zalaže za produbljivanje plodne interdisciplinarne saradnje profesionalnih pravnika, profesionalnih antropologa i drugih stručnjaka u polju društveno-humanističkih nauka, na zajedničkom zalaganju za dalju deprimordijalizaciju i deesencijalizaciju javnih politika u Srbiji. . ; In this article, from an anti-essentialist and anti-primordial view of normal science in anthropology, argumentation is being developed against an essentialist foundation of multiculturalism, as an imprudent legal transplant and as a mode of developing/survival of ethnocratic professionalizing of ethnicity and identity politics, through the example of a symptomatic article 64 paragraph 2 of the Constitution of the Republic of Serbia. The Constitution radicalizes multicultural policies, treating ethnic, confessional and other contingent arrangements as natural kinds. Treating the cultural-historic categories, for example, ethnicity or religious identity as natural kinds in public policies like the Constitution, leads to a situation where the contingent, interactive arrangements in the cultural reality receive an aureole of a given, indifferent and permanent states, which potentially generates and deepens social conflicts which it intends to absorb, forestall or regulate. After referring to the proven comparatively-historic contraindicated aspects of multicultural policies and a shorter analysis of the above mentioned example, the author argues for deepening of the productive interdisciplinary cooperation of professional jurists, professional anthropologists and other experts in the fields of social sciences and humanities, in a mutual effort for further de-primordialisation and de-essentialisation of public policies in Serbia. .

The period after the 1990s wars was marked by many difficulties in relations between states established by the dissolution of the former SFRY, and one of the most significant obstacles to the relaxation of interstate, interethnic and interconfessional relations is the fact that extremism in these areas persists even in the advanced third decade since the end of the war conflicts. The example of the southern Serbian province of Kosovo and Metohija, in the context of the survival of various varieties of political violence, is certainly considered one of the most blatant in the otherwise "too rich" milieu of the Balkans in these types of violence. Starting from the hypothesis that the strong extremism of the area of the southern Serbian province represents a serious obstacle to dialogue, the paper analyses some of the most dominant forms of political violence in Kosovo and Metohija, such as extremism inspired by religious and ethno-nationalist narratives, according to the knowledge about variability and development, identity and diversity, opposites and contradictions. The emphasis is placed on their mutual relation in the context of superimposing characteristics, as well as the way in which they are incriminatingly incorporated into the complex dialogue about the final status of the southern Serbian province.

The notion of "music" should be viewed as a svnesthetic concept: impressions about it arc not transmitted exclusively through the sense of hearing, but also to the visual perception. The effect of music can be seen as intellectual and emotional, as a relation towards the played or pronounced at the lyrics, but also towards the very appearance or performance of the musicians, to the musical piece performing and so on. In other words, we do not only communicate by playing and listening to music, but also understanding it in terms of cultural and social phenomenon. Those who use the concept of music understood in such away even do not have to be musicians, because socially and culturally understandable and relevant messages can be transmitted through the simple broadcasting of a certain music audio or video recordings, or by taking a stand towards some musical piece. Music represents a medium to expression of a sociocultural otherness in Western civilization, at least from the Middle Agcs, but also represents a way of producing that otherness. By producing of otherness, we mean discovered, namely, conscious and intended individual acts to the use of music as a synesthetic concept for the purpose of transmitting a cultural message about a certain kind of otherness in a given sociocultural context, and which, for immediate reference, takes the sender of such a message. Our aim is to present a mechanism of that producing of otherness in such a way, by considering examples to different types of musical pieces (Rock and Roll, film music, classical music, etc.), different types of otherness (ontological, political, ethnical, etc.) and different sociocultural contexts from closer and further past, as well as from the present.

Uvod/Cilj Ulične seksualne radnice kontekstualno su podložne brojnim faktorima koji ugrožavaju zdravlje, ali i same učestvuju u njihovom reprodukovanju. Ovoj sinergiji smo pristupili iz perspektive teorije sindemije, razvijene u okvirima medicinske antropologije. Cilj rada je bio analiza rezultata kvalitativnog etnografskog istraživanja sprovedenog u Beogradu tokom 2015. godine i ukazivanje na faktore sociokulturnog okruženja koji utiču na sindemijski razvoj bolesti. Metod Upotrebom standardne kvalitativne antropološke metodologije pristupili smo činiocima rizičnog okruženja koji uvećavaju mogućnost pojave specifičnih oboljenja. Naglasak je stavljen na polustrukturisane intervjue i analizu podataka o kojima izveštavaju sami ispitanici. Rezultati Društveno okruženje seksualnog rada, koje se u načelu smatra rizičnim od seksualno i krvlju prenosivih bolesti, u ovom istraživanju se pokazalo kao podložno za širenje mnogih drugih bolesti čiji sindemijski karakter do danas nije dovoljno proučen. Istraživanje je potvrdilo sindemijski karakter uličnog seksualnog rada. Zaključak Perspektiva društvenih nauka može doprineti konceptualizaciji i implementaciji zdravstvene politike, kako u fazama tumačenja društvenih uslova koji utiču na pojavu medicinski relevantnih stanja, tako i za razumevanje toga kako se medicinska stanja i društveni uslovi u kojima oni nastaju međusobno konstituišu. ; Introduction/Objective Although female street sex workers are contextually vulnerable to numerous health-endangering factors, they also contribute in re-producing them. This synergetic production is approached by syndemic theory developed within medical anthropology. The objective of the study is to present an analysis of the results of a qualitative ethnographic study conducted in Belgrade, Serbia in 2015, and reflect upon social environment factors influencing syndemic development of medical conditions. Methods The risk environment factors enhancing possibilities of developing particular medical conditions were investigated by applying qualitative anthropological methodology, emphasizing semi-structured in-depth interviews, a standard qualitative sample, and respondents' self-reporting. Results Social environment of sex work, generally considered risky due to sexually and blood-transmitted diseases, in this study also proved as receptive for many other illnesses, whose syndemic character has been insufficiently addressed. The study confirmed the syndemic nature of street sex work. Conclusion The social science perspective should be used in health policy conceptualization and implementation not only during latter stages, i.e. in the interpretation of the social conditions influencing medical related issues, but during early stages of understanding how those conditions and issues circularly constitute each other.

U članku se analiziraju posledice redukcionističke primene kriterijuma karakterističnih za prirodne, poglavito laboratorijske nauke, pri vrednovanju rezultata naučnog rada istraživača i institucija iz drugih naučnih polja, prevashodno u polju društveno-humanističkih nauka u Republici Srbiji. Za primer ovog trenda u analizi se uzimaju važeći, apsurdni kriterijumi za izvođenje doktorskih studija iz polja društveno- humanističkih nauka, koji isključuju naučne knjige nastavnika dok isključivo vrednuju naučne članke. Potom se analiziraju neznanje, zablude, logičke greške i interesi koji iza takvih kriterijuma mogu stajati. Posebno se analizira redukcija globalnog na fundamentalno i redukcija nauke na naučnu komunikaciju. Zaključuje se da primena važećih kriterijuma vodi gubljenju interpretativnog suvereniteta, koje nastupa onda kada se institucije, autori, recenzenti i urednici visokog nivoa kompetencije i ekspertize za regionalnu i nacionalnu problematiku žrtvuju u korist inostranih vlasnika, institucija, autora, recenzenata i urednika po pravilu nižeg nivoa kompetencije i ekspertize za regionalna i nacionalna pitanja, s van-naučnim interesima i lojalnostima koji mogu biti u neskladu s interesima građana Republike Srbije. Konačno, promišljaju se posledice tekućeg odricanja od naučnog interpretativnog suvereniteta, posebno prepuštanje interpretacije istorije, identiteta i s njima povezanih kulturnih pitanja i društvenih problema nenaučnim diskursima u srpskom društvu, koji neminovno popunjavaju javni prostor, upražnjen sve bržim gašenjem naučnih časopisa i edicija naučnih knjiga na srpskom jeziku i jezicima nacionalnih manjina. ; The article analyzes the consequences of the reductionist application of criteria typical of the natural, mainly laboratory sciences, in the process of evaluation of the results of the work of researchers and institutions in all the other scientific disciplines, mainly in the field of social sciences and humanities, in the Republic of Serbia. As an example of this trend, the analysis focuses on the absurd criteria, currently in effect, for the conducting of PhD studies in the field of social sciences and humanities, which exclude the scientific books written by lecturers and only value articles published in journals. After this, the ignorance, misapprehensions, logical fallacies and interests which might be behind these criteria are analyzed. Special attention in the analysis is given to the reduction of global to fundamental. It is concluded that the application of the criteria currently in effect leads to the loss of interpretative sovereignty, which occurs when institutions, authors, referees and editors who are highly competent experts in regional and national issues are sacrificed in favor of foreign owners, institutions, authors, referees and editors that, by and large, possess less competence and expertise in regional and national issues, and have non-scientific interests and loyalties which don't necessarily coincide with the interests of Serbian citizens. Finally, the consequences of the ongoing ethnocidal renunciation of scientific interpretative sovereignty are considered, especially the relinquishing of interpretations of history, identity and interconnected cultural issues and social problems to nonscientific discourses in Serbian society. Discourses which inevitably fill the empty room left in the public sphere by the ever-faster extinguishing of journals and publications in Serbian and the languages of ethnic minorities.