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This study emphasizes antagonism of the postmodern concept against the policy of globalization and “democratization” taking place in the world in the last decades. World policy differs from postmodern pluralism by the acceptance of global hegemony as a natural and constructive social process. It is grounded on quasi democracy, which unavoidably produces terrorism – the new evil that threatens the world. Today, and also in the future, as a consequence of the ultimate democracy (everyone may influence the world system in the manner of Hard and Negri and their imaginary Empire) terrorism turns into policy of ruling. The Balkan within its diversities is a fertile soil for terrorism. Throughout the process of favor of marginal groups, it is included in the postmodern political game of the big powers bringing only misfortunes.
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The paper is dedicated to one of the major cult complexes of the Bulgarian Muslims in the Middle Rhodopes – Enihan Baba’s tyurbe. On the basis of interviews, lay historian literature and media publications, it traces down the formation of mutually excluding versions about the history of the holy place, the symbolic figures of which are Enihan, respectively Momchil. The processes of constructing memory are discussed in view of their dependence on different social, political and religious contexts.
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On the basis of sources from the Croatian periodicals the article aims to explore the origin and development of the celebration of the date of the Slavic Apostles Cyril and Methodius – July 5-th, according to the Catholic calendar – as a popular Croatian celebration in the period 1910-1914. The legacy and symbolism of Cyril and Methodius were imposed permanently in the consciousness of the Croatian society in the 19-th century, thanks to the Slavistic science, Slavophil movement, Catholic Church, and attempts for imposition of the Glagolic Slavic liturgy. Together with the Cyril and Methodius celebrations, the struggle for defending of the Croatian national identity against the foreign cultural and political influences was started and developed. Thus, on the basis of a historical tradition and actual political necessity, a transition from the celebration of the Slavic Apostles Cyril and Methodius from the religious sphere to the civil life was fulfilled at the end of the 19-th and the beginning of the 20-th century. For first time the holiday was celebrated with a civil ritual from the Society “St St Cyril and Methodius” in Istria in 1909. That encouraged the Croatian political, cultural and Church elite to organize national celebration in the next year. For that purpose in Zagreb a Central Committee was created, which promulgated July 5-th for an official holiday (narodni blagdan) and gave directions for its celebration in the whole country. The “Club of Cyril-Methodius Masons” ahead with Prof. Rudolf Horvat, who was also a president of the Central Organizational Committee, played a great role in the organization of the celebrations. All Croatian cultural, educational, charity, sports and other societies and organizations participated in them. The newspapers of the political parties and the independent press gave a lot of information about the celebration and imposed the idea it was an expression of the Croatian national and cultural unity, and a day of political and social reconciliation. In 1913 the “Club of Cyril-Methodius Masons” was transformed in the “Croatian National Guard”, which aim was to make the celebration more popular in the country. But the Austro-Hungarian authorities took measures for its limitation to a purely charity actions. Because of its Slavophil character the celebration became impossible at the beginning of the First World War. After the war, with the imposition of the political ideology of Yugoslavism, it was completely forgotten from the Croats.
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The revelation of the reasons for labour migrations (temporary or permanent) in the various social groups, the study of migration processes and the dynamics of their progress, as well as the description how these changes have been reflected in the everyday culture of the migrants – the turbulent Balkan history poses these questions to the researchers of the migration topic. The complex (i.e. polydisciplinary) study of trans-border labour mobility in the Balkans in its historical and modern aspect shares the same difficulties with the already mentioned common tendency for international migrations – becoming a focus for political debate rather than an object of analysis in regards with their underlying dynamics and socio-cultural characteristics. The author’s fieldwork among the Macedonians in the Northwestern part of the Republic of Macedonia during the summer of 2005 is summarized in the article. The traditions of seasonal male labor migrations (pechalbarstvo) in Galichnik, Lazaropole, Vevchani and the region of Debartsa near Struga, and their reflection in the traditional culture will be presented – in life cycle rituals, in the traditional feast calendar, in the toponimy and in the social organization of these villages. The annual journeys of the men from these regions “at work” and “for gain” (pechalba) developed throughout the years specific features of the family models and marriage strategies, related to prolonging the cycle of complexity of family-kin households and the specifics of traditional gender roles, but also in the feast-ritual system and folklore in the local communities. An important change in the model of male labor migrations occurred during the 1970s, when gastarbeiters start migrating permanently in Western Europe with their families. The nostalgia for the “birthplace” remains, though, and some of these gastarbeiters at the end of their lives return from all over the world to their native villages in the Balkans in order to spend their last days “at home, with their own”. The new cultural models that they bring to their birthplace changed the everyday life in Western Macedonia, resulting in a unique mixture of traditional and modern. These specific traditions of labour mobility and the culture of gurbet show a considerable stability in a number of regions on the Balkans, a source of new waves of temporary migrants who, under the influence of the new conditions in the region after the 1990s often settle permanently in the “host” country, thus turning into immigrants. The socio-economical development of the Balkans and the geopolitical future of the individual countries in a EU-perspective will influence the pechalbars’ choice of whether to migrate permanently or to hope for an eventual return to their home places.
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The article views in relative perspective the literary tradition of bessarabian bulgarians and bessarabian gagauz. In Bulgarian literature migration in Bessarabia is absentee as issue of the community, be away the recall for the course of migration. In the literature of the Bulgarians that speak Turkish (gagauz) the trial peregrination is heavily showed and stressed. Migration served as part of gagauzian history.
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