In the wide range of vernacular architecture in Bosnia and Herzegovina,the Bosnian chardaklia house is one of those achievements that with its spatial organization,materialization and external appearance most vividly ...In the wide range of vernacular architecture in Bosnia and Herzegovina,the Bosnian chardaklia house is one of those achievements that with its spatial organization,materialization and external appearance most vividly reflects the nature of Bosnian people,the nature of his family and worldview.This house is an objectified history of man and his family,at the same time as modern a museum whose content testifies to the past and predicts the future.The Bosnian chardaklia house,especially the one realized in the area of Central Bosnia,stands out by the fact that its disposition at the time of the original construction perceives the future,sometimes four generations of the human generation that follows each other.It is a building designed in the way of the functioning of a living organism,so by its nature it is an example of understanding flexibility in architecture and the forerunner of modern understanding of bioclimatic,that is,sustainable architecture.The Abazovic family house is located in the Donja Koprivna village,about 6 km away from the center of Cazin(geographical coordinates:44º59'32.13''N,15º58'48.15''E,Elevation:396 m).The house was built(1937)by Bajram Abazovic(1892-?),a native of Buzim,who was appointed local imam in Donja Koprivna.It is interesting that this house was“transferred”from the Hodzici village near Krzalic,where it was built and used for several years.展开更多
In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and ...In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and Bosnian Serbs.After the end of the Bosnian war(1992-1995)through Dayton Peace Accord,Bosnian Serbs have been started to be classified as the perpetuator group of the war.However,both Bosniaks,the main victim ethnic group of the war,and Bosnian Serbs have also started to draw the borders of Serbness into different boundaries,such as moral and religious ones.In this study I employed the method of(online)in-depth interviewing with my Bosniak and Bosnian Serb participants to underline and display which components and experiences have been shaping Bosnian Serbness since the end of the war.After the analysis of my interviews,one could argue that burden of guilt and burden of loss might have caused re-imagination of Bosnian Serbness as today’s victims.Furthermore,according to the main pattern I detected among the testimonies of my participants,one could also argue that exclusion of Bosnian Serbs due to their ethnicity from everyday tasks or rituals makes their another supreme identity much more visible:they are Christian Orthodoxies of Bosnia now.展开更多
文摘In the wide range of vernacular architecture in Bosnia and Herzegovina,the Bosnian chardaklia house is one of those achievements that with its spatial organization,materialization and external appearance most vividly reflects the nature of Bosnian people,the nature of his family and worldview.This house is an objectified history of man and his family,at the same time as modern a museum whose content testifies to the past and predicts the future.The Bosnian chardaklia house,especially the one realized in the area of Central Bosnia,stands out by the fact that its disposition at the time of the original construction perceives the future,sometimes four generations of the human generation that follows each other.It is a building designed in the way of the functioning of a living organism,so by its nature it is an example of understanding flexibility in architecture and the forerunner of modern understanding of bioclimatic,that is,sustainable architecture.The Abazovic family house is located in the Donja Koprivna village,about 6 km away from the center of Cazin(geographical coordinates:44º59'32.13''N,15º58'48.15''E,Elevation:396 m).The house was built(1937)by Bajram Abazovic(1892-?),a native of Buzim,who was appointed local imam in Donja Koprivna.It is interesting that this house was“transferred”from the Hodzici village near Krzalic,where it was built and used for several years.
文摘In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and Bosnian Serbs.After the end of the Bosnian war(1992-1995)through Dayton Peace Accord,Bosnian Serbs have been started to be classified as the perpetuator group of the war.However,both Bosniaks,the main victim ethnic group of the war,and Bosnian Serbs have also started to draw the borders of Serbness into different boundaries,such as moral and religious ones.In this study I employed the method of(online)in-depth interviewing with my Bosniak and Bosnian Serb participants to underline and display which components and experiences have been shaping Bosnian Serbness since the end of the war.After the analysis of my interviews,one could argue that burden of guilt and burden of loss might have caused re-imagination of Bosnian Serbness as today’s victims.Furthermore,according to the main pattern I detected among the testimonies of my participants,one could also argue that exclusion of Bosnian Serbs due to their ethnicity from everyday tasks or rituals makes their another supreme identity much more visible:they are Christian Orthodoxies of Bosnia now.
