<p>U etniĉkoj grupi Banatskih Bugara, u Srbiji,<br />Rumuniji i Bugarskoj, rodni odnosi su predmet<br />kontinuiranih transformacija. Pružajući doprinos<br />prouĉavanjima identiteta ţena iz manjinskih<br />etniĉkih grupa, kao i komparativnom prouĉavanju<br />etniciteta u zemljama koje dele sliĉne dru&scaron;tvenopolitiĉke<br />okolnosti socijalizma i postsocijalizma,<br />ovo istraživanje ima za cilj da utvrdi na koje<br />naĉine Banatske Bugarke u razliĉitim<br />dru&scaron;tvenim kontekstima, oblikuju rodni,<br />etniĉki i religijski identitet. Kako su jezik i<br />religija dva najznaĉajnija dru&scaron;tvena i politiĉka<br />domena kulturne razlike u modernom svetu, a<br />rodni identiteti ne deluju nezavisno, već u<br />sadejstvu sa drugim identitetima, intersekciju<br />rodnih identiteta sa etniĉkim i religijskim<br />posmatram sa stanovi&scaron;ta oĉuvanja identiteta<br />grupe. Analizama položaja žena u javnoj sferi<br />života posvećuje se znaĉajnija pažnja, a<br />zanemaruju se rodni odnosi u privatnoj sferi<br />života, posebno brojĉano malih etniĉkih grupa.<br />Privatna sfera života je, međutim, znaĉajna, jer<br />rodni identiteti u ovoj sferi utiĉu na<br />oblikovanje etniĉkog i religijskog ideniteta i na<br />njihovu intersekciju. Reĉ je o regionu sa<br />razliĉitim istorijskim iskustvima i tradicijama<br />multikulturalizma i koji se odlikuje ĉestim<br />promenama državnih granica. Kontekstualni<br />okvir analize, pored rodnih režima, ĉine<br />potiskivanje religije u socijalizmu, te<br />afirmacija etniĉkih i religijskih identiteta u<br />postsocijalizmu. Akcenat istraživanja je na<br />ženama, ali da bi analiza intersekcije bila<br />celovita, u ovom etnografskom istraţivanju,<br />zastupljeni su i mu&scaron;karci. Ukupno je 51 osoba<br />u osnovnom uzorku, od ĉega, 31 žena i 20<br />mu&scaron;karca. Rezultati pokazuju zadržavanje<br />patrijarhalnih rodnih odnosa u privatnoj sferi<br />života u seoskim okruženjima, uz izuzetak<br />Bugarske, u pojedinim aspektima. Intersekcije<br />identiteta se razlikuju u odnosu na<br />kontekstualne karakteristike Srbije, Rumunije i&nbsp;</p><p>Bugarske i zavise od vi&scaron;estrukih povezanosti<br />na relaciji privatna/javna sfera: od mogućnosti<br />upotrebe maternjeg jezika, karakteristika<br />etniĉki i religijski me&scaron;ovitih brakova i<br />porodica, te od rodnih razlika u religioznosti.<br />Najveći uticaj na oĉuvanje identiteta imaju<br />rodni identiteti žena, jer one socijalizaciju decu<br />i prenose etniĉki i religijski identitet u sledećoj<br />generaciji. Po&scaron;to su žene religioznije od<br />mu&scaron;karaca u sve tri države, veći stepen<br />religioznosti je u pozitivnoj korelaciji sa<br />oĉuvanjem i etniĉkog i religijskog identiteta, u<br />kontekstu etnifikovane crkve. Uloge<br />mu&scaron;karaca u oĉuvanju identiteta, nalaze se u<br />javnoj sferi života i one su omogućene rodnom<br />podelom rada u privatnoj sferi ţivota. U<br />postsocijalizmu, u kontekstu desekularizacije i<br />afirmacije jezika i etniĉkog identiteta, mu&scaron;karci<br />su zastupljeniji u javnim ulogama, ali se beleži<br />postepena transformacija rodnih odnosa u<br />pravcu veće egalitarnosti, posebno u mlađoj<br />generaciji u uzorku, u urbanom okruženju i kod<br />osoba sa većim stepenom obrazovanja.</p> / <p>Gender relations within the ethnic group of<br />Banat Bulgarians have been a subject of<br />transformation in Serbia, Romania and<br />Bulgaria, both during the socialist as well as<br />during the post-socialist period. By<br />contributing to the study of female identity in<br />minority ethnic groups as well as to the<br />comparative study of ethnicity in countries<br />which have similar social and political<br />circumstances in light of socialism and postsocialism,<br />this thesis aims at determining the<br />manner in which the Banat Bulgarian women<br />in different political and social contexts shape<br />and define their gender, ethnic and religious<br />identity. Given the fact that the religion and<br />language are the two most significant social<br />and political domains in terms of cultural<br />differences in the modern world and that the<br />gender identities do not act independently, but<br />rather in conjunction with other identities the<br />intersection of the gender identity and the<br />ethnic and religious identity is observed from<br />the perspective of fostering and preserving the<br />identity of the group. While much focus has<br />been put on the analyses regarding the status of<br />women in the public sphere, the gender<br />relations in the private sphere in smaller ethnic<br />groups still remain under-researched. The<br />private sphere is very important since the<br />gender identities affect the shaping of the<br />ethnic and religious identity and their<br />intersection. This region has a plethora of<br />diverse historical experiences and multicultural<br />traditions and is often characterized by changes<br />in state borders. The contextual framework of<br />the analyses, in addition to gender regimes,<br />includes suppression of religion as well as the<br />affirmation of ethnic and religious identities in<br />post-socialism. Even though the focus of the<br />research was women, in order to make a<br />comprehensive analysis of the intersection, this</p><p>research also included men. The research<br />included 51 interviewees (31 women and 20<br />men). The results indicate a preservation of<br />patriarchal gender relations in the private<br />sphere in rural areas, with the exception of<br />Bulgari, in specific aspects. The identity<br />intersections differ in relation to contextual<br />differences between Serbia, Romania and<br />Bulgaria and mostly depend on multi-faceted<br />connections between the private and the public<br />sphere e.g. the use of the mother tongue,<br />characteristics of ethnically and religiously<br />mixed marriages and families as well as gender<br />differences in religiousness. The female gender<br />identity has the greatest impact on the<br />preservation of an identity i.e. the women<br />socialise their children and carry on their<br />ethnic and religious identity. Since women are<br />more religious in all three countries, the greater<br />degree of religiousness is in positive<br />correlation with the preserving of the ethnic<br />and religious identity, in the context of an<br />ethnically-specific church. Male roles<br />regarding the preservation of identity belong to<br />the public sphere. In post-socialism, in the<br />context of de-secularisation, the state enables<br />and promotes the affirmation of language and<br />ethnic identity. Men have more prominent<br />public roles, however the transformation of<br />gender relations slowly shifts towards equality<br />is noticeable, especially among the younger<br />generations in the sample, in urban areas and<br />among persons with a higher degree of<br />education.</p>

<p>Tokom srednjeg veka u Ugarskoj su se na&scaron;li i<br />mnogi pripadnici dinastija iz susednih, ali i iz<br />drugih evropskih zemalja. Predmet istraživanja<br />u ovoj tezi su clanovi dinastija iz zemalja<br />jugoistocne Evrope, odnosno sa Balkanskog<br />poluostrva (Srbija, Bosna, Vizantija, Bugarska,<br />Osmansko carstvo), koji su u periodu od 12. do<br />prvih decenija 16. veka boravili u Ugarskoj<br />kraljevini i bili ukljuceni u njen državno-pravni<br />sistem. U fokusu istraživanja su srpski župan i<br />ugarski palatin Belo&scaron; iz 12. veka, njemu<br />savremeni bosanski ban Boric i njegovi<br />potomci, sinovi biv&scaron;e vizantijske carice<br />Margarite Jovan An&#39;eo i Viljem od Sentomera,<br />bosanski banovi iz 13. veka, narocito Prijezda I<br />i njegovi sinovi, srpski kralj Stefan Dragutin,<br />bosanski ban Stjepan (( Kotromanic i njegova<br />kci Jelisaveta, supruga ugarskog kralja Lajo&scaron;a (,<br />zatim sinovi kralja Vuka&scaron;ina Dmitar i Andrija&scaron;,<br />despoti Stefan Lazarevic, &amp;ura&#39; Brankovic i<br />njegovi potomci, srpski despoti u Ugarskoj iz<br />druge polovine 15. stoleca, bosanski kraljevi<br />pocev od Tvrtka I do Stefana Toma&scaron;evica,<br />herceg Vladislav Kosaca i njegovi naslednici, i<br />konacno, bugarski carevic Fružin i osmanski<br />princevi Murat i Davud Celebija. Njihov<br />položaj u srednjovekovnoj Ugarskoj razlikovao<br />se u zavisnosti od vremena i okolnosti u kojima<br />su do&scaron;li u ovu zemlju (bracne i porodicne veze<br />me&#39;u dinastijama, izbegli clanovi vladarskih<br />porodica koji su na&scaron;li utoci&scaron;te u Ugarskoj,<br />vladari susednih država koji su kao vazali<br />ugarskih kraljeva dobijali posede na teritoriji<br />kraljevine). Cilj istraživanja bio je da se na<br />osnovu raspoloživih podataka u istorijskim<br />izvorima sagleda položaj clanova dinastija iz<br />zemalja jugoistocne Evrope u pravnom i<br />politickom sistemu Ugarske kraljevine, njihovi<br />posedi, uloge koje su ove licnosti imale u<br />odnosima Ugarske sa zemljama iz kojih su<br />poticale, i, na kraju, da se na taj nacin bolje<br />osvetli politika ugarskih vladara prema<br />njihovim jugoistocnim susedima u srednjem<br />veku.</p> / <p>During the Middle Ages many members of the<br />dynasties from neighboring countries came to<br />Hungary, as well as from other European<br />countries. In this Ph.D. thesis members of the<br />dynasties from South Eastern Europe are<br />studied, that is from the Balkan countries<br />(Serbia, Bosnia, Byzantium, Bulgaria, Ottoman<br />Empire), those who stayed in the Kingdom of<br />Hungary during the period from 12th to the<br />early decades of the 16th century and were<br />involved in its state and legal system. The study<br />focuses on the Serbian župan and Hungarian<br />Palatine Belo&scaron; from the 12th century, his<br />contemporary Bosnian ban Boric and his<br />descendants, the sons of former Byzantine<br />Empress Margaret John Angel and William of<br />Saint Omer, Bosnian bans from the 13th<br />century, especially Prijezda I and his sons,<br />Serbian king Stefan Dragutin, Bosnian ban<br />Stjepan II Kotromanic and his daughter<br />Elizabeth, the wife of Hungarian King Lajos I,<br />then the sons of King Vuka&scaron;in Dimitar and<br />Andrija&scaron; (14th century), Despots Stefan<br />Lazarevic, George Brankovic and his<br />descendants, who became Serbian despots in<br />Hungary in the second half of the 15th century,<br />then Bosnian kings from Tvrtko I to Stefan<br />Toma&scaron;evic, Duke Vladislav Kosaca and his<br />successors, and finally, Bulgarian prince Fružin<br />and Ottoman princes Murat and Dawud Celebi.<br />Their position in medieval Hungary differed depending on the time and circumstances in</p><p>which they came to this country (marriage and<br />family ties between dynasties, exiled members<br />of royal families who have found refuge in<br />Hungary, the rulers of neighboring countries,<br />who had received estates in the Kingdom as<br />vassals of the Hungarian kings). The aim of the<br />study is to perceive, based on the data available<br />in historical sources, the position of members of<br />the dynasties from the South-East Europe in the<br />legal and political system of the Kingdom of<br />Hungary, their possessions, the roles that these<br />persons have played in Hungarian relations with<br />the countries from which they were originated,<br />and, finally, to better highlight policies of<br />Hungarian rulers to their southeastern neighbors<br />in the Middle Ages.</p>