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OCTOBAR REVOLUTION OF THE THIRD WAVE

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The paper presents some of the most important mysteries of the last generation of hip-hop performers in Serbia. It is a generation marked by a special, anything-goes attitude toward (sub)cultural heritage, demonstrated at all levels of representation: sound and performance (music, lyrics), visual (video clip aesthetics, dress code), and finally literary – their anything-goes politics is also demonstrated in essays. It is precisely the last component – an essay – that perhaps differentiates the latest generation of hip-hop artists in Serbia, since it is a discourse that advocates and promotes certain left-wing and socialist ideas.

/ 1968
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OCTOBAR REVOLUTION OF THE THIRD WAVE

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/ 1968
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DIESEL POWER

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First products of the hip-hop culture reached the Socialist Federative Republic of Yugoslavia in the first half of the 1980s, about the same time they arrived in Western Europe. Still, hip-hop, taken as a rounded lifestyle, did not establish itself as a separate subculture within a thin layer of urban middle-class youth until the early 1990s, with help of satellite television, foreign magazines and bootleg tapes. Some fifteen years after, hip-hip became one of the most widespread youth cultures in Serbia. The objective of this paper is to research the evolution of this process, showing how more and more youth from different social strata have adopted hip-hop while simultaneously adding new local meanings to the imported culture. The article argues for the thesis that the spreading of hip-hop was allowed through acceptance of a diverse local heritage of turbo-folk, funk influences in the pop-music and the urban Roma culture. The rappers’ imitation of the dressing styles, slang and diesel subculture attitudes from the early 1990s, which promoted criminal lifestyles, is given as an example.

/ 1968
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YUGOSPOTTING IN THE REGIONAL HIP-HOP

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Through the concept of ‘Yugospotting’ this article explores how some established post-YU rappers, armed with the rap language and the strong generational knowledge, have constructed common identities in the new supranational social context before their shared rap audiences. What kind of transnational post-Yugoslav rap scene has been constructed by employing inherited ex-Yugo-knowledge and rappers ’hiphopographies’? Could this (mis)sampling of Yugoness and Balkanness be a significant identification base for the future rap generations of the “region”?

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EDITOR’S NOTE

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/ 1968
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THE EFFECT OF ETHICAL CODES ON THE EVERYDAY DEVELOPMENT OF BEHAVIOR CULTURE IN TOURISM

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Daily maintenance of cultural awareness is one of the tasks in planning tourism development worldwide. In order to integrate tourism into the context of general cultural and social development, it is necessary to continuously inform and educate all tourism stakeholders about the correct and ethically acceptable ways of using tourism resources. Since cultural resources often become degraded, sometimes with inability to revitalize, special attention must be paid to tourism planning and touristic value commercialization. Through the process of cultural emancipation, it is necessary to minimize the conflicts that may arise between the guest, the host and the space as the environment in this interaction. One of the models can be found in the positive impact which ethical codes can exert on the development of the culture of behaviour in tourism, as a social phenomenon.

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EVERYDAY LIFE IN THE MEDIA IN A PICTURE CIVILIZATION

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As a criticism of certain forms of life, the standpoint of everyday life in the context of a postmodern society points to the relationship of an individual with the mechanisms of the global market, the state and new information-communication technologies. It is the time of the Internet and social networks in which the terms of ‘convergence’, ‘interactivity’,‘global connectivity’ are encountered. If the connection between the development of the media and communication in sports in the age of civilization is placed at the center of the reconsideration of the influence of media sphere on changes in daily life of people and their creativity as well as changes in the aesthetic being, then one should start from seeing the benefits that the audience receive by watching sports spectacles. Since sport is an integral part of people’s everyday activities, it has long become addicted to the media (and vice versa) and should be seen as their product omnipresent in mass media communication. The purpose of this paper is to contribute to the revitalization of interest in theoretical thinking and practical research of everyday life in the field of social experience that began in the 1970s; to point out the connection between the world of the media spectacle and the everyday life of mass audience; to indicate, in the case of sports as the most popular and most productive media event, how the audience, in their everyday interaction with mass media, accepts modern lifestyles, uses new technologies and identifies itself with sports idols. From the perspective of technology of sport spectacle broadcasting, the television transmission of 2018 FIFA World Cup was analyzed.

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BANDERSNATCH – MIRRORING THE ILLUSION OF FREEDOM OF CHOICE

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Bandersnatch, an episode of the science fiction anthology series Black Mirror distributed as an interactive choose-your-own-adventure film, raises the media content consumption to another level with its nonlinear broadcast format by allowing the viewer to seemingly create his or her own version of the film story. Bringing with its name into mind an image of a turned-off display, Black Mirror demonstrates the advantages and dangers of technology, radical technological advancement and its all-pervasiveness and invasiveness in everyday life. Although Bandersnatch is not an adaptation of any of Philip K. Dick’s stories, it is a tribute to his fiction, with its interactive format and its content that both explicitly problematize issues of control, illusion of freedom and freedom of choice within a multi-layered labyrinth of non-authentic realities.

/ 1968
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SOCIOCULTURAL VIEW OF COFFEE IN ITALIAN AND SERBIAN EVERYDAY LIFE

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Nowadays, foods exclusively intended for indulgence are so often included in the basic human diet. Thus, we are so attached to them that they have become part of our everyday life, recognizable in the culture and the society surrounding us. Coffee is one of those foodstuffs: a drink known as “black gold”, which had to travel a long way in space and time to be in our warm cups today. Coffee, however, is much more than an ordinary drink that satisfies our senses of smell and taste. It has eventually become a true socio-cultural phenomenon which has acquired specific characteristics and has shaped norms of behaviour in different societies. In this paper we will present the significance and the influence of coffee on the culture of contemporary societies in Italy and Serbia, as well as on the formation of significantly different customs and rituals associated with coffee drinking. The aim of this paper is to point out potential cultural disagreements that could arise between members of these two nations due to the different historical development of the coffee culture that has led to emergence of different customs.

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CAN SIESTA SURVIVE IN XXI CENTURY

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This article analyses a phenomenon in the Hispanic everyday life – the custom of taking an after-lunch nap, known worldwide as siesta. Etymologically, the word siesta originates from the Latin word sexta [hora] (sixth [hour]) and the custom of siesta comes from The Rule of Saint Benedict. It was Saint Benedict who laid down the rule of quiet time in the afternoon after the sixth hour, in Roman times. The expression sexta hora was used to denominate the noon as the warmest part of the day. La siesta is one of the strongest Spanish traditions, and most probably, one of the easiest to embrace as a foreigner, because it brings a sense of calmness and tranquility in everyday life. The word siesta can be found in many other languages which shows how popular this custom really is. In this paper we are trying to investigate if this Spanish custom is disappearing due to the busy modern way of life. From the perspective of interculturality, we are interested in the question if having a siesta represents a stereotype, and if this custom is still part of teaching Spanish as a foreign language.