Bd (1 2 3 Ova (1920X1080 X264 Hi10P Aac 2Ch) Trial Revolution And

Bd (1 2 3 Ova (1920X1080 X264 Hi10P Aac 2Ch) Trial Revolution And

In the 1940s, Karl Polanyi in his work The Great Transformation (2001 1944) pointed out the negatives in transformation processes connected with the industrial revolution and business which had an impact on the form of social relationships.

The main goal was to better understand and describe material and non-material cooperation and exchange between Eastern Christian Orthodox worshipers and monastery communities of monks and nuns in the rural regions of Serbia.

My experience in one of the Serbian monasteries in August 2014 was one of the impulses for this subject.

Openness and hospitality in a relatively poor rural region where the soil and domestic animals provide the primary source of living motivated me to think more about forms of sharing, exchange, expectations.

In general, whether the relationship of Serbian worshipers to monks and nuns in monasteries can be looked at even from the perspective of mutually exchanged items or gifts.

I returned several times to the monasteries in the autumn of 2014 and the late spring of 2015.

The main concept of this work through which I tried to understand and describe in greater detail the relationship between worshipers and the monastery community, monks and nuns, was the concept of gifts (we shall also encounter the term the gift economy) and reciprocity.

Several Explanations of Gift This essay will examine several approaches of authors to gifts and reciprocity in society followed by a description of part of my research in Serbia.

Due to the space constraints of this essay, this description provides only a fragment of the information required to really understand the position of gifts among Eastern Christian orthodox worshipers and the monastery communities in Serbia.

Therefore I would like to emphasize here that location, cultural conditions and other historical and economic aspects form the social relationships and how they are manifested.

Therefore, this phenomenon has a specific and unique form in Serbian life and customs, and rather than discouraging, it motivates thoughts about gift-giving and open- ness to others (which is related to it) under these conditions.

Based on the knowledge of other cultures and analyses of the long-term historical development of progress in the West, a group of scientists from the fields of anthropology, ethnology, sociology and economy have come up with the opinion that interpersonal relationships are not only a result of the effect of economic and strategic powers, but that people create bonds which are part of more complex social relationships.

Their opinion is just the opposite of what the theory and practice of the main economic stream understands under the notion homo oeconomicus, i.e., a human being guided by market laws and principles.

Its essence lies in a certain form of giving and the reciprocal circulation of gifts, i.e., items mutually exchanged among the individuals of a society or its groups.

In short, people do not have to primarily look for their own bene- fit in mutual relationships; they are motivated by a concept that is not based on primary economic goals or profit at various levels.

This type of mutual relationship is affected by bilateral interest, trust and cooperation as well as dependence.

In the wordsof Polanyi the economic system is in fact only a social constitution activity in such communities (ibid.).

The good of a community is strengthened by a large number of social activities such as sharing common food accompanied by specific rituals.

In a certain sense, a gift is the guarantee thanks to which the system of social relationships can function.

A gift opens alliances, creates solidarity and community and therefore ensures peace.

Komter (2005) claims that societies which lack the manifestation of gratitude are bound for extinction and that power and dependence are the points of contact for gratitude and its opposite.

Communal sharing proves that they are based on an equality relationship in which people care for membership in the group while individuality and the defined identity of persons are not very obvious.

Identification with community and the feeling of belonging, interest and care, solidarity and relationships on the basis of friendship represent the cardinal elements of communities (ibid.).

Bronislaw Malinowski (1920), who studied the indigenous people of the Trobriand Islands, claimed that gift-giving and repaying for a gift form the basis for reciprocity1.

According to Malinowski the gift relates to all communities and fully includes each community.

According to several authors, a communitys internal commitments weaken in the process of a societys development and due to a division of labor which occurs during the transition from a traditional to a modern society with the development of industry, primarily in so called Western countries.