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Marginalizovane društvene grupe predstavljaju deo određene apoteoze drugosti u savremenim antropološkim istraživanjima, kao grupe - kao što su izbeglice ili imigranti, na primer - koje potiču iz tuđih sociokulturnih sredina, a bivaju marginalizovane u sredinama iz kojih potiču antropolozi, ili su im te sredine bliske po sociokulturnom ustrojstvu. Marginalizovanim treba smatrati one društvene grupe koje su dovedene u takvu poziciju kontekstualno, izmeštanjem iz svega onoga što znači život po ljudskim merilima, a što postaje (dugo)trajno stanje, odnosno način života određenih ljudi, te što dovodi do destabilizacije zdravstvenog statusa njihovih pripadnika u fizičkom i psi- hičkom smislu. Uzroci takvim izmeštanjima jesu socijalne prirode odakle predstavljaju primarne društvene činioce zdravstvene vulnerabilnosti populacija pogođenih izmeštanjima, uključujući ratove i oružane sukobe, progone na bilo kojoj osnovi i siromaštvo, odnosno nemogućnost opstanka na osnovu resursa dostupnih u sopstvenoj socioekonomskoj sredini. Sekundarni društveni činioci zdravstvene vulnerabilnosti marginalizovanih društvenih grupa javljaju se u sredinama u kojima se pripadnici tih grupa zatiču po izmeštanju iz prethodnih sociokulturnih okruženja, proizlaze iz pravnog statusa nevoljnih pridošlica u te sredine, a odnose se na njihov otežan ili onemogućen pristup sistemu socijalne i zdravstvene zaštite koji postoji u tim sredinama. Marginalized social groups are part of a certain apotheosis of otherness in present-day anthropological studies, being groups - such as refugees or immigrants that come from other socio-cultural environments, and are marginali zed in the anthropologists' own environments, or environments socio-culturally similar to these. Groups that are to be considered as marginalized are those that have been put in this position contextually, through displacement from everything that represents life according to human standards, which becomes a continuous/permanent state, i.e. the way of life of the people in question, leading to the destabilization of both their physical and their mental health. The causes of this displacement are social in nature, thus constituting the primary social factors of health vulnerability of displaced populations, and they include wars and armed conflicts, persecution for various reasons, and poverty, i.e. the impossibility of subsisting on resources available in one's own socio-economic environment. The secondary social factors of health vulnerability of marginalized social groups occur in the environments in which the groups find themselves after having been displaced from their previous socio- cultural environments; they result from the legal status of unwilling newcomers to these environments, and refer to the difficulty or impossibility of accessing the social and health care systems in their new environments.

Singerov koncept sindemije, koji označava združeno delovanje dve ili više bolesti u određenoj populaciji, gde date bolesti predstavljaju posledice načina ili uslova života pripadnika te populacije, primenjen je na intravensko korišćenje droge u Beogradu. Bolesti koje su razmatrane jesu HIV/AIDS, HCV, plućne bolesti i polno prenosive bolesti. Pokazano je da one okolnosti, koje su svojstvene miljeu intravenskog korišćenja droge, i koje inače utiču na njegovo oblikovanje, tim uticajem doprinose i razvoju sindemije u njemu, odnosno na njegovo uspostavljanje kao činioca sindemije, čiju epidemiološku osnove u najvećoj meri predstavlja HCV. Singer's concept of syndemic, which signifies the combined presence of two or more diseases within a population, where these diseases represent the consequences of the way of life or living conditions of the population in question, is applied to intravenous drug use in Belgrade. The diseases which are taken into account are HIV/AIDS, HCV, pulmonary diseases and sexually transmitted diseases. It is shown that the circumstances which are inherent to the milieu of intravenous drug use, and which otherwise influence its formation, also influence the development of syndemics within it, or rather its establishing as a factor of the syndemic, the major epidemiological basis of which is constituted by HCV.

Predmet rada jeste konstruisanje kulturnog kognitivnog modela normalnosti, a cilj pokazivanje shvatanja date kognitivne kategorije u savremenoj srpskoj kulturi od strane ispitaničke grupe, koja je formirana na osnovu sledećih parametara: dobi - između 24 i 37 godina; obrazovanja - kompletirano visoko ili više obrazovanje, ili studiraju još uvek; da su gledali 'Srpski film'. Pretpostavka od koje se pošlo u istraživanju bila je da će implikacije odgovora na pitanje o tome zašto se film zove tako, kako se zove, konotirati koncept kulturno nenormalnog, a da će ići, u osnovi, za pronalaženjem kulturnog kognitivnog modela društva u kojem se živi i načina na koji bi to trebalo da se čini - gde bi potonje predstavljalo posredno koncipiranje toga šta bi trebalo da bude kulturno normalno u tom pogledu. The paper seeks to construct a cultural cognitive model of normality, with the aim of showing how this cognitive category is perceived in present-day Serbian culture by a respondent group consisting of university or college graduates or students, aged between 24 and 37, who have watched A Serbian Movie. The hypothesis of the study was that the implications of the replies to the question of why the movie is entitled as it is, would connote a concept of the culturally abnormal, and would, in essence, represent an attempt on the part of respondents to formulate a cultural cognitive model of the society in - which they live and the way that life in that society should be lived, the latter being an indirect conceptualization of what should be culturally normal.

Reproduktivno zdravlje predstavlja, gotovo podjednako, socio-kulturnu činjenicu kao i medicinsku činjenicu. Ono što utiče na njega, u pozitivnom ili u negativnom smislu, potiče od načina na koji kulturno mislimo i postupamo u pogledu reproduktivnog ponašanja, a te misli i postupci uslovljeni su kulturno kontekstualizovanom konceptualizacijom ljudske fiziologije koja je, sa svoje strane, zasnovana na konceptualizaciji polnosti, a posebno na normativizaciji rodnih uloga. Odatle, reproduktivno zdravlje je žensko zdravlje pre svega, posmatrano kao socio-kulturna kategorija, pa se i reproduktivna vulnerabilnost uglavnom odnosi na sve one činioce koji negativno doprinose ženskom reproduktivnom zdravlju. Ti činioci jesu društveni - negativno doprinose reproduktivnom zdravlju s institucionalnog i pravno-normativnog aspekta, zatim ekonomski - smanjuju broj onih kojima je u određenom socio-kulturnom kontekstu omogućen pravovremen pristup kvalitetnoj zdravstvenoj usluzi, te kulturni - podupiru modele mišljenja i ponašanja koji ne uzimaju u obzir pravo svakog ljudskog bića na sopstveni polni i reproduktivni život, već insistiraju na saobražavanju individualne polnosti i reproduktivnih želja i kapaciteta dominantnoj kulturnoj normi. Reproductive health represents, almost to an equal extent, a socio-cultural and a medical fact. What influences it, both positively and negatively, stems from the ways in which we culturally cognize and act with regard to reproductive behavior. These thoughts and actions are conditioned by a culturally contextualized conceptualization of human physiology which is, in turn, based on the conceptualization of sexuality, and especially, the normativization of gender roles. Therefore, reproductive health is, above all, female health, when viewed as a socio-cultural category, meaning that reproductive vulnerability mostly refers to those factors that negatively influence female reproductive health. These factors are social - they negatively influence reproductive health through the institutional and legally normative aspects, they are economic - they decrease the number of those who, in a certain socio-cultural context, have timely access to quality medical care, and they are cultural - they reinforce modes of thinking and behavior which do not take into consideration the right of every human being to his or her own sexual and reproductive life, but rather insist on conforming individual sexuality and reproductive desires and capacities to the dominant cultural norm.

Žanrovsko stvaralaštvo koristi deljenu prirodu kulturne komunikacije za uspostavljanje određenih vrsta i modela kulturnih identiteta, a ti identiteti nastavljaju svoj društveni i kulturni život i izvan žanrovske komunikacije. Antropologija insistira na deljenoj prirodi kulturne komunikacije, tačnije na činjenici da oni, koji oblikuju informaciju koja se prenosi na taj način moraju da dele njen kod sa onima kojima je ta informacija namenjena. Antropološko proučavanje žanrova ne predstavlja ništa drugo do bavljenje određenim kulturnim artefaktima, karakterističnim za društvo i kulturu, u okviru kojih su proizvedeni. Genre production uses the shared nature of cultural communication in order to establish certain kinds and models of cultural identity, and these identities go on to have a social and cultural existence outside genre communication. Anthropology insists on the shared nature of cultural communication, more precisely, on the fact that those who shape the information transmitted in this way have to share its code with the intended recipients. The anthropological study of genres is actually the study of certain cultural artefacts characteristic of the societies and cultures in which they have been created.

Razmatra se kulturna kognitivna konceptualizacija beogradske topografije u smislu njene utilizacije, simboličke utilizacije i pripovesnotvorne osnove. Pokazuje se na koji način fizički prostor biva pretvoren ne samo u kulturni prostor, već to da konceptualno neutilitarizovan fizički prostor ne predstavlja ništa više od neoznačene praznine za kontekstualnu kulturnu kognitivnost. . The culturally cognitive perception of Belgrade’s topographies is considered through its deployment, symbolic use and narrative foundation. As the explanatory material-one football-media incident, the use of certain areas of the city in a spectacle ceremonial manner, knowledge and lore of certain elements of the Belgrade topographies and the organization of "the football Belgrade"-were considered. The attitude is taken that the topography of a city is a multifaceted cultural constituent, whose structure of particular meaning, as a part of cultural communication, is determined by the very fact it is an urban space. Physical aspects of spatial-ness are reduced to relationism, i.e. it has a meaning for the cultural communication only when the elements of urban topographies are brought into correlation. Other characteristics of physical spatial-ness are irrelevant for such communication. Meaning relations in which elements of urban topographies exist are formed on the very fact of them being urban, that is, the afore mentioned denotation that is ascribed to space, stems from those cultural features and artifacts that are associated in a given milieu with certain concrete elements of urban topographies. .

Predstavljena je metodologija kvalitativne antropološke analize kroz njenu upotrebu u istraživanju HIV/HVC podložnosti među intravenskim korisnicima droge i seksualnim radnicima u Beogradu, kao i u dokumentovanju ličnih priča ljudi koji su HIV pozitivni. Detaljno su razmatrane terenske tehnike, etička pitanja, kao i neki širi doprinosi istraživanja zdravstvenih problema. . Methodology of qualitative anthropology study is presented, as it was used in investigating HIV/HCV vulnerability in Belgrade injecting drug users and sex workers, as well in documenting lives of people living with HIV. Fieldwork techniques, ethical considerations, and some wider contribution of research of this type to the health issues have been reviewed particularly. .

Uvođenjem sistema monitoringa i evaluacije aktivnog odgovora na HIV/AIDS, tj. Druge generacije nadzora nad HIV-om, stvara se potreba za kontinuiranim periodičnim biološkim i bihevioralnim istraživanjima na polju HIV/AIDS-a, posebno među populacijom osetljivom na rizik od HIV-a. Rad prikazuje značaj kvalitativnih istraživanja u okviru Druge generacije nadzora. U tu svrhu je u prvom delu rada ukazano na razlike u metodološkom pristupu problemu između kvantitativnih (epidemioloških) i kvalitativnih (antropoloških) istraživanja. U drugom delu rada ukazuje se, kroz primer istraživanja rađenih među populacijom seksualnih radnica tokom 2005. godine, na potrebu za interdisciplinarnim pristupom istraživanjima na polju HIV/AIDS-a u svrhu uspostavljanja uspešnog sistema monitoringa i evaluacije aktivnog odgovora na epidemiju. Time je predstavljen značaj sinteze metodološki različitih naučno-istraživačkih pristupa u ovoj oblasti i otvaranje produktivnog polja naučnog i praktičnog rada. With introduction of national monitoring and evaluation system of active HIV/ AIDS response, or, more precise, the Second Generation Surveillance for HIV, there been established the need for continuous periodical biological and behavio­ral researches on HIV/AIDS especially among HIV/AIDS risk vulnerable population. The article demonstrates the importance of qualitative researches within Se­cond Generation Surveillance for HIV. With that aim, the first part of the article illuminates differences between two methodological research approaches: the qualitative (epidemiological) and the quantitative (anthropological) one. The se­cond part is concentrated on the research conduct among sex workers during the year 2005, as same as on deriver need for interdisciplinary research approach on the field of HIV/AIDS in order for establishment of successful national monito­ring and evaluation system for HIV/AIDS. In that sense, the article represents the importance of synthesis of different methodological research approaches in HIV/ AIDS field and the possibilities of fruitful scientific and practical cooperative work.

Идентитет конструишемо стога да бисмо неком били слични, а од некога се разликовали. Да бисмо потцртали разлику између те две намере, али и последице конструисања идентитета, тежимо таквом представљању датог конструкта, који ће негирати, у суштини, то да се ради о конструисању, већ ће сугерисати наводну есенцијалност идентитета. Такве случајеве проверавамо у стварном свету путем истраживања тзв. идентитетске дескрипције и аскрипције, а тада увек откривамо – очекиване – недоследности у поступцима конструисања идентитета. Научна фантастика пружа нам, међутим, готово лабораторијске услове за испитивање тога, на који начин се конструишу идентитети, с намером да једну групу или заједницу раздвоје од неке друге на културном когнитивном нивоу. Један од честих таквих начина јесте употреба мотива о колективном уму/ генетском памћењу туђина, као изузетно битном оруђу, које користе у конфронтацији с људима. Циљ овог текста јесте да покаже како се наречени мотив употребљава као редство конструисања идентификационог маркера, који суштински раздваја људску од туђинских раса, изграђеног на опозицији између индивидуалног и колективног идентитета, као на релационим својствима људи, односно њихових туђинских противника. Као експланаторни материјал, послужиће примери из серија и филмова "Галактика", "Звездане стазе" и "Звездана капија", "Инвазија крадљиваца тела (трећих бића)". We construct identity in order to be similar with someone, and different from someone else. In order to emphasize difference between those two intents, but also the consequence of the identity construction, we tend to represent the given construct in a way that it basically negates the construction process, and suggests the alleged essentiality of identity instead. Such cases are tested in real world by research of so-called identity description and ascription, which always leads to the expected inconsistencies in identity construction practices. However, science fiction offers almost laboratory conditions for examining ways in which identities are constructed with the aim of separating a group or community from another one on cultural cognitive level. Among frequent methods of that kind is the use of motifs about collective mind / genetic memory of aliens as an exceptionally important tool used for confrontation with humans. The aim of this text is to show how the mentioned motif is used as a mean for construction of the identification marker which substantially differs human from alien races, and which is built on the opposition between individual and collective identity as relational characteristics of humans, i. e. their alien enemies. Examples from shows and films "Star Trek", "Stargate", and "Invasion of the Body Snatchers (Third Beings)" will be used as explanatory material.