The aim of this paper is to combine an analysis of performative and Internet enres where traditional humor enres (jokes, irony, satire) at the expense of the Croatia's fi rst woman president, Kolinda Grabar-Kitarović, are semiotically transformed in novel ways. Althou h several women in Croatia held hi h political o ces since 1991, Kolinda Grabar-Kitarović's campai n and later victory caused an avalanche of derisive weblore that calls for an interdisciplinary approach. A special challen e for folklorists is to rasp the trans ressive nature of humor and satire, i.e., the trans ression of cultural, moral and political norms in di erent discourses -from humorous political activism to satirical "provocation". The author analyzes the terms "non-o ensive" and "o ensive" humor (from practical to rou h jokes and "stupid clips"), the public and counterpublics, popular and vernacular culture in the di ital a e, as well as folklore attributes that characterize humorous enres: esthetic nature, trans ressive quality and the element of play. The folklorist approach is complemented by a feminist analysis of the sociocultural, political and ender characteristics of selected humorous enres (particularly stand-up performance), based in the underminin of the binary ender cate ories. The abundance of weblore which tar ets the public persona and the physical appearance of Croatia's woman president can thus be interpreted as si nalin : a) the end of authoritarian re imes and politicians; b) a rise in the di ital counterpublics which ideolo ically undermines the matrifocal nationalist and conservative worldview and c) a neoliberal contradiction whereby the feminization of a (devalued) political sphere oes hand in hand with a stren thenin of conservative, racist and homophobic forces in society.

Renata Jambrešić Kirin Institut za etnologiju i folkloristiku, ZagrebU radu se raspravlja o sve težem usklađivanju intelektualnih, profesionalnih i institucionalnih zahtjeva koji se nameću suvremenim etnolozima i kulturnim antropolozima u kontekstu neoliberalnog kognitivnog kapitalizma i ideološkog revizionizma/relativizma tipičnog za postsocijalistička društva. Na primjeru dva disciplinarna "iskoraka" ili odmaka od etičke i epistemološke matrice tipične za konstruktivističku paradigmu pokazuje se u kojoj mjeri arbitar znanstvene kompetencije i intelektualne vjerodostojnosti više nisu svijest i savjest istraživača/autora nego pravni, administrativni i merkantilni mehanizmi vrednovanja njihovih postignuća.Ključne riječi: kriza etnologije/kulturne antropologije, intelektualna odgovornost i etnološka ekspertiza, kontraetnogra ja ispitanika Kad je konstatirala kako je ideološki pritisak u komunističkoj Hrvatskoj priječio domaće etnologe da istražuju teme nacije, nacionalizma, etniciteta i međuetničkih odnosa, a ratovi iz 1990-ih prisilili ih da se bave istima i ujedno se odupru hegemonijskim interpretacijama inozemnih antropologa, Dunja Rihtman-Auguštin (1996) pledirala je za nova, društveno i politički relevantna istraživanja koja će označiti prekid sa znanstvenom tradicijom u kojoj antropolozi "ne gube političke strasti ali ih drže jasno odvojenima od svojih znanstvenih aktivnosti", 2 to jest založila se za (vidljivije i hrabrije) antropologe koji će uz neizostavnu autore eksiju i intelektualni skepticizam otvarati "kritički dijalog s nositeljima moći".3 U istom članku Rihtman-Auguštin navodi i pozitivne pomake u tom smislu koje je pronašla kod autorica radova nastalih u okviru ratne etnogra je te u knjizi Marta Baxa Medjugorje: Religion, Politics, and Violence in Rural Bosnia (1995). S gotovo dvadesetogodišnjim odmakom mogu se tek hipotetički zapitati kako bi rodonačelnica naše političke antropologije komentirala nedavne javne reakcije povodom "društveno angažirane" etnološke publikacije pri čemu je dio njoj bliskih etnologinja optužen za neoustaštvo, a dio za obnovu komunističke cenzure 4 te kako bi razumjela sudbinu Marta Baxa koji se našao u središtu najvećeg europskog antropološkog skandala.5 Bi li recentni znanstveni pogon u kojem se zanemaruju fundamentalna, a 1 Rad je proširen i dorađen prilog panelu Prepoznavanje krize: humanistika i etnologija između političke i tržišne instrumentalizacije te intelektualne odgovornosti (Godišnji skup HED-a, 5. lipnja 2014.).2 Autorica je preuzela citat iz članka Roya D' Andrade. 1995. "Moral Models in Anthropology", Current Anthropology 36/3: 399-408.3 Autorica citira Lydiu Sklevicky. 1991. "Profesija etnolog -analiza pokazatelja statusa profesije". U Simboli identiteta. D. RihtmanAuguštin, ur. Zagreb, 45-67: 58.4 Riječ je o polariziranim javnim reakcijama na zbornik Didov san: transgranična iskustva hrvatskih iseljenika., urednica Jasne Čapo, Caroline Hornstein Tomić i Katice Jurčević (2014). h p://www.novilist.hr/Vijesti/Hrvatska/Revizija-povijesti-Ministarstvoznanost...

This article focuses on the segment of socialist modernization connected with the industrial production of plastics, which developed largely as a result of women's achievements, i.e. as the symbiosis of the early socialist culture of competition, (self-)discipline and (self-)correction of human flaws, and the patriarchal heritage that praised female virtues, such as readiness to sacrifice and to take responsibility for the prosperity of family and community as a whole. As early as the late 1950s, the rivalry between the two collectivist projects-patriarchal and communist-that, each in its own way, disciplined, socialized and used the female workforce and reproductive ability, found a common interest in reinstating the discourses of femininity and domesticity. The transition from penury to relative abundance, alongside the beginning of mass production of domestic appliances and consumer goods, synthetic materials and plastics, was accompanied by the passivization of the woman as a political subject and the commodification of her image in the mass media. This ethnographic study of women employed in the Split factory Jugoplastika (1954-1991) and those working in its plant on the Dalmatian island of Šolta (1959-1991) discusses the ambivalent heritage of socialist emancipation. For most women, regular work at the plant fundamentally changed their everyday lives, gender relations within the families, their living standard and the way they perceived their own abilities and competency. Their narratives reveal a selective view and evaluation of their lives in socialism; a lack of critical reflection on their own ideological position within the local and national context, a nostalgic look back at the economic empowerment they experienced and pride in the skill with which they performed their working tasks. These experiences are contrasted with those from the period of dependence on the island's traditional economies (agriculture, fishing, lime production), as well as with the recent focus on natural resources and tourism, based on the reactivation of the traditional way of life, where women have little opportunity for (self-)affirmation.

The article analyzes the scientific and legislative provisions connected with the specifity of the legal regulation of relations in the field of gemological activity and gemological objects. The current state of sources of gemological law and their belonging are investigated, which is nowadays ambiguous, since they get to a system of currency law (a component of financial and credit or budgetary and financial legislation) as well as to a system of industrial legislation, while having the provisions of mining, economic, civil, administrative, fiscal, customs and expert legislation in the contents. It is proposed to consider gemological law as a set of legal norms regulating public relations in the field of organizing and carrying out gemological activities connected with the acquisition of the right to use, mining, property, use and operations with gemological objects in the form of subsoil, mineral, production and secondary resources, control over their turnover and expertise. It is noted that consideration of precious stones and precious metals, having geological and mineralogical, physicochemical, jewellery and industrial, and legal differences, as the complex object in the context of the domain of the unified legislative act, intended to be a basis of new market relations in the field of jewellery transactions, could be regarded as the justified one only at the early stage of legislative base formation for the field. Provisions are given, according to which it is recognized that the current law is outdated, since its subject of regulation has been transferred mainly to the subordinate level; the mechanisms for replenishing state funds provided in it are contradictory, incomplete and practically not implemented in practice; the form of restrictions in the circulation of valuable objects and their validity are debatable; relations of the quality and safety of products, consumer protection, ensuring a balance of public and private interests, equality of business entities, competitiveness of the industry need updating in European integration legal regulation. For the first time in the context of geological and legislative science, the authors propose to form a structure of the gemological law system based upon the principles of differentiation of a type of gemologically important activities for generic derivatives (i.e. gemological and resource law; right of gemological circulation; right of gemological expertise etc.) as well as a type of gemological objects and resources for direct groups. Development prospects of gemological legislation are connected with its reduction to a certain agreed system and its unity provision by means of the internal and external improvement of contents and development of the Gemological Code of Ukraine.

In a critical anthropolo ical approach, a refu ee camp is seen as a space of "humanitarian overnment" (A ier 2011), where it is primarily humanitarian or anizations, social services and police that cooperate, whereas refu ees are a "disquietin element" (A amben 1998), non-subjects whose free will, freedom of movement, speech and expression of their personality is reduced to a minimum. As ethno raphers and volunteers, we saw the transit camp in Slavonski Brod as an assemblage (Ramadan 2012) of space, time, practices and relationships that took place there, and whose dynamics was determined by le ally unclear procedures of "tria e" of refu ees/mi rants. The analysis focuses on the distribution tent which, despite bein monitored, turned out to be the only place of "freedom" in the sense of conversational interaction and time and space mana ement, both for refu ees and volunteers. The predominant activity in the distribution tent was donatin clothin and shoes to the refu ees, which made us ethnolo ically rethink clothes as a cultural artefact and the non-verbal lan ua e which the refu ees used to ne otiate their identity and symbolically express their past, present and future. In addition to a description of abnormal normality of the distribution "bazaar" or "shoppin center" as a lobally reco nizable genius loci, we also present autoethno raphic refl ections about the cultural, moral and emotional e ects of unexpected meetin s-events with the "un raspable face of the other" (Lévinas 1991), which questions our existential and historical experience.