Slava (tradition)

Serbian historians consider that records of Slava amongst Serbs can be traced back at least to 1018. However, the true origin of the Slava is unknown. According to one hypothesis, the Slava has its origins in Greek and Roman hero cult. Proponents of the Greek hypothesis point to etymology in that the Serbian word for wheat, koljivo, an indispensable item of the Slava, is derived from the Greek term for gain of wheat, koliva. Proponents of the Roman hypothesis point to the fact that Slava customs mimic Roman forms of celebration including bread breaking and toasting. The slava is a reinterpretation of a Serbian pagan rite: the ancestor-protector became a Christian saint, frequently St. Nicholas, , 1877 In the scientific literature exists a discussion about the historical and ethnological origin of the Slava, which has not been completed. According to some Serbian researchers, "the thesis of how Slava is Serbian ethnic identification marker is simply delusion of the romantic and patriotic citizenry". The increased effective geographic mobility brought about by the post World War II urbanization of a previously highly agrarian society, combined with the suppression of Serbian Orthodox traditions under the Communist rule, has made some aspects of the custom more relaxed. In particular, in the second half of the 20th century it became common to see traditional patriarchal families separated by great distances, so by necessity Slava came to occasionally be celebrated at more than one place by members of the same family. While the Slava kept something of a grassroots underground popularity during the Communist period, the post-Communist revival of Serbian Orthodox traditions has brought it a resurgence. It is recognized as a distinctly (if not quite exclusively) Serbian custom, and today it is quite common for nonobservant Christians or even atheists to celebrate it in one form or another, as a hereditary family holiday and a mark of ethnocultural identification. The custom is also helpful in genealogical studies as an indicator in kinship relations between families, such as tracing one's family to a specific region. It "becomes a simultaneous signifier of national and spiritual kinship and a core expression of the Serbian cosmology, whereby the dialectics of temporal, physical, and spiritual continuity converge into validated perceptions of cultural and social reality—re-enacted on a recurrent (annual) basis. In November 2014 it was inscribed in the UNESCO Intangible Cultural Heritage Lists of Serbia. == Practicing groups ==

in Belgrade The tradition is an important ethnic marker of Serbian identity and is practiced by ethnic Serbs both in their historic homeland in the Balkans and in Serb diaspora communities worldwide. The slogan: (, ) was raised as a Serbian national identifier by Miloš Milojević after his travel to Kosovo in 1871–1877. Serbs usually regard the Slava as their most significant and most solemn feast day. Despite the tradition being inherently tied to Serbian Orthodox Christianity it is also practiced occasionally among Croats in the Neretva Valley and the Bay of Kotor. == Customs ==

The Slava is a family's annual ceremony and veneration of their patron saint. It is a tribute to the family's first ancestor who was baptized into Christianity, with its presiding saint. Upon marriage, women typically adopt the patron saint of their spouse although it is not uncommon for them to continue celebrating their native family's saint as well (in which case the secondary one is known as preslava). A central aspect of Slava is hospitality, which is expressed through an unwritten rule or folk saying „На славу се не зове“ (“One does not get invited to Slava”). That means that on the day of Slava, the home is open to anyone who knows the family’s celebration date, which often includes relatives, friends, neighbours or acquaintances, even if they weren't formally invited. In that case the host family is obliged to welcome them with generous hospitality for a ritual feast, emphasizing hospitality, faith, and strong community bonds. However, in modern times, there are cases where families may informally notify guests of the celebration date ahead of time to help plan, but that remains atypical. A Slava celebration incorporates aspects of pagan traditions with minimal clerical involvement. A beeswax candle stamped with an image of the saint is also a staple at the celebration. The parish priest, either at the home or at the church, consecrates the kolač with wine; afterwards the man of the household cuts it into quarters and turns it cut-side up. It is further cut into pieces by other family members and oldest or most important guests, a total of three times. In other traditions the bread is "broken" together by the guests after being ritually turned. The koljivo is a symbol of the Resurrection of Christ (cf. "if the grain does not die..." in the Gospel) and partaken in memory of the dead (deceased family members). The cutting into the bread three times is a symbolism of the Holy Trinity. The rest of the feast consists of a meal, the contents of which depend on whether the celebration falls within a fasting period. These periods are determined by the Orthodox religious calendar and the specific dietary rules may vary in strictness depending on the significance of the feast day. The general rule is that the meal does not contain animal products such as meat, dairy and eggs, especially on Wednesdays, Fridays, and during major fasting periods. On stricter days, food is prepared without oil (), typically consisting of simply boiled, steamed or baked plant based dishes such as beans, vegetables, and grains. On less strict days, food may be prepared with oil (), allowing the use of vegetable oil and sometimes wine, resulting in more varied dishes. On certain feast days within a fast, fish and seafood are also permitted, which is why many posna Slavas include fish dishes (pesco-vegan). In rarer cases, a Slava may fall on a day when the strictest form of fasting is observed, known as xerophagy, during which very simple or minimally prepared food is eaten, sometimes only once a day or after sunset. Outside of fasting periods, these restrictions do not apply and the Slava is considered mrsna. Thus, colloquially, Slavas are often referred to as posna or mrsna. Appropriately prepared sweets are also served and alcohol is typically offered to adults. The most common feast days are St. Nicholas (Nikoljdan, 19 December), St. George (Đurđevdan, 6 May), St. John the Baptist (Jovanjdan, 20 January), St. Demetrius (Mitrovdan, 8 November), St. Michael (Aranđelovdan, 21 November) and St. Sava (Savindan, 27 January). Dates given are according to the Gregorian calendar. The Serbian Orthodox Church uses the Julian calendar. Sveti Jovan.jpg|Slava prepared for the veneration of John the Baptist Slavski kolac.jpg|Slavski kolač, ritual bread Koljivo from wheat.jpg|Koljivo, ritual meal Žito, a dish of minced boiled wheat, sweetened and chopped walnuts.jpg|Žito Serbian Slava Candle and Bread.jpg|Slava candle == See also ==

• Krsna slava (Крсна слава, "christened Slava") and Krsno ime (Крсно име, "christened name") == References ==