Page 114 - MIGRATION

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MIGRATION, MEMORY, HERITAGE: SOCIO-CULTURAL
APPROACHES TO THE BULGARIAN-TURKISH BORDER
the truest Bulgarians”: therefore ‘I-will-become-a-
nestinar
25
) – all these being interests which are
subject to the concrete practical goal of inheriting “Thracian heritage” and which in practice mark
every phase in the development of his biographical
orderli
. So, which are K.M.’s positions?
Of a“
talented kid
”, discovered by the first performer of Strandja folklore songs, who took
him“under her wing”– the way she was, in the past, “discovered by the Thracians” (Interviewwith Z.
S., the archive of IEFSEM).
Of the “
youngest
nestinar
in Bulgaria
”, who went into the fire for the first time at the
age of 14 and danced only during the dances in the village of Bulgari, like “the real
nestinari
”, not
the ones who are involved in “that circus”. Several films were made about him. There were radio
and television interviews. In all these he expressed his views against turning a ritual practice into
something to gain profit from. He attempted at performing the “pure and true” ritual. As a result,
everybody in the area got to know him and all were taken by his charisma.
Of the“
youngest church trustee in Bulgaria
”, thanks to whomother young people – his
friends and classmates – got involved to the effect of jointly setting up the youth trustee board of
the church in the village of Brodilovo. They took part in cleaning and rebuilding the fence and the
yard of the church. They collected money for the full reconstruction of the church, but since 2010
the municipality banned their amateur activities and undertook the reconstruction. Naturally, this
is rather negatively viewed by K. M. himself.
Of the “
youngest president of the Youth Thracian Society in Bulgaria
” who was
elected in the newly-founded society after the school granted permission and issued an academic
transcript of his school records. Everybody supported him – from the society’s co-founders and
his friends, through the head teacher of the school and his class teacher, to the president of the
Thracian Society in Burgas and his neighbours, people from the village and town.
All this underpins the
meeting of the expectations of those who bestow inheritance
and expect the inheritor to accept it
(the singer Z. S., the senior citizens’ club in the village, the
local leaders of Thracian societies, the teachers who showed their support by surprisingly attending
his high school prom, which turned into a village celebration, the old
nestinari
who taught him the
ritual, the local administration, etc.).
Thus, I am justified in concluding that
“K. M.” receives the inheritance and in response
bestows his donors with successful inheriting, turning into – as I call him– a“100%” inheritor
of the “Thracian Bulgarians” and into something like yet another “brand” of the town of
Tzarevo to be shown everywhere, wherever and whenever that heritage is being claimed
. He
is recognized and acknowledged as such, both by the agents in the particular fields (supporters or
opponents) and by the agents who occupy positions in the field of power or with whom he shares
that space.
25 We should take into account that all these “therefore” relations are not articulated but presupposed at the
pre-reflexive level and are a formof concrete strategic actions on behalf of the agent in the field of practical logic –“to-
become-
nestinar
”, “to-study-folklore”, etc. This is why I insist on introducing the principle of
strategies
in my analysis,
i.e. the“practical sense”defined by Bourdieu as the practical mastery of the logic of the game and its inherent necessity.
The strategies are a product of practical sense, therefore they are not subject to an “unconscious programme”, nor to
a “conscious and rational calculation”, but to a sense of
being right
.