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{{infobox | {{infobox | ||
| nameofpractice =Kumstvo | |||
| flagemoji =🇲🇪 | |||
| definition =Godparenthood; informal network based on fictive kinship, used to semi-formalise friendly relations and useful contacts | |||
| location =Montenegro and the Balkan region | |||
| imagemap =Montenegro and the Balkan region map.png | |||
| clusters = | |||
}} | [[:Category:Solidarity|Solidarity]] – [[:Category: Normative ambivalence| Normative ambivalence]] – [[:Category: Conformity| Conformity]] – [[:Category: Lock-in effect| Lock-in effect]] – [[:Category: Kinship lock-in| Kinship lock-in]] | ||
| categories = | |||
[[:Category:Montenegro|Montenegro]] – [[:Category: Balkans| Balkans]] – [[:Category: Yugoslavia| Yugoslavia]] – [[:Category: Europe| Europe]] – [[:Category: Godparenthood| Godparenthood]] – [[:Category: Personal connections| Personal connections]] – [[:Category: Kinship| Kinship]] – [[:Category: Fictional kinship| Fictional kinship]] | |||
| authorofpiece =Klavs Sedlenieks | |||
| authorinstitution =Department of Communication Studies, Riga Stradins University, Latvia | |||
| authorwebsite =[https://lv.wikipedia.org/wiki/Kl%C4%81vs_Sedlenieks Wikipedia entry]}} | |||
<big>'''By Klavs Sedlenieks, Department of Communication Studies, Riga Stradins University, Latvia'''</big> | |||
[[Category:Solidarity]] | |||
[[Category: Normative ambivalence]] | |||
[[Category: Conformity]] | |||
[[Category: Lock-in effect]] | |||
[[Category: Kinship lock-in]] | |||
[[Category:Montenegro]] | |||
[[Category: Balkans]] | |||
[[Category: Yugoslavia]] | |||
[[Category: Europe]] | |||
[[Category: Godparenthood]] | |||
[[Category: Personal connections]] | |||
[[Category: Kinship]] | |||
[[Category: Fictional kinship]] | |||
[[Category:Entry]] | |||
[[Category: Volume 1]] | |||
{| class="wikitable" | |||
|- | |||
|style="font-size:1.1em;"|''Kumstvo'' (from ''kum'' a godfather, ''kuma'' – a godmother) is an informal network based on fictive kinship in Montenegro (a similar term associated with slightly different practices exists elsewhere in Bosnia, Serbia and Croatia). ''Kumstvo'' is one of the most venerated social institutions in Montenegro, often described with the words ‘''kumstvo je svetinja''’ (‘''kumstvo'' is holy’). ''Kumstvo'' plays a significant role in the informal ties that permeate Montenegrin society. ''Kumovi'' just like blood relatives are supposed to help each other and in most cases they do so in spite of formal bureaucratic ideals, thus often leading to nepotism. | |||
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[[File:rankovic.jpg|400px|thumb|left|Aleksandar Ranković, considered the third most powerful official in Yugoslavia and witness at Tito's wedding]] | [[File:rankovic.jpg|400px|thumb|left|Aleksandar Ranković, considered the third most powerful official in Yugoslavia and witness at Tito's wedding]] | ||
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The choice of a ''kumstvo'' partner or ''kum''/''kuma'' is preferably made on the basis of prior friendship and ''kumstvo'' itself then serves as a formalisation of such friendship. Thus ''kumovi'' are usually best friends and ''kumstvo'' is a proof of a very deep and important relationship. However, an offer to become a ''kum'' even if it comes from someone who is not a close friend is considered an offer that should not be refused. An offer to become a ''kum'' is considered a great honour and a ground for pride. In almost all cases an offer of ''kumstvo'' to a previously unknown person is done through baptism of a child, and such cases clearly indicate the presence of vertical relationships that (similarly to godparenthood in other areas) require the godfather to take care of the godchild. ''Kumstvo'' can be established across religions (although not in accord with the Christian idea of godparenthood where the godparent should be a spiritual parent already experienced in the particular faith) at an event celebrating first haircut of the child (called ''šišano kumstvo''), or during the circumcision ceremony (only regarding boys) if the parents are Muslim. | The choice of a ''kumstvo'' partner or ''kum''/''kuma'' is preferably made on the basis of prior friendship and ''kumstvo'' itself then serves as a formalisation of such friendship. Thus ''kumovi'' are usually best friends and ''kumstvo'' is a proof of a very deep and important relationship. However, an offer to become a ''kum'' even if it comes from someone who is not a close friend is considered an offer that should not be refused. An offer to become a ''kum'' is considered a great honour and a ground for pride. In almost all cases an offer of ''kumstvo'' to a previously unknown person is done through baptism of a child, and such cases clearly indicate the presence of vertical relationships that (similarly to godparenthood in other areas) require the godfather to take care of the godchild. ''Kumstvo'' can be established across religions (although not in accord with the Christian idea of godparenthood where the godparent should be a spiritual parent already experienced in the particular faith) at an event celebrating first haircut of the child (called ''šišano kumstvo''), or during the circumcision ceremony (only regarding boys) if the parents are Muslim. | ||
The ideal basis of Montenegrin ''kumstvo'' is a prior affectionate connection between the would-be ''kumovi'' and therefore calculated cases of ''kumstvo'' offers are treated with some contempt. Nevertheless, because according to the tradition one is obliged to accept ''kumstvo'' offers, historical sources provide evidence of tactical usage of ''kumstvo'', e.g., a thief could offer ''kumstvo'' if caught in action, or a drowning man could offer it to oblige a passer-by to help him. Up to the end of 19th century ''kumstvo'' was also widely used in the final phase of ending blood-feuds as a means to seal relationships between previously feuding families<ref>Boehm, Christopher. 1984. Blood Revenge. The Enactment and Management of Conflict in Montenegro and Other Tribal Societies. Pennsylvania: University of Pennsylvania Press.</ref>. Historical sources also describe the use of ''kumstvo'' for medical purposes, such as seeking a new ''kum'' if a child becomes sick. In such cases the parents would place the child at a crossroads and the first person to approach would be offered ''kumstvo'' <ref>Hammel, Eugene A. 1968. Alternative Social Structures and Ritual Relations. New Jersey: Prentice-Hall, Inc.</ref>. The idea was that the choice of ''kum'' was left to destiny or God’s will, and could bring about a change in the child’s fortune. Contemporary ''kumstvo'', however, rarely if ever has such tactical usage. | The ideal basis of Montenegrin ''kumstvo'' is a prior affectionate connection between the would-be ''kumovi'' and therefore calculated cases of ''kumstvo'' offers are treated with some contempt. Nevertheless, because according to the tradition one is obliged to accept ''kumstvo'' offers, historical sources provide evidence of tactical usage of ''kumstvo'', e.g., a thief could offer ''kumstvo'' if caught in action, or a drowning man could offer it to oblige a passer-by to help him. Up to the end of 19th century ''kumstvo'' was also widely used in the final phase of ending blood-feuds as a means to seal relationships between previously feuding families<ref>Boehm, Christopher. 1984. [[Blood revenge|Blood Revenge]]. The Enactment and Management of Conflict in Montenegro and Other Tribal Societies. Pennsylvania: University of Pennsylvania Press.</ref>. Historical sources also describe the use of ''kumstvo'' for medical purposes, such as seeking a new ''kum'' if a child becomes sick. In such cases the parents would place the child at a crossroads and the first person to approach would be offered ''kumstvo'' <ref>Hammel, Eugene A. 1968. Alternative Social Structures and Ritual Relations. New Jersey: Prentice-Hall, Inc.</ref>. The idea was that the choice of ''kum'' was left to destiny or God’s will, and could bring about a change in the child’s fortune. Contemporary ''kumstvo'', however, rarely if ever has such tactical usage. | ||
Similar institutions to ''kumstvo'' can be found elsewhere in the world. The term ''kum'' and derived terms associated with the process of becoming a ''kum'' are known across Eastern Europe (compare: ''kummi'' (‘godmother’ in Finnish), ''kūms''/''kūma'' (Latvian), ''кум''/''кума'' (Russian), ''kmotor''/''kmotra'' (Czeck and Slovak), ''kum''/''kuma'' (Serbian, Croatian, Macedonian). Тhe particularities of the institution may differ from country to country, while in other societies a similar institution may be described by a different term. All Christian confessions have the institution of ''godparenthood'': a person or a group of persons invited to become a spiritual parent of a newly baptised person. The number of godparents varies greatly, as does the role of the godparent in the life of godchild. | Similar institutions to ''kumstvo'' can be found elsewhere in the world. The term ''kum'' and derived terms associated with the process of becoming a ''kum'' are known across Eastern Europe (compare: ''kummi'' (‘godmother’ in Finnish), ''kūms''/''kūma'' (Latvian), ''кум''/''кума'' (Russian), ''kmotor''/''kmotra'' (Czeck and Slovak), ''kum''/''kuma'' (Serbian, Croatian, Macedonian). Тhe particularities of the institution may differ from country to country, while in other societies a similar institution may be described by a different term. All Christian confessions have the institution of ''godparenthood'': a person or a group of persons invited to become a spiritual parent of a newly baptised person. The number of godparents varies greatly, as does the role of the godparent in the life of godchild. | ||
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In contrast to membership of a family group or ''bratstvo'' that is advertised publicly via one’s surname, ''kumstvo'' relations are not generally public knowledge. Helping one’s relatives is a fundamental obligation for most people in Montenegro, but it is publicly suspicious if an office starts to be filled with people sharing the same surname. ''Kumstvo'' is more concealed (although it is by no means a secret), but cooperation between ''kumovi'' may be even more intense and trustworthy. Knowledge of who is whose ''kum'' can therefore provide an insight into internal alliances that might not be visible at the surface. Investigative journalists in the Montenegrin media often draw on such knowledge when they describe formally undefined relations among government officials or politicians and other influential players. | In contrast to membership of a family group or ''bratstvo'' that is advertised publicly via one’s surname, ''kumstvo'' relations are not generally public knowledge. Helping one’s relatives is a fundamental obligation for most people in Montenegro, but it is publicly suspicious if an office starts to be filled with people sharing the same surname. ''Kumstvo'' is more concealed (although it is by no means a secret), but cooperation between ''kumovi'' may be even more intense and trustworthy. Knowledge of who is whose ''kum'' can therefore provide an insight into internal alliances that might not be visible at the surface. Investigative journalists in the Montenegrin media often draw on such knowledge when they describe formally undefined relations among government officials or politicians and other influential players. | ||
==References== | |||