03matokovic.qxd 6/3/2004 12:11 pm page 53kroz razne igre i brojalice i sudjelovanja u godi{njim...

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Dje~ji svijet

Istraìvanjem sela Poè{ke kotline1 koriste}i malobrojne zapise,saznala sam ne{to vi{e o zanemarenom segmentu tradicijskogìvota. Njime je obuhva}ena tradicijska materijalna, duhovna idru{tvena kultura dje~jeg ìvota u poè{kim selima krajem 19. i uprvoj polovici 20. stolje}a. Dje~ji svijet obra|en je kroz nekolikotema, od trudno}e i obi~aja oko ro|enja djeteta, babinja, kr{tenja,prve dje~je odje}e, poku}stva, igra~aka, do njihova odrastanjakroz razne igre i brojalice i sudjelovanja u godi{njim obi~ajimasvoje sredine.

Tema tradicijske dje~je kulture bila je zastupljena na izlo`bi"Dje~ji svijet", odràne od 10. do 17. prosinca 2001. godine uGradskom muzeju Poèga. Ovaj je ~lanak prera|eni tekst iz kata-loga spomenute izlo`be.

Klju~ne rije~i: dje~ja kultura, obi~aji, Poè{ka kotlina

Dje~ji svijet tradicijske kulture poè{kih sela danas jeve} pomalo zaboravljen. Ostao je jedino na starim

fotografijama, malobrojnim sa~uvanim predmetima i u sje}anju na{ih baka i djedo-va. Tradicijska materijalna i duhovna kultura dje~jeg ìvota na selu rje|e se biljeìlau literaturi.

Trudno}a i ro|enjeU trudno}i su postojale neke zabrane i propisi kojima se htjelo utjecati na njezinishod.

UDK 39-053.2(497.5-37 Poèga)

Stru~ni rad / Professional paper

Primljeno / Received: 27.06.2003.

Prihva}eno / Accepted: 02.12.2003.

Dubravka Matokovi}

Gradski muzej Poèga

1 Kaziva~i su bili iz Bi{kupaca (Marija Jage~i} i Ana Kneèvi}), Bu~ja (Manda Miki}), Dolca(Jula Ple{i}), Luka~a (Mato Pavi}), Pleternice (Brankica Potnar), Velike (Sofija Bo{njakovi},rodom iz Tornja, Josip Bo{njakovi}, Dragica Zveki}, rodom iz Poto~ana), Vetova (MarijaPetri}, rodom iz Luka~a, Ivica Petri}), te Zagra|a (Barica i Jakov Galovi}).

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Etnolo{ka istraìvanja / Ethnological Researches

Trudnica nije bila po{te|ena posla, ~ak se vjerovalo da }e imati lagan porod bude lipuno radila (sjeveroisto~ni dio poè{kog kraja).

U pleterni~kom kraju trudno}a se krila u slu~ajevima kada je u ku}i bilo vi{e djecejer se to dràlo neprili~nim. Ako bi je netko pitao, èna nije smjela zatajiti trudno}ujer se vjerovalo da bi rodila nijemo dijete.

Trudnica nije smjela gledati u mrtvaca jer se vjerovalo da }e dijete biti blijedo, nitije smjela i}i k oltaru pri vjen~anjima da mladenka ne bi umrla (Vetovo). Tako|er senije smjelo ni puno gledati u trudnicu da je se ne urekne (pleterni~ki kraj). Ako jetrudnica poèljela ne{to pojesti ili ubrati, nije se smjela u tom trenutku dodirnuti potijelu jer da bi djetetu na tijelu nastao biljeg, mlade` u obliku zaèljenog predmeta.Isto tako, trudnicu je trebalo ponuditi jelom ili joj dati {to je zaèljela pojesti. Ako juse odbije, dobije se je~menac2. Ako se pred trudnicom sakrije meso, vjerovalo se daga njezino dijete ne}e htjeti jesti.

Kad su jo{ krajem 19. i po~etkom 20. stolje}a u poè{kom kraju postojale zadruge(druìne), ène su zimi ra|ale u velikoj sobi zadru`ne ku}e, a ljeti u svom kijeru.Nakon raspada zadruga, djeca su se ra|ala u spava}oj sobi, a od 1960-ih godina i ubolnici. U zadru`noj ku}i èna je ra|ala odvojeno od ostalih uku}ana u krevetu zas-trtom ponjavama3 i {arenicama4 koje su visjele do zemlje.

Pri porodu rodilji je uglavnom pomagala èna iz sela vi~na tome, a mogla je bitiprisutna i èna iz ku}e. Ona bi i prerezala pupkovinu i okupala dijete, te ga povila.

@ene su ra|ale na krevetu, a u slu~aju te{kog poroda neke su ra|ale kle~e}i na podui drè}i se za krevet (Dolac) ili ~u~e}i na podu s koritom u kojem se nalazila toplavoda (pleterni~ki kraj). Pri te{kom porodu èni se davalo vino i rakija za okrepu(pleterni~ki kraj), puhala je u bocu da joj bude lak{e ili je odmrsivala kosu neke ène(Vetovo) da ne misli na bolove.

U zadrugama, kada se dijete porodilo, odmah su se oko njega okupile ène iz ku}e,a bake su mu u ru~icu stavile ne{to od alata. Dje~aku su stavljale svrdlo ili ne{todrugo {to je bilo pri ruci, a djevoj~ici vreteno ili preslicu (âkali}, 1980). Vjerovalose da }e time dijete biti marljivo i s voljom obavljati poslove.

Djetetova se pupkovina odrezala, svezala u krpicu i spremila u kutijicu ili {krinju.Pred polazak u {kolu, dala mu se pupkovina da je odveè. Ako mu je to uspjelo, go-vorilo se da }e biti pametno, razveè mu se pamet.

Nakon poroda rodilja nije smjela izlaziti iz svoje ku}e {est tjedana. To se razdobljenazivalo babinje, a èna babinja~a5. U zadru`nim ku}ama majka i dijete bili su odostalog dijela prostorije odvojeni zastorom od ponjava ili plahti. Rodilja nije izlazilaiza tih ponjava da je ne bi opazio koji mu{karac i, kako se vjerovalo, urekao pogle-

2 Infekcija o~nog kapka.3 Prekriva~ za krevet od pamu~nog ili mije{anog (lanenog i pamu~nog) tkanja.4 Prekriva~ za krevet od vunenog tkanja.5 Naziv zabiljeèn samo za pleterni~ki kraj.


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D. Matokovi}, Dje~ji svijet

dom (âkali}, 1980). Govorilo se i da je èna druk~a ili da ni ~ista (pleterni~ki kraj).Nije smjela ni pomisliti da ode u susjedstvo jer ako bi stupila u tu|u ku}u, unijela biu nju ne~istu gamad (Doljanovci). @ene iz zadruge - svekrva ili jetrva, posebno supazile na rodilju, posluìvale je, donosile jelo, kupale dijete, protresale prostirku isli~no.

ûvanje rodilje i djeteta u razdoblju od {est tjedana u nekim selima poè{koga kraja6

odràlo se i do pedesetih godina 20. stolje}a. Nakon raspada zadruga taj se obi~ajsmanjio na tri tjedna, osobito u onim ku}ama gdje je èna bila sama bez pomo}isvekrve ili majke. Nakon babinja èna je odlazila na uvod u crkvu.

Na uvod u crkvu majka je i{la sama, s nekom ro|akinjom ili ro|akom (pleterni~kikraj). Sve}enik ju je iz sakristije uveo u crkvu do oltara, izmolio molitve nad njom iblagoslovio je. Nakon toga mogla je odlaziti u posjetu u druge ku}e i obavljatiposlove.

Prije Prvoga svjetskog rata bio je obi~aj malih i velikih babinja (âkali}, 1980). U malebabinje, koje su se odràvale osam dana nakon poroda, dolazile su u posjetu susjedei ro|akinje. One su donosile rodilji darove: jelo, pi}e, a u pleterni~kom krajuponekad i novac. Velike babinje odràvale su se osam dana iza malih babinja, obi~nonedjeljom. Tada je u posjetu dolazila maj~ina i o~eva rodbina. Svi su donosili po-klone u hrani i pi}u: poga~u (Bu~je, Zagra|e), mesa (obi~no koko{), slanine, koba-sice, perece7, granu8, kugluf9 (Vetovo, Velika, Toranj, Poto~ani Bi{kupci), vina i rakije.Uku}ani su za svoje goste tako|er pripremali jelo.

Djetetov kum bio je najva`niji gost. Tom su prigodom svi darivali dijete, stavljaju}imu novac pod glavu. Kum im je za uzvrat darivao pe{kir ili ko{ulju. Tih dana dijeteje morao darivati svaki od stranaca koji je nekim poslom do{ao u ku}u. Pri velikimbabinjama skidale su se ponjave oko rodiljinog kreveta i ona je mogla prisustvovatigozbi. U pleterni~kom kraju ~epovi s boca od vina i rakije, koje su se donosile ubabinje, bacali su se preko majke i djeteta za postelj da dijete ne bude gluvo. Ponegdjesu se donosile boce bez ~epova da bi èna mogla jo{ ra|ati10.

U Bi{kupcima, djetetova kuma posje}ivala je majku i dijete odmah nakon poroda.Kroz tjedan dana nosila im je ru~ak. êtrnaest dana nakon poroda odràvale su sevelike babinje i krstitke. Tada bi gosti donosili pe~enku, koko{, a od kola~a granu ikugluf.

U pleterni~kom kraju bio je obi~aj da se u babinje donosi poga~a i ìvo ìvo~e,naj~e{}e pijetao tako da ditetu ni{ta ne fali, da ima sve prste, nokte, o~i. Poga~a je zamu{ko dijete bila ukra{ena na pitlove, a za djevoj~ice na cvitove.

6 Velika.7 Vrsta peciva u obliku potkove.8 Vrsta okrugla {upljeg kruha ukra{ena raznim motivima od tijesta (naj~e{}e ruìcama).9 Vrsta kola~a.10 Sela Zagra|e, Bu~je.


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Uroci i za{tita od njihVjerovalo se da malo dijete napadaju more i vje{tice. Da bi ga se za{titilo od utjecajatih zlih sila, u kolijevku se stavljao ~e{anj bijelog luka ili krpica pokva{ena svetomvodom. U okolici Pleternice djetetu se ponekad naopako obla~io odjevni predmet,a oko zape{}a ruke vezala nit crvenog natka11 ili vunice.

Na vratima sobe gdje je dijete spavalo ispisivalo se mudro slovo kao za{tita protiv mora ivje{tica. Natpis (petokraku zvijezdu) pisao je jednim potezom ruke netko od uku}ana.

Kako se malom djetetu nije smjelo diviti, niti ga puno gledati, radi za{tite od pogle-da lice bi mu se nagaravilo (Vetovo). Odje}a i pelene skidali su se sa {trika prije zalazasunca, a voda u kojoj se dijete kupalo nije se smjela nave~er bacati na dvori{te. Istotako, ako je netko po mraku ulazio u ku}u, nije smio odmah pogledati dijete jer biga namra~io.

Uroci su se s djeteta skidali svetom vodom i àri, te posebnim molitvama koje suodre|eni ljudi u selu znali moliti (Bu~je, Dolac, Pleternica).

Kr{tenjePo~etkom 20. stolje}a djecu su nosili na kr{tenje odmah nakon poroda (âkali},1980). Kasnije je kr{tenje bilo drugi ili tre}i dan nakon poroda, a sredinom 20. sto-lje}a nakon ~etrnaest dana. Dijete su na kr{}enje nosili kumovi i netko iz rodiljineku}e, obi~no je to bio otac djeteta. Na kr{tenju dje~ak je imao kuma, a djevoj~icakumu. Dijete je bilo obu~eno u nove bijele pelene, bijelu, ~ipkom ili nekim vezomukra{enu ko{uljicu, te poloèno u bijeli {ivani jastuk. Vrativ{i se s kr{tenja kumovisu darivali dijete stavljaju}i mu pod glavu ne{to novaca.

U prvoj polovici 20. stolje}a imovinsko stanje ljudi na selu nije dopu{talo neko obil-no darivanje, pa je ono bilo vi{e simboli~no. U Bi{kupcima, donijev{i dijete ku}i skr{tenja stavljali su ga na vo}ku s obja{njenjem: "Nek' se vere, da se ne boji."Uku}ani su poslije kr{tenja po~astili kumove jelom, a sredinom 20. stolje}a togadana su se odràvale i velike babinje12.

Dje~ja odje}aNovoro|en~e se umatalo u pelene koje su uglavnom bile mekane i od izno{eneodje}e. êtiri bijele pelene od kupovnog platna sluìle su samo za kr{tenje ili posje-tu lije~niku. Izme|u djetetovih nogu stavljala se jedna mala krpica ili gaza (sredi-nom 20. stolje}a). Drugom, ve}om pelenom stezale su se, umatale uz tijelo ruke, a

11 Pamu~ni konac.12 Tako|er i u Velikoj.


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tre}om velikom pelenom umatalo se cijelo tijelo. Posbeno bi se ~vrsto obavile noge,tako da stoje ravno jedna uz drugu. Pelene bi se zatim stegle povojem tankim poputvunene ili pamu~ne uzice. Taj se povoj nekoliko puta savio ispod najve}e pelene uobliku slova S. Kada se dijete umotalo u pelene, kraj povoja naizmjeni~no seprovla~io kroz petlje i stegnuo. Dijete je u tim povojima ostajalo do drugog, tre}eg(Dolac, Zagra|e) ili do {estog mjeseca (Vetovo, Bi{kupci, Zagra|e).

Na djetetovu glavu stavljala se kapica {ivana od kupovnog platna (koja se vezalavezicama pod bradom), ili mala trokutasta marama zvana naglava~i}, koja je stezalaglavu kako bi se kru`no oblikovala (Vetovo, Luka~).

Povijeno dijete stavljalo se na obi~an jastuk i povezalo tkanicom. Dvadesetih godina20. stolje}a (Vetovo) {ivali su se posebni jastuci za dijete. Oni su u selu bili jako rijet-ki i koristili su se samo za kr{tenje, pa su ih, kao i sve~ane ko{uljice, posu|ivali jedniod drugih.

Dok je dijete bilo u povojima, obla~ila mu se ko{uljica, koja se vezivala otraga navratu, a na le|ima nije bila sastavljena. Tako obu~eno dijete naj~e{}e se stavljalo ube{iku, ~ija se oprema sastojala od stroìce ili blazinice (doma}e tkanje ispunjenozobenom slamom), perinje, plahte, ponjave, malog jastuka i jorgana13. Posteljinu su{ivale ène uglavnom od kupovnog platna, inleta.

Od druge godine do polaska u {kolu djevoj~ice i dje~aci nosili su rubinicu zvanu bete-vara, butevara (Vetovo, Luka~), dugu ko{ulju od doma}eg platna, ravnog kroja,nabranog vratnog izreza. Dje~aci su nosili betevaru s kragnom, a djevoj~ice samo sokruglim vratnim izrezom. Zimi su preko toga obla~ili haljinice, suknjice odkupovnog materijala, cica, a malo ve}i dje~aci i hla~e od doma}eg bojanog, a kasni-je kupovnog, debljeg platna.

Za sve~ane prigode, neki su ve} manjoj djeci, od tri do pet godina, istkali i maluno{njicu: dje~acima ko{ulju i ga}e, a djevoj~icama krila i ople}ak, te {ivali fertun(prega~u) i maramu oko vrata od delina14 ili svile za crkvu.

Polaskom u {kolu odje}a postaje sli~nija kroju i ukrasu odje}e odraslih. Djevoj~icezadràvaju rubinicu, bogatiju vezom, ukra{eniju i od boljeg tkanja, koju uskoro za-mjenjuju krila i ople}ak. Dje~aci pak dobivaju prve ga}e, rubinu (kratku ko{ulju) ifrosluk (prsluk).

Zimi su majke i bake plele djeci vunene ~arape, rukavice i kape. Djevoj~ice su seobla~ile u pletene vestice i ogrtale malim maramama vuni~arkama, dok su dje~aciobla~ili priproste kaputi}e.

Djeca su u ljetnim mjesecima naj~e{}e hodala bosa, jedino su za crkvu obuvalaopan~i}e, a dvadesetih godina 20. stolje}a neki su ve} nosili cipele i sandale. Zimi suhodali u drvenim klompama, a za crkvu su obuvali visoke, {nirane cipele.

13 Prekriva~ za krevet.14 Vrsta kupovnog materijala.

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Ure|enje koseMaloj djeci {i{ala se kosa do godinu dana, sa èljom da izraste {to gu{}a. Velikapa`nja pridavala se ure|enju kose kod djevoj~ica. Svakodnevna frizura djevoj~icabila je jedna ili dvije pletenice spu{tene niz le|a, ispletene u bi(j)eli luk ili podignutau tutuk. Kosa iznad ~ela bila im je po~e{ljana na razdjeljak ili za~e{ljana unatrag.

Djevoj~ice su vrlo rijetko pokrivale glavu maramom vezanom ispod brade ili izaglave. Kada bi djevoj~ice napunile trinaest ili ~etrnaest godina, "stjecale su pravo"no{enja i opremanja glave kao djevojke.

Kosa djevoj~ica bila je razdijeljena preko tjemena i zatiljka i spletena u dvijepletenice koje su se savijale oko glave. Isto tako, djevojke su plele kosu u kotur iukra{avale je svjeìm ili umjetnim cvije}em. U najsve~anijim prigodama djevojkamase kosa plela u per~in15.

Dje~je poku}stvoU ranoj fazi djetinjstva prvom dje~jem poku}stvu pripadaju kolijevka i predmeti ukojima dijete u~i stajati i hodati, a napravljeni su prema zahtjevima tog uzrasta.Naziv za kolijevku je be{ika ili be{'ka. Ona moè biti niska i visoka. Niske kolijevkeizra|ivane su od drveta u obliku sanduka sa zaobljenim krajevima koji su se spajalidrvenom {ipkom. Ta je popre~na {ipka sluìla za no{enje kolijevke ili se na njojdràla lagana tkanina koja je {titila dijete. Na donjim nasuprotnim krajevima be{ikaje bila zaobljena, pa se dijete u njoj moglo ljuljati. Kolijevka je no}u stajala na klupiili dvjema stolicama kraj maj~ina kreveta. Ako je i{la u polje, majka bi u njoj poni-jela dijete.

Djeca su se u prvima mjesecima ìvota stavljala spavati i u drvena korita, u kojimasu ih danju nosili i u polje (Bi{kupci). U takvom su se koritu ona i kupala.

Visoka kolijevka sastojala se od gornjeg dijela i zaobljenih podno`nika na kojima secijela kolijevka njihala. Takvu su kolijevku samouki majstori ili ti{ljari (stolari) znaliizraditi u velikim dimenzijama, pa je u njoj moglo spavati i {estogodi{nje dijete.

Neke su kolijevke bile posebno ukra{ene urezivanjem i rova{enjem. Naj~e{}i motivibili su rozete, zvijezde, cvije}e, srca i ptice.

Ve}a djeca spavala su u za njih posebno napravljenim manjim krevetima, s roditelji-ma ili po ~etvero u jednom ve}em krevetu.

Jedan je od va`nih dijelova dje~jeg poku}stva stalak u kojem je dijete u~ilo stajati.Tipi~an oblik stalka sastojao se od ~etiri noge usa|ene u kvadratnu dasku u donjemdijelu, a u gornjem se nalazio okrugli drveni otvor u visini djetetova struka.

15 Kosa na zatiljku povezana u rep i podijeljena na 6-8 struka i ispletena u pletenice, koje supodignute od zatiljka prema tjemenu glave.


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Dijete je u~ilo hodati u hodalici, polukru`nom drvenom otvoru, pri~vr{}enom nadugu motku, koja je bila u~vr{}ena u gredu na stropu sobe, a okretala se kako jedijete hodalo (Vetovo). Ra{ireniji tip hodalice bio je stalak na ~etiri kota~i}a. Dijete jestajalo unutar okrugla drvenog otvora, a hodaju}i pomicalo je cijelu hodalicu.

Ove stalke za stajanje i hodanje nije svatko imao, pa su ih u selu me|usobnoposu|ivali.

Djeca su u~ila hodati i drè}i se za bakinu ruku ili neki komad poku}stva u ku}i(snova~u, rub kreveta).

Kada je dijete napravilo prvi korak, ispekla se beskvasna poga~a postupaljka(Pleternica), prooda}a (Zagra|e). Ispekla ju je djetetova baka ili majka. Ponegdje seu tijesto poga~e umijesio i koji nov~i}. Prije nego se poga~a stavila pe}i, dijete jebosom nogom zagazilo u poga~no tijesto. Ispe~ena poga~a razdijelila se uku}anima(Vetovo, Luka~) i susjedskoj djeci (Pleternica). Ako dijete nije moglo dugo proho-dati, pekla se poga~a i lomila djetetu iznad glave.

Druga vrsta dje~jeg poku}stva bili su umanjeni oblici poku}stva odraslih. Nije gasvatko imao. Obi~no su to bili mali trono{ci, stol~ice i okrugli ili ~etvrtasti stoli}i. Rje|esu se izra|ivale stol~ice s naslonom.

Sav dje~ji namje{taj izra|ivali su o~evi, djedovi ili profesionalni seoski stolari.

Dje~je igra~keVe} u prvim mjesecima igra~ka postaje sastavni dio djetetova ìvota. Ona je prisut-na u razli~itim oblicima sve do njegova odrastanja.

Prve su djetetove igra~ke bile zve~ke od glavice maka ili ljuske oraha ispunjenekukuruznim zrnom. Ono se igralo kiticom raznobojne vune i zgu`vanom krpicom,koja se objesila na kolijevku. Kako je dijete odrastalo, i samo je po~elo pronalazitipredmete kojima }e se igrati. Drveni {tap predstavljalo je konja ili pu{ku, starerajnike vukao je putom zavezane za {pagu, odba~eni obru~ bureta ili {inu s kota~atjerao je putom ispred sebe.

Neke igra~ke izra|ivala su sama djeca ili njihovi roditelji. Druge su opet roditeljikupovali na sajmovima. Bilo je tu krpenih beba i lopti, tica od jajeta i papira, loptiod uvaljanih kravljih dlaka, lukova i strijela, drvenih noèva, ma~eva, pra}ki, topo-va od blata, maloga drvenog namje{taja za bebe, pletenih ko{arica i korpica.

Djeca su u prolje}e izra|ivala razne svirale od vrbe - rogove, trumpete, fi}kala, piskove,koje su proizvodile zvuk sve dok se kora ne bi osu{ila.

Od kukurozovine izra|ivale su se gusle ili egede, koje su, kada bi ih se navlaìlo,proizvodile neobi~an zvuk.

Roditelji su na sajmovima kupovali djeci drvene konji}e, ptice, leptire, male tamburice.


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UspavankeMalu se djecu uspavljivalo ili umirivalo tepanjem i pjevanjem razli~itih uspavanki.To je bilo jednoli~no nizanje razli~itih rije~i popra}eno jednostavnom melodijom.

1. Nina, nina mama ima 2. Na, ni, na, ni zlato mojesina/k}erku (ime djeteta) Marija te majka zove

Gospa do{la san donila,Mojem zlatu zlo odnila.

Osim uspavankama, stariji su zabavljali malu djecu i raznim brojalicama, brzalicamai motori~kim igrama, npr., s dje~jim prsti}ima, rukama, nosi}em i sl.

Dje~je igreGodi{nja doba, sredina i prostor odre|ivali su vrstu dje~jih igara i na~in njihoveizvedbe. Na livadama i ravnicama gdje je pasla stoka djeca su se igrala raznih igara.Na rijekama i potocima kupala su se, ribarila i ljuljala na granama obli`njih vrba.Dje~je igre odvijale su se i na ku}nim dvori{tima i seoskim putovima. U zimskimmjesecima uglavnom se igralo u ku}ama, a vani kada bi pao snijeg. Tada su se djecaspu{tala u koritima ili sanjkama niz obli`nji breùljak i klizala na zale|enimpovr{inama rijeka i potoka.

[ilimak (Luka~, Vetovo)16

Igralo je desetero do dvadesetero djece na sljede}i na~in: uhvate se dvoje po dvoje(dje~ak i djevoj~ica) i poslaù u red, jedno se dijete udalji od njih oko petnaestmetara i stane nasuprot njima vi~u}i:

"[ilim!" (Luka~, Vetovo)

ili

"]ilim, {ape na dvi kape, tko }e biti moj drug?" (Vetovo)

ili

"[ape (àbe) lape (labe), tko }e biti moj drug?" (Toranj, Velika, Bi{kupci)

Prvi par tada potr~i prema njemu i razdvoji se, a on nastoji jednoga od njih uhvati-ti prije nego {to se opet sastanu iza njega. Ako uspije jednoga uhvatiti, onda ovaj kojije ostao bez para dolazi na njegovo mjesto, a on odlazi s parom u red. Ukoliko neuspije uhvatiti jednoga od njih, tada i dalje ostaje na svome mjestu, a igra se nastav-lja sa sljede}im parom.

U 19. stolje}u u Poègi se igrala verzija ove igre pod nazivom {iri{ape, a igrale su jesamo djevoj~ice (Ili}-Oriov~anin, 1997).

16 Ostali nazivi za tu igru su: }ilimka (Vetovo), {ape lape (Toranj, velika), àbe labe (Bi{kupci)


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]orava baba (Zagra|e, Vetovo, Luka~, Velika)U igri je sudjelovalo desetero djece. Jednom bi se djetetu zavezalo o~i i ostavilo gase samog. Pipaju}i rukama, ono je moralo uhvatiti jedno dijete i pogoditi mu ime.Ostala djeca stajala bi okolo i prkosila mu. Ako bi uspjelo opipom pogoditi tko jeuhva}eno dijete, tada bi to dijete dolazilo na njegovo mjesto. Ako ne bi pogodilo,moralo je i dalje biti }orava baba.

Pincek i pala (Poèga i okolica)Igru je igralo vi{e igra~a. Jedan od igra~a s palom ({tapom) baci pincek (komadi}valjkastog drveta za{iljena na oba kraja) {to dalje ispred sebe, prema ostalimigra~ima koji ga nastoje uhvatiti. Ako ga tko uhvati, ga|a s njime sa svoga mjestapalu (koja je okomito poloèna preko rupe), koja se nalazi na mjestu odakle je prviigra~ bacio pincek. Ako pogodi palu, onda je on na redu za bacanje pinceka. Pribacanju pinceka, igra~i ga laganim udaranjem nastoje {to dulje odràti u zraku. Brojpogo|enih pala mnoì se s brojem udaranja pinceka u zraku. Tko je imao najve}ibroj, taj je bio pobjednik.

Vrebi~anje (Vetovo, Luka~)Ovu su igru igrali dje~aci. Svaki igra~ imao je po jednu botu ({tap duga~ak oko metari pol). Igra~i stoje svaki na svom ozna~enom mjestu - ku}i, deset metara udaljeni odvrebca. Vrebac je komad okrugla vrbovog drveta, vrha za{iljena u {pic, koji stoji usreducrtane kru`nice. Igra~i se postavljaju u obliku polumjeseca. Jedan od igra~a morasa svoga mjesta baciti botu i pogoditi vrebca. Podalje od vrebca stoji igra~ koji nanjega "pazi", to jest mora ga donijeti natrag na mjesto, prije nego drugi igra~ bacisvoju botu. Ako igra~ ne uspije zatepsti vrebca, tada se mijenja za mjesto s onimigra~em koji "pazi" na vrebca.

Titranje (Velika, Vetovo)Igra se s pet oblih kamen~i}a. Jedan igra~ postavi pet kamen~i}a na zemlju, te jedankamen~i} baci u zrak, a drugi uzima sa zemlje. Istodobno, rukom kojom uzimakamen~i} sa zemlje, mora uhvatiti i onaj kamen~i} u zraku. U nastavku igre igra~ uzrak uvijek baca po jedan kamen~i}, a sa zemlje svaki put mora uzeti po jedankamen~i} vi{e. U slu~aju neuspjeha igru nastavlja drugi igra~.

Od ostalih dje~jih igara bila je jo{ igra lon~i}a, preskakivanje jarca ili kozli}a, razneigre s loptom, kao na primjer grani~ar, igre spretnosti poput dedulata (zabadanjevrha noà u zemlju iz raznih pozicija), igra {kole koju su igrale djevoj~ice te igre s pje-vanjem: Ide majka s kolodvora, Umro ~ovjek, Oj pti~ice lastavice, U podrumu je dama,Prolazite, prolazite, Ide maca oko tebe, îka Mike i razne druge.


62


BrojaliceBrojalice su se naj~e{}e koristile za odre|ivanje igra~a koji }e preuzeti ulogu uodre|enoj igri17

Tri mesara buhu klala, Engele, vengele,buha sim, buha tam, vi~ka~i, ~i~i, ri~iiza{la je ipak van. bumba~i.

Aj, baj tu mi stoj, Eci, peci, pectije mije, ti si mali zec,kumpanije a ja mala vjevericati mi rakuj eci, peci, pec.ti mi takuj,aj, baj, bum. Kate lopore,

naberi salate,Enci, benci, na kamenci, starog radi~a zaTroja vrata zape~ata, mladog mladi}a.an, ban, cigan van.

Ta{un, ta{un, tanana Op, cupa, cupica,i svilena marama, na tavanu korpica,u marami {e}era, u korpi je Ruìca,to je seki ve~era. Ivu voli Marica.

Jedan, dva, tri, Jedan, dva, tri, ~etiri, pet,Potukli se fratri podvuko se pod krevet

Na crkveni vrati i odgrizo ma~ki rep.Jedan drugom vi~epomozi mi stri~e Jedan, dva, do nebakako }u ti pomo}i tri, ~etri, po sjekirikad i mene tuku pet, {est, bit }e plesi za ~upe vuku. sedam, osam do pol osam,

devet, deset, ti si mali, crni pesek.

Djeca u obi~ajimaDjeca su ~esto bila i glavni nosioci sadràja nekih godi{njih obi~aja.

U ciklusu boì}nih obi~aja, uo~i sv. Lucije, dje~aci su obilazili ku}e s izdubljenimbundevama u kojima je gorjela svije}a.

17 Uglavnom zapisane u Pleternici, Vetovu i Velikoj.


63


Ujutro na Badnjak ili na sam Boì}, u ku}u je dolazio poloàj, dje~ak, koji bi sjeo nastolac ili stao za vrata (ili u kut). Po dolasku, pozdravio je uku}ane i zaèlio plodnosti obilje ku}i: "prasilo se, janjilo se, jarilo se, {tenilo se, telilo se, leglo se ..." (Vetovo).Dok je sjedio za vratima, doma}ica ku}e posula bi ga kukuruzom, govore}i pritom:"@iv i zdrav bio." Na kraju ga je darivala novcem. Poloàj je u starije vrijeme (19. sto-lje}e) bio mla|i mu{karac (âkali}, 1972).

U pokladnim obi~ajima, na dan zvan mali }orac djeca su se maskirala i obilazila ku}eu selu pjevaju}i i ple{u}i. Uku}ani su ih pri tome darivali jajima i novcima.

Za vrijeme Velikog tjedna, u korizmi, dje~aci su prolazili selom klapaju}i klapaljka-ma (Buk).

O Uskrsu {arala su se i bojala jaja, a posebna zabava bilo je udaranje jajeta o jaje(tucanje).

U vrijeme kolinja, dje~aci (ra`njari) su nave~er ostavljali raànj kod prozora ku}e ukojoj se toga dana klalo. Na raànj bi zataknuli cedulju sa {aljivom porukomupu}enom uku}anima. Doma}ica je zauzvrat na nj zatakla kobasice i kola~e. Time jezavr{avao ciklus godi{njih obi~aja.

Literatura

1. Crepi}, J. (1990) Dje~ja odje}a i igra~ke u tradicijskoj kulturi isto~ne Slavonije, @upan-ja, katalog izlo`be

2. âkali}, I. (1972) Boì}ni obi~aji, Obi~aji starinske pobo`nosti kako su se obavljaleu na{em kraju, rkp. 51, 1949., Gradski muzej Poèga

3. âkali}, I (1980) Obi~aji oko ro|enja, rkp E 772, Gradski muzej Poèga4. Ili}-Oriov~anin, L. (1997) Narodni slavonski obi~aji, Novska, (pretisak iz 1846.),

Gradsko poglavarstvo grada Novske5. Mati}, I. (1999) Istraìvanja iz kolegija antropologija odgoja i obrazovanja,

Poè{ko-slavonska ùpanija, Vetovo, Zagreb, Filozofski fakultet6. Matokovi} D. (2000/2001) Terenska istraìvanja, Gradski muzej Poèga7. Strnak, \. (1986) Dje~je igre u Pleternici u sje}anju starijih, Osijek, diplomski rad,

Gradski muzej Poèga8. Vidmar, I. (1999) Poè{ki mozaik, Poèga, Matica hrvatska9. Toldi, Z. (1979) Dijete i njegov svijet, Slavonski Brod, Muzej Brodskog Posavlja


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3.01 3.02

3.03 3.04

3.05


65

The World of Children

Research conducted in the villages of the Poèga basin1 and theuse of sparse written records enabled me to learn more about aneglected segment of traditional life. It encompasses traditionalmaterial, spiritual and social culture in the villages aroundPoèga in the late 19th and early 20th century. The world of chil-dren was dealt with through a number of themes: pregnancy andcustoms related to childbirth, confinement, baptism, first children'sclothes, furniture and toys, the growing-up process through vari-ous games, counting rhymes and participation in the annual cus-toms of their environment. The theme of children's culture waspresented at the exhibition "The World of Children" staged by CityMuseum of Poèga from December 10 to 17, 2001. This paper isthe adapted text from the exhibition catalogue.

Key words: culture of children, customs, Poèga basin

The children's world of traditional culture has beenalready forgotten to a certain degree in the villages

around Poèga. It has been captured only in old photographs, in sparse preservedobjects and the memories of our grandmothers and grandfathers. There are onlyfew written records of the traditional material and spiritual culture of the children'slife in villages.

Pregnancy and childbirth

Pregnancy was subject to certain rules and prohibitions with the intention to influ-ence its outcome. Pregnant women were not exempt from work. It was even

UDK 39-053.2(497.5-37 Poèga)

Professional paper / Stru~ni rad

Received / Primljeno: 27.06.2003.

Accepted / Prihva}eno: 02.12.2003.

Dubravka Matokovi}

City Museum of Poèga

1 The informants were from Bi{kupci (Marija Jage~i} and Ana Kneèvi}), Bu~je (MandaMiki}), Dolac (Jula Ple{i}), Luka~ (Mato Pavi}), Pleternica (Brankica Potnar), Velika (SofijaBo{njakovi}, born in Toranj, Josip Bo{njakovi}, Dragica Zveki}, born in Poto~ani), Vetovo(Marija Petri}, born in Luka~, Ivica Petri}), and Zagra|e (Barica and Jakov Galovi}).


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2 Inflammation of the eye3 Bed covers made of cotton or mixed (cotton and flax) weave 4 Bed covers made of woollen weave

believed that they would deliver more easily if they worked a lot (north-eastern partof the Poèga region).

In the area of Pleternica, pregnancy was kept secret if there were children in thehouse, since it was considered to be embarrassing. However, if asked directly, thewoman could not deny pregnancy because it was believed that she would then givebirth to a mute child.

The expectant mother was not allowed to look at a corpse, because of the belief thatthis would cause the child to be pale. She was also not supposed to approach thealtar at weddings, as otherwise the bride would die (Vetovo). It was also inappropri-ate to look too much at a pregnant woman, since this would expose her to spells(region of Pleternica). If the pregnant woman craved to eat or pick something, sheshould avoid touching her body at that moment as otherwise the child would get abirthmark (biljeg) in the shape of the craved object. The pregnant woman was alsoto be offered food or given whatever she desired to eat. Whoever refused to giverher what she desired, would get a sty.2 If meat was hidden from a pregnant woman,it was believed that her child would not eat it.

In the late 19th and early 20th century, when people in the region of Poèga lived inextended families (druìne), women used to deliver in the big room of the commonhouse in wintertime and in the small house reserved for individual families (kijer) atsummertime. After the breakdown of the extended families, children were born inbedrooms and since the 1960s also in the hospital. In the big house, the womanwould give birth on a bed screened off by sheets (ponjave3 and {arenice4) hangingdown to the floor to separate her from the rest of the household.

The woman in childbed was assisted by an experienced village woman and possiblyalso by a woman from the house, who would cut the umbilical cord and then batheand swaddle the child up.

Women normally delivered lying on the bed. In the case of difficult delivery, thewoman would also knee on the floor and hold on to the bed (Dolac) or squat on thefloor over a trough filled with warm water (region of Pleternica). If the travail wasdifficult, the woman was given wine and plum brandy to brace her up (region ofPleternica), she was blowing into a bottle to ease the labour pains or unravelling awoman's hair (Vetovo) to keep her mind off the pain.

As soon as the child was born in an extended family, the women of the house gath-ered around it and the grandmothers put a tool into its hand: a drill or anotherhandy tool if it was a boy and a spindle or distaff if it was a girl (âkali}, 1980). Thiswas believed to make the child diligent and willing to work.

The child's umbilical cord was cut off, bound into a cloth and stored away in a boxor a chest. Before the child went to school, it was given the umbilical chord to untie


67

D. Matokovi}, The World of Children

it. If it succeeded in doing so, it was believed that it proved that the child would besmart: its mind would untie.

After childbirth, the mother was not supposed to leave the house for six weeks. Thistime was called babinje (confinement), and the mother would be referred to as babin-ja~a (woman in confinement)5. In big houses, mother and child were separated fromthe rest of the room by a curtain of bed sheets (ponjave). The woman would staybehind the curtains to avoid being seen by a man whose look could, as it wasbelieved, cast a spell on her (âkali}, 1980). It was also said that the woman was dif-ferent (druk~a) or unclean (ni ~ista) (the region of Pleternica). She could not eventhink of visiting the neighbours, since she would infest other people's homes byunclean vermin if she stepped in it (Doljanovci). The women of the family - moth-er-in-law or sister-in-law - were taking special care of the woman in confinement,serving on her, bringing her food, bathing the child, shaking the covers etc.

The six-week special care of the mother and the newborn persisted in some villages6

in the region of Poèga as long as into the 1950s. After the dissolution of the extend-ed families, this custom was reduced to three weeks, especially in houses where thewoman was alone, without the help of the mother-in-law or sister-in-law. After con-finement, the woman would go to church for introduction (na uvod).

The mother would go to the church to be introduced alone or accompanied by afemale or a male (region of Pleternica) relative. The priest would lead her from thevestry to the altar in the church, pray over her and bless her. After that, she wasallowed work and visit neighbours.

Before World War I, there was a custom to celebrate male babinje and velike babinje(small and big confinement celebration) (âkali}, 1980). The small confinement ce-lebration was held eight days after childbirth, when female neighbours and relativeswould visit and bring presents to the mother: food, drinks and in the region ofPleternica sometimes also money. The big confinement celebration was held eightdays after the small confinement celebration, usually on Sundays, when the familywas visited by the mother's and father's relatives. They would bring food and bever-ages: sweet bread (poga~a) (Bu~je, Zagra|e), meat (usually a hen), bacon, sausages,various pastries such as pereci7, grana8 and kugluf9 (Vetovo, Velika, Toranj, Poto~aniBi{kupci) as well as wine and brandy, while the household members would preparea meal for their guests.

The child's godfather was the most important guest. At such visits, everyone wouldput money under the child's head as a gift. The godfather gave them a towel or ashirt in return. On these days, every stranger who came to the house on businesshad to make a present to the child. At the big confinement celebration, the curtains

5 Term recorded only for the region of Pleternica6 Velika7 Type of horseshoe-shaped pastry8 Type of round hollow bread decorated by various dough motives (usually flowers)9 Type of cake


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10 Villages Zagra|e, Bu~je 11 Cotton thread

were removed from the mother's bed and she could take part in the feast. In theregion of Pleternica, the cork stoppers of the wine and brandy bottles brought aspresents to the confinement celebration were thrown over the mother and the childbehind the bed to prevent child deafness. In some villages, the guests would bringbottles without stoppers, so that the woman would be able to give birth again10.

In Bi{kupci, the child's godmother would visit the mother and the child immediate-ly after childbirth and bring them lunch for a week. The big confinement celebrationand the baptism celebration took place fourteen days after childbirth. On this occa-sion, the guests would bring roast meat, a hen and cakes such as grana and kugluf.

It was customary in the region of Pleternica to bring sweet bread and live poultry,usually a rooster, so that the child would not lack anything and have all fingers, nailsand eyes. The sweet bread was decorated by rooster motives (na pitlove) if the childwas a boy and by floral motives (na cvitove) if it was a girl.

Spells and protection from spellsIt was believed that a small child was susceptible to incubi and witch attacks. To pro-tect it from the influence of these evil forces, a garlic clove or a cloth sprinkled withholy water would be put into the cradle. In the surroundings of Pleternica, the childwould be sometimes dressed in clothes turned inside out and a natak11 or woollenthread would be tied around the baby's wrist.

To protect the child from incubi and witches, a member of the household woulddraw at one stroke a wise letter (a five-pointed star) on the door of the room wherethe child slept.

Since a little child was not to be admired or regarded too much, its face would beblackened by sooth to protect it from evil looks (Vetovo). The clothes and diaperswould be removed from the rope before sunset and the water where the child wasbathed was not to be thrown to the yard in the evening. Similarly, if someoneentered the house in the dark, he should not immediately look at the child becauseit would darken it (namra~iti).

Spells were removed from the child by holy water, glowing ember and specialprayers known by certain people in the village (Bu~je, Dolac, Pleternica).

BaptismIn the early 20th century, children were taken to baptism immediately after birth(^akali}, 1980). Later on, the baptism took place on the second or third day afterchildbirth and in the mid-twentieth century the child was christened after fourteen


69


days. The child would be taken to the baptism by godparents and someone from themother's house, usually the child's father. The baby-boy would be held at baptism bythe godfather and the baby-girl by the godmother. The child would be dressed innew white diapers and a white shirt decorated with lace or embroidery and put intoa white sewn pillow. Having returned from the baptism, the godparents used to putsome money under the child's head as a present.

In the first half of the 20th century, people in villages could not afford lavish pre-sents, which is why gifts were usually symbolic. In Bi{kupci, after they brought thechild home from baptism, they would put it on a fruit-tree with the explanation:"Let it climb, so that it becomes fearless". The household members would prepare ameal for the godparents after baptism. In the middle of the 20th century, the bigconfinement celebration took place on the day of baptism

12

.

Childrens clothesThe newborn was swaddled into diapers, usually made of soft and worn clothes.Four white diapers made of purchased textile were used only for the christeningand for visits to the doctor. A small cloth or gauze was placed between the children'slegs (mid-twentieth century). A second, bigger diaper was used to press and tightenthe hands to the body, and the third big diaper was used to wrap up the whole body.Especially the legs would be wrapped tightly, to straighten them out next to eachother. The diapers would then be fastened by a swaddling-band as thin as woollenor cotton rope. This band would be wrapped underneath the biggest diaper sever-al times in the shape of the letter S. Once the child was wrapped in diapers, the endof the band would be alternately pulled through loops and tightened. The childwould remain in such swaddling clothes until the age of two or three months (Dolac,Zagra|e) or six months (Vetovo, Bi{kupci, Zagra|e).

The child's head would be covered by a cap sewn from purchased textile (fastenedunder the chin with ties) or a small triangular scarf called naglava~i}, which was tiedtightly to ensure that the head takes a round shape (Vetovo, Luka~).

The swaddled child would be placed on an ordinary pillow and bound with a sash(tkanica). In the 1920s (Vetovo), special pillows were sewn for the child. Since theywere very scarce and used only for baptism, they were, just like festive shirts, bor-rowed among the villagers.

While the child was in swaddling clothes, it would be dressed in a shirt tied at the neckand open on the back. Dressed like this, the child would be usually put in a cradle(be{ika) equipped with a mattress (domestic textile filled with oat straw, called stro`ica orblazinica), featherbed (perinje), sheets, covers (ponjave), a small pillow and jorgan13. Thebedclothes were usually sewn by the women, mainly from purchased ticking (inlet).

12 Also in Velika 13 Bed cover


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From the age of two to the school age, both girls and boys wore long shirts calledbetevara, butevara (Vetovo, Luka~). They were made of domestic linen, cut straightand creased at the neck. The boys' shirts had collars, while the girls' shirts had onlya round neckline. In wintertime, dresses (suknjice) made of purchased textile, chintz,would be worn over the shirts, while bigger boys also wore trousers made ofcoloured domestic and later also purchased thicker textile.

For festive occasions, some people wove small garments for children aged three tofive: shirts and pants for boys, shirts (krilo) and bodices (ople}ak) for girls. They alsosewed aprons (fertun) and neckerchiefs of delin14 or church silk.

When children started to attend school, their clothes started bearing more resem-blance to patterns and tastes of adult clothing. The girls keep their long shirts, onlywith richer embroidery and decoration and made of better textile, which would besoon replaced by skirts and bodices. The boys got their first pants, short shirts (rubi-na) and waistcoats (frosluk).

In the winter, mothers and grandmothers knitted woollen socks, gloves and caps. Girlswore knitted cardigans and wrapped themselves into small woollen shawls, while boyswore simple jackets. Children usually walked barefoot in summer months and woresmall opanci (strapped soft-soled footwear) for church, while in the 1920s some alreadyhad shoes and sandals. In winter they wore wooden clogs and high laced shoes.

HairstylingChildren had their hair cut until the age of one to make it grow as thick as possible.Great attention was paid to girl hairstyling. The girl's everyday hairdo consisted ofone or two braids down her back, plaits arranged in circular form to resemble gar-lic (bi(j)eli luk) or lifted up plaits (tutuk). The hair over the forehead was either part-ed or combed back.

The girls very rarely covered their head with scarfs tied under the chin or at the neck.When the girls reached the age of thirteen or fourteen, they "became entitled" to wearheadgear and style their hair like young women. The girls' hair was parted over the topand back of the head and plaited into two braids wrapped around the head. The girlsalso plaited their hair in the form of a wheel (kotur) and decorated it with fresh or arti-ficial flowers. At most festive occasions, the girls' hair was plaited into a pigtail (per~in)15.

Children's furnitureIn the early stage of childhood, the children's furniture consisted of the cradle anddevices designed to help the child learn to stand and walk, built according to

14 A type of purchased textile 15 Hair at the back of the head tied to a pigtail, divided into 6-8 strands and plaited into braids,which were then lifted up from the back to the top of the head.


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requirements of this age. The cradle was called be{ika or be{'ka and could be high orlow. Low cradles were made of wood in the form of a trunk with rounded edges con-nected with a wooden stick. This transversal stick was used to carry the cradle or tocover it with a light cloth to protect the child. The cradle was rounded at the loweropposite ends, so that the child could be rocked. By night, the cradle would beplaced on a bank or two chairs next to the mother's bed. If the mother went to thefield, she would also take the cradle along.

In the first months of their life, children were also put to sleep in wooden troughs,which were also used to carry them to the field by day (Bi{kupci) and bathe them.

The high cradle consisted of an upper part and rounded footparts on which thewhole cradle was rocking. Self-taught handymen or carpenters (ti{ljari) knew how tomake big-size cradles, where even a six-year old could sleep.

Some cradles were specially embellished with incisions and notches. The most pop-ular motives were rosettes, stars, flowers, hearts and birds.

Bigger children slept in custom-made small beds, with parents or in fours in a big-ger bed.

An important part of children's furniture was the frame in which the child learnedto stand. The frame was typically made of four legs inserted into a square boardbelow and a round wooden frame above in the height of the child's waist.

The child learned to walk in a baby walker, a semi-circular wooden opening fastenedto a long rod pole attached to a beam on the room ceiling, which turned as the childwalked (Vetovo). A more widely distributed type of walker was a four-wheeled stand.The child stood in the round wooden hole and moved the entire walker as it madeits steps. Since not everybody had such standing frames and walkers, they were bor-rowed among the villagers. Children also learned to walk by holding their grand-mother's hand or a piece of furniture (edge of the bed or a cloth rolling rack calledsnova~a).

When the child made its first step, the mother or grandmother would bake unleave-ned bread called postupaljka (Pleternica) or prooda}a (Zagra|e). Sometimes a coin waskneaded into the bread dough. Before the unleavened bread was put into the oven,the child would thread on the dough with its bare foot. The baked bread was hand-ed out to the household members (Vetovo, Luka~) and the neighbouring children(Pleternica). If the child took a long time to learn walking, the unleavened breadwould be baked and broken in pieces over the child's head.

Another type of children's furniture, which was not available to everyone, weresmall-size forms of adult furniture, usually small tripods, chairs and round or squaretables, less frequently also backed chairs.

All children's furniture was made by fathers, grandfathers or professional villagecarpenters.


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Children's toysToys were integral parts of the child's life from the first months and in various formsremained its companions until adulthood. The first children's toys were rattles madeof poppy capsules or nutshells filled with corn seeds. The child also played with abundle of colourful wool or a crunched cloth hanging over the cradle. As the childgrew up, it started discovering things to play with. A wooden stick represented ahorse or a gun, the child dragged old pots (rajnike) tied to a rope along the road orchased a discarded barrel hoop or wheel with a stick.

Some toys were made by children or their parents themselves, while others werepurchased at fairs. There were rag-dolls and rag-balls, birds made of eggs andpaper, balls made of rolled cow hair, bows and arrows, wooden knives, swords,slings, mud cannons, small wooden doll furniture and wicker baskets. In spring,children made various flutes of willow branches - horns, trumpets, whistles, reeds, whichproduced sounds until the bark would dry.

Maize stalks were used to make fiddles (gusle or egede), which produced a peculiarsound if moistened. Parents bought wooden horses, birds, butterflies and smallstring instruments (tamburice) at fairs.

LullabiesLittle children were lulled into sleep or soothed by baby talk and various lullabies.Lullabies consisted of monotonous chanting of words accompanied by a simple melody.

1. Nina, nina mama ima Neena, nana, mother hassina/k}erku (ime djeteta) a son/a daughter (name of the child)

2 Na, ni, na, ni zlato moje Na, ni, na, ni, my darlingMarija te majka zove Mother Mary is callingGospa do{la san donila, Our Lady came, gave you a dream,Mojem zlatu zlo odnila. Took evil from my darling away

Besides lullabies, adults used to amuse children with various counting rhymes,tongue twisters and movement games with the child's fingers, hands, nose, etc.

Children's gamesThe seasons and the environment determined the type of children's games and themethod of playing. Children played various games on meadows and planes wherecattle were grazing. They swam in rivers and streams, caught fish and swung on thewillow branches. Children's games also took place on house yards and village roads.In wintertime children played mostly indoors. When snow fell, children would slidein troughs or on sleds down a nearby hill or skate on frozen rivers and streams.


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[ilimak (Luka~, Vetovo)16

The game was played by ten to twelve children. They lined up in couples (a boy anda girl) holding hands, and one child moved some 15 meters away from the line, fac-ing it and shouting:

"[ilim!" (Luka~, Vetovo)

or

"]ilim, {ape na dvi kape, tko }e biti moj drug?" (Vetovo)

"Carpet, paws on two caps, who will be my friend?"

or

"[ape (àbe) lape (labe), tko }e biti moj drug?" (Toranj, Velika, Bi{kupci)

"[ape (àbe) lape (labe), who will be my friend?"

The first couple then ran toward him and split, while he tried to catch one of thembefore they get together again behind his back. If he managed to catch one of them,the child that was then left without a partner took his place, while the new couplejoined the line. If the catcher didn't catch anyone, he stayed where he was and thegame continued with another couple.

A version of this game called {iri{ape was played in Poèga in the 19th century, butonly girls played it (Ili}-Oriov~anin, 1997).

]orava baba - Blind man's buff (Zagra|e, Vetovo, Luka~, Velika)It took ten children to play the game. One would be blindfolded and left alone.Feeling with its hands, the blindfolded child tried to catch another child and guesshis or her name. Other children would stand around and taunt him. If he managedto guess the name of the caught child, then it would take his place. Otherwise hewould continue to be the blind man.

Pincek and pala (Poèga and surroundings)The game was played by several players. One of the players would use a stick (pala)to throw a piece of cylindrical wood pointed at both ends (pincek) as far in front ofhimself as possible, towards other players who try to catch it. If someone catches it,he aims from his spot at the stick, placed vertically over a hole at the spot fromwhere the first player threw the pincek. If he hits the stick, it is his turn to throw thepincek. When throwing the pincek, players try to hit it lightly to keep it in the air aslong as possible. The number of times the stick was hit is multiplied with the num-ber of hits to the pincek in the air. He who gets the highest score, wins.

16 Other names for this game are: }ilimka (Vetovo), {ape lape (Toranj, Velika), àbe labe(Bi{kupci)


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Vrebi~anje (Vetovo, Luka~)This game was played by boys. Every player had a 1.5 m long stick called bota. Eachplayer stood on a marked spot - the home, ten meter away from the vrebac, which wasa piece of round willow wood with a pointed tip, standing in the middle of a drawncircle. The players formed a crescent line. One of the players had to throw the botafrom his spot and hit the vrebac. Next to the vrebac stood its keeper, who had to bringthe vrebac back to its place before another player threw its bota. If the player failedto hit the vrebac, he became the keeper of the vrebac.

Titranje - Juggling (Velika, Vetovo)The game is played with five round stones. One player puts the stones on the groundand throws one in the air, taking another from the ground. With the hand taking thestone from the ground, he must simultaneously catch the stone in the air. As the gameproceeds, the player always throws one stone in the air, but must always take one morestone from the ground. If he fails, the game is continued with another player.

Other children's games were lon~i}a (a chasing game), leap-frog or vaulting over thebuck, various ball games such as dodge-ball (grani~ar), skill games such as stickingthe knife point into the ground from various positions (dedulat), hop scotch ({kole),which was played usually by girls and various chanting games: Ide majka s kolodvora(Mother comes from the railway station), Umro ~ovjek (A man died), Oj pti~ice lastavice(Oh, swallow bird), U podrumu je dama (There is a lady in the cellar), Prolazite, pro-lazite (Go by, go by), Ide maca oko tebe (A cat walks around you), ^ika Mike (UncleMika) and many others.

Counting rhymesCounting rhymes were mostly used to determine the players who will take a certainrole in a game17.

Tri mesara buhu klala, Three butchers chased a flea,buha sim, buha tam, the flea jumped back a forth,iza{la je ipak van. an finally escaped.

Engele, vengele,vi~ka~i, ~i~i, ri~i

bumba~i.Aj, baj tu mi stoj,tije mije,kumpanijeti mi rakujti mi takuj,aj, baj, bum.

17 Mainly recorded in Pleternica, Vetovo and Velika.


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Eci, peci, pec, Eci, peci, pec,ti si mali zec, You're a little rabbit,a ja mala vjeverica, I'm a little squirrel,eci, peci, pec. eci, peci, pec.

Kate lopore, Kate lopore,naberi salate, Pick some lettuce,starog radi~a Old chicoryza mladog mladi}a. For a young boy.

Enci, benci, na kamenci, Enci, benci, on a stone,Troja vrata zape~ata, Three sealed doors,an, ban, cigan van. an, ban, Gipsy out.

Ta{un, ta{un, tanana Ta{un, ta{un, tananai svilena marama, And a silken scarf,u marami {e}era, Sugar in the scarfto je seki ve~era. Is the girl's dinner.

Op, cupa, cupica, Op, cupa, cupica,na tavanu korpica, A basket in the loft,u korpi je Ru`ica, Rose in the basket,Ivu voli Marica. Mary loves John.

Jedan, dva, tri, One, two, three,Potukli se fratri The monks had a fightNa crkveni vrati At the church doorJedan drugom vi~e One says to the otherpomozi mi stri~e Help me unclekako }u ti pomo}i How can I help youkad i mene tuku If they drag my hairi za ~upe vuku. And beat me too.

Jedan, dva, tri, ~etiri, pet, One, two, three, four, five,podvukose pod krevet He climbed under the bedi odgrizo ma~ki rep. And bit off the cat's tail.

Jedan, dva, do neba One two, to the sky,tri, ~etri, po sjekiri Three, four, on the axe,pet, {est, bit }e ples Five, six, there will be a dance,sedam, osam do pol osam, Seven, eight, until half eight,devet, deset, ti si mali, crni pesek. Nine, ten, you are a little black puppy.

Children in annual customsChildren were often also the main carriers of the content of some annual customs.

In the Christmas customs cycle, on the eve of St. Lucy, boys would go from house tohouse carrying scooped out pumpkins with candles inside.

Early on Christmas Eve or on Christmas, a boy called polo`aj would call at the houseand sit on a chair or stand behind the door or in a corner, greeting the householdmembers and wishing them fertility and abundance in the house: "May you have


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farrows, lambs, kids, puppies, calves, chicken..." (Vetovo). While he was sittingbehind the door, the housemistress would pour maize over him, saying: "Be healthyand blessed" and giving him some money. Some time earlier, in the 19th century, thiscustom role was played by a young man (^akali}, 1972).

At shrove-tide, on the day called mali }orac, children would wear costumes and gofrom house to house singing and dancing, for which they would receive eggs andmoney from the household members.

During Holy Week, in the Lent, children would go through the village making noisewith clappers called klapaljke (Buk).

At Easter, eggs were decorated and painted, and a special amusement was knockingeggs against each other.

At the time of pig-slaughter, boys called ra`njari (roasters) would leave a roasting spitat the window of the house where a pig was slaughtered on that day, together witha funny note to the household members. The mistress of the house would putsausages and cakes on the spit in return.

This custom wrapped up the annual customs cycle.

Translated by Sanja Novak


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