Etnografia最新文献_第6页

“So It Happened…”: An Officer, A Stoker, A Professor (To the 80th Anniversary of Izmail Gemuev) “事情就是这样……”:一位军官、一位斯托克、一位教授(致伊兹梅尔·格穆耶夫诞辰80周年)

Etnografia Pub Date : 2022-01-01 DOI: 10.31250/2618-8600-2022-3(17)-274-290

Baulo A., Tuchkova N.

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The Mansion and the Hut: Theft as Manifestation of “Peasant Communism with Landowner” 宅第与茅屋:盗窃作为“有地主的农民共产主义”的表现

Etnografia Pub Date : 2022-01-01 DOI: 10.31250/2618-8600-2022-1(15)-207-226

S. V., S. S.

{"title":"The Mansion and the Hut: Theft as Manifestation of “Peasant Communism with Landowner”","authors":"S. V., S. S.","doi":"10.31250/2618-8600-2022-1(15)-207-226","DOIUrl":"https://doi.org/10.31250/2618-8600-2022-1(15)-207-226","url":null,"abstract":"possessions in the country estates both in the pre-reform and post-reform Russia. It examines axiological nuances of theft: peasants did not consider stealing from the landlord as a crime or sin. These ideas were based on a specific social-psychological system of “Us-Them”. Anyone who didn’t belong to a particular peasant community was considered a stranger or an outsider. Stealing from a stranger was not considered something reprehensible. The usual human “weaknesses”, such as greed and envy, fit into this coordinate system as well. Class antagonism was also an integral element of this system. The evaluation of one’s transgression in the course of theft depended on the status of the landowner, the possibility of stealing from neighboring landowners with the patronage or lack thereof on the part of one’s master. In their own social environment, theft was strictly forbidden. Serfs regarding themselves an integral part of the estate, proceeded from the premise: “You are ours, and we are yours!” The property of the estate was declared as if it were common. Contemporaries called such an approach “peasant communism with a landowner”. Outside the seignorial paternalism, theft was considered as a fair redistribution of master’s belongings. In the post-reform period, when serfs gained personal freedom but were tied to the estate through the obligations of redemption payments, the theft did not disappear. Peasants continued to consider the landlord’s possessions as a source of enrichment, reasoning that the master’s belongings were the result of their efforts. Consequently, they have a right to a certain part, the reasoning that didn’t eliminate the theft as a “fair” redistribution of the landowner’s property. 209 Шаповалов В. А., Шаповалова С. П. Усадьба и изба... K E Y W O R D S : theft, robbery, peasants, landowners, pre-reform and post-reform periods F O R C I T A T I O N : Shapovalov V., Shapovalova S. The Mansion and the Hut: Theft as Manifestation of “Peasant Communism with Landowner”. Etnografia. 2022. 1 (15): 207–226. (In Russ.). doi 10.31250/2618-8600-2022-1(15)-207-226 210 ЭТНОГРАФИЯ / ETNOGRAFIA. 2022. No 1 (15)","PeriodicalId":36118,"journal":{"name":"Etnografia","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69657742","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Ainana: from “Ethnographers’ Friend” to Partner to National Symbol Ainana:从“民族学家的朋友”到合作伙伴再到国家象征

Etnografia Pub Date : 2022-01-01 DOI: 10.31250/2618-8600-2022-3(17)-220-246

Krupnik I., O. D.

{"title":"Ainana: from “Ethnographers’ Friend” to Partner to National Symbol","authors":"Krupnik I., O. D.","doi":"10.31250/2618-8600-2022-3(17)-220-246","DOIUrl":"https://doi.org/10.31250/2618-8600-2022-3(17)-220-246","url":null,"abstract":"Ainana (Aynganga, 1934–2021), this paper explores more generally the transitions in collaboration between anthropologists and their partners among Arctic indigenous people. Since the 1960s, Aynganga interacted with almost every researcher who visited Chukotka to study culture, language, and ecological knowledge of her native people, the Siberian Yupik. Thanks to her multi-faceted biography, she helped connect and transcended many cultural ‘worlds’: of the contact-traditional Yupik society and the Soviet-era Chukotka; of urban ‘intelligentsia’ in Moscow, Leningrad, and Anadyr, and the people in northern communities in Alaska and Russia, as well as academics and indigenous marine hunters. Her exceptional role as a partner and knowledge expert was in her ability to personally relate to these many ‘cultural layers’ but also to remain a researcher herself, a thoughtful person, insightful about the mission of science. She was at once a source of invaluable information but also its active performer and cultural interpreter. The article illustrates how interacting with Aynganga during her lifetime helped enrich the authors as scholars and humanists. It assesses the factors that shifted the paradigms of cooperation between academic scholars and Indigenous leaders and knowledge holders, during the late 1900s and the first decades on the 21st century. K E Y W O R D S : patterns of research partnership, indigenous intellectuals, Asiatic Eskimo (Yupik), paradigm shift in anthropology F O R C I T A T I O N : Krupnik I., Oparin D. Ainana: from “Ethnographers’ Friend” to Partner to National Symbol. Etnografia. 2022. 3 (17): 220–246. (In Russ.). doi 10.31250/2618-8600-2022-3 (17)-220-246 222 ЭТНОГРАФИЯ / ETNOGRAFIA. 2022. No 3 (17) Рис. 1. Л. И. Айнана (фото из журнала «Большой город», автор Алексей Лукин). 2012 Fig. 1. L. I. Ainana. Photo from “Bolshoi gorod,” 2012, no.14, by Alexey Lukin, 2012 223 Крупник И. И., Опарин Д. А. Айнана: от «друга этнографов» к партнеру... 2 июля 2021 г. не стало Людмилы Ивановны Айнаны (1934–2021), старейшей хранительницы знаний, языка и культуры азиатских эскимосов-юпик. Айнана, как все ее называли по ее эскимосскому имени (по-эскимос ски пишется Айн’ан’а), была почетным гражданином Чукотского автономного округа, создателем и первым председателем Общества эскимосов Чукотки «Юпик» (1990–1999) (рис. 1). Ее жизнь вместила множество разных пластов: детство в традиционной семье; советская школа и интернат в районном центре — поселке Провидения; учеба в Институте им. Герцена в Ленинграде; преподавание в национальных школах Чукотки, потом работа по составлению учебников и букварей эскимосского языка для московского Института национальных проблем образования. Одна из первых эскимосок, получивших высшее педагогическое образование, она была частью советской национально-культурной системы, ключевым элементом которой стало всеобщее школьное обучение. С перестройкой и открытием советской, а потом российско-американской границы в Беринговом про","PeriodicalId":36118,"journal":{"name":"Etnografia","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69657560","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Traditional Russian Culture in Space and Time: A Comparison of Original and Migrant Traditions (calendar Holidays and Rituals of the Spring Cycle) 空间与时间上的俄罗斯传统文化:原始传统与迁移传统之比较(历法节日与春运仪式)

Etnografia Pub Date : 2022-01-01 DOI: 10.31250/2618-8600-2022-4(18)-131-150

A. Chernykh

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Khoi edi for Tuvans. Identity, convenience, responsibilityz Khoi edi代表图瓦人。身份，方便，责任

Etnografia Pub Date : 2022-01-01 DOI: 10.31250/2618-8600-2022-4(18)-151-174

C. Lamazhaa, S. Kuzhuget, A. Mongush

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Indigenous Small-Numbered Peoples of Russia: Virtual Ethnicity and Network Experiences 俄罗斯土著少数民族:虚拟种族和网络体验

Etnografia Pub Date : 2022-01-01 DOI: 10.31250/2618-8600-2022-4(18)-84-111

S. Belorussova