论农业后发展的动力:卡累利阿共和国农村毛皮农场的再循环

T. Shchepanskaia
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引用次数: 0

摘要

文章从几个方面探讨了现代俄罗斯乡村的后农业发展。该研究基于2009年5月在卡累利阿共和国奥罗涅茨基区米哈伊洛夫斯基农村居民点进行的实地人种学研究的材料。本研究集中于一个案例研究:后苏联时期当地皮草农场(Zverosovkhoz)关闭后物质文化的变化。从封闭企业的设备使用到公共和个人使用的转变,以及传统农村生活方式(传统捕鱼和自给畜牧生产实践)的更新,导致人们认为这种设备(特别是以前用于制作动物笼子的金属丝网储备)是一种新环境-传统农村活动的材料来源。我们记录了这些资源在渔业、畜牧业生产、家务管理以及公共空间的结构(用围栏分隔)和改善(清洁)方面的使用情况。因此,毛皮农场的设备影响了特定视觉环境的出现,成为“国有农场百万富翁”(sovkhoz百万富翁)时代集体记忆的物质体现。传统乡村生活方式更新的另一个方向与鲁甸卡累利阿人族群认同的实现以及乡村和民族旅游的发展有关。这些过程形成了对由传统材料制成的物质文化对象的要求。这些东西不涉及日常经济活动,而是作为种族和地方身份的标志来展示。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
On the Dynamics of PostAgrarian Development: The Recycling of a Rural Fur Farm in the Republic of Karelia
The article considers some aspects of post-agrarian development of the modern Russian village. The research is based on materials from the field ethnographic study of the territory of the Mikhailovsky rural settlement in the Olonetsky District of the Republic of Karelia, which was performed in May 2009. The research focuses on one case study: changes in material culture after the closure of a local fur farm (Zverosovkhoz) in the post-Soviet period. The transition from the use of equipment in a closed enterprise to its public and personal use, along with the renewal of a traditional rural way of life (traditional fishing and subsistence livestock production practices), led to the perception of this equipment (in particular, the reserves of metal wire mesh that was previously used in making animal cages) as a new environment - a source of materials for traditional rural activities. We record the use of these resources in fishing, livestock production, housekeeping, as well as in structuring (partitioning with fences) and improvement (cleaning) of public spaces. As a result, the equipment from the fur farm influences the emergence of a specific visual environment, which turns into a material embodiment of the collective memory of the times of the “state farm millionaire” (sovkhozmillioner). Another direction of the renewal of traditional rural ways of life is associated with the actualization of the ethnic identity of the Ludian Karelians and the development of rural and ethnic tourism. These processes have formed a request for objects of material culture that are made of traditional materials. These things are not involved in everyday economic activity but meant to be demonstrated as markers of ethnic and local identity.
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