The large-scale Russian armed invasion on the territory of Ukraine on February 24, 2022, has caused a massive forced displacement of Ukrainians from the areas where hostilities were directly taking place to the relatively safer western regions of our country and abroad. In the first weeks of the open phase of the Russian-Ukrainian war, under the conditions of an imminent threat to the life and health of relatives and friends, a terrible danger of the enemy occupying their places of residence, millions of our citizens were faced with a difficult choice: to stay at home or be evacuated. This dilemma, which arose in February-March, 2022, was personally resolved in different ways. As a result, a whole kaleidoscope of life trajectories is formed, in which most of Ukrainian society has found itself. Irpin is one of those Ukrainian cities from which the mass evacuation of the population has taken place because of the offensive of Russian troops. Like other complex realities of everyday life in the city of Irpin in the first weeks of the war, this aspect is only now beginning to find scientific understanding in some works of Ukrainian ethnologists, and is heard in the reflections of eyewitnesses in recently published collections of testimonies, documentary and journalistic works. The authors of the article, relying on the works of their predecessors and analyzing their own source base introduced into scientific circulation, recorded within the scope of the scientific project of the National Academy of Sciences of Ukraine “Modern Military Everyday Life of the Communities of Kyiv Region: Cultural and Anthropological Dimensions”, outline several life stories of the period of the temporary Russian occupation of Irpin, those reflect the complexities of human choice regarding evacuation in wartime conditions. The testimonies of our interlocutors reveal their motivations for making fateful decisions under extreme circumstances, the difficulty and high danger of evacuation is evidenced. Witnesses of the events of the open phase of the Russian-Ukrainian war present their own biographies, where the cultural and social space of their hometown plays a prominent role. The results of the study show that, being in a constant military threat and psychological tension, the residents of Irpin both left spontaneously and also built certain strategies for evacuation in accordance with their own socio-cultural values.
In connection with globalization processes, understanding multiculturalism is becoming increasingly relevant, as there are many opportunities for academic mobility for both students and teachers. In order to develop multicultural education in Ukraine, we should study the experience of developed countries of the world. One of such countries is Germany, which is among the five countries with the largest number of foreign students. The author analyzed the websites of higher education institutions in Germany and found that many higher educational establishments offer educational programs, aimed at training specialists in multicultural education (Intercultural Communication and Education (University of Cologne), Multilingualism and Education (University of Hamburg), etc.). The features of the educational program of the University of Cologne are highlighted, the graduates of which can work with problems of social transformation. It is established that the educational program contains basic, thematic, and additional modules. The basic courses include “Language and Ethnology”, “Migration and Diversity”, “Language and Communication”, “Multicultural Education”, and “Social Psychology”; the module of focus disciplines is selective and is designed to ensure the individual educational trajectory of students. Students must choose four courses out of twelve (“Construction of Cultural Identity”, “Anthropology of Globalization”, “Mobility and Citizenship”, “Media and Intercultural Communication”, “Multilingualism in Modern Society”, “Second Language”, “Diagnostics in Conditions of Multilingualism”, etc.). Additional modules are aimed either at deepening the basic modules, or involve internships, language courses or passing colloquiums. The main content of each academic discipline is revealed. Ways of creative use of Germany’s experience in the educational space of Ukraine are suggested (creation of relevant educational programs or implementation of selective courses)
Clémence Schantz, Mordjane Tiet, Anne Evrard
et al.
Research Framework: During the first wave of COVID-19, practices in French maternity hospitals were heterogeneous, and restrictions mainly concerned the presence of accompanying persons and the requirement to wear a mask. Objectives : We analyzed the impacts of the pandemic on the organization of care in the MaNaO birthing center on the island of Reunion, as well as the experiences of midwives, women who gave birth and their families. Methodology: In 2021 and 2022, as part of the MaterCovid-19 research project (ANR), we carried out a study involving participatory observation and semi-structured interviews (n=34) with midwives and women at the birthing center, called MaNaO, on the island of Reunion. Results: Our results show that while the health crisis has reinforced the medicalization of birth center spaces, MaNaO has been described by women and midwives as a pandemic-proof place, or a “COVID-free bubble”. Thanks to the human and intimate nature of all the care provided, the philosophy and independent access to the facility, which guarantees that every woman is supported during her examinations and on the day of delivery, as well as the early return home that is characteristic of this facility, the birth center has succeeded in protecting women and their families from the psychological and sometimes dehumanizing shock of the health crisis. Conclusions : This research highlights the fact that the current demands from women and their families are not just about de-medicalization, but also about preserving the family nature of childbirth. It also points to the absolute necessity of reinforcing women’s emotional security.Contributions : At a time when birthing centers are being tested in France, the results of this research could contribute to the social and political debate.
Ethnology. Social and cultural anthropology, The family. Marriage. Woman
Manuela Azevedo Carvalho, Luciana Aparecida de Miranda
A imagem corporal é constituída pela concretude material visual, mas também pela representação construída e compartilhada no imaginário social coletivo, a partir da significação sociocultural historicamente atribuída aos significantes que a compõem, como a cor da pele e os elementos que denotam gênero, numa perspectiva binária. Este texto toma o corpo como objeto, para discutir como a imagem e o imaginário social coletivo, alimentados por elaborações e representações socioculturais acerca de imagens corporais visuais e conceituais, atravessam as relações sociais de travestis e mulheres trans e de homens cis negros. Nas análises, o conceito de “imagem de controle” (Collins, 2019) foi a ferramenta teórico-metodológica fundamental para compreender como são atribuídas, a suas imagens visuais corporais e a suas representações, significações socioculturais, que remetem esses sujeitos a posições subalternas e, por vezes, à abjeção, legando-os a estereótipos negativos que funcionam para estruturar discriminações nas interações nos mais diversos espaços de sociabilidades e posições subalternizadas na hierarquia das desigualdades sociais, dissimulando condições sociais construídas como naturais e imutáveis.
Ethnology. Social and cultural anthropology, Human settlements. Communities
Every region, every country, every library has items and content that are important to their culture and the heritage that they pass on to future generations. But what is cultural heritage and what does it consist of? According to the UNESCO Institute for Statistics (2009), “Cultural heritage includes artefacts, monuments, a group of buildings and sites, museums that have a diversity of values including symbolic, historic, artistic, aesthetic, ethnological or anthropological, scientific and social significance” [UNESCO Institute for Statistics / Cultural Heritage, 2009]. And because of their importance, it is vital that we work to not only protect and preserve the content, but also make it available to the communities we serve and the wider world4. But how can we do this? In this article, we will consider how libraries can increase the visibility of their unique resources to share their cultural heritage with the world, the importance of collaboration in this task, and the impact that this can have.
This paper investigates how different institutions of Loba communities of the Upper Mustang work together and facilitate the community to cope with the environmental dynamics in the region. The indigenous institutions are place-based, and their evolution is concerned with reducing vulnerability and enhancing the resilience capacity of place-based communities to cope with and adapt to local natural and socio-cultural environmental dynamics. The paper is based on anthropological fieldwork. Qualitative data were collected by applying observation and interviews. The paper presents the role of the galbo , (Lo King), ghenba (Village Chief), Lama (Monk), and dhongba (Household) as local institutions that act in close relation and make community-level decisions. The findings reveal that the King is seen as the leader whose governance best suited to the local natural environment, cultural practices, and economy. The Lama plays a major role in reinforcing local rules, while the Ghenba is an agent who mediates the Lo King and people in materializing rules and operationalizing institutional mechanisms. The Dhongbas are units of production of the local social-ecosystem that are entitled to use local resources within the context of the institution’s agreed rules, norms, and values. These local institutions are cooperating well, successfully regulating, managing, and protecting agricultural, forest, and pasture lands, and maintaining the monuments in Lo-manthang for centuries. However, recent social-environmental dynamics such as climate change, migration, and modernization are reducing the relevancies of traditional norms and practices. Nevertheless, the institutions are working hard to continue their existence by frequently modifying their rules and norms.
Celem artykułu jest przedstawienie działalności twórczej malarza emigracyjnego Klemensa Rodziewicza w świetle jego listów do Józefa Ignacego Kraszewskiego. Analizie poddano 137 autografów z lat 1858–1881. W analizowanej korespondencji autor poświęca wiele miejsca swojej pracy, opisom wykonywanych dzieł i stosowanych technik artystycznych, doskonalenia umiejętności. Oddzielną część stanowią fragmenty dotyczące relacji biznesowych malarza z pisarzem. Zaprezentowany materiał archiwalny pozwala zgłębić tajniki warsztatu malarza-kopisty i poznać okoliczności towarzyszące wykonywaniu oddzielnych dzieł, dlatego stanowi punkt wyjścia do szerszych badań nad sytuacją i działalnością twórczą polskich dziewiętnastowiecznych artystów emigracyjnych.
Archaeology, History (General) and history of Europe
The paper questions the attitude of believers towards the nativity scene in the church in the light of the piety of believers, presenting four unusual compositions of the nativity scene in the churches of the Diocese of Subotica, through an ethnological approach and from the perspective of cultural anthropology. Based on an analysis of personal stories of people in charge of setting up the nativity scene in churches, we are striving to find out what the nativity scene means to them personally and what role the nativity scene plays in society in general. That is, whether it is only a part of the church inventory and décor at Christmas time or the Christmas nativity scene in Subotica can be consideredas a form of traditional piety of Catholic believers. The paper also uses theological insights in connection with the interpretation of certain aspects of religion, as well as the social practices that were studied.
The article examines the semantics and functions of the deities known in the Buryat shaman pantheon of the Baikal region as “Saitani Burhad” (Saitin gods). The chronological framework of the study covers the period from the last quarter of the 19th to the beginning of the 20th century. The research is based on historical, ethnographic, ethnolinguistic, folkloristic, mythological and archaeological materials. Structural-functional and cultural-semantic analyses used to identify the semantics of the image of each Saitin deity in the pantheon showed their conditionality by the process of personification, which correlates with one of the structural components of the white shamanism of the Buryats, defined by its origin as female shamanism. They include shamanic trance, silver as a sacred metal in the sphere of white shamanism, the process of invoking gods and ancestral spirits with the help of chants, the ritual attire of the shaman, as well as the rite of sacrifice and its attributes. The study of the image and functions of the mythological ancestors of the Buryats of the Hori tribe, represented in the pantheon of the Saitin gods with the functions of intermediary spirits between earthly people and the White heavenly gods of the “Western Tengri”, reveals their commonality with the worldview, cosmogonic myths and cosmological representations of the Turkic-Mongolian peoples of Southern Siberia, Central Asia and the Yakuts. The origins of this community go back to the culture of the Iranian-speaking peoples of the Eurasian steppes of the Bronze Age and Early Iron Age, who revered the creator God, whose name is formed from the root aar/aya. The analysis of the ethnogonic myth of the Khori-Buryats as the plot of the cosmogonic myth correlated with the seasonal rituals of the Turkic-Mongolian peoples showed that historically the bearers of these beliefs were a social community with the totemic cult of the Scythian Deer-Sun and Swan-Sun Bird. Taking into account the correlation of images and events in the Khori myth with petroglyphs in the Sagan-Zaba Bay and Aya Bay on the northern shore of Lake Baikal, the origin of the Saitin gods among the population of the Baikal region can be correlated with the tile graves on Olkhon Island and the northern coast of Lake Baikal.
The review of the book “Nagaybaks: Dynamics of Ethnicity” (SPb, 2019) and other publications of the author and her supervisor is appropriate for broad discussions further, because it considers a good and original work of a young researcher, with only a few (albeit significant) comments. Our common object has become an unusual Turkic, serving ethnic group, connecting the problems of the era, scientific efforts, ethnic groups, religions, and even (which is rarely focused on) the regions of the Russian Federation and the CIS, the Baltics. The author, having structured the presentation in her own way, gave a complete overview of the traditional culture of the Nagaybaks. The helpful moment is the connection of typical ethnic material with biographical data and with new computer (up to “virtual”) information. The “project” method of the author’s analytics has also become very productive.The shortcomings should be considered the author’s adherence to the immediately given non-controversial scheme, the inexhaustibility of the previously presented literature, some hasty judgments. So, the reviewer’s version about the Nogais turned out to be annoyingly distorted. But the idea of the ethnogenetic unity of the Nogais and Nagaibaks, mistakenly attributed to the reviewer, still gives reason to consider in more detail the ties between the regions of the South of Russia (the North Caucasus, the Lower Volga region and the Southern Urals), as well as analogies in the internal structure of the local ethno-confessional groups: the Nagaibaks and Mozdok Kabardins, the Ossetians and Tats of different religions, as well as the Orthodox - Kalmyks serving as Cossacks both in the south of the Urals, and earlier on the Terek river near the city of Kizlyar.As a result, the author remained underwritten by the combination of religions and beliefs in the Nagaybak environment, the adaptation process of other ethnic elements (including in connection with the main formerly ritual holiday).The reviewer is sure, however, that the enthusiastic and detailed work of his younger colleague is an important contribution to science and deserves, with particular reservations, a very high appreciation, paving the way for intensive ethno-regional and inter-regional research in the foreseeable future.
Ethnology. Social and cultural anthropology, History of Russia. Soviet Union. Former Soviet Republics
Celem artykułu jest omówienie problematyki metodyczno-dydaktycznej związanej z zastosowaniem gamifikacji podczas zajęć z języka obcego w formie zdalnej oraz ukazanie potencjału, który tkwi w wykorzystywaniu narzędzi internetowych takich jak gry i aplikacje w nauce języka obcego on-line. Podstawowe pytanie, jakie przyświeca podjętym tu rozważaniom, odnosi się do skuteczności i jakości gier tworzonych za pomocą platform i aplikacji internetowych (m.in. Wordwall, Learningapps, Padlet, Jamboard, Kahoot, Quizlet, Mentimeter), których uczeń może używać samodzielnie oraz takich, które wymagają asysty nauczyciela. Autorka poddaje analizie specyfikę gier na zajęciach online i wskazuje, na co trzeba zwracać szczególną uwagę podczas ich przeprowadzania.
Ethnology. Social and cultural anthropology, Communication. Mass media
Jenny Gunnarsson Payne, Elżbieta Korolczuk, Signe Mezinska
Abstract Based on a critical interpretative review of existing qualitative research investigating accounts of ‘lived experience’ of surrogates and intended parents from a relational perspective, this article proposes a typology of surrogacy arrangements. The review is based on the analysis of 39 articles, which belong to a range of different disciplines (mostly sociology, social psychology, anthropology, ethnology, and gender studies). The number of interviews in each study range from as few as seven to over one hundred. Countries covered include Australia, Canada, Greece, India, Iran, Israel, Italy, Mexico, Norway, Russia, Sweden, UK, Ukraine, and the USA. Most studies focus only on surrogacy practices in one country (although often with intended parents from other countries), and some include several countries (e.g. interviewees from several countries or fieldwork in different field-sites). The proposed typology goes beyond the division between altruistic versus commercial, and traditional versus gestational surrogacy, in order to inform further research and to contribute to bioethical and policy debates on surrogacy in a transnational context. Four types of relations are identifiable: open, restricted, structured, and enmeshed. The criteria which influence these relationships are: the frequency and character of contact pre- and post-birth; expectations of both parties; the type of exchange involved in surrogacy arrangements; and cultural, legal, and economic contexts. The theoretical contribution of the article is to further the development of a relational justice approach to surrogacy.
For centuries, Adam Smith's The Wealth of Nations shaped profit maximization as the standard of economic action. The concept of caring economics published by the feminist law and systems scientist Riane Eisler under the title The Real Wealth of Nations: Creating a Caring Economics (2007) contrasts this neoliberal, dominance-oriented model of society with the idea of partnership-oriented societies. The concept of caring economics was widely influenced by the social, economic, and welfare systems of the Nordic countries. In 2015-2016, the author of this article conducted a pilot study interviewing scientists from different disciplines with the aim of investigating whether the conditions in these countries reflect Eisler’s theoretical model (Hedenigg, 2019). While Eisler emphasized empathy and care as essential orientations of partnership societies, several of the interviewed scholars, in contrast, stressed cooperation, trust, solidarity, and functioning institutions as essential elements in addition to Eisler’s concept. This article hypothesizes that Eisler’s conception of caring economics should be supplemented by the elements mentioned above, in particular, cooperation. The aim is to identify, in a theory-guided manner, the elements that constitute the central operative mechanisms of the extended conception of caring economics. Resulting conclusions are discussed in the context of the Covid-19 pandemic. Norway and Finland are among the 10 most successful nations in epidemic containment. This article assumes that the extended conceptualization of caring economics does not only allow us to gain insight into the complexity of the pandemic, but also to identify various successful containment mechanisms. In particular, cooperation appears to play a major role in this context. From an evolutionary point of view, multilevel selection can be regarded as an essential tool to cope with global problems and threats like the Covid-19 pandemic. In addition, trust and solidarity as well as gender aspects in the context of political leadership and welfare regimes have been identified as successful pandemic containment mechanisms. In summary, the Covid-19 pandemic lends strong plausibility to the extended conception of caring economics.
Ethnology. Social and cultural anthropology, Organizational behaviour, change and effectiveness. Corporate culture
This study focuses on the cultural attribution of a distinct category of Early Bronze Age burials in the eastern piedmont of the Lesser Caucasus, northwestern Azerbaijan, known as “tombs under kurgans” or “kurgans with collective burials in tombs”. There was an opinion that such burials belong to the early period of the Kura-Araxes (or proto-Kura-Araxes) culture. To test this idea, we analyzed ceramics from tombs under kurgans at Shadyly, Uzun-Rama, and Mentesh-Tepe, all of which have radiocarbon dates. Results suggest that the vessels are hand-made, their paste contains no organic temper, and they are a coarse imitation of the Uruk ceramics. This tradition is unrelated to the Kura-Araxes culture, marked by a handmade red-and-black burnished pottery. Also, at the highly developed stage of the Kura-Araxes in any of its local versions, collective burials in tombs were not practiced. Thus, before the emergence of the Kuro-Araxes culture in the Southern Caucasus, there was a population practicing the tradition of kurgans with collective burials in tombs. The origin of this tradition is a contentious matter. What we know only is that it emerged in the 34th century BC and disappeared around the 31st–30th centuries BC, following the Kura-Araxes expansion in the Southern Caucasus.
Język polski na Kresach [Polish Language in the Eastern Borderlands] by Janusz Rieger Against the Background of Research on Borderland Polish After 2015
This article presents the state of research in the field of studies on Borderland Polish after 2015. The author provides an overview of selected publications which concern the situation of the Polish language in Belarus, Lithuania, Ukraine and in the borderlands, discusses the issues and research problems they consider, and outlines the main areas of research. The article focuses on the contribution of Janusz Rieger to this field of study and on his latest monograph: Język polski na Kresach [The Polish Language in the Eastern Borderlands], published in 2019
Język polski na Kresach Janusza Riegera na tle badań nad polszczyzną kresową po roku 2015
Artykuł przedstawia stan badań nad polszczyzną kresową po 2015 roku. Autorka dokonuje przeglądu wybranych pozycji traktujących o języku polskim na Litwie, Białorusi i Ukrainie oraz pograniczach, omawia przedstawione w publikacjach problemy i wątki badawcze, prezentuje kierunki eksploracji. Oddzielna uwaga została poświęcona dokonaniom w dziedzinie badań nad polszczyzną kresową Janusza Riegera, a także jego najnowszej monografii z 2019 roku pt. Język polski na Kresach.
Ethnology. Social and cultural anthropology, Slavic languages. Baltic languages. Albanian languages
Abstract Taking Boaventura de Sousa Santos' argument that there is no global social justice without global cognitive justice as its starting point, this article suggests that there is no global climate justice without global cognitive justice (implying both ontological justice and epistemological justice). If we take "the ontological turn" in anthropology and other disciplines and its focus on indigenous ontologies seriously, however, we seem to end up in a situation that is difficult to maneuver in relation to conventional understandings of climate justice. When discussing climate change in relation to multiple ontologies, there are two risks: 1) reproducing what I call "the coloniality of reality", arguing that indigenous ontologies are actually nothing but a cultural (mis-) representation of the world; 2) reproducing a conservative relativism that leads to nothing but the maintenance of status quo and that bears a resemblance to climate change denial. A thorough ethnographic understanding of what I would call "the moral meteorology" of the Andes and a broadened understanding of climate change, however, make it possible to navigate between the Scylla of coloniality and the Charybdis of relativism and to articulate a radical critique of fossil-fueled capitalism from a relational ontology, demanding climate justice while denouncing coloniality, and discussing the political ontology of climate change without ignoring its political ecology - and vice versa. Key words: Coloniality; climate justice; cognitive justice; political ontology; political ecology; Aymara
Arief Dwinanto, Rini S. Soemarwoto, Miranda Risang Ayu Palar
Sirih pinang dalam tulisan ini mengacu pada sirih (Piper betle L), pinang (Areca catechu L) dan kapur; serta praktik mengunyahnya. Di berbagai daerah di Indonesia, budaya sirih pinang dan nilai-nilai budaya yang terkandung di dalamnya mulai pudar. Namun di Sumba, masyarakatnya masih menanam sirih – pinang dan memanfaatkan sirih pinang dalam kesehariannya, menggunakannya pada praktik ritual, dan acara seremonial. Penelitian ini membahas budaya sirih pinang di Sumba Barat. Kajian ini menggunakan pendekatan kualitatif. Pengumpulan data menggunakan metode observasi, wawancara mendalam dan kajian pustaka. Kajian ini menemukan bahwa sirih pinang di Sumba Barat memiliki beragam fungsi sosial, budaya, ekonomi dan pengobatan. Sirih pinang menjadi simbol penting dalam budaya Sumba. Hal ini terkait erat dengan tatanan yang memengaruhi kehidupan orang Sumba, yaitu kepercayaan Marapu, tempat tinggal (rumah: uma ; dan kampung: wano), serta ikatan kekerabatan (kabisu). Sirih pinang sebagai sumber daya budaya tak benda berpotensi untuk dapat dilindungi dalam kerangka pelestarian budaya melalui sistem perlindungan hukum sumber daya budaya takbenda, yaitu melalui ranah warisan budaya takbenda (WBTB) di Indonesia.
Sirih pinang refers to the material (betel nut, areca nut, lime) and its practice of chewing it. Sumbanese, plant and use sirih pinang in their daily lives, and use it in ritual practices and ceremonial events. In various regions in Indonesia, sirih pinang tradition and it’s cultural values began to fade, therefore efforts to preserve sirih pinang tradition are needed. This study uses a qualitative approach. Data collection is carried out through observation, interviews, and literature studies. The results found that sirih pinang has a variety of social, cultural, economic, and medicinal functions. It has become an essential symbol in sumbanese culture. The symbol is related to the system that affects the lives of sumbanese, namely Marapu's beliefs, kampung (village) or uma (rumah) and kabisu (kinship system). In the intellectual property rights system, sirih pinang can be categorized as an intangible cultural resource that can be protected, utilized and developed within the framework of cultural preservation. One of the opportunities of the effort to preserve the intangible cultural resources is through the recognition and acknowledgement of sirih pinang as a shared intangible cultural heritage (ICH) in Indonesia.
Ethnology. Social and cultural anthropology, Manners and customs (General)