The study of the problems associated with the spread of the ideas of the Russian revolution in the Northern Caucasus, with the history of the civil war in the region, is marked by discord in Caucasian historiography. This led to our interest in the work of A.H. Borov "Conceptual results and problems of studying the experience of the revolution and the Civil war in Kabardino-Balkaria." The very formulation of the question promises an objective approach to the analysis of published scientific literature on the topic. An unbiased but clear analysis of the previous scientific heritage, compared with the events and actors, allowed the author to consider various interpretations of the problem of civil confrontation in the revolutionary years on the materials of the Ter region, which included the Nalchik district. The author of the monograph summarizes the results of the study of this historical period, arranging the facts in a strict chronology and rethinking them. A deep historiographical analysis, verification of various concepts, and powerful scientific erudition led the author to conclusions about the peculiarities of the modernization processes of North Caucasian society under the influence of "external" challenges and "internal" conditions. The work of A.H. Borov is an example of honest scientific work and will certainly contribute to the creation of a generalized history of Kabardino-Balkaria.
Ethnology. Social and cultural anthropology, History of Russia. Soviet Union. Former Soviet Republics
This paper aims to map and analyse the central themes in narratives of alcohol intoxication caused by a popular type of strong alcoholic beverage – vinjak. Stories of being “drunk on vinjak” are distinctive compared to other forms of intoxication, and the specific events and atmosphere of such drunkenness are attributed to the characteristics of said beverage. Vinjak thus takes on a specific cultural-symbolic potential within and, accordingly, to the broader social context in which it was created and is being consumed. Narratives of drinking and intoxication are generated post-festum, through the reconstruction of events and actors, and are treated as a specific form of narrative genre. By emphasizing and exploiting the mismatch and lack of order, as well as the transgression of social rules and conventions, drunken stories are intended to arouse curiosity and ‘scandalise’ the listeners, while also sending cultural messages about the potential risks and consequences of vinjak-intoxication.
The persistent nature of patriarchal gender norms in Japan is well-known globally despite the nation’s commitment to achieving the UN’s Sustainable Development Goals, one of which includes gender equality. This paper seeks to introduce and explore the personal narratives of Japanese expatriate women and youth diaspora in the United States to understand how they perceive gender roles in Japanese society and culture. Over the course of two months in 2021, bilingual open-ended interviews were conducted with ethnic Japanese expatriates and diaspora residing primarily in the Mid-Atlantic United States. Utilizing attitude development theories and existing research on cultural identity, this study provides a new look at the intersections between gender roles, migration, and what it means to accept—or reject—identity. New avenues of research are recommended to further discussions of gender norms, culture, and community by including the lived experiences of historically underrepresented populations.
Yevita Nurti, M Rawa El Amdy El Amdy, Anto Ariyanto
This study described adaptation options in 4 villages in the Siak sub-district, Siak Sri Indrapura district, Riau province. Since the beginning of the reformation, Siak Sri Indrapura district was established which was expanded of Bengkalis district. Simultaneously also present there are plantation forest industries, oil palm plantations, immigration and urban development. This study is a qualitative study with a social history approach. The research was conducted from July 2022 to December 2020. Data was obtained through observation, in-depth interviews and FGDs at the village and Siak sub-district levels. Data were analyzed using a taxonomic analysis approach, the results of the analysis were written descriptively. The results of this study found that the presented of the Siak Sri Indrapura district, the plantation forest industry and the plantation industry as well as migrants caused the community to be uprooted from their agrarian economic culture. To be able to survive, the community carries out a long-term adaptation process through the transfer of sources of livelihood from agriculture to urban services and seizes the remnants of the urban economy and education. This study concludes that the pressure of ecological change forces people to adapt according to the resources they have. This study strengthens Bennett's adaptation theory that the adaptability of society does not exceed the resources they have.Key Word : Adaptation, Agriculture, Urban Services, Siak Community
In England, accessibility to historic buildings falls under the Equality Act 2010, for which a key concept is the making of ‘reasonable adjustments’ to physical features of a building; this acknowledges that a blanket application of technical requirements would be detrimental to some historic buildings, and that equal access may not be achievable in every case.
This paper approaches accessibility in historic buildings in England from two angles. The first is a consideration of two separate guidance documents, from Historic England and from the Church of England respectively; each document is outlined, offering points of comparison with guidance in other jurisdictions. One consistent theme in these documents is the positive framing of accessibility as of benefit not only for those with disabilities, but also for all users and potentially for the heritage itself.
The second aspect of the paper comprises three case study projects from my own practice, spread across a range of building types, ages, and grades of protection, which together demonstrate by example some of what is currently considered possible in England, and illustrate how practice relates to policy and guidance. The paper ends by briefly reflecting on what light accessibility policy might shed on some broader questions of heritage concern.
Ethnology. Social and cultural anthropology, Religion (General)
The dominant approach of the international community to the subject of our research and teaching is to instrumentalise cultural heritage safeguarding within stabilisation and development programs in post-conflict regions. Since the turn of the Millennium, cultural heritage safeguarding has been among the crucial instruments used by the international community, especially in post-conflict regions, for: reconciliation and peace building; development of a common sense of belonging; promoting mutually respectful dialogue in culturally complex societies. Many international organizations, such as the UN, the OSCE High Commissioner on National Minorities, NATO, the Stability Pact for South Eastern Europe, the World Bank, the United Nations Development Program, the Council of Europe, and the EU, promote the management of ethno-political conflicts as their priority. Their agendas follow the principles of a) the overall relevance of cultural heritage for society and b) the importance of social networks for peace-building and peacekeeping in post-traumatic contexts. Instead of opposing this peace and development oriented paradigm from either anti-realist or nationalist perspective, we can recognize it, apply it and use it to improve the social status of social sciences and humanities in Serbia. Anthropological and critical heritage studies-based criticism of UNESCO-driven, state-governed ICH safeguarding fails to comprehend that standard academic constructivist analyses of a community’s key symbols of identity are offensive from the native’s point of view. Our typical analyses unwittingly confuse, annoy or even insult a great majority of the wider public who view/perceive collective identity as something given, inherited and real analogously to the objects and processes of the physical world. Consequently, our theoretical work counterindicates both peacekeeping, stability-building efforts by the international community in post-conflict regions and the goals of critical social science (which it nominally represents). Hence, a novel approach is required, one prioritising heritage stakeholder inclusion (and not our theoretical or ethnoreligious commitments). It is precisely the studies of nationalism and its consequences which forbid us to think of heritage as something useful, a counter-intuitive method for achieving fundamental anthropological goals. As communities regularly perceive their identities as objective and real, and see a critical social theory approach to their customs and traditions as confusing, non-academic, illegitimate or even offensive, I here propose a shift from constructionist criticism, standard in anthropology, to realist instrumentalism, typical of ethnology, in order to boost ICH safeguarding potential for achievement of both social and disciplinary-specific goals.
Através de diferentes áreas e percursos teóricos, alguns autores vinculados às Ciências Sociais refletem sobre as divisões que caracterizam a modernidade, tais como natureza e cultura, humano e não humano e humanidade e animalidade. Em diálogo com as reflexões promovidas por esses autores, a Antropologia brasileira conformou um novo campo de estudos intitulado “relações humano-animal”. A partir desse conjunto de discussões, o objetivo do artigo é analisar a mobilização dos defensores dos animais, perguntando sobre como o questionamento do exclusivismo humano acionado por esses atores ganha a forma de um projeto político. Para tanto, analisei o conteúdo de textos e palestras dos defensores que reivindicam a igualdade moral e jurídica entre humanos e animais. E foi possível observar que esses atores acionam os princípios do humanismo que sacralizam a vida humana para fazer dos animais seres implicados com a justiça e a moral.
Anthropology, Ethnology. Social and cultural anthropology
In French Polynesia (the Pacific), the knowledge and practices of traditional therapies, inherited from cultural specificities sometimes thousands of years old, were mostly, during the process of cultural integration that took place during the colonial period, neglected, side-lined, or disqualified by the public powers concerned. A state of tension is palpable in the hospital care service, where, on a daily basis, the medical staff experience socio-cultural resistance and incomprehension for which their education and training have not prepared them. By means of a diachronic approach, the article presents both the ways and the places of the traditional medicine at the heart of the Polynesian world, which are underpinned by a system of cosmogonic and symbolic representations, while also presenting the points of tension which derive from local, social, and sanitary specificities that are currently neither recognized nor taken on board by the powers that be. In this context, the article discusses a singular experiment in medical plurality, carried out by the pulmonology service at the hospital of Papeete. This first ethnological exploration of healthcare in a multicultural overseas territory is part of a healthcare dynamic already being put into practice by a body of carers within the pulmonology service of the Centre Hospitalier en Polynésie Française (CHPF), who are looking for new ways of thinking and caring in touch with local constraint and specificities. Drawing on these various research perspectives, it is important to try and sketch out, by means of an anthropological reflection on care, some paths for understanding a divisive situation which puts in danger the very practice of care.
Being one of the older settlements in the present-day City of Belgrade, more precisely the municipality of Novi Beograd, Bežanija is a place boasting rich historical, urban planning, and architectural features. Moreover, the ethnological and anthropological study of Bežanija expands the perspectives of this urban neighbourhood, attempting to examine the current social and cultural framework of its inhabitants. This paper is based on the architectural and anthropological research conducted in the form of mapping the studied area, observation, and informal interviews with residents. On the basis of the available material, the author endeavors to show that Bežanija is nowadays almost a marginalised city toponym, due to partly indeterminate and blurred boundaries cased by the specific urban development of Novi Beograd in (post)socialist era. One of the general findings is that the local identity of the population also follows the trend, which means that people's identifying with a place of residence is differently perceived by different generations depending on changes in the architecture of the neighbourhood.
The aim of this article is to present the main assumptions and ways of understanding the opening education as embedded in the name of the Opening Education Laboratory of the Polish Ethnological Society. The article presents contemporary educational policy developed in Poland from the anthropological perspective, showing its limitations in developing of the broadly understood social and cultural diversity and equality policies. The main purpose of this article is to address the question of whether opening education can be used as a tool and practices that develop democratisation of knowledge, to shape an open society and creation a social imagination. An important aspect of the paper is the critical diagnosis of the official historical-education discourse in Poland, which highlights patriotic and even nationalist issues and silences the values and socio-cultural practices that guarantee an increase of tolerance and openness to otherness. A reflection on the category of opening education seems particularly important in a situation where, on the one hand, we observe discourses and practices of an exclusionary and discriminatory nature, which favour the creation of a closed society, and on the other hand, we recognise the need to develop a strategy to counter stigmatising stereotypes, as well as ethnic, religious and gender-based conflicts, which we observe in social life and public sphere.
The paper is a fruit of a series of informal symposiums and an elective course entitled “Orient–Occident”, conducted by the author in 2016 and 2019 at the Institute of Intercultural Studies of the Jagiellonian University in Kraków. The author identifies a set of issues commonly perceived as the main challenges of our age and focuses specifically on the challenge of intercultural relations in a “globalized world” to provide a critical examination of several misconceptions and conventional narratives surrounding this topic. The discussion serves as an introduction to a proposed approach to comparative study of texts of culture, developed primarily in the philosophical tradition and within the conceptual framework of the so-called New Humanism of Irving Babbitt (1865-1933) and combined with some additional components sourced from the works of Leo Strauss (1899-1973). The author argues that this approach provides a valuable exercise of imagination to students of culture and cultural diversity as it strives to strike a balance between the perception of diversity and unity in the human experience – a quality rarely displayed in contemporary cultural studies.
El dominio colonial en los Andes meridionales a fines del siglo XVI incluyó un proceso de reducción de los colectivos étnicos a pueblos de indios y una profundización de la conversión religiosa a cargo de los curas doctrineros. Las transformaciones de los grupos nativos durante 1570-1650 habilitaron nuevos márgenes de acción para tres actores sociales que configuraron nudos de poder local: el corregidor, el cacique y el cura. Para escudriñar las interacciones entre estas autoridades en los pueblos englobados en los corregimientos adyacentes al lago Titicaca abordamos algunos discursos elaborados por religiosos sobre sus caciques contemporáneos, como los de fray Martín de Murúa, fray Alonso Ramos Gavilán y el licenciado Pedro Vallejo de Velasco, quienes ejercieron sus oficios en los pueblos de Capachica (corregimiento de Paucarcolla), Copacabana (corregimiento de Omasuyos) y Caquiaviri (corregimientode Pacajes) respectivamente, durante las últimas décadas del sigloXVI y la primera mitad del siglo XVII.
Ethnology. Social and cultural anthropology, Latin America. Spanish America
The reborn Poland was a country with a definite dominance of the agricultural sector over other sectors of the national economy. The financial situation of the village had a huge impact on the development of the country’s economy. With a good situation in the agricultural sector, other areas of the economy could develop quickly. With the financial crisis in the 1930s – which the Polish village found itself in – other branches of the economy were also in a weak condition.
Ethnology. Social and cultural anthropology, Folklore
INTRODUCTION The essence of the ethnos is manifested primarily in its culture. This ethnographers’ statement has its undoubtedly distinctive basis in ethnology, ethnopsychology. It finds its direct reflection in the language of modern and traditional culture of Slavs in the form of ethnic stereotypes, expressed in a certain system of ethnic nominations. Ethnic names system consideration froms a pragmatic and anthropological point of view and is necessary to understanding the specific world vision and world devision which is typical to collective ethnic consciousness. The stability of the people names is connected with the very existence of the ethnic group. That is why the analysis of Slavic vocabulary and phraseology for the designation of ethnic communities can be useful both in the ethnohistory study as well as the individual ethnic groups description, in establishing cultural relations and contacts between peoples in their historical past. Ukrainian ethnographer M. Tivodar admits that each ethnic community has universal signs. Ethnic consciousness is “the totality of knowledge, socio-psychological attitudes, ideas about one's ethnicity, its properties and stereotypes, and its place in the modern world. It is an integrated feature that includes knowledge or understanding of one's homeland, common origin and shared historical fate. All this testifies that the ethnic communities consciousness exists in mass forms of social consciousness, that is, in language, folk art, festive rituals and everyday culture, norms of morality and law, etc.”. Ethnic consciousness is also linked to the love to the native ethnic group, its history, language, culture, religion, tradition and way of life. The characteristic feature is its attitude to the own ethnic community as the highest, that is, the best. Since the formation of primitive tribes, one can speak of the first ethnic stereotypes that were created under the influence of natural and geographical factors. Interethnic
Abstract This article explores changing work patterns in the Skolt Sámi reindeer herding community of Sevettijärvi, northern Finland. As a result of the Second World War, Finland lost the original home territory of the Skolt Sámi to the Soviet Union. The Skolt Sámi of the old Suenjel village moved to the Sevettijärvi area in Finland. In this article I present major changes in three areas of this group’s work patterns: 1) combinations of livelihood; 2) forms of cooperation and reciprocity; 3) social constructions of work situations. The main causes of cultural change in the rein-deer herding community have been the mechanisation of reindeer herding and the centralisation of reindeer ownership. In anthropological studies, traditional forms of behaviour have at times been seen as obstacles to economic development. My argument is different: traditional forms of culture – in this case forms of reciprocity – can increase possibilities for economic development. The research data shows that the centralisation of reindeer ownership has decreased the possibilities for economic development in additional forms of livelihood among Skolt Sámi reindeer herders. The number of herders has decreased and the entrepreneurial collaboration is arranged so that there is less and less traditional reciprocity between separate households.