This article represents the first attempt at a literary interpretation of the novel "Father's Son" (1970) by the Abaza writer Kh.D. Zhirov. Specific examples are used to reveal the professional and personal qualities of two central figures: Amerbi, the collective farm chairman, and Zurab, the party bureau secretary. Amerbi exhibits an authoritarian leadership style, rudeness bordering on tyranny. In his interactions with his subordinates, he primarily uses accusations and threats. The chairman is uninterested in the workers' social and living conditions, tolerates no objections, and is hostile to any initiative. He ships agricultural produce to distant regions and sells it at market prices, but at the same time does not seek personal gain; he remains an experienced manager and a dedicated worker. The central idea of the work is connected with this character: under the influence of the ongoing social transformations, Amerbi manages to suppress his former anti-Party tendencies and recognizes himself not only as the leader but also as part of the collective.The chairman's antithesis is the party secretary, Zurab, a principled and strong-willed young man who champions the interests of ordinary village workers. He uncovers numerous problems: meager wages for overtime work, non-payment of bonuses to milkmaids, non-payment of extra wages to livestock breeders who spend the summer with their herds in the mountains, inadequate living conditions for collective farmers on the farm and in the tractor brigade, and inadequate animal feed rationing. Zurab is the originator of the idea to establish a kindergarten and the first to embrace the women's council's proposal to build a bathhouse in the village. While implementing these plans, the secretary is forced to confront the chairman, arguing and convincing him of the necessity of these initiatives. Zurab is a person of integrity and strong character, for whom caring for people is a top priority. But despite all its positive qualities, as an artistic image it appears paler than the relief figure of the chairman, who embodied the features and contradictions of the era of the 1950s and 60s.
Ethnology. Social and cultural anthropology, History of Russia. Soviet Union. Former Soviet Republics
The folkloric character Khoja Nasreddin is widely known in different countries. A cheerful and resourceful hero for many centuries has become an expression of feelings and sentiments of the eastern peoples, their wit, freedom and rebellion. Currently, numerous examples of not only folk, but also professional art are dedicated to him. The image of Khoja is presented in them in different aspects and sometimes transforms under the influence of the creative individuality of its authors. This article is devoted to various interpretations of the classical history of Khoja Nasreddin on the stage. The article examines dramatic performances of G. Kamal Theatre, a puppet show of the National Theater, which became a continuation of the sketch created at the theatre laboratory in Sviyazhsk, a musical production of the Opera Studio in cooperation with the Tatarica Orchestra of the Kazan Conservatory.
Ethnology. Social and cultural anthropology, Folklore
Carla Manoela Oliveira de Araujo, Luzia Wilma Santana da Silva
Trata-se de um recorte de dissertação de mestrado, cujo objetivo é verificar nas relações étnico-raciais vulnerabilidades que se relacionam com a saúde mental de mulheres negras. De natureza qualitativa, aprovado pelo CEP/UESB, realizado no período entre dezembro/2021-abril/2022, no Núcleo Interdisciplinar de Estudos e Extensão em Cuidados à Saúde da Família em Convibilidade com Doenças Crônicas (NIEFAM), com dez mulheres adulto-idosas. Foram utilizados um questionário, entrevista semiestruturada e diário de campo. Os dados foram analisados segundo o modelo interativo sugerido por Miles e Huberman. Os resultados evidenciaram que diante da autodeclaração de etnia/raça predominou o fenômeno de ‘pardalização’, como fator influente a alterar a percepção das participantes sobre como compreendem o racismo. Identificou-se que nenhuma das mulheres teve acesso à saúde mental em Unidades Básicas de Saúde, com exceção àquelas cadastradas no NIEFAM. A saúde mental se evidencia como um cuidado que deve ser tratado transversalmente a partir da porta de entrada do Sistema Único de Saúde, como política pública às dimensões de saúde da mulher. O estudo corrobora a reflexão sobre a temática e a necessidade de ampliar os saberes sobre a interseccionalidade entre ciências sociais, humanas e da saúde.
Ethnology. Social and cultural anthropology, Human settlements. Communities
Óscar Fernández-Álvarez, Miguel González-González, Sara Ouali-Fernández
AbstractThe objective of this article is to present a brief overview of the long history of anthropology in Spain. Of primary importance is positioning this history both within Spain’s wider social and political contexts, and also against the development of scientific research throughout the country. Methodologically, this study is based on extensive existing literature concerning the history of the discipline, from the start of the twentieth century to contemporary times, which informed the decision to structure this writing in four sections, segmenting the period of history covered. The first section considers the primary or formative development of a regionalist Spanish ethnography at the beginning of the twentieth century. Following this, in the second section, we explore the Francoist era when the twentieth century was well underway; this was a period marked by the strong influence of foreign research on the establishment of teaching methods and practical approaches to anthropology. In the third section, we observe how, as Spain transitioned from a dictatorship to a strong democratic state formed of autonomous regions, a uniquely Spanish anthropology emerged and, as we discuss in the fourth section, the country entered a time of consolidation and institutionalisation throughout the wider field of Spanish scientific endeavour. In this way, we examine Spanish anthropology from the context of intellectual development not dissimilar to that taking place on a global scale. The article concludes with an exploration of the current challenges facing Spanish anthropology.
Slavic Unity?
Review of: Lilla Moroz-Grzelak, Bracia Słowianie: Wizje wspólnoty a rzeczywistość [Slavic Brothers: Visions of Community and Reality], Warszawa: Instytut Slawistyki Polskiej Akademii Nauk (SOW) 2011.
Słowiańska jedność?
Recenzja: Lilla Moroz-Grzelak, Bracia Słowianie: Wizje wspólnoty a rzeczywistość, Warszawa: Instytut Slawistyki Polskiej Akademii Nauk (SOW) 2011.
Ethnology. Social and cultural anthropology, Political science
El objetivo es comprender la Gestión, ideología y cultura en los festivales de cine ambiental latinoamericanos. Por ello, la investigación se enmarca dentro del paradigma cualitativo (fenomenología hermenéutica). Se han elegido tres festivales de cine ambiental (4 actores) quienes participan en las entrevistas en profundidad, entre ellos: Festival Internacional de Cine y Medio Ambiente de México- Cinema Planeta), Festival Internacional de Cine y Video Verde de Venezuela y Patagonia Eco Film Fest). La ideología de un festival de cine permite identificar algunos hechos y/o movimientos ambientales que marcan tanto la dirección como la gestión. Son sistemas, formas de expresión, opiniones, ideas y pensamientos aplicados como parte de una historia y cultura (construidos y heredados) desde regiones, países y/o estados. Va más allá de dar una explicación. Busca conocer y comprender algunos misterios del proceso histórico-cultural (pasado, presente y futuro).
Museums. Collectors and collecting, Ethnology. Social and cultural anthropology
Resumo As diversas formas com que antropólogos da Amazônia e da Melanésia empregaram termos genéricos, como genitores e crianças, levam a uma exploração dos momentos em que a distinção de gênero pode não ser colocada em primeiro plano. Certos aspectos da vida cultivada das plantas, como no caso das principais culturas alimentares e da reprodução vegetativa comumente atribuída a elas, acabam nos oferecendo novas possibilidades expositivas. Considerando que a maior parte da análise é apresentada “por meio de” (um pequeno número de) iluminações etnográficas de ambas as regiões, a autora também se permite algumas formulações no lado melanésio.
emergence, religiosity and globalisation of the Chinese NRMs. Quánnéngshén Jiàohuì (全能神教 会, Church of Almighty God), like Fǎlún Gōng (法轮功, Dharma Wheel Practice or Law Wheel Practice) in 1992, was promoted by the subject of the second Christ. The spread of Yīguàn Dào (一 貫道, Way of Heaven) that had deep roots in premodern Chinese popular sectarianism was successfully transmitted from the Republic of China to Taiwan after the abolition of martial law (1987). The prosperity of Fójiào Cíjì Gōngdé Huì (佛教慈濟功德會, Buddhist Compassion Relief Merit Society), Fóguāngshān (佛光山, Buddha’s LightMountain) and Fǎgǔshān (法鼓山, Dharma Drum Mountain) was uniquely figured in the perspective of Taiwanese humanistic Buddhism. In detail, Zhèngyán’s usage of the Hokkien (閩南, Minnan) language was a cultural strategy to grow from being a medical charity into the largest lay Buddhist organisation in Taiwan. The goal of Xīngyún’s Humanistic Buddhism that simply makes other people happy was revered through the teachings of a monastic life. The urban Buddhist aspiration of Shèngyán was even known in the United States as a respected Chán master. Yet, it is argued that the common issue the second generationof theEngagedBuddhistmonasteries face is the challenge of shaping a sustainable future. As in contemporary China, “religions (in Vietnam) remain subject to strict government control, including mandatory state recognition and registration requirements” (p. 547). However, the local authority has recognised “thirty-nine religious associations and denominations affiliated with thirteen religions, formally supported by over twenty-four million followers” (p. 548). Sergei Blagov presumes that Vietnamese NRMs emerged from the chaotic times of the Tây Sơn uprising and the beginning of the Nguyễn dynasty in 1802. Among them, the two ethnic groups ofĐạiĐạo TamKỳ PhổĐộ (CaoĐài,道高臺, Caodaism or theGreat Faith [for the] Third Universal Redemption) and Phật Giáo Hòa Hảo (道和好, Hoahaoism) were revealed in the historical figures ofNgô Văn Chiêu andHuỳnh Phú Sổ (Phật thầy). The two Indochinese NRMs of the 20 century were involved in politico-military activity in order to survive in the colonial and communist environment of cultural pluralism (Vietnamese, French and Chinese). There are general sources on the study of new religions, such as Trompf’s New Religious Movements in Melanesia (1985), Wilson’s The Social Dimensions of Sectarianism: Sects and New Religious Movements in Contemporary Society (1990), Dawson’s Cults and New Religious Movements (2003) and Hammer and Rothstein’s The Cambridge Companion to New Religious Movements (2012). However, the Pokorny and Winter edited volume provides unique accounts of social transformation in modern East Asia. It is an important contribution for scholars and readers in the fields of sociology, history, politics, regional studies, anthropology, religion, ethnology, conflict studies and theology.
This article describes a collection of toys from a manor in the medieval town of Tara, the Omsk Region, in a broad historical context. We focus on the spatial arrangement of toys on the manor’s plan, evidencing the overlap of the adult’s world with that of children, which is relevant to the development of children’s self-awareness and socialization through play. Games are an active form whereby children organize their space within the adults’ world and after its pattern. Toys help them assert themselves and “inhabit” the domestic world of the manor. The children’s presence in the space of the house, that of the estate, and that of the town is marked by various toys, such as mock weapons, balls, whistles shaped like birds, tiny dishes, knucklebones, svaikas (sharpened iron rods, which, when thrown, were meant to stick in the ground inside iron rings), small knives, etc. The reconstruction of children’s games within the excavated manor can be projected onto the entire town, since homesteads were the main habitats. Children belonging to various social classes played inside houses, in backyards, pastures, and areas between the estates. Because the living zone was mastered through play, games played an important role in the organization of the town’s socio-cultural space. As the children grew, their space expanded beyond the family limits.
This paper elucidates the boundary management between (dirty) work and religious life for Indonesian migrant workers in Japan. It answers the critical question of how migrants doing physical, dirty work in fish-processing factories navigate the boundaries between work and religious life. The data in this study was derived from fieldwork in rural Japan, through participant observation, sensory embodiment in the daily activities of migrants and interviews. The study suggests that clothing and appearance act as an on-off switch between the “fishy” job and a life with dignity at church. The boundaries between work and church for Indonesian migrant workers in Japan are located and managed via the practices of expelling the foul smells from the body and the working uniform, and by emphasizing the visibility of fashion and branding at the church.
In a critical anthropological approach, a refugee camp is seen as a space of “humanitarian government” (Agier 2011), where it is primarily humanitarian organizations, social services and police that cooperate, whereas refugees are a “disquieting element” (Agamben 1998), non-subjects whose free will, freedom of movement, speech and expression of their personality is reduced to a minimum. As ethnographers and volunteers, we saw the transit camp in Slavonski Brod as an assemblage (Ramadan 2012) of space, time, practices and relationships that took place there, and whose dynamics was determined by legally unclear procedures of “triage” of refugees/migrants. The analysis focuses on the distribution tent which, despite being monitored, turned out to be the only place of “freedom” in the sense of conversational interaction and time and space management, both for refugees and volunteers. The predominant activity in the distribution tent was donating clothing and shoes to the refugees, which made us ethnologically rethink clothes as a cultural artefact and the non-verbal language which the refugees used to negotiate their identity and symbolically express their past, present and future. In addition to a description of abnormal normality of the distribution “bazaar” or “shopping center” as a globally recognizable genius loci, we also present autoethnographic reflections about the cultural, moral and emotional effects of unexpected meetings-events with the “ungraspable face of the other” (Levinas 1991), which questions our existential and historical experience. fear of immigrants, humanitarian government, abnormal normality of the camp, the camp as an assemblage, anthropologist as a volunteer, semiosis of clothing
Rap as identity music: from the black ghetto to Polish pop-nationalism
In today’s world, cultural products, technologies, information and ideologies more and more permeate from one society to another, crossing all kinds of borders in the least expected way. Rap career is an illustration of this process. It was created in the late seventies and eighties of the twentieth century in New York ghettos and today it represents one of the most popular genres on the global scale. Rap is not only a symbol of revolution and the domination of Western capitalist business practices but also a cultural tool by which different groups, often marginalized or considering themselves as such, express their own identity. I am analyzing the indicated above phenomenon using two, extreme at first glance, examples. First, I present the story of the emergence and development of hip-hop culture in the United States. I try to show how rap music, which is an important element of this culture, allowed a marginalized part of American society for manifesting and communicating their views, beliefs and values, becoming a “transmission channel” for various ideologies, including the ideology of black nationalism. In the second part of the text, I am additionally analyzing the artwork and public appearances by Tadeusz “Tadek“ Polkowski, a Polish rapper, whom I consider a representative of an expanding hip-hop society relating to or sympathizing with the national movement. The music he creates is designed not only to restore the Poles’ “memory”, and therefore also the pride in their heroic and admirable past, but also to open their eyes to what is happening in their country that he believes is being colonized by the occupants.
Rap jako muzyka tożsamościowa: od czarnego getta do polskiego pop-nacjonalizmu
We współczesnym świecie wytwory kultury, technologie, informacje i ideologie coraz częściej przenikają z jednego społeczeństwa do drugiego, przekraczając różnego rodzaju granice w najmniej oczekiwany sposób. Przykładem tego procesu jest kariera rapu, który powstał na przełomie lat 70. i 80. XX wieku w nowojorskich gettach, a współcześnie jest jednym z najbardziej popularnych gatunków muzycznych w skali globu. Rap jest bowiem nie tylko symbolem rewolucji informatycznej i dominacji zachodnich, kapitalistycznych praktyk biznesowych, lecz także kulturowym narzędziem, za pomocą którego różne grupy, często marginalizowane bądź za takie się uważające, wyrażają własną tożsamość. Zasygnalizowany powyżej fenomen analizuję, posługując się dwoma, skrajnymi na pierwszy rzut oka, przykładami. W pierwszej części artykułu przedstawiam historię powstania i rozwoju kultury hip-hopowej w Stanach Zjednoczonych. Staram się przy tym pokazać, w jaki sposób muzyka rapowa, będąca ważnym elementem tej kultury, pozwoliła marginalizowanej część społeczeństwa na manifestowanie i komunikowanie swoich poglądów, przekonań oraz wartości, stając się „kanałem transmisyjnym” dla różnych ideologii, w tym także ideologii czarnego nacjonalizmu. W drugiej części tego tekstu analizuję twórczość i wypowiedzi medialne Tadeusza „Tadka” Polkowskiego, polskiego rapera, którego postrzegam jako przedstawiciela coraz liczniejszej grupy hiphopowców związanych bądź sympatyzujących z ruchem narodowym. Tworzona przez niego muzyka ma za zadanie nie tylko przywrócić Polakom „pamięć”, a zatem także dumę z ich heroicznej i godnej podziwu przeszłości, lecz także otworzyć oczy na to, co dzieje się w ich „skolonizowanym przez okupantów państwie”.
Ethnology. Social and cultural anthropology, Political science
Researchers studying their own minorities often rely on experiences taken from their own cultures, and usually explain historical events and narrative biographies through already known lenses such as national history and culture, so that they become more familiar to the readers. In case of the Poles from Kazakhstan, a commonly used point of reference for the Polish researchers are the narratives of the so-called “Sybiraks”, deported to Kazakhstan during the Second World War. There is a visible tendency to unify the experiences of the Kazakhstani Poles and the so-called “Sybiraks”, and to present the former as the “forgotten Sybiraks”, “secular Poles” etc . The imposition of the “Sybirak rethoric” obliges the researchers to study only those biographical threads which are common for the Kazakhstani Poles and the wartime deportees from the Eastern voivodeships of the Second Polish Republic (the so-called Sybiraks). The authors are trying to avoid any difficult or controversial subjects, such as the participation of the Kazakhstani Poles in the socio-political life in the Soviet Union, political reporting, everyday life in kolkhozs, career in the Party, nationality conversions etc. After comparing the available literature of the subject with results of my own research, I conclude that the narratives of the Kazakhstani Poles are created in a completely different way than the “Sybirak” ones, with which the Polish reader is familiar through the memoir literature, radio programs and films. because they are rooted in very different sources, and the urge to talk about the past repressions is mainly aimed at drawing attention of the Poles in the fatherland towards the fact of their existence and the right to describe themselves as Poles, not at preserving the memory of their fate as the deportees.
The dominant role of sovereign states in minotity policy in Europe
The multi-ethnicity in Europe was shaped long time in the history, her image influenced the relations between countries and was often a source of international and internal conflicts. For this purpose, the international efforts have been made, which regulate the status of minorities in Europe and the world. Protective systems for national minorities were formed at different levels of policy; the global solutions of general and declarative nature, regional solutions, characterized by a greater degree of institutionalization, and national solutions with control mechanisms of functioning. These regulations, concerning minority policy in Europe, formulated in many international instruments, are declarative and facultative. Even within the European Union, there is generally no binding legal rights, which formulate protection of minorities. States are sovereign and the principle of the sovereignty determines the protection- policy of minorities living on their territories.
Dominująca rola suwerennych państw w ramach europejskiej polityki mniejszościowej
Wieloetniczność w Europie kształtowana była przez kilka stuleci, zaś jej wizerunek rzutował na stosunki między poszczególnymi krajami, był źródłem międzynarodowych oraz wewnętrznych napięć i konfliktów. W tym celu na arenie międzynarodowej podjęte zostały starania, które mają na celu uregulowanie statusu mniejszości w Europie i na świecie. Systemy ochronne dla mniejszości narodowych ukształtowane zostały na różnych płaszczyznach politycznych, od rozwiązań globalnych mających charakter ogólnikowy i deklaratywny, po rozwiązania regionalne, charakteryzujące się większym stopniem instytucjonalizacji, i narodowe z funkcjonującymi mechanizmami kontroli.
Wymienione uregulowania dotyczące polityki mniejszościowej w Europie, sformułowane w wielu międzynarodowych aktach prawnych, mają charakter fakultatywno‑deklaratywny i w tym sensie nie zobowiązują państw do ich przestrzegania. Nawet w ramach Unii Europejskiej nie ma zasadniczo wiążących praw formułujących ochronę mniejszości narodowych. Państwa są suwerenne i to właśnie zasada suwerenności determinuje ich dobrą bądź złą wolę w zakresie ochrony mniejszości zamieszkujących ich terytorium.
Ethnology. Social and cultural anthropology, Political science
Travelling away from the “artsy post-modern lefty-pinko university”. Noor's transcultural experience and the duties of the intellectual
The volume Qur'an and cricket consists of several travelogues produced by a Malay intellectual, Farish A. Noor, during his trips to the most problematic places of the world, marked by the contemporary “battles of God”. This book is interpreted in terms of a quest for transcultural condition understood as a dimension of experience transcending the multiplicity of cultural orders in dissent. Noor sketches his own definition of the intellectual, contrasted in this article with the visions given by Gramsci, Adorno and Said. The subject of the transcultural condition is defined as “itinerant scholar” transgressing the limitations of the academia by his nomadic immersion in the world. The attitude of the traveller is marked by openness and readiness to listen, even if he is confronted to irrational mumbling. Precisely the mumbling of anger and hate becomes the most difficult challenge to the intellectual unable to deal with it rationally. The only remaining answer is a sheer presence and love, emotional attachment to the world, as the scholar rejects the temptation of the ivory tower that would isolate him from the otherness. The modality of speech that opposes the hateful mumbling isn't based on clear, persuasive argumentation, but on ironic ambivalence conjugated with directness and the rejection of euphemism. Most importantly, the “itinerant scholar” is not a preacher. In opposition to the leftist tradition of defining the intellectual as a secular figure, the “itinerant scholar” remains deeply immersed in religion. The challenge of building up the transcultural dimension is connected to the necessity of finding a place for the authentic religious experience in times of “battles of God”.
Z dala od “nowinkarskiego, postmodernistycznego, lewicująco-różowego uniwersytetu”. O doświadczeniach transkulturowych Farisha Noora i powinnościach intelektualisty
Książka Qur'an and cricket stanowi zbiór notatek z podróży malajskiego intelektualisty Farisha A. Noora do najbardziej problematycznych miejsc świata, gdzie toczone są „bitwy o Boga”. W niniejszym artykule jest ona interpretowana jako zapis poszukiwania kondycji transkulturowej, polegającej nie na zajmowaniu pozycji pomiędzy stronami konfliktu lub też poza nim, ale na poszukiwaniu przestrzeni doświadczenia mieszczącej się ponad porządkami kulturowymi. Noor szkicuje własną koncepcję intelektualisty, która w artykule zostaje skontrastowana z zapatrywaniami Gramsciego, Adorno i Saida. Podmiotem kondycji transkulturowej ma być „wędrowny uczony”, przełamujący ograniczenia akademickich zapatrywań dzięki nomadycznemu doświadczaniu świata w podróży. Stanowi ona sposób wyjścia ku innemu z gotowością do wysłuchania, nawet jeśli jedynym, co się pojawia, jest bełkot. Właśnie bełkotliwość gniewu i nienawiści stanowi wszakże największe wyzwanie dla intelektualisty, który nie może jej sprostać racjonalną argumentacją, w jakiej jest biegły. Jedyną możliwą odpowiedzią jest więc obecność i miłość, emocjonalne przywiązanie do świata, odmowa porzucenia, opuszczenia, zdystansowania się wobec niego. Natomiast sposobem mówienia, jaki przeciwstawia się bełkotowi nie jest jasność i jednoznaczność dyskursu perswazyjnego, lecz przeciwnie, niejednoznaczność i ambiwalencja wypowiedzi ironicznej. „Wędrowny uczony” nie jest więc kaznodzieją, lecz ironistą. W przeciwieństwie do lewicowej tradycji definiowania sylwetki i powinności intelektualisty, „wędrowny uczony” zostaje scharakteryzowany, choć w bardzo dyskretny sposób, jako postać zakorzeniona w wymiarze religijnym. Wyzwanie zbudowania przestrzeni transkulturowej powiązane jest więc z potrzebą ocalenia i pomieszczenia w niej autentycznego doświadczenia religijnego w dobie „bitew o Boga”.