Journal articles on the topic 'Ethnological models'

Although not a new topic, there is a growing trend in ethnology to interpret changing kinship terminology, social organization, and marriage practices deep into prehistory. These efforts are largely guided by phylogenetic, neoevolutionary, and historical particularist theoretical models using 19th to 20th century ethnographically recorded kin terminology. However, the “high-level” theoretical models and their assumptions are untestable without data dating to prehistory. Archeological kinship analysis based on cross-cultural “mid-level” factual correspondence between social organization and patterns in material culture, which is not biased by any given “high-level” theory, can empirically test the ethnological models and assumptions. Archeological case studies on the Chontal Maya and Hohokam illustrate problems in phylogenetic, neoevolutionary, and historical particularist theoretical assumptions. Instead, the results are consistent with contemporary anthropological theory emphasizing practice and agency within historically contingent political economic social contexts.

Abstract This paper discusses Alfred Russel Wallace’s Amazonian ethnography and his collaboration with Robert Latham on the models of indigenous Amazonian peoples that were placed on display at the Crystal Palace ethnological exhibition in 1854. The reception of scholars and the public to this innovative work is also considered. Wallace’s involvement in the first British ethnological exhibition of large proportions was fundamental to the dissemination of his work, which made a valuable contribution to a field of study—the ethnology of South America—that was still in its infancy in Britain, in marked contrast to Portugal, Spain, Germany and France. Wallace’s field observations of indigenous peoples were instilled in the British imagination through the handbook to the exhibition, in which Latham stressed the importance of Wallace’s descriptions to the advancement of the field of ethnology. Indeed, Wallace’s ethnographic accounts were deemed to provide an authoritative supplement to James Prichard’s preliminary and still somewhat limited ethnological map of northern South America, contributing to the creation of a more complete picture of the indigenous Amazonian peoples of Brazil.

The advent of democracy in Spain and the establishment of the different autonomous communities marked the beginning of a process to transfer political, economic and other competences over Culture and Cultural Heritage. Following its creation in 1984, the Ministry of Culture of the Andalusian Autonomous Government incorporated a Directorate-General for Cultural Assets into its organisational structure and embarked on an ambitious programme of actions to support Andalusian historical heritage, including creation of a management structure, enactment of a specific heritage law and budget allocations for protection tasks. From the outset, a type of heritage little known until then emerged: ethnological heritage. Dynamic actions were also promoted to fund research into this area, including grants for ethnological activities, financing for publications and funding for ethnological symposiums. This paper analyses the different ethnological activities carried out and their funding, and assesses the extent to which this investment favoured the professional development of teaching staff in the field of Social Anthropology in Andalusia, specifying the marginal effects and differentiating them according to gender and university size using binary choice models (Logit).

Component models such as factor analysis can be used to analyse spatial distributions of a large number of different features – for instance the isogloss data in a dialect atlas, or the distributions of ethnological or archaeological phenomena – with the goal of finding dialects or similar cultural aggregates. However, there are several such methods, and it is not obvious how their differences affect their usability for computational dialectology. We attempt to tackle this question by comparing five such methods using two different dialectological data sets. There are some fundamental differences between these methods, and some of these have implications that affect the dialectological interpretation of the results.

Ethnological studies point to candidates for culturally universal and variable characteristics of romantic love models. However, only recently have these hypotheses begun to be tested through primary data collection intended for cross-cultural comparison. This study builds on two such efforts covering the United States, Russia, Lithuania, and China by adapting their methods to South Korea. We found support for the core features of romantic love identified in these studies (sexual attraction, altruism, intrusive thinking, emotional fulfillment, and idealization). We also explain peripheral meanings of love, including its association with sex, irrationality, and material considerations. In our discussion of East Asian models of romantic love, we argue that the apparently less altruistic attitudes of East Asian women toward their lovers are attributable to the deterioration of structural support for institutions that enforced the ideal of female sacrifice previously valorized in their family relations, and women’s backlash against these continued expectations.

Digitizing cemeteries and gravestones aids cultural preservation, genealogical search, dark tourism, and historical analysis. CemoMemo, an app and associated website, enables bottom-up crowd-sourced digitization of cemeteries, categorizing and indexing of gravestone data and metadata, and offering powerful full-text and numerical search. To date, CemoMemo has nearly 5,000 graves from over 130 cemeteries in 10 countries with the majority being Jewish graves in Israel and the USA. We detail CemoMemo's deployment and component models, technical attributes, and user models. CemoMemo went through two design iterations and architectures. We detail its initial architecture and the reasons that led to the change in architecture. To show its utility, we use CemoMemo's data for a historical analysis of two Jewish cemeteries from a similar period, eliciting cultural and ethnological difference between them. We present lessons learned from developing and operating CemoMemo for over 1 year and point to future directions of development.

AbstractsThe present paper presents a certain number of cultural elements which interact in the determination of the frequency of food intake. Approaches from various perspectives (historical, ethnological, anthropological, sociological) draw attention to two major aspects relating to the periodicity of food intake: the extreme cultural diversity and the continual modifications which have occurred over time and space. The various cultural models change and are subject to multiple influences, for example, cross-cultural, economic and historical. In addition, there are interactions between the models. The definitions of food intake and frequency play a major role in building up consumers' perceptions. These various perceptions are multiple (perception of self, of food and its virtues, the rules and moral values of consumption) and finally influence behaviours. Finally, and taking into account the systems of beliefs, the very nature of feeding behaviours may carry feelings of guilt for the subject. The study of real behaviours and their relationship with health is still incomplete for reasons of methodology and also of conceptual definition. In future, data collection has to take into account real behaviour as well as subjective perceptions and value judgements. A specific effort has to be made in the future to develop methodology. This should allow the collection of reliable data and particularly comparisons between studies, without oversimplifying and distorting cultural specificities.

Gimbutas’ topicalisation of gynocentrism was of great significance in stimulating the study of figurines, influencing the humanities beyond archaeology, as well as a variety of international socio-political movements. The creations have a long tradition of being linked to fertility and suffer a predominantly one-sided treatment in research. In this context, the intellectual history of the interpretation of prehistoric social living conditions is analysed, critically questioned and the extent to which historically evolved role models are present in past and recent research is examined. On the basis of selected examples, the methods of ethnological analogy and stylistic analysis are used to contribute to the interpretation of the decorations of the SE European Neolithic material. Additionally, an application-related interpretation is proposed for the Cucuteni-Tripolye figurines of the Poduri set. The second part addresses the impact history of Gimbutas’ opus. Regardless of the justified methodological criticism, its various imprints on e. g. ethnography, feminist studies, as well as outside academia will be acknowledged. The contributions profoundly inspired a variety of societal currents in the USA, Germany and post-socialist Lithuania. Keywords: Gimbutas, Lithuania, figurines, tattoo, body modification, ancestors, feminist movement.

One of the most formative narratives of the reform movements around 1900 was a departure from earlier creative principles of imitation, now defamed as an inadequate approach. Thus, artists, architects, and designers were called upon to formulate freer approaches to artistic design. Precisely because this narrative of the new and the free, which had become a myth, excluded art of the later nineteenth century—which supposedly only imitated older styles—little attention was paid to how exactly the ornamentation of Islamic art was taken up and artistically exploited in the decorative arts around 1900. Yet, what else can be classified as stylistic imitation and what as freer abstraction? After all, the geometric derivation of Islamic ornamentation offered rich material for abstractions in the sense intended by the reform movements, before it was radically, and very lastingly, banned from the discourse a short time later along with all other ornament. It will be shown that the abstraction of Islamic ornamentation around 1900 was not only triggered by the objects that were increasingly accessible in exhibitions and as holdings of ethnological or applied arts museums at the turn of the century but was already influenced by scientific research and by the textbooks with historical models as they appeared in the course of the nineteenth century.

Toward the end of The Descent of Man, Darwin made a striking assertion. “I would as soon be descended,” he claimed, from a “heroic little monkey” than from a “savage” who practiced torture and infanticide, treated “wives like slaves,” and was indecent and superstitious. These lines have been often quoted but rarely analyzed. I argue here that they provide a means for following Darwin’s thought as he grappled with contemporary ethnological evidence that seemed—if today’s “savages” were to be taken as models for primeval humans—to work against his theory of sexual selection as it applied to humankind. In addition to explicating what I suggest is a crucial element of Descent, this paper has three aims, all of which help us better understand the relationships between ethnology and Darwinian thought. First, to offer a selective intellectual history of British ethnology between 1864 and 1871, focusing on those texts that Darwin deemed most problematic for his arguments. Second, and as a result, to better specify Darwin’s views on race by comparing him not to his opponents, but to his like-minded peers, a group I term “liberal racialists.” Third, to explore the utility of what I term the “geological analogy,” a mid-nineteenth-century version of the comparative method (which substituted study of “less developed” peoples today for humans in much earlier periods). Where liberal ethnologists deployed the geological analogy consistently, Darwin would be much more selective, denying its application at times in favor of analogies to lower animals. He would thus save his theoretical suppositions by denying that contemporary “lower” races, with their depraved morality, could serve as appropriate models for our apparently more decent, yet more animalistic forebears.

The article deals with the problem of modern understanding the phenomenon of «popular culture». At the same time, classical approaches to the consideration of the complex of issues of «popular culture» without losing their relevance are needed reinterpretation of concepts and theoretical models to understand the key-elements of the content and understanding of new realities. Popular culture can be characterized as an extremely dynamic phenomenon that continues to take new forms, changing its nature. Author defines its essence as the presentation of a set of content available for understanding by the vast majority of people, regardless of social background, financial status and education. Modern popular culture is characterized by a pronounced syncretic nature. It is emphasized that today there is no universal approach to understanding the term «popular culture». Some countries have their own internal models of representation, due to the peculiarities of national scientific schools. In the concepts of information society development, one of the most relevant areas for the humanities research remains the dichotomy of «human» and «mechanical». The formation of concepts of popular culture is assigned to commercial institutions of highly developed countries, which is associated with the new role of information and communication opportunities. Attention is drawn to an important feature of the representation of the term in Anglo-American historiography, namely the fundamental difference in the understanding of the terms popular culture for the period of the late XVIII – mid XX centuries and for the second half of the twentieth century when the «ethnological» component is leveled and there is a gradual identification of the terms «popular culture» with «mass culture». Instead, the term «folk culture» is used in the Ukrainian scientific tradition, which at the present stage may have intersections, but is completely incomparable with the term «popular culture».

Abstract. Five overlapping eras or stages can be distinguished in the evolution of music therapy. The first one refers to the historical roots and ethnological sources that have influenced modern meta-theoretical perspectives and practices. The next stage marks the heterogeneous origins of modern music therapy in the 20th century that mirror psychological positions and novel clinical ideas about the healing power of music. The subsequent heyday of music therapeutic models and schools of thought yielded an enormous variety of concepts and methods such as Nordoff–Robbins music therapy, Orff music therapy, analytic music therapy, regulatory music therapy, guided imagery and music, sound work, etc. As music therapy gained in international importance, clinical applications required research on its therapeutic efficacy. According to standards of evidence-based medicine and with regard to clearly defined diagnoses, research on music therapeutic practice was the core of the fourth stage of evolution. The current stage is characterized by the emerging epistemological dissatisfaction with the paradigmatic reductionism of evidence-based medicine and by the strong will to discover the true healing nature of music. This trend has given birth to a wide spectrum of interdisciplinary hermeneutics for novel foundations of music therapy. Epigenetics, neuroplasticity, regulatory and chronobiological sciences, quantum physical philosophies, universal harmonies, spiritual and religious views, and the cultural anthropological phenomenon of esthetics and creativity have become guiding principles. This article should not be regarded as a historical treatise but rather as an attempt to identify theoretical landmarks in the evolution of modern music therapy and to elucidate the evolution of its spirit.

"Diffusion – Disjunktion – Distanz Erwin Panofskys kulturmorphologische Grundierung oder Nachdenken über Renaissanceand Renascences (1944) Der vorliegende Beitrag skizziert den ersten Teil eines Forschungsentwurfs, in dessenZentrum Erwin Panofskys Artikel Renaissance and Renascences aus dem Jahr 1944steht. Die Analyse des Textes fokussiert Panofskys historische Formel des sog. ›Disjunktionsprinzips‹zur Antikenrezeption und beleuchtet das inliegende Verständniskultureller Prozesse und Zusammenhänge. Der Blick wird auf die kulturtheoretischenImplikationen gelenkt, die in Panofskys Formel enthalten sind. Diese impliziertnämlich eine grundsätzliche Mobilität antiker Kulturelemente. Mit Nähezum ethnologischen Modell der Diffusion wird ein kulturtheoretischer Zugangzu Panofskys Arbeit ermöglicht, der bisher ebenso wenig beachtet wie ideengeschichtlichkontextualisiert wurde. Dabei wird deutlich, dass kulturelle Tradierungsich anhand diffusionistischer Erklärungsmuster mit dem Ziel formiert, einehierarchische Ordnung europäischer (Kultur‑)Epochen am Beispiel der Antikenrezeptionzu postulieren. Der Ansatz zeigt das Potenzial, welches sich im Vergleichdominanter Strömungen der deutschen Ethnologie und der Kunstgeschichte imfrühen 20. Jahrhundert verbirgt. This article sketches the first part of a research project centred on Erwin Panofsky’s article»Renaissance and Renascences« from 1944. The analysis of the text focuses on Panofsky’shistorical formula of the so-called ›principle of disjunction‹ for the reception of antiquity andsheds light on the internal understanding of cultural processes and contexts. The view is directedto the cultural-theoretical implications contained in Panofsky’s formula. This implies afundamental mobility of classical cultural elements. The proximity to the ethnological modelof diffusion enables a cultural-theoretical approach to Panofsky’s work that has so far beenignored, nor has it been contextualized in terms of a history of ideas. It becomes clear thatcultural tradition is formed on the basis of diffusionist explanatory patterns with the aim ofpostulating a hierarchical order of European (cultural) epochs using the example of the receptionof antiquity. The approach shows the potential hidden in the comparison of dominantcurrents in German ethnology and art history in the early 20th century "

Background. In 19th century European music has been enriched by national phenomena, such as Polish mazurka, Austrian waltz, Hungarian czardas, which went into the academic genres system, expanded the boundaries of its intonational fund and audience perceptions. The Neapolitan song participated in this process. It was a real discovery for music lovers in different countries. Canzone Napoletana conquered the music salons area in France, from where it spread in all the Europe, and was reflected in the work of many composers. This genre phenomenon is not fully unraveled, probably due to the distortion of the ingrained ideas about it. This theme is mainly reflected in the publications of Italian experts in the second half of the 20 century D. Carpitella, E. De Martino, R. De Simone, and in the 21 century R. Di Mauro (2013). Interest in this genre intensified in the musical science of China also. This is due to the extraordinary melody of Neapolitan songs, which is consonant with Chinese samples. Chinese singers increasingly include the popular canzone Napoletana in their repertoire. In the musical science of China, this topic has been developed since the last decades of the 20th century in the studies of Song Jing (1985), Wu Shikai (1997), Pei Yisi (2011), Liu Shanshan (2007), Fang Yahong (2011), Chang Jinge (2018). However, many scientific works are of the same type, which is caused by the lack of direct access to the study of musical, poetic, bibliographic material. In the same time, the 19th century deserves attention as a period of the rapid spread of Neapolitan folk songs in the musical art of Europe. The outstanding role in these processes belongs to the representatives of the creative dynasty – Teodoro Cottrau (1827–1879), the author of the famous “Santa Lucia”, and his father Guillaume-Louis Cottrau (1797–1847). Given the current lack of knowledge on this topic, as the research goal of this article, we consider it necessary to get acquainted with the creative figure of G.-L. Cottrau, which contributed to the spread of Neapolitan folk songs in the European music of the 19th century. For the first time in the musical science of Ukraine and China, the collection of Neapolitan songs “Passatempi musicali” / “Musical entertainments” is used as an object of research compiled by G.-L. Cottrau, as well as selected fragments of operatic works by G. Paisiello and D. Cimarosa. In this work, the historicalcomparative and biographical research methods are used, as well as generally accepted models of musicological and performing analysis of music. Results. When studying the Canzone Napoletana, the research problem lies in the difficulties of reconstructing song samples of the 16th–19th centuries. It is necessary to restore their exact chronology, authorship, conduct a comparative analysis of numerous editions, and comprehend the processes of historical evolution. This situation is known to most ethnological scholars, who are actually engaged in musical archeology and bring back almost lost samples of the past from oblivion. Thanks to the processes of national self-determination that swept Italy in the second half of the 20th century, a decisive breakthrough was made in ethnomusicology in the study of the musical and poetic heritage of the Neapolitan region. This is a strong help for any researcher dealing with this topic. The composer and music publisher Guillaume-Louis Cottrau belonged to a famous surname in France. Hisfather served Joachim-Napoléon Murat, Napoleon Bonaparte’s son-in-law. As a child, he ended up in Italy, in Naples, forever falling in love with this land and its culture. Subsequently, Guillaume-Louis adopted Neapolitan citizenship. Being engaged in the affairs of the music publishing house and composing, Guillaume-Louis made up and published in 1824 a collection of Neapolitan songs “Passatempi musicali” / “Musical entertainments”. This includes 104 Canzone Napoletana. Afterwards, the number of songs in different issues was increasing slightly (up to 113), the authorship of some fragments was clarifying, but the main block of tunes remained unchanged. This collection gained immense popularity in the music salons of France. It has been reprinted several times. According to R. di Mauro (2013), about sixty of the 104 songs in the first edition were written by G.-L. Cottrau, the rest are the result of processing of folk originals or songs by other authors. The essence of the undertaken arrangement consisted not only in recording musical and poetic texts (often in several versions), not only in creating a piano accompaniment part in the style of salon music-making. The composer personally collected these cantos and lyrics to them, communicating with servants, peasants, merchants, artisans, direct bearers of the oral musical tradition from different parts of the Neapolitan region. It includes old peasant songs, epic ballads, fragments from operas by G. Paisiello, D. Cimarosa, and other composers of the 18th century, which became truly people’s. This article compares the composer and folk versions of the Serenade of Pulcinella by Paisiello and Cimarosa, which were included in the first edition of the collection under the folk guise. Conclusions. The publication of the Neapolitan songs collection “Passatempi musicali” by G.-L. Cottrau played the role of actualizing this song genre in the musical space of the Romantic era. Its popularization outside Italy, repeated reprints made it possible to “legalize” the song South Italian folklore in the European musical space.

Der vorliegende Beitrag setzt die Überlegungen eines Forschungsentwurfs fort, dessen erster Teil im Band 63/2 dieser Zeitschrift erschien. Die historische Formel des sog. ›Disjunktionsprinzps‹ entwickelt Panofsky u.a. in dem 1944 im Kenyon Review erschienenen Artikel Renaissance and Renascences. Die grundsätzliche Mobilität antiker Kulturelemente, die er seiner Formel zuschreibt, impliziert einen bei ihm bisher unbenannten kulturtheoretischen Zugang mit deutlicher Nähe zum ethnologischen Modell der Diffusion. Ausgehend davon entwirft Panofsky mittels einer kulturmorphologischen Vorgehensweise ein transepochales Modell kultureller Tradierung. Dies ermöglicht es ihm, seine Vorstellung einer hierarchischen Gliederung menschlicher (Kultur‑)Epochen am Beispiel der Antikenrezeption zu festigen. Um sich den kulturtheoretischen Implikationen in Panofskys Ausführungen zu nähern, sollen hier jene Stationen beleuchtet werden, die Panofskys intellektuellen Horizont möglicherweise mitgeformt haben – so z.B. die Prägung durch Aby Warburg, der seine Ausbildung in Bonn u.a. unter der Lehre Karl Lamprechts absolvierte. Zum anderen wird Panofskys Argumentation mit den Ideen deutscher Diffusionisten verglichen. Die vergleichende Methode offenbart nicht nur erstmalig deutliche Analogien, sondern zeigt, wie Panofsky mittels Antikenrezeption eine spezifische Vorstellung von der menschlichen Kulturgeschichte vorgibt. The article continues the considerations of a research draft, the first part of which was published in volume 63/2 of this journal. Panofsky develops the historical formula of the socalled ›principle of disjunction‹ in the article ›Renaissance and Renascences‹ published in the Kenyon Review in 1944. The fundamental mobility of ancient cultural elements, which he ascribes to his formula, implies a previously unnamed cultural-theoretical approach with a clear proximity to the ethnological model of diffusion. On this basis, Panofsky uses a cultural morphological approach to design a transepochal model of cultural transmission. This enables him to consolidate the idea of a hierarchical structure of human (cultural) epochs using the example of the reception of antiquity. In order to approach the cultural-theoretical implications in Panofsky’s remarks, those stations that may have shaped Panofsky’s intellectual horizon will be examined – e.g. the influence of Aby Warburg, who completed his education in Bonn under the teachings of Karl Lamprecht, among others. On the other hand, Panofsky’s argumentation is compared with the ideas of German diffusionists. The comparative method not only reveals clear analogies for the first time, but also shows how Panofsky uses the reception of antiquity to provide a specific idea of human cultural history

AbstractThis paper provides a method- and theory-focused assessment of religious behavior based on cross-cultural research that provides an empirically derived model as a basis for making inferences about ritual practices in the past through an ethnological analogy. A review of previous research provides an etic typology of religious practitioners and identifies their characteristics, selection-function features, the societal configurations of practitioners, and the social complexity features of the societies where they are found. New analyses reported here identify social predictors of the individual practitioner types in their relationships to subsistence and sociopolitical conditions (foraging, intensive agriculture, political integration, warfare, and community integration). These relations reveal the factors contributing to social evolution through roles of religious organization in the operation of cultural institutions. The discussion expands on the previous findings identifying fundamental forms of religious life in the relations of the selection processes for religious practitioner positions to their principal professional functions. These relationships reveal three biogenetic structures of religious life involving (1) alterations of consciousness used in healing rituals, manifested in a cultural universal of shamanistic healers; (2) kin inheritance of leadership roles providing a hierarchical political organization of agricultural societies, manifested in priests who carry out collective rituals for agricultural abundance and propitiation of common deities; and (3) attribution of evil activities, manifested in witches who are persecuted and killed in subordinated groups of societies with political hierarchies and warfare. These systematic cross-cultural patterns of types of ritualists and their activities provide a basis for inferring biogenetic bases of religion and models for interpreting the activities, organization, and beliefs regarding religious activities of past societies. Cases are analyzed to illustrate the utility of the models presented.

A critical examination of the history of theories and uses of concepts such as ‘primitive’ and ‘savage’ in the academic study of religion in imperial, colonial and postcolonial contexts is particularly urgent in our time with its demands to decolonise Western models of knowledge production. In Savage Systems (1996) and Empire of Religion (2014), David Chidester has contributed to this project by relating the invention and use of terms such as ‘religion’, ‘primitive’ and ‘savage’ by theorists of religion in European imperial metropoles to South African colonial and indigenous contexts. This article intends to take Chidester’s project further by relating Gerardus Van der Leeuw’s phenomenological analysis of ‘primitive mentality’ (particularly in De primitieve mensch en de religie, 1937) to Chidester’s analysis and postcolonial critique of imperial theories of religion. By taking animism and dreams in Chidester’s and Van der Leeuw’s works as example, it is argued that in spite of the latter’s decontextualised use of ethnological material, a fundamental shift occurred in the judgement of ‘primitive’ religion from Tylor’s evolutionary to Van der Leeuw’s phenomenological analysis, which is contrary to claims according to which modern theories are unanimously denigratory of indigenous religions.

The research issue is the historical past of the ethnic group as the most important component of social consciousness, which determines the social life practices and serves as the basis for the solidarity in society and the ground for its purposeful development. A wide range of concepts concerning the attitude to the historical past as one of the most important components of collective goal setting, in particular, theories of mentality, interpretation of texts and conflict of interpretations, historical hermeneutics, and conceptual models of history are investigated. It has been proved that the concepts of the single picture of ethnological history disappear under the influence of the multicultural characteristics, when the exclusive right of historical evaluation and interpretation is lost, and the changing set of situationally significant fragments becomes a priority. It is revealed that in the conditions of pluralism of thoughts and ideas caused by the emergence of non-state social actors, enhanced migration flows, increased communication opportunities of the society and internationalization of higher education, the appeal of social actors to their historical past in order to support their social and cultural borders and to forecast new social projects is complicated. A number of objective and subjective factors of disorganization of national history memory are stated in the research

In this article I ponder the relationship between rituals and identities in the context of the remigration of persons of Finnish origin from Russia to Finland. The traditional ethnological study of rituals of death presupposes that ritual has to do with the community’s system of values and answers the main questions of human existence concerning the possibility of eternal life. In this conception of ritual the person is seen as a member of collective and a carrier of its culture. On the contrary, the postmodern theory of subjectivity releases the subject from membership in the stable group, but argues that identification is a flexible strategic process, serving the individual’s and group’s future goals. Using examples of official Soviet-era funeral scenarios and unofficial Russian folk-religious funerals, I analyze those cultural models and ideologies. Through my own experiences of funerals in Petrozavodsk and Joensuu I introduce the multivoicedness of funeral practices. Remigration to Finland is a part of present-day Finnish nationalism on the one hand, and global transnational migration and diasporic space on the other. A return migrant’s ethnic, national, ideological and cultural identification tends to be multi- layered, inconsistent and hybrid. Conducting ritual according to a certain canon does not automatically express the “true identity” or moral values of the community, but rather perceived configurations of cultural power-relations of the society of residence.

En el presente artículo se analizará la intrincada red de relaciones sociales y asistencialestejida en torno a las hermandades y cofradías del mundo preindustrialnavarro. Se revisará desde un punto de vista histórico y etnológico cómo este tipode instituciones supo aunar tanto el espíritu religioso como el social, gremial yvecinal. También se estudiará el modelo estructural de estas agrupaciones y sussistemas y coberturas regladas, y se ofrecerá un desglose de las diferentes manifestacionesen el ámbito comunitario cofrade. Para ello, se abordará esta realidadde corte tanto sacro como laico teniendo en cuenta la importancia que adquirió enel conjunto de la sociedad.Nafarroako industria aurreko munduan, ermandade eta kofradien inguruansare benetan korapilatsua sortu zen, gizarte- eta asistentzia-harremanetanoinarrituta, eta sare hori aztertuko dugu artikulu honetan. Erakunde horiekerlijioa, gizartea, gremioak eta auzoko jendea bateratzen asmatu zuten, eta horinola egin zuten ikusiko dugu, historiaren eta etnologiaren ikuspegitik. Talde horienegiturazko eredua ere aztertuko dugu, haien sistema eta estaldura arautuak barne,eta kofradietako eremu komunitarioaren adierazpen guztien berri emango dugu.Hortaz, errealitate sakratu eta laiko horri helduko diogu, gizarte osoan bereganatuzuen garrantzia kontuan hartuta.In this paper is analyzed the intricate social and welfare relationships wovenaround the brotherhoods of the preindustrial world of Navarre. Be analyzed assuch institutions were able to combine the religious spirit, the social, guild andneighborhood from a historical and ethnological view. The structural model ofthese groups and their systems and regulated coverage will be analyzed. We willreview a breakdown of different brothers demonstrations at community level.To this end, this sacred and secular reality will be addressed considering theimportance that acquired in the whole society