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Journal articles on the topic 'Ethnologists'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Banić, Ana. "Predstave o profesiji etnolog/antropolog u filmu "Ringeraja"." Issues in Ethnology and Anthropology 12, no. 4 (December 23, 2017): 1119. http://dx.doi.org/10.21301/eap.v12i4.6.

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The Serbian film Ring a Ring o' Roses (Ringeraja 2002) represents the data based on which the ideas and cultural notions about ethnology and anthropology in local context are analyzed. Aside from the analysis of the representation of ethnology as a profession and the context in which it appears, the paper considers the imagining of the character of a fictional ethnologist/anthropologist in popular imagination. The paper also underlines the similarities and differences between domestic ideas about ethnology/ethnologists and ideas about anthropology/anthropologists in global pop culture. By comparing the imaginary ethnologist/anthropologist and the way in which real ethnologists/anthropologists work, the paper considers the public image of the discipline in the after the aughts.

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2

Lemoine, Jacques. "Ethnologists in China." Diogenes 34, no. 133 (March 1986): 83–112. http://dx.doi.org/10.1177/039219218603413305.

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3

Rak, Maciej. "Kazimierz Nitsch i etnologia." LingVaria 14, no. 27 (May 31, 2019): 339–49. http://dx.doi.org/10.12797/lv.14.2019.27.23.

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Kazimierz Nitsch and EthnologyThe paper discusses a little known aspect of Kazimierz Nitsch’s work – his contribution to the development of Polish ethnology. It is shown that his influence had a dual character: organizational (work in the structures of the Polish Ethnological Society; creation of the Slavic Institute at the Jagiellonian University, which housed the Chair of Slavic Ethnography; foundation of the Lud Słowiański journal (‘The Slavic Folk’); support for ethnologist, e.g. Kazimierz Moszyński and Bronisław Piłsudski), as well as scientific (stimulation of ethnogeography; providing data for ethnologists in linguistic works).

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4

Kubisztal, Anna. "Jorge Dias – najwybitniejszy portugalski etnolog." Zeszyty Wiejskie 21 (January 1, 2015): 59–70. http://dx.doi.org/10.18778/1506-6541.21.04.

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In this paper I would like to present the one of the most famous portuguese researcher Jorge Dias. He is the greatest twentieth century ethnologists working between 1930–1970. I also describe two of his works featuring rural communities: Vilarinho da Furna. Uma aldeia comunitária and Rio de Onor. Comunitarismo Agro-Pastoril. These works at the same time representing the beginning of changes towards modernism in the portuguese anthropology. What is more, I write shortly about the studies, which were first led by ethnologist in colonial countries that were under Portuguese governments.

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5

Seth, Suman. "Darwin and the Ethnologists." Historical Studies in the Natural Sciences 46, no. 4 (September 1, 2016): 490–527. http://dx.doi.org/10.1525/hsns.2016.46.4.490.

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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.

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Gordon, Rob. "The Voodoo Ethnologists of Omega." South African Historical Journal 72, no. 3 (July 2, 2020): 386–404. http://dx.doi.org/10.1080/02582473.2020.1824014.

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7

Kalysh, A. "International forum of ethnologists of Kazakhstan." Journal of history 89, no. 2 (2018): 323–25. http://dx.doi.org/10.26577/jh-2018-2-253.

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8

Ivanovic-Barisic, Milina. "The first women ethnologists in the education." Bulletin de l'Institut etnographique 70, no. 3 (2022): 79–97. http://dx.doi.org/10.2298/gei2203079i.

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The first ethnologists in Serbia appeared in the last decade of the 19th century. The Department of Ethnology at the Faculty of Philosophy in Belgrade was founded in 1906. The first woman with a degree in ethnology in the period before the Second World War was Milena Lapcevic. After the Second World War, enrolment of women in ethnology department at the Faculty of Philosophy in Belgrade increased. In the 1950s, women graduate ethnologists get the opportunity to work as lecturers. Until the 1970s professors at the Department of Ethnology were mostly men. However, since then, women have taken over the primacy at the department. Hence, the inclusion of women in teaching expands research topics. This paper gives an overview from the beginnings of the work of women ethnologists in education as well as their research areas.

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9

Kornilov, G. E. "MORDVA - SUPRA-ETHNOS; MOKSHA, ERZYA - SUB-ETHNOSES? (Experience of interdisciplinary dialogue)." Bulletin of Udmurt University. Series History and Philology 31, no. 6 (December 29, 2021): 1151–58. http://dx.doi.org/10.35634/2412-9534-2021-31-6-1151-1158.

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The prominent Mordovian historian-ethnologist N.F. Mokshin chronologically and consistently presented information about Mordovians, Moksha and Erzya in the mass-political publication "Mordovia through the eyes of foreign and Russian travelers". This information was taken from Iordan, Konstantin Bagryanorodnyj, Rubruk, Joseph, Strabo, Ptolemy Claudius, Abu Ishaq al'-Farisi al' Istakhri, Abu Zayd al-Balkhi, Ibn-Haukal', Julian, H. Fren, P.S. Savel'ev, A.Ya. Garkavi; “The Tale of Bygone Years” (Povest Vremennykh let), V.N. Tatishchev, P.I. Rychkov, P.S. Pallas, Johann-Gottlieb Georgi and others recent and modern historians and ethnologists. In the proposed publication, a comparativist, a specialist in comparative historical linguistics, gives consistent comments to those presented by N.F. Mokshin's views, assumptions and conclusions of travelers, geographers, historians, ethnologists, among whom there was not a single professional linguist. In particular, there are doubts about the rapprochement of the modern ethnonym Erzya with exoethnonyms: Aors (Strabo), Arsiites (Ptolemy Claudius), Aris (Joseph), which are offered other explanations. It is clarified that Artania, as one of the three names of the Eastern Slavs (Rus, Slavia, Artania) mentioned by K. Bagryanorodnyj, should be read [Art̠āniya] in the Latin transliteration of the Arabic original. [Arsaija / Ersanija] readings are distorted; therefore, the archetype of the modern ethnonym Erzya is erroneous. The idea is that the urbanonym ‘Art(a)’ and the name of the country Artania both have a Turkic-Bulgarian origin and the real basis ‘Art’ (“back”; “backside”; “north”, etc.), being the equivalent of the ancient name of northeastern Russia - Zales’e, which had not only a geographical, but political dimension.

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10

Ramos, Alcida Rita. "Ethnologists and Indians in a Brazilian Scenario." Anthropological Journal of European Cultures 16, no. 1 (March 1, 2007): 56–76. http://dx.doi.org/10.3167/ayec.2007.160105.

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What follows is the personal view of someone who has been conducting indigenous studies since the 1960s, and has, therefore, her own understanding of the field. My reading of ethnological production in Brazil will probably differ from that of my Brazilian colleagues, and will certainly be different from that of foreign ethnologists. However, being totally immersed in the ethnological community of the country, I could never pretend to pose as an impartial observer.

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11

Puskareva, Natal`ja. "Everyday life through the eyes of ethnologists." Glasnik Etnografskog instituta, no. 53 (2005): 21–34. http://dx.doi.org/10.2298/gei0553021p.

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12

Paukštytė-Šaknienė, Rasa. "Lifetime Devotion to Ethnology." Tautosakos darbai 58 (December 20, 2019): 237–40. http://dx.doi.org/10.51554/td.2019.28400.

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The 100th anniversary of a renowned Lithuanian ethnologist – professor Angelė Vyšniauskaitė (1919–2006) was widely celebrated by the Lithuanian academic community. Professor has dedicated all her life to promoting the Lithuanian ethnology: she worked at the Lithuanian Institute of History (in its Department of Ethnology) for more than four decades (1948–1993), writing books, editing collections, supervising dissertations and generously sharing her professional advice with colleagues and students. Her main research interests included Lithuanian family customs, community and calendar traditions, as well as regional and local culture, and Lithuanian historiography. She also published on agricultural traditions, particularly those related to flax growing, and traditional architecture. She was actively engaged in pedagogic activities (entire generation of contemporary ethnologists and folklorists are proud to be able to call her their teacher and advisor), and various social initiatives related to fostering traditional ethnic culture. In 1998, Professor Angelė Vyšniauskaitė was awarded the prestigious national Jonas Basanavičius’ Prize.

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13

Young, John. "Applied Ethnology in China: Connecting the Past to the Present." Practicing Anthropology 13, no. 1 (January 1, 1991): 3–7. http://dx.doi.org/10.17730/praa.13.1.q4x039p155407n25.

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As applied social scientists, we need to be reminded occasionally that our theoretical and research orientations, as they focus on understanding various aspects of culture, are themselves products of culture, influenced by history, ideology and problem solving in a particular sociopolitical context. This was brought home to us at the 1989 SfAA Annual Meeting in Santa Fe when a delegation of five Chinese ethnologists presented papers at a plenary session. By describing examples of the use of social science in their society, the Chinese ethnologists provided us with a special opportunity to gain a comparative perspective on our discipline as well as its applications.

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14

Suleymanova, Olesya A. "About the XV Congress of Anthropologists and Ethnologists of Russia." Transactions of the Kоla Science Centre. Series: Natural Sciences and Humanities 2, no. 4/2023 (February 26, 2024): 131–34. http://dx.doi.org/10.37614/2949-1185.2023.2.4.012.

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The article is dedicated to the XV Congress of Anthropologists and Ethnologists of Russia (CAER), which took place on June 26–30, 2023 in St. Petersburg. More than 800 scientists took part in the Congress, including employees of the Center for Humanitarian Problems of the Barents Region of the Federal Research Center KSC RAS. The organizers of the congress in 2023 were the Association of Anthropologists and Ethnologists of Russia, the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS, St. Petersburg State University and the Institute of Ethnology and Anthropology. N. N. Miklouho-Maclay RAS. Traditionally, the achievements of world and domestic ethnology and anthropology were discussed within the framework of the congress.

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15

Buchowski, Michał. "Intricate relations between Western anthropologists and Eastern ethnologists." Focaal 2012, no. 63 (June 1, 2012): 20–38. http://dx.doi.org/10.3167/fcl.2012.630103.

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Western representations of the Other are criticized by anthropologists, but similar hegemonic classifications are present in the relationships between anthropologists who are living in the West and working on the (post-socialist) East, and those working and living in the (post-communist) East. In a hierarchical order of scholars and knowledge, post-socialist anthropologists are often perceived as relics of the communist past: folklorists, theoretically backward empiricists, and nationalists. These images replicate Cold War stereotypes, ignore long-lasting paradigm shifts as well as actual practices triggered by the transnationalization of scholarship. Post-socialist academics either approve of such hegemony or contest this pecking order of wisdom, and their reactions range from isolationism to uncritical attempts at “nesting intellectual backwardness“ in the local context (an effect that trickles down and reinforces hierarchies). Deterred communication harms anthropological studies on post-socialism, the prominence of which can hardly be compared to that of post-colonial studies.

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16

Hlushko, Mykhailo. "The First Comprehensive Scientific Expedition of Ukrainian Ethnologists." Folk art and ethnology, no. 5 (October 30, 2019): 11–25. http://dx.doi.org/10.15407/nte2019.05.011.

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17

Radovic, Srdjan. "Dynamics and transformations in small disciplinary communities: Some remarks on institutional and paradigm shifts in ethnology/anthropology in post-Yugoslav states." Bulletin de l'Institut etnographique 70, no. 2 (2022): 155–76. http://dx.doi.org/10.2298/gei2202155r.

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The paper presents an overview of some major paradigmatic and thematic currents developing in ethnology (or ethnologies) in what used to be Yugoslavia and after the breakup of this country; these processes are discussed also by monitoring the evolution of institutions and through dynamics in numerously small disciplinary communities of ethnologists/anthropologists. After almost a hundred years of relatively slow paradigmatic, yet intensive institutional development, ethnological communities in this part of Europe accelerated their uplift in the last quarter of the 20th century with their theoretical modernization (sometimes also coined ?anthropologization?), which is in the most recent times followed by acceleration in overall scholarly production (bordering on proliferation), of research topics and outputs (which can also be dubbed as ?projectification?), much in line with trends enveloping in the global scientific markets. The paper calls upon a renewed collaboration between academic and museological anthropology as a potential impetus for increasing the discipline?s local relevance and for the creation of new research areas.

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18

Rymar, Svetlana V. "National Thinkers about the Nation." History of state and law 2 (February 11, 2021): 9–14. http://dx.doi.org/10.18572/1812-3805-2021-2-9-14.

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The article contains a criticism of the mythical, in fact, conditional liberal ideas about the Russian nation. In his criticism the author relies on the ideas of outstanding Russian philologists, linguists, writers, philosophers, ethnologists.

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19

Richman, Karen. "Peasants, Migrants and the Discovery of African Traditions: Ritual and Social Change In Lowland Haiti." Journal of Religion in Africa 37, no. 3 (2007): 371–97. http://dx.doi.org/10.1163/157006607x211978.

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AbstractObservers of Haitian popular religion have defined Vodou as the authentic African religion of Haitian peasants. In fact, Vodou's congregational forms and practices evolved in and around Port-au-Prince during the twentieth century as the local peasantry was being coerced into wage labor. This paper deals with the incorporation of these ritual innovations in a particular hamlet in Léogane. The agents of ritual diffusion appear to have been not only redundant peasants and neophyte proletarians circulating between the capital city and the nearby plain, but also ethnologists who moved between privileged sites of the Vodou laboratory. The scientific valorization of the heroic slave religion was a centerpiece of the Haitian ethnologists' counter-narrative to European cultural hegemony and North American colonialism. Though their approach to Vodou was part of counter-hegemonic, nationalist discourse, it nonetheless recapitulated a modern view of tradition-bound primitives.

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20

Wiener, B. E. "Most Important Elements of the Soviet Theory of Ethnos: Prospects for Use in Modern Theories of Ethnicity." Bulletin of the Irkutsk State University. Geoarchaeology, Ethnology, and Anthropology Series 45 (2023): 77–92. http://dx.doi.org/10.26516/2227-2380.2023.45.77.

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This paper continues the author's previous publication on the Soviet theory of ethnos, considering such elements of this theory as ethnic processes, ethnic self-consciousness, and taxonomic levels of ethnic communities. The paper draws an attention to the fact that the ideas of Russian ethnologists about the philosophical positions regarding the existence of social communities (or large social groups) are limited by the constructivism-positivism dichotomy. Moreover, most of these ethnologists adopt a constructivist position, and some of them deny the very reality of ethnic communities. At the same time, in recent decades, English-speaking philosophers and social scientists have been intensively developing critical-realist theory as an alternative to the two named approaches. The paper offers to consider the problem of ethnicity within the framework of critical realism, using the time-tested elements of the theory of ethnos, such as the abovementioned ethnic processes, self-consciousness (or ethnic identity), and the concept of taxonomic levels of ethnic communities. Simultaneously one should bear in mind that the theory of ethnos itself is not without major drawbacks. From the author's point of view, the main weaknesses in this theory are attempts to tie the typology of ethnic communities to the historical stages in the development of society, and more specifically to Marx's socio-economic formations; to tie rigidly the group characteristics of ethnos to its cultural characteristics, including language; and to remove agency from the framework of this theory, while maintaining structural (in this case, belonging to a group) and cultural components of the theory of ethnos. The use of a critical-realist approach in relation to ethnicity allows us to assert that the removal of ethnic self-identifications from the theoretical model of ethnos leads to the destruction of this model and to the perception of ethnic communities as sets of individuals who are united together by researchers for very different reasons. An ethnologist should conclude that the group is an ethnos, and not some other type of a group, if the majority of its members have a self-identification that coincides with the self-identification of their parents, even when this group consists of representatives of different social strata, has different occupations, native languages, citizenships, and confessions or live dispersed in remote areas.

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21

Mandurtu. "Economic Reforms and Minority Nationalities." Practicing Anthropology 13, no. 1 (January 1, 1991): 11–14. http://dx.doi.org/10.17730/praa.13.1.w785866842p8251g.

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Recent economic reform spreading across China has affected minority nationalities, stimulating both economic and social changes. For Chinese ethnologists, the effects of the reform on the minority nationalities and the specific means by which modernization can be accomplished have become major topics of discussion.

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22

Steger, Brigitte. "The Stranger and Others: The Life and Legacy of the Japanese Ethnologist Oka Masao." Vienna Journal of East Asian Studies 11, no. 1 (December 1, 2019): 60–91. http://dx.doi.org/10.2478/vjeas-2019-0003.

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Abstract Oka Masao (1898–1982) was a leading figure in the establishment of Japanese ethnology (cultural anthropology) since the 1930s and taught many of the next generation of ethnologists from Japan. He travelled to Vienna in 1929 to learn the methodology for studying the ethnogenesis of his own country, putting forward theories that questioned tennō-ideology of the time and became highly influential. During the war, he pushed for the establishment of an Ethnic Research Institute (Minken) to support the government in their ethnic policy in the occupied territories. Oka was also the founder of Japanese Studies at the University of Vienna in 1938. Despite these important—and at time controversial—roles, he is relatively unknown today. This article introduces recent scholarship on Oka’s life and legacy. It raises important questions about the role of ethnologists in politically sensitive times and counter-balances the Anglo-American narrative of the history of ethnology or social and cultural anthropology of Japan.

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23

Kuzminykh, Sergey V., and Olga A. Lopatina. "B.S. Zhukov in the history of Russian archaeology: to the scientist’s anniversary." Rossiiskaia arkheologiia, no. 1 (July 1, 2024): 213–27. http://dx.doi.org/10.31857/s0869606324010148.

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B.S. Zhukov is one of the key figures in Russian archaeology of the 1920s. Palaeoethnological field of research at Moscow University was established by D.N. Anuchin who suggested his famous triad, a synthesis of prehistoric archaeology, anthropology and ethnography. In the early 1920s, Zhukov, his disciple, went further and put the teacher’s ideas into practice by proposing a research programme and building a team of young researchers – archaeologists, anthropologists, ethnologists, and experts in other areas. The leader of the palaeoethnological school, B.S. Zhukov did not only absorbed Anuchin’s idea of an interdisciplinary approach to the study of humans in their past and present development, but also implemented it in the course of large-scale complex expeditions and in-depth research. Zhukov’s school as a special research direction was developing for a short period in the mid and second half of the 1920s. However, it raised a generation of archaeologists, anthropologists and ethnologists, who made an invaluable contribution to the development of Russian and world science.

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24

Lipinskaya, V. A. "STUDYING OF RUSSIAN POPULATION OF ALTAI KRAI BY MOSCOW ETHNOLOGISTS." Vestnik Altaiskogo Gosudarstvennogo Pedagogiceskogo Universiteta, no. 47 (June 3, 2021): 97–118. http://dx.doi.org/10.37386/2413-4481-2021-2-97-118.

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The article presents the consideration of the expedition research projects of the Institute of Ethnography of the Academy of Sciences of the USSR in Altai Krai, carried out in the 1960s-1990s. The research is structured by the characteristics of the research projects considering cultures of various local, social and religious groups of the Russian population. The author pays special attention to the analysis of the peculiarities of the settlements, households, clothing, footwear, and nutrition of each of these groups. In conclusion the author summarizes the results of the research work of Moscow ethnologists’ expeditions and provides the most important findings they made during the field research projects.

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25

Gunn, Robert L. "The Ethnologists' Bookshop: Bartlett & Welford in 1840s New York." Wordsworth Circle 41, no. 3 (June 2010): 159–63. http://dx.doi.org/10.1086/twc24043707.

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26

Ignatenko, I. "UKRAINIAN FOLK MEDICINE OF CHERNOBYL POLISSYA: HISTORIOGRAPHICAL ESSAYS OF RESEARCH IN INDEPENDENT UKRAINE (TO 35TH ANNIVERSARY OF CHERNOBYL NUCLEAR DISASTER)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 149 (2021): 20–24. http://dx.doi.org/10.17721/1728-2640.2021.149.4.

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The author analyzes the works of Ukrainian historians and ethnologists dedicated to the Folk Medicine of Polissya, which has affected by the Chernobyl Nuclear Disaster on 26 April 1986. The disaster at the Chernobyl nuclear power plant is assessed as the most serious accident ever to occur in the nuclear power industry and had disruptive nature had not only on the people, the ground, and the water but also have had negative influences on the Folk Culture. It was shown that after the accident at the Chernobyl nuclear power plant, the Ukrainian scientific community has shown a high civic position and scientific activity. Thanks to the post-Chernobyl expeditions, the Folk Medicine of Polissya appeared in the center of the research interest of Ukrainian ethnologists. The ethnographic, historical and folklore materials which were collected in these expeditions have shown that Folk Medicine has one of the main places in the system of ethnic culture of Chernobyl Polissya, presents the prophylaxis and medical treatment, ideas about illnesses and their reasons are described etc. Also, influences social-sanitary norms, everyday culture, psychological aims, and contacts.

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Bronner, Simon J. "Inspirational Insights: The Problematic Vernacular." Journal of Ethnology and Folkloristics 16, no. 2 (December 1, 2022): 1–15. http://dx.doi.org/10.2478/jef-2022-0010.

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Abstract Although many disciplines dropped the use of “vernacular” in the 21st century because of the term’s connotations of primitivism, classism, and marginalization arising from 19th-century colonialism, the term has risen in usage among folklorists and ethnologists in the early 21st century. Three distinct streams of usage are identified and analyzed for their nuanced meaning: linguistics, religion, and architecture. Folkloristic and ethnological usage is traced to concern whether ‘vernacular’, despite its problematic historic context, is preferable to ‘folk’ as a modifier of areas of inquiry, many of which are into fluid, non-objectified categories such as belief, faith, and play. A rhetorical shift coinciding with social change from analog to digital communication is apparent to binaries of official/unofficial and formal/ informal in cultural analysis. A further and possibly fringe development has been an ideological strategy represented by the compound term ‘stigmatized vernacular’ that embraces rather than repudiates cultural hierarchy. The evaluation of the problematic adoption by 21st-century folklorists and ethnologists of ‘vernacular’ is that it reifies the very problems that the users intended to resolve.

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Heibges, Maren. "Mix-a-lot: Impulse der Mixed-Methods-Forschung für die Empirische Kulturwissenschaft." Zeitschrift für Empirische Kulturwissenschaft 2024, no. 1 (June 2024): 62–89. http://dx.doi.org/10.31244/zekw/2024/01.04.

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“Mixed Methods” refers to the combination of qualitative and quantitative research methods within a research design. The mixed methods approach is shaped by a research community which is primarily active in the USA. How can anthropologists and ethnologists, who want or need to work across methodological boundaries – such as in interdisciplinary projects, when they intend to generalize their research findings more broadly, or when quantitative findings form the starting point of their qualitative investigations – benefit from the methodological impulses of the Mixed Methods community? My contribution examines the conceptual premises of mixed methods research, presents the three typical mixed methods research designs (convergent design, explanatory sequential design, exploratory sequential design), discusses new visual approaches for analyzing and presenting heterogeneous research data, and identifies as impulses for anthropologies and cultural studies: 1) that the mixed methods discourse can be used for a multi-layered method explication, even within purely qualitative research, 2) that the Mixed Methods community provides a specific vocabulary for anthropologists and ethnologists to precisely articulate where they can most effectively apply their methodological expertise in a heterogeneous co-laboration.

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29

Voitiuk, I. V. "Cultural relativism and ethnocentrism in the Ukrainian nation-creating discourse." Humanitarian studios: pedagogics, psychology, philosophy 3, no. 152 (December 2020): 84–91. http://dx.doi.org/10.31548/hspedagog2020.03.084.

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The article considers the problematic issues of national self-identification in Ukraine. The study analyzes current topics of cultural relativism, ethnocentrism, nation-building in Ukraine everywhere through the prism of prognostic ideas of Ukrainian scientists, philosophers, culturologists, historians, ethnologists. As a result of the conducted scientific research the forecast which testifies to considerable potential of the Ukrainian philosophical and culturological school is made.

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Židov, Nena. "Slovenian Ethnologists, Cultural Anthropologists and the Slovene Ethnographic Museum in the time of COVID-19 Pandemic." Etnološka istraživanja, no. 26 (December 20, 2021): 27–39. http://dx.doi.org/10.32458/ei.26.7.

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The article outlines the reactions of Slovenian ethnologists and cultural anthropologists to the COVID-19 pandemic in the field of research and pedagogical work at the Department of Ethnology and Cultural Anthropology of the Faculty of Arts of the University of Ljubljana. Special attention was paid to the impact of the pandemic on the work of the Slovene Ethnographic Museum in Ljubljana.

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KRASTANOVA, KRASSIMIRA, MARIA KISSIKOVA, and ELITSA STOILOVA. "Creative Traditions and Cultural Projects: Re-thinking Heritage through Experience." Martor. The Museum of the Romanian Peasant Anthropology Review 27 (November 15, 2022): 154–78. http://dx.doi.org/10.57225/martor.2022.27.12.

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The article investigates the potential of project activities and project culture in creating novel conditions for introducing and re-thinking the complex nature of heritage, its transmission, practice, and new applications. Today, preindustrial knowledge, skill, and practice are interpreted rather as heritage that carries the potential of “creative traditions.” In modern societies, they can be incorporated in different fields—from educational programs for kids and adolescents to the tendency to integrate them into creative projects and cultural and creative industries. A key role in this process is played by ethnologists and anthropologists as researchers and interpreters of cultural heritage, but also as “cultural workers.” The paper is based on the case study of a project in the textile field, where elements of intangible cultural heritage were used and re-thought in the context of new forms of culture (ArtLabs for experimenting and innovation in textile art, a storytelling event, a festival, creative interpretations, and sensory and emotional experiences). Here we present and analyze a project that used an integrated approach to cultural heritage, carried out in 2019 in the city of Plovdiv, with the participation of ethnologists, anthropologists, artists, and students.

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Beek, Jan, and Thomas Bierschenk. "Bureaucrats as Para-Ethnologists: The Use of Culture in State Practices." Sociologus 70, no. 1 (January 1, 2020): 2–17. http://dx.doi.org/10.3790/soc.70.1.1.

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El Guindi, Fadwa, and Dwight W. Read. "GAD Members at XII Congress of Anthropologists and Ethnologists of Russia." Anthropology News 58, no. 5 (September 2017): e269-e272. http://dx.doi.org/10.1111/an.597.

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Mursic, Rajko. "Between Discursive Fitness and Parochialism: Slovene Ethnologists Standing at the Crossroads." Anthropology News 46, no. 9 (December 2005): 8–10. http://dx.doi.org/10.1525/an.2005.46.9.8.

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Fowler, Don D., and Nancy J. Parezo. "Nomenclature Wars: Ethnologists and Anthropologists Seeking to Be Scientists, 1840–1910." Journal of Anthropological Research 74, no. 3 (September 2018): 388–411. http://dx.doi.org/10.1086/698699.

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Hsieh, Shih-Chung. "An Ethnographic World Formulated: On Yih-fu Ruey's Academic Construction of Minority Histories and Cultures in South China." Inner Asia 4, no. 1 (2002): 149–65. http://dx.doi.org/10.1163/146481702793647614.

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AbstractYih-fu Ruey was one of the most important ethnologists in the history of anthropological development in China and Taiwan. Ruey's kind of ethnology can be divided into ethnic classification of China, ethnography of minority peoples, and ethnohistory of the non-Han group in the Southwest. Ruey had very limited ‘standard’ field records in contacting people's daily lives, but did have full experiences of travelling historical southwestern China through literature reading.

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Ekström, Simon. "From Excerpt to Cosplay. Paths of Knowledge in the Nordic Museum Archive." Culture Unbound 12, no. 1 (May 26, 2020): 116–40. http://dx.doi.org/10.3384/cu.2000.1525.2020v12a07.

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The aim of this article is to shed some light on the situation that occurs when scholarly knowledge, once highly valued, is successively undermined, while elements of the same learning live on as attractive resources to other stakeholders. More accurately, the research question relates to the process that starts with many ethnologists who, over time, come to increasingly view formerly important materials as less relevant to their own academic issues. For the sake of the argument, the Nordic Museum’s extensive collection of excerpts concerning folk customs and beliefs is used as an eye-opening case study. During the 1960s and 1970s, folklore researchers and ethnologists retreated from researching those lingering traces of the past—of which the Nordic Museum’s excerpt collection constitutes a powerful material centre—and thus this field was left free for others to claim. By drawing attention to both the productive force of the Nordic Museum’s collection of excerpts, and a number of contemporary and popular representations of ancient folklore, this article actualises a set of questions that deal with the relationship between new and old knowledge; for what becomes of previously sought after academic learning, once treasured in the Nordic Museum Archive, when the vast majority of the discipline heads for new materials, methods and theories?

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Kyzykenova, Elvira. "INTERETHNIC COMMUNICATIONS AS AN IMPORTANT FACTOR OF THE SOCIETY'S SUSTAINABLE DEVELOPMENT." Ethnopolicy, no. 2 (2023): 17–21. http://dx.doi.org/10.61572/2958-1427-2023-2-17-21.

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The problems of interethnic relations today are of interest to not only ethnologists, anthropologists, but also political scientists, teachers, psychologists, culturologists who study both the specifics and characteristics of various ethnic groups and the problems of interethnic interaction, leveling situations of interethnic misunderstanding and tension in relations. If we are talking about the ethnic component of the communication process, then we mean, first, the relationship between ethnic groups, which can be positive, negative or indifferent.

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Hsieh, Jaw-shu, Yue-ie Caroline Hsing, Tze-fu Hsu, Paul Jen-kuei Li, Kuang-ti Li, and Cheng-hwa Tsang. "Studies on Ancient Rice—Where Botanists, Agronomists, Archeologists, Linguists, and Ethnologists Meet." Rice 4, no. 3-4 (December 2011): 178–83. http://dx.doi.org/10.1007/s12284-011-9075-x.

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Milenković, Miloš. "On Maintaining National Identity and Cultural Heritage in European Integrations: Basic Misconceptions and Important Possibilities." Issues in Ethnology and Anthropology 8, no. 2 (February 27, 2016): 453. http://dx.doi.org/10.21301/eap.v8i2.6.

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Keeping in mind the present transcendence of the national/democratic dichotomy and the recent turn from governmental to cultural elites in the policies of the EU and the European Council directed at the Republic of Serbia, the paper recommends a new field of application of ethnology and anthropology, based on previous analyses and modifications of identity policies of the EU. The foundation of the baseless idea of Europe as a framework in which national identities and cultural heritage are weakened and even disappear will be considered, and the fact that the EU is the largest global consumer of identity will be pointed out, along with the possibilities this brings to the domain of maintaining the national identity and cultural heritage of the citizens of Serbia. Ethnologists and anthropologists can participate in this process not only professionally, as researchers, or privately as political actors, but also in the domain of the application of science, helping culturally legitimate elites recognize that the protection of national identities and cultural heritage within the confines of an international budget is a lucrative, sustainable and efficient way to maintain interpretative sovereignty, especially in times of crisis for national budgets. Seeing as trained ethnologists and anthropologists are professionally trained for consulting in the domain of identity issues, they are in the unique position to point both sides in the process of European integrations toward the huge potential within further redirecting of incentives toward culturally legitimate elites.

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Babenkova, Natalia A. "Russian Congress of Anthropologists and Ethnologists in figures (based on the Congress proceedings)." Sibirskie istoricheskie issledovaniya, no. 1 (March 1, 2018): 42–62. http://dx.doi.org/10.17223/2312461x/19/4.

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Boronin, A. A. "“Linguistic turn” in Humanitarian Studies: XIII Congress of Anthropologists and Ethnologists of Russia." Nauchnyy dialog, no. 8 (2019): 418–21. http://dx.doi.org/10.24224/2227-1295-2019-8-418-421.

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Metslaid, Marleen. "Ilmar Talve, Emigré Ethnologist from Estonia." Ethnologia Fennica 50, no. 2 (December 20, 2023): 103–32. http://dx.doi.org/10.23991/ef.v50i2.128677.

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The article focuses on Ilmar Talve (1919–2007) and his exile in Sweden, 1945–1959. The complex nature of an émigré position in a scholarly field is analysed from several angles. I explore how Talve adapted to the Swedish academic field while he was working at the Institute of Folklife Research, led by Sigurd Erixon. I am also interested in how his understanding of ethnology evolved in Esonia as a student of the WWII era and in Sweden after the war. Talve’s efforts to pursue and develop Estonian ethnology while in exile are then examined in more detail. On the one hand, it shows the influence of the contemporary national discourse on research. In some sense, it was an unrewarding dead end, but even as such, it describes the political and societal conditionality of pursuing science at the time. On the other hand, it raises the question of the influence of Erixon’s theoretical views on Talve, and therefore, on Finnish ethnology. Talve implemented his plans in Finland as a professor at the University of Turku. The article also explores the important role played by Finnish scholars for both exile ethnologists in Sweden and Estonian ethnographers in the Soviet Union, and it reflects on Talve’s place in this relationship.

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Wiener, Boris E. "Институционализация советской и постсоветской этнологии: краткий обзор." Вестник антропологии (Herald of Anthropology) 51, no. 3 (September 20, 2020): 280–97. http://dx.doi.org/10.33876/2311-0546/2020-51-3/280-297.

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The article describes the institutional context in which ethnology has developed in the former Soviet Republics outside of the Russian Federation. The author’s theoretical starting point is Berger and Lukman’s sociology of knowledge, which emphasizes the relation between the social context and the knowledge that arises in it. Changes in three sectors are considered: research institutes, University departments, and ethnographic museums. Further publications will employ statistical data on the thematic preferences of ethnologists in the USSR and post-Soviet countries during different time periods for empirical verification of this scheme.

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Panasenko, Nataliya. "The Role of Syntactic Stylistic Means in Expressing the Emotion Term Love." Research in Language 11, no. 3 (September 30, 2013): 277–93. http://dx.doi.org/10.2478/v10015-012-0016-6.

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Love as one of important feelings in human emotional, cognitive and social life has always attracted attention of the researchers: psychologists, linguists, philosophers, ethnologists, etc. We may speak about extralinguistic and linguistic ways of love manifestation. To linguistic ones belong, of course, stylistic means, which include lexical, syntactic, phonetic, and semasiological level. The author focuses on lexical-syntactical means of expressing love in two Slavic languages, Czech and Slovak, using linguocognitive and cultural approach. This research is inspired by the GRID project, which aimed at study of 24 emotion terms in 35 languages.

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Capone, Stefania. "L'Afrique réinventée ou la construction de la tradition dans les cultes afro-brésiliens." European Journal of Sociology 40, no. 1 (May 1999): 3–27. http://dx.doi.org/10.1017/s0003975600007256.

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Afro-American cults are characterised these days by a movement towards re-Africanisation, which seeks its legitimacy in mythical Africa. But this idea of Africa is the object of a continuous reinterpretation. Ethnologists which studied these cults, in particular the Afro-Brazilian ones, played a central role in the invention of a tradition which seems to have become the main pivot in these religious phenomena today. Membership in these cults by most of the researchers makes the mechanisms for the construction of a dominant model of tradition even more complex.

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Keyes, Charles. "Presidential Address: “The Peoples of Asia”—Science and Politics in the Classification of Ethnic Groups in Thailand, China, and Vietnam." Journal of Asian Studies 61, no. 4 (November 2002): 1163–203. http://dx.doi.org/10.2307/3096439.

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On a visit to a northern province in the 1950s, Hô Chí Minh, who had spent many years during the war with the French living with upland peoples in northern Vietnam, asked local authorities how many ethnic groups were found within the province. Professor Đang Nghiêm Van, the doyen of ethnologists in Vietnam, has written that President Ho received the following response:The “scientific” project of ethnic classification undertaken for political purposes in Vietnam beginning in 1958 was comparable directly (and not unrelated) to a similar project undertaken in China in the 1950s.

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Bigoni, Francesca, and Fausto Barbagli. "Objects from voyages of Exploration: the James Cook Collection in Florence." Archivio per l'Antropologia e la Etnologia 152 (November 1, 2022): 3–16. http://dx.doi.org/10.36253/aae-2195.

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The Cook collection of the Museum of Anthropology and Ethnology in Florence includes objects belonging to the cultures of Polynesia, Melanesia and the North-West Coast of North America. The importance of these artifacts is increasingly recognized not only by curators, ethnologists and artists, but also by historians. In this contribution we retrace the history of its rediscovery in the 19th century, and the studies of the 20th century which confirmed its attribution and expanded knowledge. Finally, we reflect on the contents, methods of communication and the future potential of this collection.

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Bouvier, Hélène. "Foreword." Theatre Research International 19, no. 1 (1994): 1–8. http://dx.doi.org/10.1017/s0307883300018769.

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On stage, in the wings, in the audience and outside: these are the spaces ethnologists and anthropologists traverse in the practice of fieldwork and writing—metaphorically, as participant-observers within a given community, or literally, if they study theatre forms.Immersion in another community or society (with the consequent blurring of exoticism), purposeful distancing in time and space (rivalling with empathy generated by field presence), systematic investigation of selected themes, and constant striving to have theory inform data and perceptions of the objects of study—all these aspects of the anthropological method can be applied, in a given society, just as effectively to theatre as to those institutions (matrimonial, political, economic or religious, among others) usually studied by ethnologists. A circumscribed object, but one with complex implications for individuals and groups, theatre is a sophisticated, often useful means of access to understanding society, or at least a key to reading the combinatory diversity of a community's functioning, its history, its material production and technology, its cognitive orientations. Building on the necessary contextual analyses revealing the social, political and economic underpinnings of theatre forms, developing the concept of an expressive or aesthetic system in which theatre is but one element interacting with other artistic productions or practices within a given society, and testing the concept through intercultural comparison, the horizons for theatre anthropology are broad enough.Attempting a more modest beginning, this special issue seeks to portray a special moment, a meeting between anthropology and theatre in a fertile, though underdeveloped field of study, with contributions from both anthropologists and theatre scholars.

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Metslaid, Marleen. "Helmi Kurrik – a Female Ethnologist behind the Scenes." Arv 79 (December 1, 2023): 27–57. http://dx.doi.org/10.61897/arv.v79i.23083.

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Helmi Kurrik (1883–1960) was the only female researcher who stood out in the Estonian ethnology of the 1930s. Yet she remained largely unknown in historiography until recently, associated only with the great handbook on Estonian folk costumes, published in 1938. Helmi Kurrik did not enter the academic world until she was in her forties. The twists and turns of her long life reflect the choices and constraints of Estonian women in the late nineteenth and early twentieth centuries. She made a career at the Estonian National Museum, the centre of the newly established discipline of ethnology. Both her research themes and theoretical approaches, as well as her work as a curator of folk art exhibitions abroad and her contacts with foreign colleagues, illustrate the international nature of ethnology at the time. Helmi Kurrik f led to the West after World War II and adapted to a new life in the USA, but she was unable to continue her research in exile, although fellow refugee ethnologists tried to find publication opportunities for her.

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