Artículos de revistas: "Ethnolgy"

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Cruz Orozco, Jorge y Joan Seguí i Seguí. "Museos etnológicos valencianos". Revista Andaluza de Antropología, n.º 9 (2015): 105–31. http://dx.doi.org/10.12795/raa.2015.i09.05.

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FRUNTELATĂ, Ioana. "Etnologia românească actuală: tradiții, teme, practici disciplinare". Romanian Studies Today 1, n.º 1/2017 (1 de diciembre de 2017): 16–30. http://dx.doi.org/10.62229/rst/1.1/2.

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Updating Romanian Ethnology: traditions, themes, scientific practices Romanian Ethnology (named, at first, either Romanic Philology or Ethnopsychology) became an academic discipline at the end of the ninenteenth century, as part of Philology studies and in tune with European theories regarding comparative researches on folk (peasant) cultures as a means to identify origins, interrelations and evolution of peoples. As part of European Ethnology, Romanian Ethnology has evolved as a science engaged in the project of national construction and practising the discipline has always implied resisting political bias, especially during the communist period. After 1989, Romanian ethnologists have freely explored the limits of their science, criticising tradition and practising interdisciplinary approaches that have induced a fruitful state of internal crisis, out of which a „new Ethnology” has emerged. Although rural tradition and national and multiethnic cultural heritage remain the most important topics of Romanian Ethnology, there are also a series of recent themes (work migration, exploring socialism and postsocialism, urban cultures and many others) that integrate research into international trends. As far as specific practices are concerned, Romanian Ethnology (or its most „fashionable“ equivalent, Sociocultural Anthropology, as I demonstrate there is no substantial difference between ’Ethnology’ and ’Anthropologies’) is grounded in the research field which is explored by using qualitative methods.

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3

Turgeon, Laurier y Élise Dubuc. "Ethnology Museums". Ethnologies 24, n.º 2 (2002): 19. http://dx.doi.org/10.7202/006637ar.

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Peteet, Julie. "Refugee Ethnology". Journal of Palestine Studies 24, n.º 1 (1994): 105–6. http://dx.doi.org/10.2307/2537992.

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5

Nunoo, Richard. "Salvaging ethnology". Museum International 53, n.º 4 (octubre de 2001): 12–14. http://dx.doi.org/10.1111/1468-0033.00333.

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Stambach, Amy. "Ethnology Unboxed". #ethnologie 40, n.º 2 (26 de febrero de 2019): 111–29. http://dx.doi.org/10.7202/1056386ar.

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This article compares a present-day etsy.com African curio shop — catalogued online and linked to craft-makers in Africa — with the Smithsonian Institution Abbott Collection of ethnological objects from Kilimanjaro, East Africa. The Smithsonian accessioned the Abbott Collection in 1890. A Tanzanian-born Canadian immigrant established the online curio shop circa 2012; she is a descendent of some of the owners of the Abbott collection objects. Building on Butler’s notion of museums without walls (2016) and Martinón-Torres’ concept of chaîne opératoire (2002), this paper argues that the online curio shop, like the Abbott Collection, renders concrete (as in momentarily “still”) a chain of relations of production and exchange that link near and distant places. I deepen this argument by presenting the curio shop owner’s commentary and reflections on the Smithsonian Abbott collection, which she visited recently. The paper concludes with discussion of ethnology’s renewed significance for consumerist and diasporic communities.

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Yongling, Chen. "Applied Ethnology and the Implementation of Policy Regarding Ethnic Minorities in China". Practicing Anthropology 13, n.º 1 (1 de enero de 1991): 8–11. http://dx.doi.org/10.17730/praa.13.1.t3m2716wg756m177.

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Applied Ethnology and Sociocultural Anthropology have had significance since they were first disseminated in China in the 1920s. Professor Cai Yuanpei, the founder of modern Chinese ethnology and the late Chancellor of Beijing University, viewed ethnology and anthropology from the very beginning not only as theoretical sciences, but also as applied sciences. The study of ethnology developed simultaneously as an academic discipline and as a source of practical information. It guided policy and its implementation in the context of frontier politics and administration as well as education and cultural development among the ethnic minorities living in remote and underdeveloped border areas.

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Šidiškienė, Irma. "Iš Lietuvos etnologijos istorijos: aprangos tyrimo pagrindų paieškos". Lietuvos etnologija / Lithuanian ethnology 19 (28) 2019 (20 de diciembre de 2019): 81–111. http://dx.doi.org/10.33918/25386522-1928005.

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Works by 19th-century Lithuanian authors on Lithuanian clothing are considered in the historiography of ethnology to be historical or ethnographic sources, but no comparative analysis of such works on clothing has been performed so far. To fill this gap, we analyse texts written in the 19th century and up to 1918, in order to determine the basics of clothing research in ethnology. The aims are to analyse the information provided in these works, written in different languages, on Lithuanian (also known as peasant, or folk) clothing, discussing questions of the use of old names for clothing in these works. Key words: ancient and traditional Lithuanian clothing, history of ethnology, clothing terms, ethnographic sources, historical sources, historiography of ethnology.

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Savoniakaitė, Vida. "Editorial". Lietuvos etnologija / Lithuanian ethnology 22 (31) 2022 (1 de diciembre de 2022): 9–12. http://dx.doi.org/10.33918/25386522-2231002.

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This issue continues the journal Lithuanian Ethnology: Studies in Social Anthropology and Ethnology launched in 2001 by the Lithuanian Institute of History and edited by Vytis Čiubrinskas. The journal replaced the series of books initiated in 1996 by Irena Regina Merkienė.1 This is the first regular issue I will edit. In 2007 and 2019, I was lucky to be guest editor of thematic issues of the journal. The credo of Lithuanian Ethnology is: Recognise yourself in the other, and the other in yourself. This statement is based on Vytautas Kavolis’ idea on the polylogue, which analyses the differences and similarities between cultures and societies. The journal is aimed at interdisciplinary exchange, in particular at overcoming the boundary between ethnology and social and cultural anthropology.

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10

Semenov, Iu I. "Ethnology and Gnosiology". Anthropology & Archeology of Eurasia 34, n.º 2 (octubre de 1995): 39–66. http://dx.doi.org/10.2753/aae1061-1959340239.

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11

Geuss, Raymond. "Nietzsche's Philosophical Ethnology". Arion: A Journal of the Humanities and the Classics 24, n.º 3 (2016): 89–116. http://dx.doi.org/10.1353/arn.2016.0004.

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12

Fylypovych, Liudmyla O. "Ethnology of Religion". Ukrainian Religious Studies, n.º 10 (6 de abril de 1999): 74–87. http://dx.doi.org/10.32420/1999.10.844.

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The ethnology of religion as a relatively new discipline and a separate branch of religious studies, which arose as a result of interdisciplinary study of ethnos and religion, studies various aspects of their interaction. First, within the framework of the ethnology of religion, terminological and semantic problems are solved: how to define and which semantics to put into the concept of ethnos and religion, ethnic religion, national religion, national church, and others like that. Secondly, this science considers the ontological status of ethnic group and religion, that is, the possible existence of religion and ethnos in their interconnection and interaction. Second, the ethnology of religion poses and decides whether religion is an indispensable, organic feature of the ethnic group and what is (in structural terms) religion about ethnos and ethnos in relation to religion. Investigating the functionality of religion and ethnos, the ethnology of religion, fourthly, deals with the problem of the origin and the origins of these two phenomena: whether they are one-time or different. Fifthly, the influence of religion on the formation of an ethnic group is revealed, and vice versa (how the ethnos forms its religion and what changes it makes to others, taking the latter as their own). Sixth, the ethnology of religion determines the patterns of ethnicity and religion in their interaction. And last, the ethnology of religion has to predict the prospects of the interrelations and mutual influence of the ethnic group and religion on the future.

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13

Raymond Geuss. "Nietzsche's Philosophical Ethnology". Arion: A Journal of Humanities and the Classics 24, n.º 3 (2017): 89. http://dx.doi.org/10.2307/arion.24.3.0089.

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14

Salomorisson, Anclers. "Ethnology in Scandinavia". Anthropology News 28, n.º 9 (diciembre de 1987): 17. http://dx.doi.org/10.1111/an.1987.28.9.17.1.

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15

von Bibra, Anne. "Dance Ethnology Forum". Dance Research Journal 24, n.º 2 (1992): 61–63. http://dx.doi.org/10.1017/s0149767700012201.

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Grosse, Ernst y Claudia Hopkins. "Ethnology and Aesthetics". Art in Translation 6, n.º 1 (marzo de 2014): 9–28. http://dx.doi.org/10.2752/175613114x13972161909562.

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17

Ramos, Alcida Rita. "Ethnology Brazilian Style". Cultural Anthropology 5, n.º 4 (noviembre de 1990): 452–72. http://dx.doi.org/10.1525/can.1990.5.4.02a00080.

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18

Karlová, Petra. "The Emergence of Japanese Ethnology". Archiv orientální 82, n.º 2 (10 de septiembre de 2014): 581–601. http://dx.doi.org/10.47979/aror.j.82.2.581-601.

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This paper attempts to clarify the emergence of Matsumoto Nobuhiro as an ethnologist in the period 1919–23. Matsumoto Nobuhiro (1897–1981) was an ethnologist who is known as a pioneer in Southeast Asian studies and the Japanese mythology in Japan. Previous researches have already pointed out the influence of Yanagita Kunio and of the French School of Sociology on Matsumoto’s academic work from the late 1920s. However, they did not examine Matsumoto’s research in the early 1920s when Matsumoto started studying ethnology. The clarification of the formation o fMatsumoto’s ethnology in this period can contribute to the understanding of emergence and formation of ethnology in Japan. Based on the analysis of Matsumoto’s writing in the period 1919–23, this paper explains that Matsumoto became ethnologist because he joined the discussion on the human origins under influence of Evolutionism. It argues that he researched primitive culture of various peoples in order to clarify the origins of the Japanese and Chinese culture. Further, the paper shows that Matsumoto became ethnologist due to studying Western ethnology under the guidance of ethno-psychologist Kawai Teiichi and folklorist Yanagita Kunio, and it mentions also influenceofMatsumoto’s teachers of Chinese history on the formation of Matsumoto’s ethnology. Therefore, the paper demonstrates that the Japanese ethnology emerged from the discussion on the human origins under influence of Evolutionism by importing Western ethnological theories in close relation with the Japanese folklore studies and history.

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19

Karlová, Petra. "The Emergence of Japanese Ethnology". Archiv orientální 82, n.º 2 (10 de septiembre de 2014): 359–79. http://dx.doi.org/10.47979/aror.j.82.2.359-379.

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This paper attempts to clarify the emergence of Matsumoto Nobuhiro as an ethnologist in the period 1919–23. Matsumoto Nobuhiro (1897–1981) was an ethnologist who is known as a pioneer in Southeast Asian studies and the Japanese mythology in Japan. Previous researches have already pointed out the influence of Yanagita Kunio and of the French School of Sociology on Matsumoto’s academic work from the late 1920s. However, they did not examine Matsumoto’s research in the early 1920s when Matsumoto started studying ethnology. The clarification of the formation o fMatsumoto’s ethnology in this period can contribute to the understanding of emergence and formation of ethnology in Japan. Based on the analysis of Matsumoto’s writing in the period 1919–23, this paper explains that Matsumoto became ethnologist because he joined the discussion on the human origins under influence of Evolutionism. It argues that he researched primitive culture of various peoples in order to clarify the origins of the Japanese and Chinese culture. Further, the paper shows that Matsumoto became ethnologist due to studying Western ethnology under the guidance of ethno-psychologist Kawai Teiichi and folklorist Yanagita Kunio, and it mentions also influenceofMatsumoto’s teachers of Chinese history on the formation of Matsumoto’s ethnology. Therefore, the paper demonstrates that the Japanese ethnology emerged from the discussion on the human origins under influence of Evolutionism by importing Western ethnological theories in close relation with the Japanese folklore studies and history.

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20

Shorter-Bourhanou, Jameliah Inga. "Maria W. Stewart, Ethnologist and Proto-Black Feminist". Hypatia 37, n.º 1 (2022): 60–75. http://dx.doi.org/10.1017/hyp.2021.75.

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AbstractDiscussions about nineteenth-century African American ethnology tend to focus only on black male thinkers. In the nineteenth century, ethnology was the study of difference among humans and often used racist science to justify discrimination against blacks. Black woman thinker Maria W. Stewart (1803–1879) made important contributions to ethnology but remains understudied. I argue that Stewart is a black feminist ethnologist because she aligns herself with her black male interlocutors on the core points of ethnology. Yet Stewart adds a distinctly black feminist position to the conversation. By focusing on Stewart's speech “An Address Delivered to the African Masonic Hall” (1833), I show that she concurs with her contemporaries that black people are inherently great because of their genealogical connection to Africa. Stewart also agrees that the inherent greatness of blacks establishes their claim to sociopolitical rights. I argue that Stewart's call for racial unity makes her a proto-black feminist and is a unique feature of her contribution to African American ethnology. Stewart's call demands that white people be held responsible for the harm that they have caused to blacks, which can be remedied by the races coming together on equal footing.

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21

Leistle, Bernhard. "Ethnologie als Xenologie". Deutsche Zeitschrift für Philosophie 68, n.º 1 (7 de abril de 2020): 101–20. http://dx.doi.org/10.1515/dzph-2020-0006.

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AbstractThis article explores the implications of Bernhard Waldenfels’s responsive phenomenology for the discipline of cultural anthropology or ethnology, insofar as it understands itself as the “science of the culturally Other”. It discusses Waldenfels’s own engagement with ethnology and shows the compatibility of his approach with discussions within the discipline. The intertwining of ownness and alienness that is central to Waldenfels’s account of experience is applied to the problem of culture in ethnology. This leads to an acknowledgement of a domain between cultures, a genuine interculturality, as the fundamental field of ethnological research, which, however, can only be addressed through indirect forms of representation. Such forms are identified in the practice of ethnographic citation, and through a reinterpretation of Horace Miner’s classical satire “Body Ritual among the Nacirema”, thus demonstrating the possibility of a prospective “responsive ethnology”.

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Ivanovic-Barisic, Milina. "The first women ethnologists in the education". Bulletin de l'Institut etnographique 70, n.º 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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Ge, Xiulan y Hongwei Jia. "On the traditions and trends of ethnosemiotics in China: an interview with Prof. Hongwei Jia". Chinese Semiotic Studies 18, n.º 2 (1 de mayo de 2022): 231–48. http://dx.doi.org/10.1515/css-2022-2058.

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Abstract Charles Sanders Peirce highlights that “the entire world is perfused with signs.” That is, nothing can exist without signs. Ethnology is no exception in this light. Up to now, ethnology has not been exhaustively examined in terms of semiotics, nor has it combined with semiotics effectively and efficiently in China, with its multiple ethnic groups and multi-millenary tradition of knowledge. To promote the further development of ethnology in China in terms of semiotics, as well as the development of Chinese ethnosemiotics at the embryonic stage, I conducted an interview with Prof. Hongwei Jia, a semiotician based at Capital Normal University in Beijing and meanwhile serving as the founding Director of the Center for Semiotics and Cultural Studies at Shinawatra University in Bangkok. This interview focuses on the relationship between ethnology and semiotics, as well as the origin, application, and development of ethnosemiotics in China, in order to inspire further related research and promote the future development of this area.

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24

Johnson, Christopher. "Leroi-Gourhan and the Field of Ethnology". Paragraph 43, n.º 1 (marzo de 2020): 10–44. http://dx.doi.org/10.3366/para.2020.0318.

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The work of French ethnologist and prehistorian André Leroi-Gourhan (1911–86) represents an important episode in twentieth-century intellectual history. This essay follows the development of Leroi-Gourhan's relationship to the discipline of ethnology from his early work on Arctic Circle cultures to his post-war texts on the place of ethnology in the human sciences. It shows how in the pre-war period there is already a conscious attempt to articulate a more comprehensive form of ethnology including the facts of natural environment and material culture. The essay also indicates the biographical importance of Leroi-Gourhan's mission to Japan as a decisive and formative experience of ethnographic fieldwork, combining the learning of a language with extended immersion in a distinctive material and mental culture. Finally, it explores how in the post-war period Leroi-Gourhan's more explicit meta-commentaries on the scope of ethnology argue for an extension of the discipline's more traditional domains of study to include the relatively neglected areas of language, technology and aesthetics.

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Kockel, Ullrich y Mairi McFadyen. "On the carrying stream into the European mountain: Roots and routes of creative (Scottish) ethnology". Anuac 8, n.º 2 (29 de diciembre de 2019): 189–211. http://dx.doi.org/10.7340/anuac2239-625x-3667.

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Since 2016, a diverse network of academic researchers, creative practitioners and cultural activists has emerged in Scotland, keen to explore the potential of a “creative ethnology”. This is in part a response to the politico-cultural and wider intellectual climate in the aftermath of the referendum on Scottish independence in 2014, and to ongoing debates in the arts and academia. As activists in this network, and ethnologists at almost opposite ends of our respective academic journeys, but who share similar perspectives and concerns, we reflect in this article on the margins and intersections of (European) ethnology in Scotland through mapping our personal trajectories in terms of geographical location, institutional contexts, research foci and methodological experimentation. Given limitations of space, we concentrate on aspects highlighting the specific contexts we have found ourselves living and working in, thus illustrating the positionality of (European) ethnology in Scotland through our individual trajectories in their relationality, rather than attempting a comprehensive account of the field. Our focus here is on that emerging “creative ethnology” and its potential contribution as non-hegemonic anthropologies are becoming increasingly recognized.

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Banić, Ana. "Predstave o profesiji etnolog/antropolog u filmu "Ringeraja"". Issues in Ethnology and Anthropology 12, n.º 4 (23 de diciembre de 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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Kockel, Ullrich. "Towards a New Ethnology". Anthropological Journal of European Cultures 17, n.º 2 (1 de septiembre de 2008): 1–5. http://dx.doi.org/10.3167/ajec.2008.170201.

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The previous issue of AJEC had ‘Ethnological Approaches to Cultural Heritages’ as its theme. As that issue was being produced, the Société Internationale d’Ethnologie et de Folklore (SIEF) held its 9th Congress, entitled ‘Transcending European Heritages: Liberating the Ethnological Imagination’, at the University of Ulster during the week 16–20 June, 2008 (see Fenske 2008 for details). This offered an opportunity to explore our theme further, and therefore the plenary speakers at that congress, representing a broad spectrum of backgrounds and approaches, nationalities and intellectual biographies, were invited to submit their texts for the present issue.

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Weichen, Wang y Wang Lujie. "Ethnology and Comparative Law". Legal Traditions of the West and China 1, n.º 2 (2021): 150–60. http://dx.doi.org/10.35534/ltwc.0102012.

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Šaknys, Žilvytis. "Lietuvos Etnologija (Lithuanian Ethnology)". Lithuanian Historical Studies 4, n.º 1 (30 de noviembre de 1999): 159–63. http://dx.doi.org/10.30965/25386565-00401013.

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Kaarlenkaski, Taija y Tytti Steel. "Posthumanism and Multispecies Ethnology". Ethnologia Fennica 47, n.º 2 (22 de diciembre de 2020): 1–4. http://dx.doi.org/10.23991/ef.v47i2.100197.

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Pollack, Nancy J., Alan Howard y Robert Borofsky. "Developments in Polynesian Ethnology." Pacific Affairs 64, n.º 2 (1991): 287. http://dx.doi.org/10.2307/2760000.

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Asad, Talal, James W. Fernandez, Michael Herzfeld, Andrew Lass, Susan Carol Rogers, Jane Schneider y Katherine Verdery. "Provocations of European Ethnology". American Anthropologist 99, n.º 4 (diciembre de 1997): 713–30. http://dx.doi.org/10.1525/aa.1997.99.4.713.

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Feldman, Joseph. "Big data and ethnology". Anthropology Today 33, n.º 3 (junio de 2017): 1–2. http://dx.doi.org/10.1111/1467-8322.12345.

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Paukštytė-Šaknienė, Rasa. "Lifetime Devotion to Ethnology". Tautosakos darbai 58 (20 de diciembre de 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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Stéphan, Lucien. "Ethnology, History and Aesthetics". Critique d’art, n.º 2 (1 de septiembre de 1993): 74–78. http://dx.doi.org/10.4000/critiquedart.104191.

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Radović, Srđan. "Урбана истраживања у етнологији и антропологији у Србији – од „удаљеног погледа“ до „субдисциплине“". Issues in Ethnology and Anthropology 12, n.º 2 (30 de agosto de 2017): 583. http://dx.doi.org/10.21301/eap.v12i2.11.

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This paper discusses urban research in Serbian ethnology (later on also anthropology). The era from the formal institutionalization of ethnology at the turn of the twentieth century until present day is segmented into five consecutive periods: the period before 1945, years between the end of World War II and the 1970s, from the seventies until the dissolution of Yugoslavia, the 1990s and the early 2000s, and the most recent contemporary period. This approximate timeline is made having in mind the state of urban research in Serbian ethnology and anthropology in the last more than hundred years, and prevalent periodizations of the overall disciplinary history; the paper gives a chronological discussion of dominant tracks and themes of ethnological/anthropological research of the cities.

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Ngo, Le Van. "FROM ETHNOLOGY TO ANTHROPOLOGY APPROACH FROM RESEARCH METHODS". Science and Technology Development Journal 14, n.º 1 (30 de marzo de 2011): 5–13. http://dx.doi.org/10.32508/stdj.v14i1.1889.

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In recent years, higher education in Vietnam has undergone a lot of changes in such various aspects as the formation of multidisciplinary, multi-field universities; of training forms etc. Especially, a lot of majors originating from advanced capitalist countries have been developed into training courses in Vietnamese universities, e.g. politics, international relations, religious studies, anthropology etc. The formation of institutions offering training courses on anthropology has broken the traditional structure of the organizing of training courses in the fields of ethnology and history in Vietnam higher education institutions. The paper does not aim at discussing the similarities nor differences between Ethnology and Anthropology, but focuses on the necessities to transform from Ethnology to Anthropology in every aspect from objectives, approach to methods, objects, research scope etc.

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Komarov, Sergey y Olga Zykina. "Research activity of IEA RAS in 2018: main achievements". Вестник антропологии (Herald of Anthropology) 45, n.º 1 (7 de marzo de 2019): 105–27. http://dx.doi.org/10.33876/2311-0546/2019-45-1/105-127.

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The article presents the key results achieved The Russian Academy of Sciences N.N. Miklouho-Maklay Institute of Ethnology and Anthropology in 2018, which is one of the leading Russian scientific institutions in the field. In the context of the research activities conducted by the Institute, the authors highlight the development of some fundamental issues of ethnology, socio-cultural and physical anthropology, as well as of a number of interdisciplinary areas. A brief review of the main publications representing the most significant scientific results is given. Special sections of the article reveal the key points of organizational and expert activities. The main vectors of international cooperation are indicated. Key words: IEA RAS, problems of ethnology and anthropology, research, expeditions, education, international cooperation, expert work.

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39

STADNYK, Mykola. "ETHNOLOGY OF RELIGION IN HALYNA LOZKO'S PHILOSOPHICAL AND THEORETICAL DIMENSIONS (Book review: Halyna Lozko. Ethnology of religion. Scientific articles. Mykolaiv: Ilion, 2023. 372 p.)". Almanac of Ukrainian Studies, n.º 32 (2023): 70–75. http://dx.doi.org/10.17721/2520-2626/2023.32.11.

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Ethnology of religion, a new branch of religious studies, is only at the phase of its formation at the present stage. Every nation, according to its natural right, has its native land, native language and native faith (spirituality, culture, tradition). This book: Lozko Halyna «Ethnology of religion. Scientific articles» (Mykolaiv: Ilion, 2023. – 372 pages) contains current scientific articles on the ethnology of religion by Doctor of Philosophy, Professor Нalyna Lozko. The author believes: the division of mankind into ethnic groups, peoples, nations, races – is a natural form of human existence. The book is addressed to scientists, philosophers, theologians, ethnologists, teachers and students, as well as a wide range of readers who are interested in the relationship between ethnos and religion.

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Nabil, Amrullah y Ahmad Wali Bismel. "The Importance of Oral Literature from the Perspective of Ethnology". Randwick International of Education and Linguistics Science Journal 4, n.º 1 (31 de marzo de 2023): 172–77. http://dx.doi.org/10.47175/rielsj.v4i1.687.

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Literature is a cultural part of society which is included of education, believes, arts, morals, laws, disciplines, traditions, habits and capacity in the society. Oral literature is the oldest type of literature which has a great role in formation of classical literature. Literary genre in a geographical limitation helps to know the culture and tradition of its people. It would happen if we have deep insight of ethnology from perspective of oral literature. Ethnology helps to know social habits of the people through its myths, proverbs, articles, couplets, stories etc. as a result, we can say that oral literature has an important role in ethnology and without deep insight in oral literature and literary genres of literature knowing people would be not possible.

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Sedakova, Irina. "Bulgarian Conference on the Ethnology of Socialism: Five Senses in Everyday and Festive Life". Yearbook of Balkan and Baltic Studies 5 (diciembre de 2022): 311–16. http://dx.doi.org/10.7592/ybbs5.13.

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The International Online Conference “Socialism Through the Lens of the Five Senses” was organised between 3rd and the 4th of March 2022 by the Center for Ethnology and Cultural Anthropology of St Cyril and St Methodius University of Veliko Turnovo (hereinafter VTU) and the Institute of Ethnology and Folklore Studies with Ethnographic Museum of the Bulgarian Academy of Sciences (hereinafter IEFEM).

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Balahutrak, Mykola y Yaroslav Taras. "THE DEPARTMENT OF MODERN ETHNOLOGY OF INSTITUTE OF ETHNOLOGY OF NAS OF UKRAINE". Ethnology Notebooks 136, n.º 4 (22 de agosto de 2017): 759–77. http://dx.doi.org/10.15407/nz2017.04.759.

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Konopka, Volodymyr. "DEPARTMENT OF HISTORICAL ETHNOLOGY OF THE INSTITUTE OF ETHNOLOGY OF NAS OF UKRAINE". Ethnology Notebooks 138, n.º 6 (22 de diciembre de 2017): 1255–80. http://dx.doi.org/10.15407/nz2017.06.1255.

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Kaschuba, Wolfgang. "Cultural Heritage in Europe". Anthropological Journal of European Cultures 17, n.º 2 (1 de septiembre de 2008): 34–46. http://dx.doi.org/10.3167/ajec.2008.170203.

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This article deals with the often problematic connection between European and ethnological world images. After a short retrospective on the ethnological heritage, it elaborates current social and political problems and determines the ethnological position in these discourses. Finally, it recommends the imagination of an 'ethnology of the present', which increasingly focuses its lens on the European margins, across boundaries, and on movements: ethnology as a 'social ethnography' of the culturally vagrant, ambivalent and fluid.

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45

Palmgren, Ann-Charlotte. "Budkavlen 2005: Special issue". Budkavlen 84, n.º 2 (13 de junio de 2023): 1–128. http://dx.doi.org/10.37447/bk.130711.

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This special issue of Budkavlen in English consists of articles that have been published in Swedish earlier in this journal. The articles fall into three themes, very different but of current interest in the fields of ethnology and folkloristics at Åbo Akademi University. The themes are urbanity, narration and masculinity. The issue begins with eight interesting articles on these subjects, and finishes with two thorough presentations of folkloristics and ethnology at Åbo Akademi.

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Palmgren, Ann-Charlotte. "Budkavlen 2005". Budkavlen 84, n.º 2 (13 de junio de 2023): 5–7. http://dx.doi.org/10.37447/bk.130556.

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This special issue of Budkavlen in English consists of articles that have been published in Swedish earlier in this journal. The articles fall into three themes, very different but of current interest in the fields of ethnology and folkloristics at Åbo Akademi University. The themes are urbanity, narration and masculinity. The issue begins with eight interesting articles on these subjects, and finishes with two thorough presentations offolkloristics and ethnology at Åbo Akademi.

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47

Åström, Anna-Maria. "What is a Swedish Ethnology in Finland?" Budkavlen 84, n.º 2 (13 de junio de 2023): 119–28. http://dx.doi.org/10.37447/bk.130568.

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In his article Five ethnologies – the rise of Finnish ethnology from a Finland-Swedish point of view, prof. Nils Storå has characterised the development of Ethnology in Finnish and in Swedish not as dichotomised striving for two unique kinds of ethnology based only on two languages in Finland but as five paths that together make the history more diverse and sometimes overlapping, sometimes not. The article looks for the roots in different spheres: antiquarian interests, languages, regionalism, an interest in cultural history and in anthropology. Prof. Storå takes us up to the 1960s. The starting point is of course language based disciplines where the need for this emphasis was felt very strongly. In Finland almost 5.9% of the population has Swedish as their mother tongue; in the beginning of the 20th century the percentage was 12,9. A result of the fact that the Swedish speaking also under the Russian rule until the late 19th century held important civilian and political posts, was that Finland after the independence 1917 was declared a bilingual state (1919). This meant and means that the Swedish speaking have a strong guarantee when it comes to their linguistic rights. Also strong institutional support make a Swedish or bilingual life especially in the Swedish coastal regions and towns possible. My intention is to look to what has happened in ethnology since 1960 in this Swedish context and what actors where and are working and also in which scientific context one can look at the ethnology that is carried out at the Åbo Akademi University in Åbo (Turku), that is the Swedish university in Finland. But I will also consider the ethnological work at the Folk Culture Archives in Helsinki, since a similar documentation and research work has been made there. A third actor is the Scientific section of the Brage Society also situated in Helsinki.

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Kovačević, Ivan y Dragana Antonijević. "New rituals and New Serbian anthropology – The process of mutual constituting". Issues in Ethnology and Anthropology 9, n.º 2 (26 de febrero de 2016): 417. http://dx.doi.org/10.21301/eap.v9i2.8.

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The intensive shift toward studying new rituals in the mid-80 is one of the key points of modernization and anthropologization of Serbian ethnology. The key initiator of this shift was the Ethnological society of Serbia, the scene of events were the yearly councils of the Ethnological society, and Papers in Ethnology, the society’s journal, published the first papers about new rituals. In the ambience of ethnology back then, wherein the foremost interests were concerned with recording memories of rural life in the 19th century, the innovative character of researching the send-off of retiring workers, entrance of children into the pioneer organization, send off of men to obligatory military service, the behavior in coffee shops or at the promenade, was more than obvious. From today’s perspective, thirty years later, the significance of these events for the constituting of the new Serbian anthropology is reviewed.

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Savoniakaitė, Vida. "Jono Basanavičiaus požiūris į lietuvių tautos tyrimus, 1879–1927". Lietuvos etnologija / Lithuanian ethnology 19 (28) 2019 (19 de diciembre de 2019): 51–79. http://dx.doi.org/10.33918/25386522-1928004.

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How did the Lithuanian patriarch Jonas Basanavičius inspire the nation with his scientific research? The idea as a movement and development of science fits into the problem of nationalism in the history of the Russian Empire and European science. My aim is to analyse Basanavičius’ studies, ideas and research into the Lithuanian nation in the fields of anthropology, ethnology and ethnography from 1879 to 1927. I argue that German ethnology may have influenced Basanavičius’ theoretical concept of nation studies. In my analysis, I focus on the following issues: (1) the projects of the Science Society in Lietuviška Ceitunga, Aušra, Varpas and other publications; (2) research in biological anthropology; (3) studies of ethnology and ethnography; (4) collecting antiques; (5) ‘ethnographic’ fellowship; (6) the national research programme; and (7) studies of the Lithuanian nation. Key words: cultural nationalism, Europe, Jonas Basanavičius, Lithuanian Science Society, Russian Empire, Völkerkunde.

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Cosovschi, Agustín. "Doing Science in Futureless Times. War, Political Engagement, and National Mission in Croatian Ethnology during the 1990s". Südosteuropa 67, n.º 1 (26 de marzo de 2018): 24–49. http://dx.doi.org/10.1515/soeu-2019-0002.

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Abstract From a perspective rooted in intellectual and cultural history, the author accounts for the profound disciplinary transformations undergone by ethnology as practised at the Institute of Ethnology and Folklore Research (IEF) in Zagreb, Croatia, during the early 1990s. In a context shaped by the Yugoslav breakup and the outbreak of war, and also as a result of theoretical transformations that had taken place in Croatian ethnology during the previous decade, many researchers at this institute undertook a new ethnological practice that involved among other things the questioning of the notion of objectivity and the redefinition of the political role of the ethnologist. The author analyses these changes in terms of converging factors, namely the theoretical influences coming from American, French, and German scholarship, the disciplinary crisis caused by a self-perception of social marginality, and the radical and violent sociopolitical transformations of the early 1990s.

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