Готові списки джерел за темами / Indigenous peoples Soviet Union

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Добірка наукової літератури з теми "Indigenous peoples Soviet Union"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 18 лютого 2022

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Статті в журналах з теми "Indigenous peoples Soviet Union"

Maj, Emilie. "Internationalisation with the use of Arctic indigeneity: the case of the Republic of Sakha (Yakutia), Russia." Polar Record 48, no. 3 (May 16, 2012): 210–14. http://dx.doi.org/10.1017/s003224741100060x.

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ABSTRACTOver a period of 70 years, the lifestyles and belief systems of indigenous Siberian peoples were transformed by Soviet policy, based on the idea of assimilation and homogenisation of the peoples in its territory, in compliance with the idea of a ‘people's friendship’. The fall of the Soviet Union has given people the opportunity to rebuild their identity, as well as to provide a means of cultural revival for each ethnic community. The case study of the Republic of Sakha (Yakutia) in northern Siberia shows a new relationship, already started during perestroika and developing between the Russian Federation and its peoples. This relationship favours the development of each people's culture within the broader context of their integration into Russian society. The issue of the instrumentalisation of indigenous peoples’ cultural and religious heritage is part of a broader picture of a global affirmation of peoples’ indigenousness. The identification of ethnic Sakha (Yakuts) with other northern peoples is a means of entering the international political arena, pushing far away the geopolitical and cultural boundaries imposed by the Russian Federation and highlighting the idea of a circumpolar civilisation.

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Sablin, Ivan. "Transcultural Chukotka: Transfer and Exchange in Northeastern Asia, 1900-1945." Soviet and Post-Soviet Review 39, no. 2 (2012): 219–48. http://dx.doi.org/10.1163/18763324-03902005.

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In the 1920s – 1940s the indigenous peoples of Chukotka, the northeastern extremity of Asia, were subjugated by the Soviet Union. This article takes a transcultural look at this process and seeks to explore what interactions shaped the region in pre- and early Soviet periods and what was exchanged through these interactions at different times. The cultural flows under study include those of material objects, diseases, language, institutions and ideas. A great deal of attention has been paid to the reception of exchange in indigenous communities, which was reconstructed based on memories and literary works of indigenous people of Eskimo, Chukchi and Even origin. The article aims to incorporate the case of Chukotka, which was subject to “socialist colonization”, into international cultural and social discourse and seeks to test transcultural methodology in a non-capitalist context.

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Slezkine, Yuri. "From Savages to Citizens: The Cultural Revolution in the Soviet Far North, 1928-1938." Slavic Review 51, no. 1 (1992): 52–76. http://dx.doi.org/10.2307/2500261.

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In the mid-1920s the Soviet government singled out about 150,000 ; citizens for an administrative category designated the "small peoples of the north." These were the indigenous inhabitants of the Arctic and sub-Arctic zones of the Soviet Union who subsisted on hunting, fishing and reindeer herding and who were seen by bolshevik officials as the most backward peoples of the new republic, languishing in a pitiful and unacceptable state of "semi-savagery and outright savagery." As such, they needed to be understood as a peculiar phenomenon and governed differently from their more "cultured" countrymen.

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Sidorova, Evgeniia, and Roberta Rice. "Being Indigenous in an Unlikely Place: Self-Determination in the Yakut Autonomous Soviet Socialist Republic (1920-1991)." International Indigenous Policy Journal 11, no. 3 (August 26, 2020): 1–18. http://dx.doi.org/10.18584/iipj.2020.11.3.8269.

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How and why is Indigeneity expressed differently in different contexts? This article examines the articulation and expression of Indigenous Rights in one of the most challenging contexts—that of Siberia in the Soviet Union era. Based on primary, archival research carried out in the Republic of Sakha, Russia, the review finds that re-claiming and re-defining Indigeneity can serve as the first step in crafting an effective challenge to the domination and control exercised by states over Indigenous populations. The study of Indigeneity in unlikely places has important ramifications for Indigenous Peoples worldwide who are struggling against colonial-minded governments that have not only deprived Indigenous Peoples of their lands and resources, but also suppressed their right to self-identification through imposed administrative definitions of Indigeneity.

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Rudnicki, Zbigniew B. "KULTURA I ROZWÓJ JAKO PODSTAWOWE KATEGORIE ODNIESIENIA W TWORZĄCYM SIĘ PRAWIE LUDÓW TUBYLCZYCH." Zeszyty Prawnicze 12, no. 4 (December 15, 2016): 7. http://dx.doi.org/10.21697/zp.2012.12.4.01.

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CULTURE AND DEVELOPMENT AS THE BASIC CATEGORIESOF REFERENCE IN THE EMERGING LAW OF INDIGENOUS PEOPLES Summary In contemporary international relations indigenous peoples constitute particular ethnic communities waiting for a long time for the regulation of their status as subjects of international law. Paradoxically, decolonisation, which helped many colonial societies gain national rights, has not only left the issue of indigenous peoples in countries formerly colonised by the White Man unresolved but has also complicated their status. In practice former colonies such as the United States, Canada, Australia or New Zealand have not regulated the legal status of indigenous peoples, relegating them politically and economically to the margins of society. The rights of indigenous peoples as minority groups living in the former Soviet Union, who are not at all colonial peoples officially, have not been defined either. The category of indigenous peoples now extends to many ethnic groups living in nation-states, who are culturally and linguistically distinct with respect to the dominant segments of the national society. However, assigning the attributes of indigenous peoples to them in the strict sense of the term is questionable and is not dealt with in this article. This article traces the process which leads to indigenous peoples acquiring the status of a fully-fledged subject of international law. It describes attempts that have been made to interpret the rights of indigenous peoples on the grounds of the universal instruments of international law. The principal documents are the Universal Declaration of Human Rights (1948), the Declaration on the Granting of Independence to Colonial Countries and Peoples (1960), the International Convention on the Elimination of All Forms of Racial Discrimination (1966), the United Nations International Covenant on Civil and Political Rights (1966), and finally the Declaration on Principles of International Law Concerning Friendly Relations and Cooperation Among States in Accordance with the Charter of the United Nations (1992). Despite the progress made in granting indigenous peoples their rights with the adoption of the UN Declaration on Indigenous Rights (2007), it is still difficult to talk of full success, i.e. the recognition of the international identity and rights of indigenous peoples on a par with other sovereign nations.

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Werth, Paul W. "Armed Defiance and Biblical Appropriation: Assimilation and the Transformation of Mordvin Resistance, 1740–1810*." Nationalities Papers 27, no. 2 (June 1999): 247–70. http://dx.doi.org/10.1080/009059999109055.

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If until recently Western investigations of “the nationalities question” in Russia and the Soviet Union focused almost exclusively on the larger and more visible “nations” that enjoyed union-republic status in the Soviet period, scholars have now begun to devote more sustained collective attention to the history of smaller ethnic groups that received only “autonomous” units within the Russian republic itself. For many of these peoples, subjected to Russian imperial rule and cultural domination for the entirety of their modern history and endowed with fewer of the opportunities for national development available to titular nationalities in the union republics, the problem of maintaining their particularity and of articulating a vision of collective cohesion has been especially acute both historically and in more recent times. Yet the fact that some of these groups are now threatened with eventual disappearance as distinct linguistic and cultural communities should not blind us to the complex, contingent, and inherently messy nature of their assimilation. Indeed, close scrutiny reveals that the very processes of assimilation contain within themselves possibilities for the emergence of hybrid cultural configurations and the appropriation of dominant conceptions for the transformation of indigenous culture along new trajectories.

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Nielsen, Bent. "Post-Soviet structures, path-dependency and passivity in Chukotkan coastal villages." Études/Inuit/Studies 31, no. 1-2 (January 20, 2009): 163–81. http://dx.doi.org/10.7202/019720ar.

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Abstract Based on examples from Chukotka’s history, this article focuses on a comparison between the early Soviet period and the years following the dissolution of the Soviet Union, in order to analyse points of distinction and surprising similarities between the two periods. This article compares the events of the two periods and uses the concept of “path-dependency” as an analytical tool to explain the discrepancy between statements of democracy/market-economy and the continued Soviet way of thinking in order to examine the widespread state of powerlessness and passivity among Chukotka’s Indigenous population and the inertia of progression in the bureaucratic system. The article also highlights the importance of the Indigenous elite. In the early years of the Soviet era, the elite underwent suppression and subjugation, which among other things led to an incipient powerlessness and passivity among the Indigenous people in Chukotka. During the past few decades, new up-coming Eskimo (Yupik) and Chukchi elites have begun to launch a number of embryonic initiatives with a non-Soviet origin.

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Batyanova, Elena P., and Olga A. Murashko. "Ways of adaptation of the peoples of the North to the new economic and social realities of the mid-1980s – late 1990s (based on field research in the Koryak Autonomous district)." Вестник антропологии (Herald of Anthropology) 46, no. 2 (May 2019): 19–35. http://dx.doi.org/10.33876/2311-0546/2019-46-2/19-35.

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The article analyzes the processes of adaptation of the indigenous peoples of the North, living in the Koryak Autonomous district, to economic and social changes and shocks of the mid-1980s – late 1990s. There was a surge of national consciousness of indigenous peoples during the period of perestroika, which led to creation of associations, unions. This, in turn, caused the processes of revival of their ethnic cultures: language, traditional customs, rituals, folklore. Economic and spiritual crisis associated with the collapse of the Soviet system manifested itself in the collapse of the most important economic sectors of indigenous peoples – reindeer husbandry and fishing, in a sharp drop in living standards, increasing morbidity and mortality, reducing the population. The article analyses ways to overcome the economic and spiritual crisis, including active legislative activity of local authorities with the assistance of indigenous public organizations, development of new forms of management, creation of funds to support the indigenous small-numbered peoples, the use of natural resources of the area, fundrising. Attention is drawn to the greater social activity of indigenous peoples in crisis, their use of legal factors to defend collective interests, their cooperation with international organizations. It is noted that, despite the effectiveness of the measures taken to overcome the crisis, its negative consequences are felt to date. The article is based on the authors’ field materials, archival data, newspaper publications.

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Stammler-Gossmann, Anna. "Who is Indigenous? Construction of 'Indigenousness' in Russian Legislation." International Community Law Review 11, no. 1 (2009): 69–102. http://dx.doi.org/10.1163/187197309x401415.

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AbstractThe aim of this article is to identify the unique Russian conceptualisation of indigenousness and its origin in relation to state formation. First, I focus on the variety of the internationally used legal vocabulary in the Russian context. To be familiar with the understanding of 'indigenousness' in Russia also means to be familiar with its history: every modern legal, political or social interpretation of the notion of 'indigenous' in Russia refers to it. I explore the question 'What does it mean to define a people as "indigenous" inhabitants of the land' from historical, economic, social, and cultural perspectives, which preconditioned and have fostered the contradictory nature of the 'indigenousness' discourse in contemporary Russia. In doing so, I focus on the state approach in the Russian empire and the Soviet Union, determining an indigenous population as a special legal category. I then analyse how different kinds of indigenousness were produced and why some communities became 'indigenous', while others did not. Tracing the on-going construction of indigenousness and associated discourses in Russia, I introduce the legal definition of indigenous people, analysing two main criteria which differ in Russia from international understanding: the criterion of ethnicity and the criterion of population numbers. In order to understand why of the 26 recognised indigenous peoples in the USSR became 45 in the Russian Federation, I analyse the contested meaning of indigenousness taking into account geographical, demographic, cultural aspects and political circumstances. I argue that in the current situation there are strong reasons in Russian legislation that render the adoption of international legislation impossible, as we see on the example of the ILO convention 169 or the draft UN Declaration on indigenous rights.

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Ablazhei, Anatoliy M., and David N. Collins. "The Religious Worldview of the Indigenous Population of the Northern Ob' as Understood by Christian Missionaries." International Bulletin of Missionary Research 29, no. 3 (July 2005): 134–39. http://dx.doi.org/10.1177/239693930502900305.

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On the eve of the 1917 Bolshevik Revolution, the Russian Orthodox Church had at least nine missions operating among Siberia's indigenous peoples. The Red victory in the ensuing civil war led to the elimination of all missionary activity, whose resumption was possible only after the fall of the Communist regime seventy years later. The few accounts of Christian missions published in the USSR were tendentious in the extreme. Only in the post-Communist era have scholars in the former Soviet Union been free to explore the rich archival and journalistic resources left by the missionaries. Anatoliy Ablazhei's article was chiefly addressed to scholars in Russia. It explores the extent to which the newly available missionary accounts are useful sources for contemporary scholars investigating native religion and cosmology. His work is reproduced here in translation for several reasons. It exemplifies the new wave of Russian scholarship about missions history, giving us a glimpse of the mass of documentary material available for researchers to use. Its critique of Russian Orthodox perceptions of native religion and the imperfect methods employed to spread Christianity in Siberia provides us with material from a mission field little known in the outside world. This information can prove useful for comparative missiological investigations. Above all, however, its value lies in its contribution to the ongoing debates about contextualization and syncretism, the validity of the Gospel for all peoples, and the appropriation of Christianity by the world's indigenous peoples. It exemplifies the errors of ignorance often committed by outsiders trying to spread the Gospel within a thoroughly alien culture. As Terence Ranger reminded us in the first Adrian Hastings Memorial Lecture at Leeds University in November 2002, authentic Christianity is indeed possible among indigenous peoples. The Holy Spirit can inspire a transformation of their lives and culture, without an excess of Eurocentric accretions.1

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Більше джерел

Дисертації з теми "Indigenous peoples Soviet Union"

Wawryk, Alexandra Sophia. "The protection of indigenous peoples' lands from oil exploitation in emerging economies." Title page, contents and abstract only, 2000. http://web4.library.adelaide.edu.au/theses/09PH/09phw346.pdf.

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Bibliography: leaves 651-699. "Through case studies of three emerging economies - Ecuador, Nigeria and Russia - this thesis analyses the factors present to a greater or lesser degree in emerging economies, such as severe foreign indebtedness and the absence of the rule of law, that undermine the effectiveness of the legal system in protecting indigenous peoples from oil exploitation. Having identified these factors, I propose that a dual approach to the protection of indigenous peoples' traditional lands and their environment be adopted, whereby international laws that set out the rights of indigenous peoples and place duties on states in this regard, are reinforced and translated into practice through the self-regulation of the international oil industry through a voluntary code of conduct for oil companies seeking to operate on indigenous peoples' traditional lands."

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Eggert, David. "A strategic analysis of potential Turkish mission thrust to the Turkic peoples of Eastern Europe and the former Soviet Union." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Veth, Karl Manuel. "Selling the 'people's game' : football's transition from commmunism to capitalism in the Soviet Union and its successor state." Thesis, King's College London (University of London), 2016. https://kclpure.kcl.ac.uk/portal/en/theses/selling-the-peoples-game(59ee636c-512d-4904-8159-ed940a570329).html.

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My hypothesis is that the structure of football and football clubs in the former Soviet Union adapted and evolved with the rapidly changing political and economic environment of the 1980s and 1990s in the Soviet Union and its successor states. During the time of the Soviet Union, football clubs relied on patronage from the Soviet state, its institutions, state owned companies, as well as local institutions. When the Soviet Union collapsed, football clubs were expected to gain independence from the organizations, or state institutions, and go private. Some clubs were able to sustain their operations by selling their top players to clubs in Western Europe. By the mid-1990s, however, state patronage was replaced by new forms of patronage. The use of the term patronage in this dissertation refers to the political and financial support of football clubs by state institutions, private companies, or individuals (the latter two being only the case in the post- Soviet era). Football patrons use their money and political influence to ensure the financial stability of clubs. After the fall of the Soviet Union, oligarchs and private companies bought football clubs as playthings, for sponsorship, or to legitimize their business operations, and/or to gain political influence. State owned institutions that still owned football clubs rediscovered the political value of football in the post-Soviet world. The popularity of football with the masses meant that football could be used as a political vehicle; this is especially the case in the post- Soviet states where football is often used as a legitimization of business magnates that aim for political posts. The objective of this work is to outline the transition that football clubs underwent, after the death of Brezhnev, under the Gorbachev reforms, to the fall of communism, the Boris Yeltsin years, and finally to the state capitalism of Vladimir Putin.

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Sundström, Olle. ""Vildrenen är själv detsamma som en gud" : "gudar" och "andar" i sovjetiska etnografers beskrivningar av samojediska världsåskådningar." Doctoral thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-1951.

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This thesis examines strategies and practices, in Soviet ethnographic research, concerning terminologies for and classifications of what in research texts are conventionally called “supernatural beings” in the world views of the Samoyedic peoples. The question is put whether there are any general rules for the terminology used by scholars for these kinds of beings. The thesis also explores claims that a conventional ethnographic terminology, consisting of technical terms such as gods, goddesses, spirits, owners etc., leads to misinterpretations of the indigenous conceptions under study. By presenting, analysing and discussing Soviet scholars’ strategies and practices in this regard, the thesis is a contribution to the ongoing debate among historians of religions on the use of scientific terminology for beings in different world views. It is also, to a limited extent, a source critical investigation of Soviet research on the religions of the Samoyedic peoples. In chapter 2 the international scholarly debate on terminology for so called supernatural beings is summarized and discussed. The principles for constructing concepts in general are also delineated, using prototype theory and a model for polythetic definition. In chapter 3 a survey over the purposes, main fields of interest, and theoretical and methodological development of Soviet ethnography is presented as an essential background to the investigation of individual ethnographic texts. Chapter 4 and 5 constitute the empirical part of the thesis, with a presentation and analysis of Soviet ethnographic descriptions of beings in the world views of the Samoyedic speaking Nenets, Enets, Sel’kup and Nganasan. Since findings on Nganasan world view in Soviet ethnography was seen as particularly viable for reconstructions of proposed primitive communist thought, matriarchal society, the origin of religion, and mankind’s development of beliefs in “spirits” and “gods”, chapter 5 is solely dedicated to the research on the Nganasan. In chapter 6 the result of the empirical part of the study is confronted with the questions put in chapter 1, as well as the theoretical and methodological conclusions of chapter 2. It is concluded that there is no typical Marxist-Leninist terminology for “supernatural beings”, but that certain developments regarding terminology and classifications in Soviet ethnography on the Samoyeds can be detected. These developments consists of (1) a growing awareness among ethnographers of the distinction between indigenous, emic and etic terminology – an awareness which makes their descriptions become more detailed and closer to the Samoyedic sources. (2) From the 1960s one can trace an ever deepening reliance on Marxist-Leninist theory in Soviet Samoyedology. In accordance with Marxist ideas about primeval society as matriarchal and non-religious, ethnographers focused more and more on (and discovered more) female beings in Samoyedic world views. They also interpreted the “beings” under study as remnants of a primeval materialistic world view and proposed explanations of their development from “natural” to “supernatural beings”. It is also concluded that there are no general rules for scientific terminology. Technical terms are chosen in accordance with the varying aims and theoretical standpoints of different scholars. Whether the terms are appropriate or not, depends on their transparency.

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Damiens, Caroline. "Fabriquer les peuples du Nord dans les films soviétiques : acteurs, pratiques et représentations." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCF013/document.

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Cette thèse porte sur les représentations des peuples autochtones du Nord forgées par les films et téléfilms soviétiques de fiction. Mobilisant plusieurs approches — l’analyse filmique, l’histoire culturelle du cinéma, l’histoire des représentations et l’histoire politique soviétique —, elle confronte les films à des sources non-films (presse, archives papier, entretiens), afin de mettre en lumière la construction d’une subjectivité et d’un regard. Il s’agit également de décortiquer la fabrication des représentations, dans ses dimensions à la fois les plus concrètes et les plus symboliques. En ce sens, la question de la participation ou de la non-participation des autochtones à la création de leur image filmique, que ce soit devant ou derrière la caméra, constitue une autre interrogation centrale. Les représentations filmiques des peuples du Nord, tiraillées en permanence entre visions du « progrès » et de l’« authenticité », opèrent à l’écran comme autant d’images qui permettent à l’Union soviétique d’évaluer sa propre perception de la modernité. Des années 1920 aux années 1980, les figures cinématographiques autochtones circulent entre deux pôles d’un continuum, qui va de l’incarnation d’une arriération à éliminer au nom de la soviétisation à celle d’une harmonie avec la nature, désormais perdue ou menacée. Par ailleurs, en prenant en compte la question de la contribution des autochtones à la création de leur propre image, cette thèse s’attache à montrer que le film constitue un espace complexe, où plusieurs lectures et usages sont possibles selon la position des participants
This thesis focuses on the representations of indigenous peoples of the North in Soviet fiction films and made for TV movies. Mobilizing several approaches — film analysis, the cultural history of cinema, the history of representations and Soviet political history — it confronts films with non-film sources (press, paper archives, interviews) in order to highlight the construction of a subjective point of view. It also studies the production of these representations, in both its most concrete and symbolic dimensions. The issue of the participation or non-participation of indigenous peoples in the creation of their image on film, whether in front of or behind the camera, is another central question. The filmic representations of the peoples of the North, constantly torn between visions of “progress” and “authenticity,” operate on the screen as images that allowed the Soviet Union to evaluate its own perception of modernity. From the 1920s to the 1980s, images of indigenous people shifted along a spectrum ranging from the incarnation of backwardness to be eliminated in the name of Sovietization to the embodiment of harmony with nature, now lost or threatened. Moreover, taking into account the question of the contribution of the indigenous people to the creation of their own image, this thesis demonstrates that cinema became a complex space, where different readings and uses were possible according to the position of the participants

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Ojala, Carl-Gösta. "Sámi Prehistories : The Politics of Archaeology and Identity in Northernmost Europe." Doctoral thesis, Uppsala universitet, Arkeologi, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-108857.

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Throughout the history of archaeology, the Sámi (the indigenous people in northern Norway, Sweden, Finland and the Kola Peninsula in the Russian Federation) have been conceptualized as the “Others” in relation to the national identity and (pre)history of the modern states. It is only in the last decades that a field of Sámi archaeology that studies Sámi (pre)history in its own right has emerged, parallel with an ethnic and cultural revival among Sámi groups. This dissertation investigates the notions of Sámi prehistory and archaeology, partly from a research historical perspective and partly from a more contemporary political perspective. It explores how the Sámi and ideas about the Sámi past have been represented in archaeological narratives from the early 19th century until today, as well as the development of an academic field of Sámi archaeology. The study consists of four main parts: 1) A critical examination of the conceptualization of ethnicity, nationalism and indigeneity in archaeological research. 2) A historical analysis of the representations and debates on Sámi prehistory, primarily in Sweden but also to some extent in Norway and Finland, focusing on four main themes: the origin of the Sámi people, South Sámi prehistory as a contested field of study, the development of reindeer herding, and Sámi pre-Christian religion. 3) An analysis of the study of the Sámi past in Russia, and a discussion on archaeological research and constructions of ethnicity and indigeneity in the Russian Federation and the Soviet Union. 4) An examination of the claims for greater Sámi self-determination concerning cultural heritage management and the debates on repatriation and reburial in the Nordic countries. In the dissertation, it is argued that there is a great need for discussions on the ethics and politics of archaeological research. A relational network approach is suggested as a way of opening up some of the black boxes and bounded, static entities in the representations of people in the past in the North.

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Ullmannová, Nicola. "Právní postavení menšin v Rusku." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-409254.

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1 Abstract Thesis title: The legal status of minorities in Russia This work is an overview of the legal status of minorities in Russia and their mutual interaction with the dominant nation in individual historical stages. Its subject is to explore changes in the status of minorities in political, cultural, linguistic, religious and fundamental human rights. This is put in the historical context and the influence of the state's minority policy on state integrity is examined, including the assessment of the adequacy of the state-legal arrangement for the needs of national minorities. The space is also devoted to the administrative division of the country, which plays an important role in Russian terms. The pros and cons of period legislation are evaluated. Its impact on the practical life of minorities is illustrated by examples of specific minorities. The work is structured chronologically, presenting the history of Russia primarily in terms of milestones relevant to national minorities. The first part devoted to the Russian Empire monitors its gradual expansion and differences in the legal status of the conquered nations. Approximately from the middle of the 19th century, the Russian legislation has been directed towards unification, resp. Rusification of the whole empire, while the causes and effects of...

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Книги з теми "Indigenous peoples Soviet Union"

Bartels, Dennis. When the North was red: Aboriginal education in Soviet Siberia. Montreal: McGill-Queen's University Press, 1995.

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Red ties and residential schools: Indigenous Siberians in a post-Soviet state. Philadelphia, Pa: University of Pennsylvania Press, 2004.

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Arctic mirrors: Russia and the small peoples of the North. Ithaca: Cornell University Press, 1994.

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1968-, Werth Paul W., ed. Arkticheskie zerkala: Rossii︠a︡ i malye narody Severa. Moskva: Novoe literaturnoe obozrenie, 2008.

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The geography of nationalism in Russia and the USSR. Princeton, N.J: Princeton University Press, 1994.

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Marina, Federova, and Semenov Marine Le Berre, eds. The peoples of the great north: Art and civilisation of Siberia. New York: Parkstone Press, 2000.

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Clark, James I. Peoples of the Soviet Union. Milwaukee: Raintree Publishers, 1989.

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Kozlov, V. I. The peoples of the Soviet Union. London: Hutchinson, 1988.

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The peoples of the Soviet Union. London: Hutchinson, 1988.

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Kublit͡skiĭ, Georgiĭ Ivanovich. Peoples of the Soviet Union: Traditions and customs. Moscow: Novosti Press Agency Pub. House, 1990.

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Частини книг з теми "Indigenous peoples Soviet Union"

Bobyshev, S. V., та A. V. Akhmetova. "The Health Care System as a Mechanism for the Integration of Indigenous Peoples of the Khabarovsk Territory into Soviet Society (The Second Half of the 1940s–The First Half of the 1980s)". У Proceeding of the International Science and Technology Conference "FarEastСon 2019", 139–46. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-2244-4_11.

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Newcity, Michael. "Legal Protection of the Traditional Knowledge and Traditional Cultural Expressions of the Indigenous Peoples of the Former Soviet Union*." In Cambridge Handbook of Intellectual Property in Central and Eastern Europe, 365–423. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781316661253.020.

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Longkumer, Atola. "Faith and Culture." In Christianity in South and Central Asia, 303–14. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0027.

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Of the two Asian regions, socio-economically, South Asia presents both prosperity and abject poverty, embedded in varying traditions. Central Asian states are well-endowed with natural resources and sustain a diverse cultural heritage against a backdrop of Islam. The indigenous shamanic cultures that have sustained myriad indigenous people (often described by terms such as tribals, Adivasis, minorities) for generations across South Asia need to be recognised along with its globalisation. Healing, use of traditional medicines, the position and role of women, caste hierarchy and the relationship with the other are incorporated into South Asian Christianity. ‘Anonymous Christians’ have also contributed to concepts such as ‘insider movements’ to discuss embedded followers of Jesus. In Central Asia, Charismatic Christianity is finding particular resonance. The relative freedom of religious expression has given opportunities for Christians to witness to the gospel. The potential ecumenical relationship with the existing Orthodox Church presents an opportunity for global Christianity. Christianity has received fresh interest in Central Asia since the collapse of the Soviet Union and the formation of the nation-states of Tajikistan, Kyrgyzstan, Kazakhstan, Uzbekistan and Turkmenistan. Theological creativity along with prophetic proclamation will be needed to balance these challenges of culture and faith in the region.

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Allemann, Lukas. "Soviet-time Indigenous displacement on the Kola Peninsula." In Routledge Handbook of Indigenous Peoples in the Arctic, 92–105. Routledge, 2020. http://dx.doi.org/10.4324/9780429270451-7.

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"Joseph Stalin’s Broadcast to the Peoples of the Soviet Union." In Historical Dictionary of the 1940s, 463–66. Routledge, 2015. http://dx.doi.org/10.4324/9781315703701-11.

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"The Cultural Heritage of Minorities and Indigenous Peoples in the EU: Weaknesses or Opportunities?" In Cultural Heritage in the European Union, 269–93. Brill | Nijhoff, 2019. http://dx.doi.org/10.1163/9789004365346_013.

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Simon, Gerhard. "“Great-Russian Chauvinism” and the Nationalism of the Other Peoples." In Nationalism and Policy Toward the Nationalities in the Soviet Union, 71–92. Routledge, 2019. http://dx.doi.org/10.4324/9780429044168-3.

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Sarkisova, Oksana. "Arctic Travelogues: Conquering the Soviet North." In Films on Ice. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694174.003.0017.

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In this chapter Oksana Sarkisova examines the depiction of indigenous peoples in the Soviet Arctic and how these representations have changed in accordance with the ideological narrative of a communist state in the 1920s and the 1930s. Examining films both central to and outside the canon of Soviet film history, such as Dziga Vertov’s A Sixth Part of the World (1926), Vladimir Erofeev’s Beyond the Arctic Circle (1927) and Shneiderov’s Two Oceans (1933), Sarkisova uncovers a little-known history of Arctic indigenous representation, and how these representations fundamentally shifted with the end of Leninism and the beginnings of Stalinism. Sarkisova also explores the profound role played by Polar exploration in the Soviet imaginary during these years, tracing its shifting ideological underpinnings in the process.

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Bockstoce, John R. "State Ownership of the Trade on the Chukchi Peninsula." In White Fox and Icy Seas in the Western Arctic. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300221794.003.0008.

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This chapter outlines the efforts of the Soviet authorities to change the lifeways of the Indigenous peoples (the Chukchi and Yupik) by re-locating them, re-educating them, forcing them to work in collectives for state-owned industries, and requiring them to sell their furs to the state at set prices.

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Jordan, Peter. "The Impact of Foreign and Indigenous Capital in Rebuilding Croatia’s Tourism Industry." In Foreign Direct Investment and Regional Development in East Central Europe and the Former Soviet Union, 243–66. Routledge, 2017. http://dx.doi.org/10.4324/9781351158121-12.

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Тези доповідей конференцій з теми "Indigenous peoples Soviet Union"

Kudashkin, Vyacheslav. "The Social Situation of Indigenous Peoples in Eastern Siberia in 1985–1991." In Irkutsk Historical and Economic Yearbook 2020. Baikal State University, 2020. http://dx.doi.org/10.17150/978-5-7253-3017-5.16.

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The article deals with the national policy towards the small indigenous peoples of Eastern Siberia and the practice of the Soviet state in solving the social problems of the studied peoples during the perestroika period of the Russian state.

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Sumburova, Elena Ivanovna. "THE NATIONAL EDUCATIONAL POLICY OF THE STATE IN HIGHER EDUCATION IN THE 1920-1930S (BASED ON THE MATERIALS OF THE MIDDLE VOLGA REGION)." In Russian science: actual researches and developments. Samara State University of Economics, 2020. http://dx.doi.org/10.46554/russian.science-2020.03-1-66/71.

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The article is devoted to studying the aspects of the educational policy of the Soviet government in the 1920-1930s among the numerous non-Russian peoples who lived in the USSR. On the basis of census data and archival documents of higher education institutions in the Middle Volga region, the author analyzes the main directions of government action and methods for improving the educational level among the indigenous population of the region.

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Санникова, Яна Михайловна. "TRADITIONAL ECONOMY OF INDIGENOUS PEOPLES OF THE ARCTIC ON THE EVE AND DURING THE POST-SOVIET TRANSFORMATIONS IN YAKUTIA." In Народы и культуры Северной Азии в контексте научного наследия Г.М. Василевич. Якутск: Институт гуманитарных исследований и проблем малочисленных народов Севера Сибирского отделения РАН, 2020. http://dx.doi.org/10.25693/vasilevich.2020.070.

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Raheem, Luqman, and Nasir Durid. "The impact of the regional factor in the democratic transition A comparative study between the experiences of Spain 1975 and Iraq 2003." In REFORM AND POLITICAL CHANGE. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdiconfrpc.pp126-148.

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The regional factor has always played an important role in the political developments of various countries and political experiences, as this factor constituted the role of the direct incubator for all the successful and failed experiences of political development throughout our time. The process of democratization is considered one of the most important political experiments of our time, which gained wide momentum after the Second World War. Especially after the peoples of the world realized the importance and preference of this system compared to the rest of the political systems. After the end of the Cold War, the world witnessed a remarkable trend towards liberal democracy, exhilarated by the euphoria of the victory of the Western camp led by the United States of America over its eastern historical opponent (led by the Soviet Union). Liberal democracy and its sovereignty over the world, rather they unleashed an unbridled optimism that says: ""The peoples and societies of the world are moving towards adopting the model of liberal democracy, because it is the model most responsive to the aspirations of human freedom and the release of his energies.

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Bixler, N. E. "The Global Nuclear Futures Model: A Dynamic Simulation Tool for Energy Strategies." In 10th International Conference on Nuclear Engineering. ASMEDC, 2002. http://dx.doi.org/10.1115/icone10-22541.

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The Global Nuclear Futures Model (GNFM) is a dynamic simulation tool that provides an integrated framework to model key aspects of nuclear energy, nuclear materials storage and disposition, global nuclear materials management, and nuclear proliferation risk. It links nuclear energy and other energy shares dynamically to greenhouse gas emissions and twelve other measures of environmental impact. It presents historical data from 1990 to 2000 and extrapolates energy demand through the year 2050. More specifically, it contains separate modules for energy, the nuclear fuel cycle front end, the nuclear fuel cycle back end, defense nuclear materials, environmental impacts, and measures of the potential for nuclear proliferation. It is globally integrated but also breaks out five regions of the world so that environmental impacts and nuclear proliferation concerns can be evaluated on a regional basis. The five regions are the United States of America (USA), The Peoples Republic of China (China), the former Soviet Union (FSU), the OECD nations excluding the USA, and the rest of the world (ROW).

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Molnar, Jozef, Marek Pecka, and Jaroslav Kment. "SCORPIO-VVER: Two Decades of Experience and Enhancements in Reactor Core Monitoring and Surveillance in Central Europe." In 2017 25th International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2017. http://dx.doi.org/10.1115/icone25-66867.

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During the years 1970–80’ in the satellite countries of the former Soviet Union more than 24 new reactor builds were started. In the former Czechoslovakia, the new builds were realized with a high degree of input from the local engineers and the local industry. This territory up to today has an indigenous nuclear industry, machinery and nuclear engineering background. Starting with the year 1972, on the territory of Czechoslovakia (now on the territory of the Czech and Slovak Republic) 12 new units of the VVER-440 type of reactors were started to build. Nowadays the 2 oldest units were already shutdown in Slovakia, 4+4 units are still operating in both countries, and 2 units of VVER-440 model V213 are still under construction in Slovakia. The reactors designed lifetime in original configuration are 30 years. During these units’ operation period, wide range of modifications and upgrades were performed to strengthen the nuclear safety and the reactors operability. In 2015/16, activities related to the unit operation licenses extension were carried out in both of countries. In scope of strengthening the reactor’s core monitoring and surveillance, at Dukovany NPP (CZ, 1998) and at Bohunice NPP (SK, 2001) the original Russian VK3 computation system was completely replaced with an alternative advanced Core Monitoring and Surveillance System (CMS) SCORPIO-VVER. In Hungary, a locally developed “Verona”, and on the units under construction in Slovakia the Russian “Kruiz” CMS is used. Nowadays the SCORPIO-VVER CMS presents a nuclear fuel type and fuel vendor independent, advanced computer based reactor core monitoring system with an open and flexible framework, including the latest achievements in the fields of N/F and T/H for reliable and safe reactor operation with high efficiency of fuel cycle. The system’s framework governing the know-how and knowledge of 5 European institutes with proven experiences with reactor operation, fuel pattern and fuel campaign design and with utilizing the existing unit’s project reserves to increase the reactor operation and fuel campaign efficiency. Since the first installation the SCORPIO-VVER CMS system has a remarkable operating history and experience. More than 18 years of experiences at 6 units of VVER-440 type of reactors in two different countries helps to put the system to a very high level of usability and reliability. Even if the SCORPIO-VVER is installed only on VVER-440 reactors, it could be adapted to the needs of other VVER type of reactors and to needs of education and training centers too.

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