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1
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.
Повний текст джерелаАнотація:
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.
2
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.
Повний текст джерелаАнотація:
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.
3
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.
Повний текст джерелаАнотація:
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.
4
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.
Повний текст джерелаАнотація:
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.
5
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.
Повний текст джерелаАнотація:
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.
6
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.
Повний текст джерелаАнотація:
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.
7
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.
Повний текст джерелаАнотація:
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.
8
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.
Повний текст джерелаАнотація:
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.
9
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.
Повний текст джерелаАнотація:
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.
10
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.
Повний текст джерелаАнотація:
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
11
Lena B., Stepanova. "Diseases of the Indigenous Peoples of Yakutia in Photo Projects of the Late XIX ‒ First Third of the XX Centuries." Humanitarian Vector 16, no. 3 (June 2021): 108–19. http://dx.doi.org/10.21209/1996-7853-2021-16-3-108-119.
Повний текст джерелаАнотація:
Disease theme of indigenous population of the Northern national outskirts of Russia, as well as the study of special knowledge in the field of traditional medicine and healing practices, for a long time belonged to the taboo part of knowledge. However, at the beginning of the twentieth century, there was a turning point in the visual culture of region, when the picture of diseases was expressed through the camera and became public. There are works of photographers documenting the course of the most dangerous diseases, such as leprosy and external manifestations of mental disorders. The aim of this study is to study external factors that influenced the genesis of the “medical” series of visual images of the population of Northeast Asia. The research methodology is based on a cultural and historical analysis of the events that preceded its appearance and subsequent application in medical practice in order to document the course of diseases in the Soviet period. This article presents the results of a brief review of the prehistory of the “medical” direction in ethnographic photography of the Yakut region. The circle of photographers of the Yakut region is defined, where stories illustrating the diseases that the local population suffered from are reflected. At the beginning of the twentieth century, footage of medical practices and shamanistic rituals for healing were presented in the photo projects by I. V. Popov and A. P. Kurochkin. In the 1920s-1930s. the genre of “medical photography” is represented by the works of the doctor-epidemiologist T. A. Kolpakova, military surgeon E. A. Dubrovin, unknown with the initial “D”, who worked in the medical detachment of the Commission for the Study the Productive Forces of the Yakut Republic (CYR) The Academy of Sciences of the Soviet Union and the People’s Committee the Health of the Russian Soviet Federative Socialist Republic. The experience of studying this topic serves as a clear illustration of the specifics of the region and in some way confirms the conclusions made by the participants of numerous expeditions that studied the foreign population of the Yakut region and predicted the inevitable extinction in the future. Keywords: medical anthropology, anthropology of disease, visual research, indigenous people, visual text, visual sources
12
Kiselev, А. G., and S. V. Onina. "Ob-Ugric markers on the pages of newspapers of Khanty-Mansiysk National Okrug, Omsk and Tyumen Oblasts in the 1930–1945s." Bulletin of Ugric studies 10, no. 3 (2020): 575–85. http://dx.doi.org/10.30624/2220-4156-2020-10-3-575-585.
Повний текст джерелаАнотація:
Introduction: the 1930–1945s in the history of the USSR were the era of revolutionary changes and shocks, which were reflected, among other things, on national policy. In terms of research, it seems promising to study the Soviet national discourse, its Ob-Ugric component – a kind of reflection of the restructuring realities of Khanty- Mansiysk National Okrug and at the same time their transforming power. Objective: to give characteristic of the historical development of the Soviet «Ob-Ugric» discourse in the 1930–1945s. Research materials: the titles of regional and local newspapers of the 1931–1945s, collection «The Revived People» published for the 10th anniversary of Khanty-Mansiysk Okrug, as well as minutes of meetings of the Okrug Committee of the Communist Party of the Soviet Union (CPSU). Results and novelty of the research: the analysis showed that: 1. In the titles of newspapers the Ob-Ugric markers were usually used in the Soviet context, therefore their symbolic meanings were «muted», «extinguished». 2. This symbolic weakness, as well as the concentration of the most colorful markers (ethnonyms in materials devoted to languages, literature, education and folk art) clearly shows the limited recognition of the national, permissible by the Soviet officialdom in accordance with the Stalinist formula of «national in form» and «socialist in content» culture. 3. Comparison of the newspaper titles pre-war and war time indicates a weakening of positions of the Ob-Ugric. The Okrug newspaper refused to publish materials in the Khanty and Mansi languages, the use of ethnonyms of indigenous peoples, as well as other lexemes denoting the signs that distinguish the Khanty and Mansi from other ethnic groups, significantly decreased. The national theme as a whole did not disappear, but it «sank» directly into the texts, leaving newspaper titles. The national factor of mobilization continued to be used by newspapers during the war period. The novelty of the work is determined by the introduction to scientific circulation the titles of newspapers of Khanty-Mansiysk Okrug in the 1930–1945s, the study of national policy towards the Khanty and Mansi peoples as the Soviet discourse in its officious and propaganda version.
13
Suleymanov, A. A. "Discovering the Arctic: Socio-Humanitarian Studies of USSR Academy of Sciences in Northern Regions of Yakutia in 1980s-1991s." Nauchnyy Dialog, no. 4 (April 30, 2020): 434–48. http://dx.doi.org/10.24224/2227-1295-2020-4-434-448.
Повний текст джерелаАнотація:
A pioneering attempt in historiography presents a scientific analysis of socio-humanitarian research carried out by employees of the USSR Academy of Sciences in the Arctic regions of Yakutia during 1980-1991. Archival materials identified by the author, as well as data from the scientific literature were used for the preparation of the article. The work carried out allowed us to present a characteristic of the development by scientists of a complex of sociocultural, economic, archaeological, historical and anthropological, linguistic and folklore issues. In this regard, the geography of the research is shown, their key actors and main directions are identified. At the same time, an analysis of the most important provisions developed by the participants of the considered research initiatives was carried out. It was established that in the mentioned period, on the one hand, the research was continued, which had been successfully carried out earlier in the Polar Yakutia, and on the other hand, new research trends were making their way. Their stipulation is proved by the development of scientific knowledge and the changing socio-political situation in the Soviet Union. It is concluded that, as a result, interdisciplinary research has been developed, including the widespread use of the natural science arsenal, as well as a clear shift in the paradigm regarding the assessment of Soviet transformations for the destiny of the indigenous peoples of the North.
14
KUZNETSOVA, Yanina A. "Population Formation and Development Dynamics of the Russian Far North in the 1920s." Arctic and North, no. 43 (June 24, 2021): 161–89. http://dx.doi.org/10.37482/issn2221-2698.2021.43.161.
Повний текст джерелаАнотація:
Based on the analysis of All-Union Population Census of 1926 and a wide range of general and regional scientific research, the author studies the processes of demographic and economic development of territories located in the Russian North and conventionally designated by the author as regions of Euro-pean, Ural, Siberian and Far Eastern North. The paper identifies key trends and features of Northern re-gions' development in the 1920s, caused by the first Soviet reforms of the administrative-territorial struc-ture of the country, economic development and national state policy, which had an impact on the demo-graphic processes in the regions including population size, its composition and settlement structure. It is found that the economic development was the most active in the bordering areas, where intensive development of industry and transportation implied the need to strengthen national defense and expand trade and economic ties. This mainly concerned the regions of the European and Far Eastern North. The regions that were rich in natural resources, especially gold deposits, such as Yakutia, also developed more actively. Other regions of Ural and Siberian North developed in a more traditional way, based on growth of wood harvesting and fishing industry. Improving of living conditions of the indigenous peoples of the North, material support for their farms, medical care and legal assistance, introduction of education among the population in the 1920s had a positive impact on the economic and demographic development of the indigenous population.
15
Bykova, Tetiana. "Central and Local Authority Policy in the Sphere of Land Management and Crimean Resettlement in the 1920s." Ukrainian Studies, no. 1(78) (May 20, 2021): 156–70. http://dx.doi.org/10.30840/2413-7065.1(78).2021.224859.
Повний текст джерелаАнотація:
The problem of demographic processes in Crimea is acutely relevant in the light of recent political events. Besides, this issue is gaining more scientific importance due to the fact that during the Soviet period, Crimea conducted special demographic and migration policy, different from all adjacent regions. The consequences of the Soviet demographic and migration policy now impact the elaboration of a stable position and action plan of Ukraine on the deoccupation of the peninsula, the development of state policy towards the indigenous peoples of Crimea, etc. It is worth mentioning that Crimea was of special strategic importance for the USSR, and therefore the demographic structure of the population of the peninsula constituted a subject of particular attention as for the Union leadership so for the heads of local executive and party bodies. In addition, Crimea had special conditions for economic activity, different from other regions, and thus migration processes within the peninsula were to be planned and carried out according to the policy of the Soviet government and the Crimean socioeconomic situation. The scholarly research has not yet properly reflected the problem of the migration policy of the USSR in Crimea in the 1920s, so this blank space must be filled.
The article considers the policy pursued by the Bolshevik Party and its subordinate Soviet authorities on the issue of relocation and resettlement of the Crimean population within the peninsula. The research is based on the analysis of materials of the State Archives of the Autonomous Republic of Crimea, which are currently inaccessible to Ukrainian scholars due to the occupation of the peninsula. The article also provides the analysis of the Soviet leaders’ plans on relocating the population to Crimea and its settlement, the prerequisites and factors that influenced the development and implementation of local demographic and migration policies. It studies some aspects of the Soviet leadership plans on resolving the national question in the USSR in general due to the resettlement policy in Crimea, namely creating there a Jewish republic. Special attention is paid to the resettlement of Tatar families to Crimea. It is noted that the migration policy of the Soviet government within the Crimean peninsula had a contradictory character, which led to the overall failure of the developed large-scale plans.
16
Reva, Ekaterina, Tatiana Ogorodnikova, Tatiana Mikhailova, Darya Arekhina, and Sergei Kubrin. "Subject and Thematic Field of Gastronomic Journalism: from Entertaining Content to the Issues of Russian National Policy." Theoretical and Practical Issues of Journalism 8, no. 1 (January 31, 2019): 111–28. http://dx.doi.org/10.17150/2308-6203.2019.8(1).111-128.
Повний текст джерелаАнотація:
Bringing up to date the issue of mass media typology, the authors of the article research such line of modern journalism as gastronomic journalism. As far as this topic has not been studied well enough yet, journalistic periodicals (social and political, business, geographical, gastronomic magazines, tabloids for men and women), television programs (“Rare People” at the channel “My Planet”, “Russia, My Love!” at the channel ‘Russia-Culture”, the content of breakfast broadcasting of “the First Channel”) and the multimedia project of the Telegraph Agency of the Soviet Union “This is Caucasus” (section “A Good Taste”) are analyzed. The objective of the article is to determine the subject thematic range of gastronomic journalism, by studying the gastronomic content of mass media, and also to consider the functions of gastronomic journalism in the context of Media representations of peoples’ ethnic culture, namely of the indigenous minorities of Russia and of the North Caucasus peoples. In the course of the analysis, the features of the gastronomic topic in the representation context of the Russia peoples’ ethnic culture are revealed, the role of gastronomic journalism in terms of implementation of the strategy objectives of the Russian Federation State National Policy for the period up to 2025 as far as spreading knowledge about the peoples’ history and culture is concerned. To determine the effective resources of gastronomic journalism such methods and approaches as system, semiotic, cultural, typological and content analysis are used. A definition of gastronomic journalism, which determines the direction of studies of mass media and media in general, is given in this article. The authors come to the conclusion that not only recreational, advertising and informative but also cultural and educational functions of journalism are implemented through the gastronomic topic. Moreover, the importance of studying gastronomic journalism for education of journalism students and future caterers is considered in the article. A topical issue of gastronomic journalism development in Russian regions is emphasized.
17
Jääts, Indrek. "Illegally denied: manipulations related to the registration of the Veps identity in the late Soviet Union." Nationalities Papers 45, no. 5 (September 2017): 856–72. http://dx.doi.org/10.1080/00905992.2017.1315393.
Повний текст джерелаАнотація:
This article raises questions about the relationship between theory and practice, legality and illegality in the late Soviet nationalities policy, and the role played by various branches of power. It focuses on the Veps, an indigenous ethnic minority in the northwest of Russia. In the Brezhnev era, quite a few officials and census takers refused to register the Veps nationality in personal identification documents and during censuses, claiming, incorrectly, that the Veps were not in the official list of nationalities or that they were a people (narodnost'), not a nationality (natsional'nost'), and hence could not be registered as one. The Veps were counted as Russians instead. These bureaucratic practices, widespread in Leningrad and Vologda oblasti, but not in Karelia, contradicted official nationalities policy, passport regulations, and census instructions. It seemed that the Soviet state no longer recognized the Veps as an ethnic community. The article claims that the mass refusal to register the Veps nationality was intentional and directed by the regional authorities. The goal was to accelerate the assimilation of the Veps, a policy that worked well. The official number of Veps decreased extremely rapidly in the 1970 and 1979 censuses, only to recover in 1989, after the manipulations had ended.
18
Manakov, A. G. "Main trends in transformation of Central Asian macroregion ethnic space from 1897 to 2017." Regional nye issledovaniya, no. 1 (2020): 53–64. http://dx.doi.org/10.5922/1994-5280-2020-1-5.
Повний текст джерелаАнотація:
The main trends in the ethnic transformation of the post-Soviet space were set long before the collapse of the Soviet Union. The most striking example of this is the process of ethnic transformation in the macroregion, including the territory of the young states of Central Asia (Kazakhstan and the republics of Middle Asia). The aim of the study is to identify the main trends in the transformation of the ethnic space of the Central Asian macroregion over a 120-year interval. For this, a set of ethnic indicators (ethnic mosaic, homogeneity, concentration, etc.) were used, calculated according to the results of censuses and population counts, as well as the methods which have been created in Russian cultural geography. As a part of the study period, two stages were distinguished, characterized by directly opposite trends in the transformation of the ethnic space of the macroregion. The first stage lasted until the end of the 1950s. It was characterized by a decrease in the share of the titular nations of the republics as a result of a significant migration influx of the population from outside the macroregion, which led to an increase in the degree of multi-ethnicity of the territory. Since the 1960s an increase in the share of the titular nations of the republics began, which was a consequence of the demographic explosion of the indigenous population and the migration outflow of non-titular peoples of the republics, and the concentration of titular ethnic groups within their republics increased. The most significant ethnic restructuring throughout the period was experienced by Kazakhstan and the North of Kyrgyzstan. In the second stage the ethnic structure of the population has undergone a radical transformation of all large cities in the macroregion underwent.
19
Grigorev, S. A. "Extraction of remains of the mammoth fauna and local communities of the Arctic territories of Yakutia at the end of the 20th century." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 3(54) (August 27, 2021): 239–46. http://dx.doi.org/10.20874/2071-0437-2021-54-3-20.
Повний текст джерелаАнотація:
Studying the consequences of exploitation of indigenous territories is an urgent topic of modern science. This study presents the result of the research on the history of the development of a special type of resources — mammoth tusks in northern Yakutia. The paper is aimed at the analysis of impact of the new sector of the eco-nomy in the region on the local communities. It was also important to identify the sequence of the events that facilitated this development. The methodological basis of the study is represented by the historical method of ana-lyzing archival data, periodicals, and legal and scientific literature on this subject. Sources for the paper included materials from the National Archive of the Republic of Sakha (Yakutia), regional periodicals, as well as legal and reference materials covering this crucial stage in the development of the local indigenous communities. Despite the fact that extraction of fossil mammoth bone has been carried out for a long time, its active development began only at the end of the 20th century. The formation and progress of such a new type of mining activity has left a special impression on the development of the local population engaged in the traditional farming. Opportunities and the weak state control in this area have created favorable conditions for the emergence of a special environ-ment for economic relations. This has had a significant impact on social well-being of the local indigenous peo-ples. During this period, a special situation developed when, due to objective reasons, mammoth tusks turned from an object of natural origin that did not cause any interest into a valuable, highly sought resource. The gro-wing global demand for mammoth remains and the removal of barriers for external contacts in the Soviet Union stimulated the rapid development of the fundamentally different structure of socio-economic relations in the Arctic zone. As a result, this situation greatly influenced the state of the local indigenous communities. The areas of their traditional living became a territory of intensive development of “new resources”, which brought about real envi-ronmental and social threats, but also new opportunities. The new prospects, as well as the state unreadiness to regulate the emerging market of “wild” mammoth bone, created all conditions for the emergence of a special area of economic relations spanning the Arctic regions of Yakutia. This almost neglected factor undoubtedly had sig-nificant impact on the social well-being of the indigenous peoples living in the region at the end of the 20th century.
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Lewis, Robert. "Are Republics Becoming Ethnically Homogeneous?" Nationalities Papers 19, no. 1 (1991): 67–73. http://dx.doi.org/10.1080/00905999108408184.
Повний текст джерелаАнотація:
One of the major problems facing independence movements in the USSR is that significant and increasing numbers of people reside outside their national homelands and, therefore, are considered aliens in the national homelands of others. The ancestral homeland is intimately enmeshed with nationalism, and the deep emotional attachment to and the sense of exclusive ownership of the sacred soil of the homeland should not be underestimated. Most ethnic conflict involves alien in-migration or disputes over the control of the homeland. Significant numbers of nonindigenous groups within the national homelands undermine the nation's exclusive claim to the homeland, dilute the national homogeneity of the homeland, and increase interethnic interaction within the homeland. Thus, throughout the world, nations strive to maximize national homogeneity within their homelands, and migration that results in alien incursions into the national homeland is viewed with alarm and frequently results in violence. In the Baltic republics, for example, alien in-migration is of intense public and political concern and is frequently cited as a major justification for political independence. Differential natural increase among the nationalities in a homeland is also a vital concern when it significantly affects the ethnic composition of a homeland. Assimilation through intermarriage is another development frequently viewed as a threat to national homogeneity, although in the Soviet Union offspring of intermarriage in national homeland most often identify with the indigenous nationality.
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Vallikivi, Laur. "Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 154–81. http://dx.doi.org/10.33302/ermar-2018-007.
Повний текст джерелаАнотація:
Faith-Based Finno-Ugric Outreach: Estonian Christian Missionaries among Kindred Peoples in Russia This article provides an initial overview of the role of Christianity in the Finno-Ugric movement and the instrumentalisation of Finno-Ugric identity. It analyses the mission activity conducted by Estonians (and Finns to some extent) among speakers of Finno-Ugric (Uralic) languages in Russia. Above all, the writings of missionaries are used as the source – primarily mission publications published in Estonia. The background is the author’s fieldwork conducted among Nenets reindeer herders, who have been influenced by Russian and Ukrainian Protestant missionaries, and the Udmurt people living on the far side of the Kama, the latter being untouched by mission work. In both communities, religion and language inherited from forebears have a noteworthy role, even though the younger generation is becoming equally bilingual (the Russian language often dominates) and fewer and fewer young people take part in the non-Christian rituals passed down by their ancestors. The first half of the article gives an overview of how the church’s outreach directed at peoples who speak Finno-Ugric languages (hõimumisjon and hõimutöö are Estonian terms used) developed and the ideology behind it. The second half focuses on the activities of Estonian and Finnish missionaries in Russia. The author looks at the reception that the Erzya and Moksha Mordvins, Mari, Udmurts and Zyrian Komis have given the missionaries and also examines Protestant relations with the Russian Orthodox Church and representatives of local native religions. Whereas the collapse of the Soviet Union saw extensive missionary activity in Russia, Protestants from Estonia and Finland (mainly Lutherans, Methodists, Baptists and Pentecostals) set out to actively spread the gospel among Finno-Ugric peoples living in Russia. As Estonians and Finns are often accepted as ‘kin’, missionaries see this as a ‘niche provided by God’, which should be utilised. The goal for the missionaries is to create a Christian community where the kindred brothers and sisters become religious brethren. In spite of accusations to the contrary, they consider their endeavour something that will save Finno-Ugric cultures and languages, proceeding from the attempt to bring eastern ‘kindred peoples’ closer to the Protestant world and the world of the Estonians and Finns and the possibility of redemption. Protestant Estonian and Finnish missionaries portray themselves as preservers of the local languages. In practice, however, their activities are quite conflicting. On one hand, the need to make religious texts available in native languages is stressed, and they participate in organising translation of Christian texts and promote the local mission in the indigenous languages. On the other hand, the primary language used for outreach is not the local language but Russian, as Russian proficiency is predominant among Finno-Ugrians (although not always on a par with that of Russians). As the primary objective is to convert as many people as possible to Christianity, it is not of primary importance for missionaries to learn the local language. Due to conflicting values and practical choices, few native-language congregations are created. Estonian and Finnish Protestants style themselves as preservers of local cultures. The role model is that of Estonian and Finnish Christian popular cultures where the role of ‘paganism’ is under control and the elements of national culture tend to be integrated into a cultural whole. Missionaries cultivate an image of culture as something that can be dressed, sung, eaten, but not as something that relates to the house guardian spirits or the souls of ancestors, communicating with whom is a factor underlying the creation of a major part of the visible culture. To sum up, the author asserts that Christianisation as a culture-changing force has all the more powerful an effect if cultural changes are resisted.
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Schwartz, Lee, Viktor Kozlov, and Pauline M. Tiffen. "The Peoples of the Soviet Union." Russian Review 49, no. 2 (April 1990): 235. http://dx.doi.org/10.2307/130039.
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Fondahl, Gail. "Reindeer dairying in the Soviet Union." Polar Record 25, no. 155 (October 1989): 285–94. http://dx.doi.org/10.1017/s003224740001946x.
Повний текст джерелаАнотація:
AbstractReindeer milk is used by native peoples throughout the Soviet North. This article describes how different groups use, or have in the past used, the milk in raw and processed form. After summarizing the properties of reindeer milk, it outlines a neglected chapter in the history of domesticated animals: the attempt in the 1930s to set up a commercial reindeer dairy industry in the USSR. Lastly, it analyzes the decline of reindeer milking among peoples of the Soviet north in this century.
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Chursina, Antonina S. "The historical experience of the state political program for the creation of Soviet centers for school education and culture in the Yenisei North in 1923–1930." Samara Journal of Science 9, no. 2 (May 29, 2020): 199–203. http://dx.doi.org/10.17816/snv202210.
Повний текст джерелаАнотація:
The paper aims to analyze the experiments of Soviet State to organize and develop educational centers for indigenous peoples at the villages of Yanov Stan and Tura of Turukhansk Territory. The paper discusses that, despite errors and problems in relations with indigenous peoples, a cultural center at Yanov Stan and Tura cultural base can be considered as a Soviet experiment aimed to find an acceptable form of organization of formal schooling and spread of ideological values and cultural policies of the Soviet government among indigenous peoples of the North. Soviet governments policy on educating local children also included upbringing them as native speakers of the Russian language and culture, able to assist the authorities to transform the traditional way of life of the indigenous peoples of the North and involve them in socialism building. Additionally, the tax base of the northern regions was insignificant. The Peoples Commissariat of Education of the RSFSR, responsible for organizing formal schooling, allocated funds for school construction on the leftover principle. The lack of financing hindered the development of educational centers and implementation of social programs. Altogether, the paper argues that the centers provided an opportunity to accumulate certain experience and to train teachers who were able to work with indigenous children.
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Dunn, Stephen P. ": The Peoples of the Soviet Union . Viktor Kozlov, Pauline M. Tiffen." American Anthropologist 91, no. 2 (June 1989): 504–5. http://dx.doi.org/10.1525/aa.1989.91.2.02a00720.
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Bulgakova, Tatyana D. "Илья Самуилович Гурвич о политике патернализма в отношении коренных народов Севера". Вестник антропологии (Herald of Anthropology) 51, № 3 (20 вересня 2020): 30–40. http://dx.doi.org/10.33876/2311-0546/2020-51-3/30-40.
Повний текст джерелаАнотація:
I.S. Gurvich's research on the policy of paternalism in relation to the indigenous peoples of the North is now becoming relevant in the context of the contemporary discussion. Gurvich acknowledged that the Soviet policy of paternalism in the first place gave priority to the public interest. Nonetheless, at the same time, he was convinced that the contemporary principles of public administration were at the same time focused on meeting the needs of the indigenous population of the North and on the harmonious matching of these needs with the interests of the centralized power. It was the consistency of interests and needs of the subject and the object of management that, in his opinion, ensured the effectiveness of the Soviet policy and warranted its consolidated support from the population. Gurvich believed that the modernization of the culture of the indigenous peoples of the North was a reliable means of implementing the equality of all peoples, proclaimed in the country, and believed that achieving this equality was in demand among the indigenous population of the North. The researcher was convinced that the future does not lie in the preservation of traditional aspects of culture, but in the development of ethnic culture in the context of inevitable socio-cultural transformations. Gurvich’s research proves the inevitability and necessity of introducing the indigenous people of the North to the cultural achievements of other peoples, which, without detracting from their ethnic identity, contributes to their socio-cultural integration within both individual regions and the entire country.
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Kuzmina, Aitalina Akhmetovna. "The specificity of geocultural images of the cold in folklore and literature of the indigenous peoples of Yakutia of the Soviet period." Филология: научные исследования, no. 5 (May 2021): 89–100. http://dx.doi.org/10.7256/2454-0749.2021.5.35560.
Повний текст джерелаАнотація:
This article examines the specificity of geocultural images of the cold in folklore and literature of the indigenous peoples of Yakutia (Yukaghirs, Evens, Evenks, Yakuts) of the Soviet period. The goal consists in studying the specificity of geocultural images of the cold in folklore and literature of the indigenous peoples of Yakutia of the Soviet period and tracing the dynamics of development of such representations. The subject of this research is the geocultural images that characterize the attributes of cold, such as “cold”, “winter”, “snow”, “ice”, “permafrost”. The study leans on works of the scholars dedicated to examination of the folklore worldview, “northern text”, anthropology and conceptology of the cold, and the questions of mythopoeia. The author employs linguoculturological, cultural-historical, semiotic, and geopoetic approaches. The novelty of this research consists in comprehensive examination of the peculiarities of representations on geocultural images with attributes of the cold and extensive coverage of the folklore and literary material based on the folklore materials and literature of the Indigenous peoples of Yakutia of the Soviet period. It is revealed that the indigenous peoples of Yakutia have different representations on these natural phenomena. In the folklore worldview, the representations on the cold mostly have negative connotation. The Yakut national literature of the early XX century adhered to the canons of the traditional worldview, and since the second half of the XX century, the severe climate of the North started to be perceived as something unique and positive. The acquired results can be applied in the field of folklore studies, literary studies, and anthropology in examination of the peculiarities of cultural texts of the North and the Arctic.
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Kendirbaeva, Gulnar. "Migrations in Kazakhstan: Past and Present." Nationalities Papers 25, no. 4 (December 1997): 741–51. http://dx.doi.org/10.1080/00905999708408538.
Повний текст джерелаАнотація:
Kazakhstan has experienced more powerful pressures of migration unlike any other republic of the former Soviet Union. An especially great number of immigrants came to Kazakhstan during the Soviet period. Many peoples of the former Soviet Union, often against their wishes, took up residence in the republic. The recent situation in Kazakhstan is characterized by a further intensification of migratory processes. Their complicated character, both in the past and today, has, in many aspects, influenced the present-day problems of the republic.
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Kuhnlein, Harriet, Bill Erasmus, Hilary Creed-Kanashiro, Lois Englberger, Chinwe Okeke, Nancy Turner, Lindsay Allen, and Lalita Bhattacharjee. "Indigenous peoples' food systems for health: finding interventions that work." Public Health Nutrition 9, no. 8 (December 2006): 1013–19. http://dx.doi.org/10.1017/phn2006987.
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AbstractThis is a short report of a ‘safari’ held in conjunction with the International Congress of Nutrition in September 2005, in Futululu, St. Lucia, South Africa. Participants were several members of the International Union of Nutritional Sciences Task Force on Indigenous Peoples' Food Systems and Nutrition, other interested scientists and members of the Kwa Zulu indigenous community. The paper describes the rationale for and contributions towards understanding what might be successful interventions that would resonate among indigenous communities in many areas of the world. A summary of possible evaluation strategies of such interventions is also given.
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Suleymanov, A. A. "Indigenous Small-Numbered Peoples of North of Yakutia in Focus of Academic Research in Late 1980s — Early 1990s." Nauchnyi dialog, no. 4 (April 21, 2021): 438–53. http://dx.doi.org/10.24224/2227-1295-2021-4-438-453.
Повний текст джерелаАнотація:
A historical analysis of research conducted during 1988—1991 by employees of the USSR Academy of Sciences to identify the socio-economic and ethnocultural situation of the indigenous small-numbered peoples of the North living in Yakutia is presented in the article. At the same time, the main attention is paid to those materials that most representatively reflect the changes that have occurred in the assessment by scientists of the consequences of the state policy carried out in the Soviet period in the national history of the state policy for indigenous ethnic groups. The sources for the preparation of the article were archival materials identified by the author, as well as published documents and scientific literature data. The work carried out made it possible to determine the main directions of the research, which focused mainly on understanding the impact of management decisions taken by the authorities, as well as changes in the state of the environment under the influence of intensive industrial development on the traditional culture and economy of indigenous peoples. The presented material testifies to the fact that at the turn of the 1980s and 1990s, Yakutia actually found itself at the forefront of criticism of the state policy pursued towards the indigenous peoples of the North through-out most of the Soviet period.
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Farmas vel Król, Filip. "THE LEGAL CHARACTER AND STATUS OF THE ARCTIC COUNCIL WITHIN THE FRAMEWORK OF INTERNATIONAL LAW OF THE SEA AND THE ARCTIC. THE ROLE OF INDIGENOUS PEOPLES IN THE ARCTIC COUNCIL AND ITS FUTURE DEVELOPMENT." Zeszyty Prawnicze 20, no. 1 (June 30, 2020): 249–63. http://dx.doi.org/10.21697/zp.2020.20.1.11.
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This article describes the legal character and status of the Arctic Council, focusing on the Council’s structure and powers in regional cooperation in the Arctic and elaborating on the decision-making process and the role of the indigenous peoples, both currently and from the point of view of suggested new legislation. The Arctic Council is also presented as a body in the tangible world, where other states and organisations may have a certain extent of influence over the Council’s capabilities. China and the European Union are good examples of such external agents.
The aim of this article is to analyse the role of the indigenous peoples and their organisations in the Arctic Council. Te presence of representative bodies of the indigenous peoples within the frameworkof the Arctic Council is considered significant. I hold the view that an extensive range of powers should be granted to the organisations representing the indigenous peoples within the Arctic Council. My article elaborates on the details of these powers and their significance.
32
Kirchner, Stefan. "Cross-Border Forms of Animal Use by Indigenous Peoples." AJIL Unbound 111 (2017): 402–7. http://dx.doi.org/10.1017/aju.2017.110.
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The aim of this essay is to show how international law relates to the interaction of indigenous peoples and animals across international borders. While colonial borders have affected the lives of herding communities in Africa and while there are cross-border indigenous activities in different parts of Latin America, the situation in Northern Europe is particularly noteworthy. This is because cross-border activities are possible there not simply because effective border controls are difficult to ensure in such remote areas but mainly because several of the relevant states have the long-term political will to allow for cross-border activities. Particular attention will be given to the situation of the indigenous Sámi people. Their homeland, Sápmi, is governed by Norway, Sweden, Finland, and Russia. The borders between Norway, Sweden, and Finland have been open since the Nordic Passport Union of 1952, significantly predating the Schengen Agreement of 1985, which allows for unhindered travel in large parts of Europe, including these countries.1 Finland and Sweden are members of the European Union, while Norway is part of the European Free Trade Area and of the Schengen Agreement; Russia imposes visa requirements on citizens of the three other states. With such limitations, the Russian part of Sápmi is effectively cut off from the Western parts. While the borders between Finland, Norway, and Sweden have long been open for many purposes, this openness does not fully take into account the needs of the indigenous Sámi people, who consider themselves to be one people and consider the Sápmi homeland as a whole.2 Today, only part of their ancestral homeland is recognized as Sámi home areas in the legal sense of the term and the Sámi are a minority in their own regions virtually throughout Sápmi. The transnational characteristic of the Sámi people serves to illustrate some of the challenges faced by indigenous peoples with traditional activities such as animal herding as a result of borders imposed on them by the nation states that govern their homelands, yet in which they usually constitute only a small minority.
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Gray, Patty A. "Chukotka’s Indigenous intellectuals and subversion of Indigenous activism in the 1990s." Études/Inuit/Studies 31, no. 1-2 (January 20, 2009): 143–61. http://dx.doi.org/10.7202/019719ar.
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Abstract This paper, based on the author’s extensive field research in Chukotka in the 1990s, examines the conditions for Indigenous activism in Chukotka during the decade following the dissolution of the Soviet Union. The Indigenous movement in Chukotka faced extremely difficult conditions in the 1990s because of a concerted attack by a belligerent and chauvinistic regional administration that sought to undermine any effort on the part of Indigenous activists to mount an effective movement.
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Hirsch, Francine. "Getting to Know “The Peoples of the USSR”: Ethnographic Exhibits as Soviet Virtual Tourism, 1923-1934." Slavic Review 62, no. 4 (2003): 683–709. http://dx.doi.org/10.2307/3185651.
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In this article, Francine Hirsch examines the Ethnographic Department of the Russian Museum as a venue for virtual tourism, where museumgoers were able to become acquainted with “the Peoples of the USSR” and where Soviet ethnographers and Politprosvet activists attempted to work out an idealized narrative about the socialist transformation of the Soviet Union. Focusing on the period of the “Great Break,” Hirsch investigates the role of “the narrative” in the process of Soviet state formation and the role of mass participation in facilitating Soviet authoritarian rule. Hirsch treats the “ideological front” as a dynamic realm and shows how ethnographers, activists, and museumgoers attempted to reconcile disparities between “the real” and “the ideal” in the Soviet Union. In addition, she evaluates how the Soviet developmentalist narrative evolved after 1931, as ethnographers attempted to formulate a nonbiological, sociohistorical explanation for the persistence of traditional culture among certain population groups in an effort to counter German racial theories.
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Kreindler, Isabelle. "Multilingualism in the Successor States of the Soviet Union." Annual Review of Applied Linguistics 17 (March 1997): 91–112. http://dx.doi.org/10.1017/s0267190500003299.
Повний текст джерелаАнотація:
The Soviet Union was a country with one of the most complex language situations in the world. Over one hundred nationalities were listed in its last 1989 census, ranging in size from 145 million Russians (50.8 percent of the population) to the ‘26 Peoples of the North’ who together numbered only 184,448. For most of these nationalities, the majority claimed that their national language was their mother tongue. However, knowledge of Russian as first or second language was claimed by about 62 percent of the non-Russians. Only 4.2 percent of the Russians reported fluency in one of the national languages, though among the Russians living outside the Russian Federation, bilingualism was about 19 percent (Anderson and Silver 1990, Arutiunian,et al.1992, Goskomstat 1991, Haarmann 1992).
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Mestnikova, Akulina. "Civilian Initiatives of Indigenous Peoples in the Sphere of Language Policy." Sibirica 17, no. 3 (December 1, 2018): 83–91. http://dx.doi.org/10.3167/sib.2018.170308.
Повний текст джерелаАнотація:
The article provides an overview of recent initiatives spearheaded by indigenous peoples in the Sakha Republic (Yakutia) that seek to improve the existing language policy put forth by the state government. Although there has been some research conducted on the activities of public organizations and associations of indigenous peoples in the region, more must be done to better understand activities specifically related to language policy. The article presents a history of indigenous and minority organizing in the republic since the end of the Soviet era, with special attention paid to the campaigns regarding the status of native language and its presence within the educational sphere. It then analyzes the results of a 2011 sociological study regarding people’s beliefs about responsibility for native language maintenance and revitalization.
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Petrov, Andrey N. "Lost Generations? Indigenous Population of the Russian North in the Post-Soviet Era." Canadian Studies in Population 35, no. 2 (December 31, 2008): 269. http://dx.doi.org/10.25336/p6jw32.
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This paper discusses key findings concerning population dynamic of the Indigenous minorities living in the Russian North during the post-Soviet period, highlighted by the 2002 Census. The paper places recent demographic trends into the context of past and current economic, social and institutional changes. It also provides comparisons with Indigenous population dynamics in other parts of the Arctic. Although most Indigenous peoples of the Russian North were growing numerically, they still experienced effects of Russia’s economic crisis, primarily reflected in rapidly falling fertility and rising mortality in the middle-age cohorts. In addition, both the ethnic drift and legal changes seriously contributed to the population dynamic.
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TILLEY, VIRGINIA Q. "New Help or New Hegemony? The Transnational Indigenous Peoples' Movement and ‘Being Indian’ in El Salvador." Journal of Latin American Studies 34, no. 3 (August 2002): 525–54. http://dx.doi.org/10.1017/s0022216x0200651x.
Повний текст джерелаАнотація:
The transnational indigenous peoples' movement (TIPM) can convey important political leverage to local indigenous movements. Yet this study exposes a more problematic impact: the political authority gained by funding organisations who interpolate TIPM norms into new discourses regarding indigeneity, and deploy that discourse in local ethnic contests. In El Salvador the TIPM has encouraged the state to recognise the indigenous communities and has opened a political wedge for indigenous activism. Yet TIPM-inspired programmes by the European Union and UNESCO to support indigenous activism paradoxically weakened the Salvadorean movement by aggravating outside impressions that Salvadorean indigenous communities are ‘not truly Indian’.
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Abramov, Ilya V. "“I WRITE MYSELF AS MANSI”: ETHNICITY AND INDIGENEITY IN THE KONDA RIVER REGION." Ural Historical Journal 71, no. 2 (2021): 99–107. http://dx.doi.org/10.30759/1728-9718-2021-2(71)-99-107.
Повний текст джерелаАнотація:
The article explores the identity of indigenous peoples in a multinational urbanized society, where mixed marriages prevail, the languages of national minorities are lost, and the way of life is not associated with traditional nature management. What does it mean to be indigenous in these conditions? Is ethnicity still linked to blood and land? The institute of ancestral lands of the Khanty-Mansi Autonomous Okrug — Ugra is considered as a variant of (re)rooting of titular peoples who were earlier deprived of their rights to land and resources by the Soviet government. The author traces how the introduction of support programs for indigenous minorities provoked an instrumental approach to identity in the 1990s. The correction of genealogy was widespread and led to an unnatural jump in the number of indigenous peoples. The status of the subject of the law of the territories of traditional nature use (the user of ancestral lands) turned out to be equally problematic in the Konda river region. Against the background of ambiguous federal and regional projects to support indigenous peoples, the article examines the concept of indigeneity, which seems adequate for the territories of strong mixing of cultures, to which the Konda river region belongs. The right to determine membership in indigenous communities belongs to the members of these communities, as well as the choice of criteria by which this selection will be carried out. Global experience shows that heredity and consanguinity are not exceptional qualities for inclusion in the “indigenous slot”, but their core is formed by ethnic communities, as the most consolidated groups.
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Dunford, Michael R. "Indigeneity, ethnopolitics, andtaingyinthar: Myanmar and the global Indigenous Peoples’ movement." Journal of Southeast Asian Studies 50, no. 1 (February 2019): 51–67. http://dx.doi.org/10.1017/s0022463419000043.
Повний текст джерелаАнотація:
In Myanmar, the idea of ‘indigeneity’ has been mobilised in two radically different ways. Ethnonationalist groups such as the Chin National Front and the Karen National Union have utilised the concept to lobby for increased autonomy in international forums such as the United Nations, while the Burmese state has used the idea of indigeneity (or native-ness, typically translated astaingyintharin Burmese) to exclude certain minorities — most prominently the Rohingya — by explicitly striking them from the official list of Myanmar's ‘national races’. To clarify how this definitional tension has developed, this article will situate the competing Burmese appeals to indigeneity within the history of international indigeneity politics, and compare the Burmese ‘Indigenous situation’ to other Asian countries that have addressed the question of who counts and does not count as Indigenous.
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Shinar, Chaim. "The Role of the National Problem in the Disintegration of the Soviet Union." European Review 21, no. 1 (January 31, 2013): 56–69. http://dx.doi.org/10.1017/s1062798712000257.
Повний текст джерелаАнотація:
‘The Soviet Union, like the United States, was a country established to serve and promote a political idea, not to be a state for nations. The United States was founded in order to be a modern democratic polity; the Soviet Union in order to promote Marxism-Leninism. The Soviet Union thus began as a ‘modern,’ post-imperialist state. The cement holding the state together was a compound of ideology, a hierarchical, disciplinary party, charismatic leadership, and external treats. [In the 80s] this cement was crumbling… [The Soviet] state had lost its raison d’être and the people turned to the traditional and conventional basis of the state – that is, the nation. But since this was a multinational state – and unlike the multiethnic United States, most peoples in the USSR have distinct languages and territories of their own – [they returned to them to establish independent states.]’1
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Ruutsoo, Rein. "The Perception of Historical Identity and the Restoration of Estonian National Independence." Nationalities Papers 23, no. 1 (March 1995): 167–79. http://dx.doi.org/10.1080/00905999508408358.
Повний текст джерелаАнотація:
Attitude towards one's past, the farewell to the communist past, has become a vital matter on the territory of the former Soviet Union. The failure of the “building of communism” project has, besides a devastated environment, left behind it a spiritual “homelessness.” For Russians, for whom communism was the path to global power, the collapse of the Soviet Union also meant a collapse of their national identity. “Look back in anger” might be the most concise way of characterizing their attitude to their history of the past seventy years. The same might be said of the other peoples of the former USSR. Sovietologists who treated the Soviet Union as one entity and placed the Baltic nations into the same category as the other “fraternal” people created insurmountable problems for an understanding of Baltic developments, and Estonian, in particular.
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Sundström, Olle. "‘I haven’t fully understood – is shamanism religion or not?’." Temenos - Nordic Journal of Comparative Religion 54, no. 1 (July 4, 2018): 9–27. http://dx.doi.org/10.33356/temenos.73111.
Повний текст джерелаАнотація:
In this essay the Marxist-Leninist understanding of the concept ‘religion’ is analysed in relation to how it was applied to the so-called shamanism of the indigenous peoples of the Soviet North. The point of departure is the correspondence between the head of the Council for the Affairs of Religious Cults in the Soviet Far East and his superior in Moscow. Further, the legal consequences of the somewhat varying Soviet understandings of ‘religion’ for people adhering to indigenous worldviews and ritual traditions in the Far East is presented. The essay aims to exemplify how definitions of ‘religion’, as well as the categorising of something as ‘religion’ or not, rely on social and political circumstances, and whether one finds ‘religion’, as well as the entities classified as such, to be positive or negative for the individual and society.
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Hebert, Joel. "“Sacred Trust”: Rethinking Late British Decolonization in Indigenous Canada." Journal of British Studies 58, no. 3 (July 2019): 565–97. http://dx.doi.org/10.1017/jbr.2019.3.
Повний текст джерелаАнотація:
AbstractThis article considers the political activism of Canada's Indigenous peoples as a corrective to the prevailing narrative of British decolonization. For several decades, historians have described the end of empire as a series of linear political transitions from colony to nation-state, all ending in the late 1960s. But for many colonized peoples, the path to sovereignty was much less straightforward, especially in contexts where the goal of a discrete nation-state was unattainable. Canada's Indigenous peoples were one such group. In 1980, in the face of separatism in Quebec, Prime Minister Pierre Trudeau pledged to renew the Canadian Confederation by bringing home the constitution, which was still retained by the British Parliament. But many Indigenous leaders feared that this final separation of powers would extinguish their historic bilateral treaties with the British crown, including the Royal Proclamation of 1763 that guaranteed Indigenous sovereignty in a trust relationship with Britain. Indigenous activists thus organized lobbying campaigns at Westminster to oppose Trudeau's act of so-called patriation. This article follows the Constitution Express, a campaign organized by the Union of British Columbia Indian Chiefs in 1981. Maneuvering around the nuances of British political and cultural difference, activists on the Constitution Express articulated and exercised their own vision of decolonization, pursuing continued ties to Britain as their best hope for securing Indigenous sovereignty in a federal Canada.
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de M Pontes, Ana Lucia, and Ricardo Ventura Santos. "Health reform and Indigenous health policy in Brazil: contexts, actors and discourses." Health Policy and Planning 35, Supplement_1 (November 1, 2020): i107—i114. http://dx.doi.org/10.1093/heapol/czaa098.
Повний текст джерелаАнотація:
Abstract Given the challenges related to reducing socio-economic and health inequalities, building specific health system approaches for Indigenous peoples is critical. In Brazil, following constitutional reforms that led to the universalization of health care in the late 1980s, a specific health subsystem was created for Indigenous peoples in 1999. In this paper, we use a historical perspective to contextualize the creation of the Indigenous Health Subsystem in Brazil. This study is based on data from interviews with Indigenous and non-Indigenous subjects and document-based analysis. In the 1980s, during the post-dictatorship period in Brazil, the emergence of Indigenous movements in the country and the support for pro-Indigenous organizations helped establish a political agenda that emphasized a broad range of issues, including the right to a specific health policy. Indigenous leaders established alliances with participants of the Brazilian health reform movement, which resulted in broad debates about the specificities of Indigenous peoples, and the need for a specific health subsystem. We highlight three main points in our analysis: (1) the centrality of a holistic health perspective; (2) the emphasis on social participation; (3) the need for the reorganization of health care. These points proved to be convergent with the development of the Brazilian health reform and were expressed in documents of the Indigenist Missionary Council (CIMI) and the Union of Indigenous Nations (UNI). They were also consolidated in the final report of the First National Conference on the Protection of Indigenous Health in 1986, becoming the cornerstone of the national Indigenous health policy declared in 1999. Our analysis reveals that Indigenous people and pro-Indigenous groups were key players in the development of the Indigenous Health Subsystem in Brazil.
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Walker, Edward W. "The Nationality Problem—Round II." Nationalities Papers 20, no. 2 (1992): 83–89. http://dx.doi.org/10.1080/00905999208408243.
Повний текст джерелаАнотація:
If the eight months since the August coup have shown us nothing else, it is that the “nationalities problem” not only will survive the death of the Soviet Union but may well intensify. For Russia in particular the past year has witnessed what might be called the “The Nationality Problem—Round II” whereby many of the same pressures that brought down the Soviet Union are now mounting within the Russian Federation (or simply, “Russia”—the delegates at the recent Congress of Peoples’ Deputies were unable to settle on a single name). There are many ironies about all this, but let me just cite a few.
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Kharlamova, Anastasia, and Alexander Novik. "Jews in the Russian Empire, the Soviet Union, and the Russian Federation." Folklore: Electronic Journal of Folklore 80 (December 2020): 231–46. http://dx.doi.org/10.7592/fejf2020.80.kharlamova_novik.
Повний текст джерелаАнотація:
The aim of this essay is to present a comprehensive review of the collective monograph Evrei (The Jews), published in 2018 in the series Narody i kul’tury (Peoples and Culture). The authors give an overview of the modern developments in Jewish studies to acquaint the reader with the background of the reviewed monograph. Every chapter of the monograph is analyzed in detail, taking into account the most recently gathered ethnographic materials, such as the data recorded by Alexander Novik in Priazovye and Crimea in the late 1990s and early 2000s, and the newest publications on the subject, such as a paper by Evgeniya Khazdan on Jewish traditional culture, published in 2018.
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Pavlyukevich, R. V., and E. V. Barmina. "Interethnic Marriages of Indigenous Peoples of the North in the Krasnoyarsk Territory in the Late 1950s." Izvestiya of Altai State University, no. 2(118) (June 4, 2021): 29–34. http://dx.doi.org/10.14258/izvasu(2021)2-04.
Повний текст джерелаАнотація:
The article is devoted to the phenomenon of interethnic marriages between Russians and indigenous peoples of the North in the Krasnoyarsk territory in the 1950s. The research is based on the materials of censuses and surveys conducted by local authorities in the late 1950s. The focus of researchers was made by the Enets, the Nganasans, the Selkups, the Evenks and the Kets. Since the second half of the 20th century, contacts between the Russian population and the peoples of the far North of the Krasnoyarsk territory have become more frequent. In the context of construction projects in the region, there is an increase in marriages between Russians and representatives of local indigenous peoples. These marriages had an ambiguous impact, on the one hand they were an expression of the principle of "friendship of peoples", one of the basic principles of the Soviet state and contributed to the integration of the Northern territories into the Krasnoyarsk territory. On the other hand, mixed marriages accelerated the assimilation of these peoples and contributed to the cease and extinction of their culture. Their parents positioned most of the children in such marriages as Russian. In everyday speech these families, as well as a rule, was dominated by the Russian language, Russian culture.
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Aksenova, L. N., L. V. Sokolskaya, A. S. Valentonis, and I. V. Shcherbinina. "Formation of the Soviet education system among the indigenous peoples of Southern Siberia in the 1920s." Education and science journal 23, no. 2 (February 13, 2021): 170–98. http://dx.doi.org/10.17853/1994-5639-2021-2-170-198.
Повний текст джерелаАнотація:
Introduction. In the era of the formation of the world educational space, historical and pedagogical studies of regional education systems acquire special relevance. Many states, while modernising their national education systems, turn to the experience of past generations in order to understand how socio-economic changes taking place around the world and in Russia can affect the education system of a particular region. The twenties of the last century in Russia is a time of searching for new types of schools, opportunities for educating and teaching the younger generation in the spirit of the new (Soviet) ideology. The peoples of South Siberia (Altai, Shors, Kumandins, Chelkans, Teleuts, Tubalars, Telengits), united in the administrative-territorial framework of the Oirot Autonomous Region and the Gorno-Shor National Region, despite the difficulties, made a significant progress in the development of school education, including the number of the national school.The aim of the present article was to study the peculiarities of the process of formation and development of the Soviet education system among the indigenous peoples of Southern Siberia in the 1920s.Methodology and research methods. The research is based on the analysed and generalised content of archival documents, scientific sources on the history of the formation of the peoples of Southern Siberia in the context of the system-historical approach. The authors of the article studied 35 documents from the funds of the Committee for Archives of the Altai Republic and the Center for the Storage of Archives of the Altai Territory. The archival documents introduced into scientific circulation made it possible to consider the process of increasing the number of national schools, providing students with textbooks in their native language, the process of training teachers from the indigenous population, taking into account the national and cultural characteristics of the region.Results and scientific novelty. Based on the study of archival materials, the authors of the article rethink the activities of the Soviet authorities to restore and create the school network of education, its development and preparation for the introduction of universal primary education among the peoples of Southern Siberia. The issue of creating a national education system in the 1920s is closely connected with the process of indigenisation, as part of the national policy of the Soviet state and with the process of transferring the local population to settled life. By the beginning of the 1930s, a network of school institutions was created in the region, which increased the percentage of literate adolescents and subsequently enrolled in primary education all children of school age. Addressing national inequalities through the development of the education system and the eradication of illiteracy in the multinational region is of undeniable interest to educational historians and teachers.Practical significance. Today, the interest of researchers in regional history has increased all over the world; therefore, the current article will be useful to readers, as the analysis of new archival documents helps to fill the gaps in the scientific literature on the establishment of the Soviet school among the indigenous peoples of southern Siberia in the 1920s. The materials of the article can be used by teachers to design the courses on the history of education in Russia and the historical study of local lore. Moreover, the presented materials can be applied in the course of the development of a modern regional educational policy.
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Ruttkay-Miklián, Eszter. "Revival and Survival in Iugra." Nationalities Papers 29, no. 1 (March 2001): 153–70. http://dx.doi.org/10.1080/00905990120036439.
Повний текст джерелаАнотація:
In the administrative usage of the Soviet Union, the category “minor peoples of the North” embraced 26 ethnic groups of the North and the Far East. According to 1989 data, the populations of these groups ranged from 179 to 34,190 and together totaled 181,500. In addition to being small in numbers, the common denominators of the groups include a northern location and dependence on such sources of livelihood as hunting, reindeer herding, and fishing. Furthermore, some of these peoples remain nomadic or semi-nomadic.