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Journal articles on the topic 'Autochthonous peoples'
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1
Lee, Kyung Hee. "A Study on the Symbolism of Vocabulary in the Altai Folklore." Institute for Russian and Altaic Studies Chungbuk University 26 (February 28, 2023): 243–64. http://dx.doi.org/10.24958/rh.2023.26.243.
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The purpose of this study is to analyze the characteristics of Altai tales and the symbolic meanings of words in Altai tales. Altai refers to the Altai Republic in the Russian Federation, located in South Siberia. Altaians - the common name of a kind of historically formed union of six autochthonous Turkic-speaking ethnic groups. Altai folklore is the traditional beliefs, customs, and stories of a community, passed through the generations by word of mouth Altai people. Altai folk tales are life stories that reflect the traditions, belief systems, religions, and cosmic views of the peoples who have lived around the Altai Mountains since ancient times. Altai folk tales have similar themes or modified contents found in other regions and peoples, but reflect the uniqueness of the Altai peoples and culture. In Altai folktale texts, color words that symbolically express the main character and surrounding objects, as well as names of people and numbers using color words, are found. These vocabularies are linearly combined with other vocabularies and function as text components unique to narrative texts.
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Robertson, John H., and Rebecca Bradley. "A New Paradigm: The African Early Iron Age without Bantu Migrations." History in Africa 27 (January 2000): 287–323. http://dx.doi.org/10.2307/3172118.
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Between 1000 BC and AD 1000, or so the story goes, sub-Saharan Africa was the setting for one of the all-time great population movements of antiquity—the Bantu migrations. Sweeping to and fro across the continent in a kind of grand migrationary gavotte, absorbing or brushing aside the autochthonous hunter-gatherers, the ancestral Bantu speakers carried with them on their march the seeds of a settled life fueled by food production and iron technology. Their movements are represented by large arrows scything across big blank maps of the African interior. How good is the evidence that any of it ever happened?In this paper we shall examine some of the serious methodological and practical problems that bedevil the migrationary model. We shall also present an alternative model for the prehistory of sub-Saharan Africa: in brief, that the development of the Early Iron Age in Africa was a process rather than an event; that autochthonous populations gradually adopted the suite of traits that define the Early Iron Age, without any large-scale movement of peoples; and that increasing sedentarization actually led to a population decline which was only overcome after AD 500.The model constitutes a new paradigm that emphasizes continuity and takes into account a few observations that are awkward for the migrationary paradigm: that sub-Saharan Africa has a difficult topography that may put certain constraints on population movements, and that the continent was slowly filling up on its own when events starting in the sixteenth century turned the autochthonous peoples' lives upside down.
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Nikiforov, Alexander. "PRINCIPLES OF ETHNO-FEDERALISM AND RELATIONS OF AUTOCHTHONOUS PEOPLES WITH RESOURCE-EXTRACTING COMPANIES IN RUSSIA AND CANADA." Political Expertise: POLITEX 20, no. 1 (2024): 105–11. http://dx.doi.org/10.21638/spbu23.2024.109.
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The issues of the study of ethnic federations are largely connected with the discussion of the question on integrative mechanisms and stability of this kind of federalism. The presented publication looks at the problem from the other side. The issue of interrelation of the rights of the indigenous population and mining companies in the context of ethical federalism in Russia and Canada is taken as a basis. For this purpose, the regulatory framework, institutional mechanisms and the practice of resolving relevant local conflicts are being considered. The assessment of the paradigm of corporate social responsibility "social license to operate" is given also in this context. As a result, the conclusion is made about the peculiarities of the influence of ethnic federalism on the relations of indigenous population with mining companies; separate factors influencing this are identified. At the same time, in Russia and Canada, the rights of autochthonous groups in their territories are still in the process of institutionalization, both due to the very slow recognition of legal rights over the land use in the case of autochthonous communities in Canada, and due to continuing restrictions by federal authorities or legislation.
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Babaev, Kirill V. "ORGANIZATION OF SACRED LANDSCAPE AND ARCHITECTURAL PLANNING OF OCEANIC PEOPLES." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 1 (2023): 115–37. http://dx.doi.org/10.28995/2073-6401-2023-1-115-137.
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The paper is about the description and analysis of methods and forms of organization of sacred landscape and religious architecture of the autochthonous people of the Pacific, to be compared to the first primitive forms of architectural art in Eurasia and Australia. The article discusses such elements of religious architecture of Polynesian peoples as the communal houses of the Maori of New Zealand, megalithic structures of Easter (Rapa Nui) island, as well as the marae ritual areas in Polynesia. A hypothesis is discussed that some of the elements of the most ancient sacred landscape of the Pacific may be considered universal for the development of human culture and spirituality. Similar forms could be considered as prototypes of the ancient sacred constructions and settlement architecture of Eurasia.
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Uribe, Ricardo. "Indigenous Clockmakers, Schedules, and Quantitative Time in the Spanish Colonies (16th Century)." KronoScope 23, no. 2 (2024): 145–76. http://dx.doi.org/10.1163/15685241-20231532.
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Abstract During the 16th century, the term “Cemilhuitlapohualtepoztli” meant “clock” to the indigenous peoples of Mexico. They had formed this neologism out of three words from the Nahual language: “cemilhui” (the passing of a day); “tlapoaliztli” (to count); and “tepoztli” (bell or iron). This linguistic evidence, in conjunction with other documents found in Spanish and Latin American archives, show that autochthonous people came into early contact with these mechanisms and promptly assimilated quantified time. Historiography often claims that the Catholic Church imposed this kind of time among indigenous societies, however, this paper demonstrates that indigenous peoples appropriated a more precise and quantified time in the offices of the colonial administration, either by working as clockmakers or by producing “timetables” and calendars. This process allowed, on the one hand, the global synchrony between the Old and the New World, and on the other hand, the coordination of collective temporalities and local calendars.
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Hennecke, Angelika. "Sprachenvielfalt und Sprachenpolitik in Kolumbien: das Projekt der Ethnischen Bildung." Linguistik Online 119, no. 1 (2023): 67–94. http://dx.doi.org/10.13092/lo.119.9505.
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This article deals with the linguistic situation in Colombia. In addition to its enormous biological and geographical diversity, Colombia also has an astonishing number of autochthonous languages that still exist. In total, there are 65 indigenous languages, two Creole languages and the Romani of the Roma community. First, the status quo of these languages is outlined. Special attention is given to language policy and language maintenance, because the current legally protected rights of the indigenous peoples, also with regard to the use of their own languages, required a longstanding struggle. The most important stages of this development are outlined, starting with the constitution of 1991. The project of ethnic education, initiated in 1985, is an outstanding example for all of Latin America with regard to an inclusive language and cultural policy. The most important milestones of this development are briefly discussed. The long way to achieving equal participation of the autochthonous peoples, the protection and preservation of their languages is not over yet. For this reason, the article concludes with a look at the latest language and cultural policy project, the Ten-Year Plan for Native Languages in Colombia, which will set the guidelines for language policy between 2022 and 2032.
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Lourié, S. V. "REFRACTIONS OF THE IMPERIAL COMPLEX IN THE IDENTITY OF THE IMPERIAL PEOPLE (“CEMENT PEOPLE” WHO SETTLING THE "TAKEN REGION" OR THE “RUSSIAN-SPEAKING POPULATION” WITH INTERETHNIC MARRIAGES)." Northern Archives and Expeditions 5, no. 2 (2021): 120–26. http://dx.doi.org/10.31806/2542-1158-2021-5-2-120-126.
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The article examines the phenomenon of the imperial people, which has some special qualities that allow it to integrate peoples and territories. Many researchers of the empire recognize the importance of the imperial people factor, but it is quite difficult to indicate its specific characteristics. It is concluded that the Russians, having moved to the outskirts of the empire, to some extent changed their behavior patterns and became what is sometimes called “other Russians”. They differ from the Russians from the indigenous territories and have the qualities of a “cement people” that holds together parts of the empire. The Russians identity turned out to be duplex. They are predominantly occupied with themselves in their autochthonous territories as one of the peoples of the Earth and can perceive themselves as an ethnic whole. But they absorb the contradictions between peoples on the outskirts of the empire and create a kind of new — imperial — integrity. Then they have not have only a special Russian national identity, but rather a messianic one, coupled with an imperial function. Russians as an imperial people understand themselves (and others too) as bricks of a single empire. We aim to cover this topic in this article we rely on data from sources about the Russian peasant colonization of the late 19th — early 20th centuries. We also use the statistics of interethnic marriages in the USSR, which were an important factor in the homogenization of the peoples of the Soviet empire.
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Belozerova, M. V. "On Problem of National Self-Determination of Autochthonous Peoples by Example of Southern Russia Regions (Late 1980s — Early 1990s)." Nauchnyi dialog 1, no. 8 (2020): 301–19. http://dx.doi.org/10.24224/2227-1295-2020-8-301-319.
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The article considers the problem of national self-determination among the autochthonous peoples of Russia as a component of the ethnopolitical processes of the late 1980s and early 1990s. The relevance is determined by the need to study the manifested ethnic interests, inter-ethnic tension and separatist tendencies that have passed from a latent state to an open form among a number of autochthonous peoples. On the basis of comparative analysis, research of archival documents of state, departmental, personal archives and historiographical data, general trends and regional specifics of Khakas, Adygs, Shapsugs, Shors, and Teleuts are revealed. The ethno-political processes on which the ideas of national self-determination were based include the growth of ethnic consciousness, “the politicization” of ethnicity, the change of ideological paradigms, the institutional activity of national elites, the formation of national revival programs, and myth-making. The author reveals the significant commonality of myths (“search for the enemy,” “loss” of national culture and other theses) and differences based on the historical and ethnic memory of each nation. Special attention is paid to the problem of autonomy. It was seen as an emerging component in attempts to implement the idea of national self-determination. The experience of normalization of social relations was considered in the analysis of the tactics used by national elites in achieving political goals, decisions made by regional authorities, and the reaction of various segments of society.
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Tolstykh, O. N. "Observing the balance "Nature – Human" by indigenous peoples as a condition for sustain-able development of the territory." Service and Tourism: Current Challenges 17, no. 1 (2023): 132–38. https://doi.org/10.5281/zenodo.8003413.
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<em>The important condition for modern tourist destinations is balanced development of the territory. It is the focus of the article. The format of sustainable development of the territory, in turn, is considered through hunting. An essential result of the study is an analysis of the sustainable development of the reserves of Canadian indigenous peoples. The article studies process of historical balanced development of territories (reservations of indigenous peoples), which is based on certain rules and principles. The author considers the process of tourist nature management by indigenous peoples in Canadian territories and explains the importance and necessity of a clear segmentation of recreational lands. On a cartographic basis, the reserves of the indigenous peoples of the Canadian province of Quebec are shown, where rural nature management is being formed to a greater or lesser extent. It is the places of historical residence of autochthonous peoples that are an example of maintaining a balance between nature and man, where in modern times it is necessary to single out zones of traditional nature management and zones with a recreational function.</em>
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Nabiev, Vakil. "FEATURES OF THE FORMATION OF THE KURDISH DIASPORA." BULLETIN Series of Sociological and Political sciences 75, no. 3 (2021): 40–47. http://dx.doi.org/10.51889/2021-3.1728-8940.06.
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The article will focus on one of the oldest peoples of Western Asia of autochthonous origin, whose reliable historical existence in this region exceeds two and a half millennia. About the people who finally completed their ethnic consolidation in the V-VI centuries, having clearly expressed ethno-national characteristics. The territory of the main settlement of the Kurdish ethnic group, the language in different dialect forms, its own mentality and anthropological and ethnic characteristics, a peculiar and rich culture. Currently, Kurdistan is politically divided between Turkey, Iran and Iraq, whose state borders, passing through the territory inhabited by Kurds, converge approximately in the center of Kurdistan. At the same time, the article also focuses on controversial issues.
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Tamma, Sukri, and Timo Duile. "Indigeneity and the State in Indonesia: The Local Turn in the Dialectic of Recognition." Journal of Current Southeast Asian Affairs 39, no. 2 (2020): 270–89. http://dx.doi.org/10.1177/1868103420905967.
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When the indigenous peoples’ movement emerged in the 1990s and grew stronger in the wake of reformasi, people formally termed “backward” and “primitive” suddenly emerged as political actors. This article traces the relationship between the state and the idea of the original, sometimes referred to as the autochthonous, sometimes as the indigenous, in Indonesian history and analyses how these relationships are reflected in legislation on land issues, the major concern of recent indigenous movements. In a second step, the article deals with current political strategies of the indigenous movement (AMAN), concluding that the movement is shifting its efforts from the “centre” (national legislation), to the provinces and the margins, a process we term the “local turn” in the indigenous people’s movement in Indonesia. By drawing on the example of Enrekang, South Sulawesi, the contribution shows how peraturan dearah (local regulations) provide a basis for recognition within the margins of the Indonesian nation state.
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Oyèláràn, Ọlásopé O. "Oríta Borgu: the Yorùbá and the Bààtonu down the ages." Africa 88, no. 2 (2018): 238–66. http://dx.doi.org/10.1017/s0001972017000900.
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AbstractWe have no plausible evidence to suggest that the Yorùbá and the Bààtonu are not autochthonous populations of the territories identified as homelands for them south and west of the confluence of the rivers Niger and Benue. This article uses tangible linguistic and cultural data to question hypotheses of migration from the Middle East, with echoes of Semitic heritage. On the one hand, cognate elements that are clearly identifiable argue for an enduring historical relationship between these two peoples; on the other, probative elements that are shared with other peoples and cultures in the sub-region rule out any suggestion of a conspiracy among all of them to migrate from the Middle East to West Africa in some discoverable historical past.
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Ovchinnikova, Julia S. "The concept of the academic course curriculum ‘Ethnic cultures of Russia." Linguistics and Intercultural Communication 26, no. 3_2023 (2023): 166–75. http://dx.doi.org/10.55959/msu-2074-1588-19-26-3-13.
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The academic program of the course is based on the author’s many years of experience in theoretical and field research on ethnic cultures of Russia and in teaching the course “Cultures of the peoples of Russia” to students of the Department of Cultural Studies at the Faculty of Foreign Languages and Area Studies of Moscow State University. The interdisciplinary and comparative approaches served as the theoretical foundation of this course. Thematically, the material is grouped according to the types of cultures of the peoples of Russia: semi-nomadic hunters and fishermen of the north; nomads of the steppes and mountains; settled mountaineers of the Caucasus; settled inhabitants of the plains; diasporas of the peoples of the near abroad, far from their ancestral homelands. To create a comprehensive picture of the studied peoples, the main attention is focused on the continuity of culture in the following way: from autochthonous traditions to modern professional art (ethnic literature, music, painting, and cinema). Different types of ethnic art and literature are regarded in the context of the processes of cultural identification of peoples in the context of globalization.
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Leonhardt, Alec. "Baka and the Magic of the State: Between Autochthony and Citizenship." African Studies Review 49, no. 2 (2006): 69–94. http://dx.doi.org/10.1353/arw.2006.0110.
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Abstract:While Baka “Pygmies” are regarded as among Africa's most indigenous peoples, their autochthony seems lacking in features that would give them standing for special consideration by die state. Somehow, indigenousness does not equal autochthony. Other mobile indigenous peoples such as traders and pastoralists have also been seen as less than autochthonous. These groups lack “roots in the soil,” which makes them less subject to the authority of the state than farmers. Further, as an acephalous society, Baka political culture cannot be appropriately adjusted to interact with the hierarchical structure of the state and related institutions. For this reason the problematic autochthony of Baka is less an issue of rights within the existing structure of the state—of civil rights—than of human rights. Unfortunately, this human rights issue is not really on any policy agenda, not even that of the working group for the U.N. Draft Declaration on the Rights of Indigenous Peoples.
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Karaś, Halina. "Rola słowników opracowanych przez autochtonów w dokumentacji leksyki gwarowej." LingVaria 18, no. 2(36) (2023): 179–93. http://dx.doi.org/10.12797/lv.18.2023.36.12.
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THE ROLE OF DICTIONARIES DEVELOPED BY AUTOCHTHONOUS AUTHORS IN THE DOCUMENTATION OF THE DIALECTAL LEXIS The documentation of dialectal vocabulary is an urgent task in view of the rapid disappearance of dialects or their evolution. That is why it is so important to develop dictionaries of dialects that have not been described lexicographically so far. Regional and local dialectal dictionaries, apart from documentation and scientific purposes, also play an important role in the region, in cultural activities undertaken and in maintaining the awareness of regional distinctiveness. They are an important determinant of this regional and local awareness, a sign of emotional ties connecting the inhabitants of a region or one town.A special role in the Polish dialect lexicography is played by autochthonous authors, both linguists, dialectologists and amateurs. It is them, knowing the native dialect and its users well, who can obtain valuable and rare lexical material for scientific research. The article, based on selected examples, discusses the role of dictionaries developed by indigenous peoples, it also indicates the reasons why these dictionaries are so valuable for dialectology.
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Jacques, Guillaume, Christopher D. Buckley, and Shang Li. "Weaving and loom terminology in Japhug." Linguistics of the Tibeto-Burman Area 48, no. 1 (2025): 42–59. https://doi.org/10.1075/ltba.24012.jac.
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Abstract We describe the yarn preparation and weaving tradition of the Japhug people of Sichuan Province, China, speakers of a Rgyalrongic language belonging to the Sino-Tibetan family. We discuss the practical aspects of the loom and its operation, as well as the terms used to describe it. Our analysis shows that the terms are mostly a mixture of autochthonous Rgyalrongic and borrowings from Tibetan. The loom is a version of the frameless body-tensioned loom, an ancient and widespread type in East Asia and Southeast Asia, used by many Sino-Tibetan language speakers. We provide a simple guide for researchers interested in recording weaving traditions in the field, and we briefly discuss the implications of our findings for the study of the languages and ethnography of the Sino-Tibetan peoples generally.
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Kalshabayeva, B. K., and A. Uzbekbay. "TRADITIONS OF THE EXCHANGE OF GIFTS IN FAMILY AND MARRIAGE RELATIONS OF THE PEOPLES OF CENTRAL ASIA (MID-19TH-EARLY 20TH CENTURY)." History of the Homeland 99, no. 3 (2022): 216–24. http://dx.doi.org/10.51943/1814-6961_2022_3_216.
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The article pays special attention to the traditions of the exchange of gifts in family and marriage relations of the peoples of Central Asia, including the role of kalym and dowry. The authors showed the general similarity and differences in the exchange of gifts among the Kazakhs and the peoples of Central Asia. In the course of applying the comparative method, the works of researchers of the 19th-early 20th centuries were taken as a basis. The article deals in detail with the origin of the concept of "kalym," its composition, features of kalym among Kazakh, Uzbek, Kyrgyz, Turkmen and other peoples.Kalym, as well as the obligation of parents to give the girl a dowry, important customs that have survived to this day. Despite the fact that today traditions are being transformed, the ethnic groups under consideration are based on common values. Analysis of common ties in the system of exchange of gifts among Turkic peoples inhabiting Central Asia is considered as an urgent problem of modern social sciences. It also allows you to study the culture of the autochthonous peoples of this region on the basis of general principles.
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Pain, Frédéric. "“Brāhmaṇa” as an honorific in “Indianized” mainland Southeast Asia: a linguistic approach". Bulletin of the School of Oriental and African Studies 82, № 1 (2019): 111–41. http://dx.doi.org/10.1017/s0041977x19000284.
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AbstractThis article aims at demonstrating that the Old Khmerb/vraḥoriginates from a syllabic depletion of the Sanskrit wordbrāhmaṇathrough a monosyllabization process, a widespread diachronic phenomenon among the Mon-Khmer languages of Mainland Southeast Asia. The paper will also show that this term must have been originally used as an honorific for deities and, consequently, for royalty. It therefore respectfully disagrees with two other current hypotheses according to whichb/vraḥwould be an autochthonous Mon-Khmer word or would originate in the Sanskrit/Pali wordvara-“excellent, splendid, noble”. After being borrowed from Sanskrit, the Old Khmerbraḥspread via a contact phenomenon: from Old Khmer to Old Siamese, from Old Siamese to Old Shan through the “Thai Continuum”, and from Old Shan to Old Burmese. The implications of this paper are twofold: firstly, it will sketch out a pattern for the historical relationships between different peoples of Mainland Southeast Asia; then, it will propose a first phase of Indianization in Southeast Asia, namely a local reconnotation of Indo-Aryan terms according to autochthonous socio-political contingencies, and consequently bring a draft answer to the “Woltersian” question: what is the local connotation of Indo-Aryan terms?
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Vinokurova, I. S., and F. F. Zhelobtsov. "Tungus-manchus in the history of ethnogenesis of the sakha people." Vestnik of North-Eastern Federal University. History. Political Science. Law, no. 4 (January 9, 2024): 77–83. http://dx.doi.org/10.25587/2587-5612-2023-4-77-83.
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The article is devoted to the rather complex and confusing topic of the formation of the Sakha (Yakut) ethnic group. This complexity stems from the equally obvious role and influence of the autochthonous Tungus-Manchu tribes. As is known, Tungus-speaking tribes are divided into two large groups: northern and southern. The northern group is mainly represented by the Tungus (Evenks) of Yakutia. The southern group includes the Tungus-speaking tribes of the Amur region and Sakhalin Island. Studying the history, life and way of life of the largest of the Paleo-Asian peoples – the Tungus (Evenks) – will help restore a more complete picture of the history of not only the Lena region, but also the whole of Central Asia.
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Villarreal, Aimee. "Sanctuaryscapes in the North American Southwest." Radical History Review 2019, no. 135 (2019): 43–70. http://dx.doi.org/10.1215/01636545-7607821.
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AbstractThis article reclaims the historicity and sanctity of sanctuary as a dynamic cultural and spiritual practice and Indigenous survival strategy cultivated in regions of refuge and rebellion in the Americas. Tracing heterogeneous configurations of sanctuary in the North American Southwest during the Spanish colonial period, it compares the institution of church asylum with cross-tribal Indigenous sanctuary place-making and traditions of radical hospitality. As Indigenous people became refugees in their own homeland they capitalized on their knowledge of the landscape and banded with other persecuted and displaced peoples in “sanctuaryscapes,” vast autonomous regions and insurgent urban centers where new pan-Indigenous solidarities and identities emerged. Locating sanctuary practices within specific regional cartographies and social relations substantiates diverse autochthonous traditions of sanctuary that dramatically reorient and revitalize the origin stories that animate and also validate contemporary sanctuary movements and practices.
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Lillios, Katina T. "Mobility and Alterity in Iberian Late Prehistoric Archaeology: Current Research on the Neolithic–Early Bronze Age (6000–1500 BCE)." Annual Review of Anthropology 49, no. 1 (2020): 49–65. http://dx.doi.org/10.1146/annurev-anthro-010220-042345.
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Archaeological investigations of late prehistoric Iberia between the Neolithic and Bronze Age (6000–1500 BCE) have long been a battleground between indigenist and exogenous models, and understandings of mobility and alterity have played an important role in these debates. Prior to the development of radiocarbon dating, key cultural transformations, such as megaliths, copper metallurgy, fortified hilltop settlements, and Beakers, were generally associated with nonlocal peoples, migrants, or colonizers. With the incorporation of radiocarbon dating to Iberian archaeological contexts in the 1980s and the determination of the antiquity of many of these cultural changes, the pendulum swung in the other direction, with a marked shift toward viewing autochthonous origins for these watershed transitions. In recent years, developments in strontium isotope analyses, genetics, and raw material characterization studies have provided new evidence for the mobility of peoples and things, and diffusionist models, sometimes without critical theorization, have once again reemerged.
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Bekova, R. M. "The Policy of Preserving National Linguistic Identity on the Example of the Welsh." Journal of Law and Administration 19, no. 4 (2024): 108–15. http://dx.doi.org/10.24833/2073-8420-2023-4-69-108-115.
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Introduction. The article examines the British policy pursued in the 16th – first half of the 20th centuries in relation to the autochthonous languages of Wales, Scotland and Northern Ireland. The author characterizes the language policy of Great Britain in this period as a policy of linguistic nationalism of the English language and discrimination against the national languages of other peoples. The article also discusses the main legal acts aimed at expanding the use of the Welsh language and consolidating the status of the Welsh language as the national language of Wales.Materials and methods. To achieve this goal, the article used the method of the structural-functional approach, as well as modern principles of scientific knowledge of complex social phenomena and processes, based on a combination of macro- and microsociological research. The materials of the article were the works of scientists on the stated issues.Results of the study. It is concluded that the Welsh language has managed to maintain its independence to a greater extent than other autochthonous languages of the peoples of Great Britain, and in modern conditions there is a tendency to increase the number of people using the Welsh language in everyday life. The main findings of this article were the demonstration of specific discriminatory measures applied by the UK in relation to the Welsh language, including the ban on the use of Welsh as the language of legislation, the language of judicial proceedings and restrictions on teaching in Welsh.Discussion and conclusion. The study identifies the reasons and constitutional and legal factors for the transition from a policy of language discrimination to a policy of dialogue of cultures, as well as the influence of public figures advocating the preservation and expansion of the use of the Welsh language on the language policy of Great Britain. The constitutional significance of the Welsh Language Regulations 2011 is stated, and for the first time in the Russian-language doctrine the content of this law is analyzed.
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Charlier, P., Y. Coppens, J. Malaurie, et al. "A new definition of health? An open letter of autochthonous peoples and medical anthropologists to the WHO." European Journal of Internal Medicine 37 (January 2017): 33–37. http://dx.doi.org/10.1016/j.ejim.2016.06.027.
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Scherbakova, Anna D. "МЕСТО КОРЕННЫХ НАРОДОВ АРГЕНТИНЫ В ПРОЦЕССАХ ГОСУДАРСТВЕННОГО И НАЦИОНАЛЬНОГО СТРОИТЕЛЬСТВА". Вестник антропологии (Herald of Anthropology) 51, № 3 (2020): 182–95. http://dx.doi.org/10.33876/2311-0546/2020-51-3/182-195.
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The article analyses the stages of consolidating the peripheral position of indigenous peoples among the State priorities of the Argentine Republic, aimed at consolidating the state and creating a national identity. It was shown that during the colonial period their integration and assimilation into socio-economic and political processes were limited both by the communities themselves and by the colonial authorities. Since Argentina’s independence, the territories of the traditional residence of autochthonous groups became the object of state policy and are consistently excluded from the national political agenda. A wide arsenal of means is used – from equipping military expeditions to launching ideological and propaganda campaigns in the country and beyond.
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Agbor, Otora Osmond, and Angela Ajimase. "A Socio-Linguistic Profile of Nigeria’s Eastern Borderlands." Tamaddun 21, no. 1 (2022): 1–10. http://dx.doi.org/10.33096/tamaddun.v21i1.137.
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The paper examines the phenomena of language maintenance, shift, separation, and spread of the demographic proportion of the ethnolinguistic groups on either side of the borders, and argues that language use in various public domains is consistent with language policy, planning, and development. The paper is anchored on visible data in a conceptual framework that offers a triglottic configuration that has been used in both and within various multilingual states in Africa, and more specifically with Cameroon by Tadedjeu (1975) and Nigeria by Brann (1981). The Tadedjeu and Brann framework enabled an analysis of the border configuration concerning languages. It is indicated that the seemingly autochthonous peoples of the border are so deeply rooted that it appears most of them wandered there within the last few centuries. Thus, with the growing level of interdependence across the border region, it is considered that the younger generation of the border peoples will someday wander into cities, become bilingual, and forget their language, leaving behind a vanishing generation of chthonophones.
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Orlov, Alexander A. "The prehistory of the peoples of the Iberian Peninsula: “genetic intervention” of the early pyramid period." Cuadernos Iberoamericanos, no. 4 (December 28, 2018): 7–13. http://dx.doi.org/10.46272/2409-3416-2018-4-7-13.
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Recently, the American geneticist David Reich, according to the results of studies, got by his group, published a hypothesis that 4.5 thousand years ago, the Iberian Peninsula was conquered by the tribes of nomadic pastoralists who came from the steppes of Eastern Europe, by so-called “people of the Yamnaya culture” (the Yamnaya people). Having a higher technological level (had four-wheeled carts, domesticated horses, etc.), those people quickly conquered the Iberian tribes, completely eliminating or enslaving the entire male autochthonous population. Such a rapid and, apparently, far from peaceful expansion led to the fact that the next generation of residents of the Iberian Peninsula had already 100% Y chromosomes (which are transmitted exclusively through the paternal line) of immigrants. The Yamnaya people brought their culture to the Peninsula, and probably the IndoEuropean language, the carriers and distributors of which they were, migrating across the expanses of Europe.
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Ferlat, Anne. "Rediscovering Old Gaul: Within or Beyond the Nation-State?" Religions 10, no. 5 (2019): 331. http://dx.doi.org/10.3390/rel10050331.
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Paganism is an umbrella term which, along with Wicca and various eclectic Pagan paths, encompasses European native faiths or, in other words, autochthonous pre-Christian religions. Thus at the intersection of Paganism and indigenous religions the contemporary return of European native faiths arguably constitutes an example of European indigenism on the model of autochthonous peoples’ liberation movements. This paper furthers my previous analysis which addressed the theme of European native faiths and ethnopsychiatry (Ferlat 2014), where I began to explore the idea that European native faiths might offer a route for healing traumas resulting from waves of acculturation which, throughout history, have undermined specific groups in Europe nowadays labelled “ethnocultural”. Such traumas are the object of study in ethnopsychiatry and cross-cultural psychology among people who face the consequences of violent acculturation. Considering the role played by the revitalization of cultures on other continents, I continue here my reflection about the way that European indigeneity and indigenism might be incarnated by European native faiths. I focus in particular on a reconstructionist Druidic group in France, the Druidic Assembly of the Oak and the Boar (ADCS). I introduce the concept of “internal colonialism” as an analytical tool to understand the meaning of one of its rituals which relates to Old Gaul and epitomizes a decolonizing stance. I conclude that the ADCS embodies a specific native project: an internal decolonization and peaceful indigenization process at work within a nation-state. However given a context where internal colonization is not officially recognized, the potential resilience of such a process remains uncertain.
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Tolstykh, Oksana N., and Dmitry V. Belov. "Geographical Model of Organizing Ethno-Eco-Recreational Zones (Based on Field Research in the Territories of Residence of Autochthonous Peoples)." Service and Tourism: Current Challenges 18, no. 3 (2024): 109–22. https://doi.org/10.5281/zenodo.14812226.
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<em>The article attempts to develop a geographical model for organizing ethno-eco-recreational zones using individual territories of residence of autochthonous peoples of the Far North as an example for the purpose of its adaptation to Russian conditions and scaling in the regions of the Russian Arctic. The hypothesis of the study suggests the possibility of applying this model for managing ethno-eco-recreational zones within the Far North and the Arctic zone of the Russian Federation. The territory of the Canadian Arctic North, which is very similar in terms of natural, climatic, settlement, and socio-economic characteristics, is proposed as an analogue for the formation of a geographical model. When writing the article, the authors relied on their own expedition experience and on materials collected in the field: USA 2001 (territory of the state of Wisconsin, reservation of the Algonquin Indian people - Menominee); Canada 2017-2019 (territory of the province of Quebec, reservation of the Algonquin Indian people - Abenaki); Russian Arctic 2023–2024 (polar expeditions “NORDVIK 2023” and “Chistaya Arctic – East – 77”). The model was developed using collected data from sociological and field observations, analytical material.</em>
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Espenbetov, E. U., A. Sh Khabibrakhmanov, and G. S. Aliaskarov. "Kagan bitig based on ancient Turkic runic writing." Altaistics, no. 2 (July 10, 2024): 17–26. http://dx.doi.org/10.25587/2782-6627-2024-2-17-26.
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There are more than 30 countries in the world that have their own unique writing system. The Turkic peoples also had an autochthonous writing system however due to its “obscurity” not only foreign tourists traveling to modern countries and cities with a predominantly autochthonous Turkic-speaking population, but also the majority of speakers of Turkic languages are not aware of the original written heritage and the presence of ancient Turkic runes (hereinafter referred to as “TR”) because Latin, Cyrillic and Arabic are widely used. For example, a person located in Japan, South Korea, China, Georgia, Armenia, Greece, the UAE and Israel, thanks to signs and inscriptions on their unique symbols (shops, restaurants, products, menus, etc.) can immediately detect live confirmation cultural and historical identity of the country. Unfortunately, not only in the Republic of Sakha, but also in other Turkic countries and regions of the world, the Orkhon-Yenisei script is still not considered as an important element of cultural heritage. At the end of 2021 according to various estimates there were no more than 300 people in the world who knew the basics of ancient Turkic runic writing (Turkic runes, Orkhon-Yenisei writing) and no more than 100 actively using it in everyday life (mostly citizens of retirement age). After gaining independence, in many Turkic-speaking countries, interest in the written heritage of the era of the Great Turkic Khaganate gradually increases but previously there was no single center or museum completely dedicated to Turkic runic writing. In national and regional museums and libraries, only individual exhibits are presented in the main collections. 80% of documents, monuments and other types of intangible heritage are in museum storage due to lack of space for their display. Turkic runes (in ancient Turkic: “Bitig”) are a unique heritage of the Turkic superethnos, along with language, ornament, music, traditional national clothing and cuisine. This writing system is a living testimony to historical experience and an indicator of a high level of cultural development, as well as the far-sighted policy of our ancestors, who used this writing since the 6th century to establish and expand cultural and economic ties not only among the peoples of the Great Steppe, but also throughout most of the center of Eurasia. In 2021 a center for the study of Turkic writing “Turk Tengri” was opened in Almaty and Kazan within the walls of which over 20,000 people were trained using the author’s methodology of Yespenbetov / Khabibrakhmanov “Turkic runic for beginners” [1, p. 36]. Thanks to the study of runics most people interested in the culture and traditions of the peoples of the Turkic group of languages can get direct access to the original information left by the ancient Turks more than 1,000 years ago.
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Ciscel, Matthew H. "A Separate Moldovan Language? The Sociolinguistics of Moldova'sLimba de Stat." Nationalities Papers 34, no. 5 (2006): 575–97. http://dx.doi.org/10.1080/00905990600952988.
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The politics of language identity have figured heavily in the history of the people of the Republic of Moldova. Indeed the region's status as a province of Russia, Romania, and then the Soviet Union over the past 200 years has consistently been justified and, at least partially, manipulated on the basis of language issues. At the center of these struggles over language and power has been the linguistic and cultural identity of the region's autochthonous ethnicity and current demographic majority, the Moldovans. In dispute is the degree to which these Moldovans are culturally, historically, and linguistically related to the other Moldovans and Romanians across the Prut River in Romania. Under imperial Russia from 1812 to 1918 and Soviet Russia from 1944 to 1991, a proto-Moldovan identity that eschewed connections to Romania and emphasized contact with Slavic peoples was promoted in the region. Meanwhile, experts from Romania and the West have regularly argued that the eastern Moldovans are indistinguishable, historically, culturally, and linguistically, from their Romanian cousins.
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Charney, Paul. "A Sense of Belonging: Colonial Indian Cofradías and Ethnicity in the Valley of Lima, Peru." Americas 54, no. 3 (1998): 379–407. http://dx.doi.org/10.2307/1008415.
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With the Spanish conquest came racial miscegenation, depopulation, forced relocation, and migration, which resulted in the implosion of many ethnic (as well as linguistic) distinctions among the Indian peoples. Facilitating this implosion was a European-invented label “indio,” which eliminated—philosophically, juridically, and legally—virtually all ethnic differences. Yet it bestowed upon the Indian peoples a separate existence. In the Peruvian Andes, Indians themselves during rebellious episodes contributed to this ethnic leveling when they called for pan-Andean unity or the return of the pax incaica. To be sure, numerous Indian groups did not entirely loose their distinct identities, and the ethnic implosion itself varied in time and space. Ethnic differences could be maintained through the upkeep of cultural and racial traits, such as in dress, language, marital patterns, or territorial and social boundaries. In large measure, the leveling or disappearance of precontact ethnicities occurred at a faster rate in the urban environments where Indians from rural areas took up residence, or in any region where Spanish culture or non-Indian peoples predominated. There, the invented “indio” or new ethnicity was the viable alternative and thus stronger, while the autochthonous base and ethnic distinctions remained weaker. This weakness differentiated urbanized Indians from their rural counterparts who sustained their links to the past far longer.
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Del Castillo, Fides A., Inna Reddy Edara, Gregory S. Ching, Jeramie Molino, Rico Jacoba, and Clarence Darro B. Del Castillo. "Religiosity among Indigenous Peoples: A Study of Cordilleran Youth in the Philippines." Religions 14, no. 6 (2023): 751. http://dx.doi.org/10.3390/rel14060751.
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Religions are a set of beliefs, attitudes, and practices about transcendence. They are formed by complex social and cultural rituals and customs. Given that religion is also vital to the Indigenous Peoples, this study employed the Centrality of Religiosity Scale (CRS) to measure and understand the nuances of the religiosity of the Indigenous youth of Cordillera, also known as Igorots, in the Philippines. The Cordilleran youth’s religiosity is particularly interesting to the researchers because their autochthonous religion is marked by a cosmology that includes hundreds of deities and elaborate rituals accompanying personal and social events. Data collected from 151 university students showed that Cordilleran youth are highly religious, and those living in rural areas are more religious than the younger participants. The Cordilleran youth strongly prefer private practice and scored high in the ideology dimension of CRS. They tend to devote themselves to transcendence in their personal space through individualized activities and rituals. This study also found that the religiosity of the select Cordilleran youth was ambivalent, defined as the coexistence of different ideas or feelings in the mind or a single context. It shows the inter-religiosity of the Indigenous youth as expressed in the engagement of religious practices. This paper discussed these significant results and explored their implications for the Indigenous Peoples and the Cordilleran youth.
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Lejbova, Natalya A., and Umalat B. Gadiev. "The Medieval Population of Mountainous Ingushetia According to Odontological Data." Вестник антропологии (Herald of Anthropology) 48, no. 4 (2019): 178–96. http://dx.doi.org/10.33876/2311-0546/2019-48-4/197-209.
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Although population of the Caucasus has been studied in a rather detailed way, there are peoples whose anthropological portrait is still incomplete. Among them are the Ingush, one of the oldest autochthonous peoples of the Caucasus. This work presents new material on the dental anthropology of medieval Ingush, collected in 2017 during expeditions to the Jairakh and Sunzhen districts of the Republic of Ingushetia. In the Jairakh district, the investigations were carried out in the crypt complexes of the 15th–18th centuries – Targim, Agikal, Tsori, Salgi, and in Sunzhen region - in crypts near the village of Muzgan. The craniological series of medieval Ingush studied according to the dental anthropology program can be described as belonging to the western range of odontological complexes. Unlike most modern Caucasian groups, it does not belong to gracile forms, but rather to a maturized odontological variant, which has deep roots in the Caucasus. The results once again demonstrate a certain conservatism and stability of the dental system, which preserves morphological traits of ancestral groups longer than other anthropological systems.
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Plotskaya, O. A. "COMMERCIAL USUALLY-LEGAL INSTITUTIONS OF AUTOCHTHONOUS PEOPLES OF NORTHEASTERN EUROPE AND NORTH-WESTERN SIBERIA IN THE XVII–XVIII CENTURIES." Law Нerald of Dagestan State University 33, no. 1 (2020): 36–41. http://dx.doi.org/10.21779/2224-0241-2020-33-1-36-41.
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Tyukhteneva, S. P. "The coronavirus pandemic and the population census: is the number growing indigenous peoples of the Altai Republic?" Herald of Omsk University. Series: Historical studies 9, no. 4 (36) (2022): 143–50. http://dx.doi.org/10.24147/2312-1300.2022.9(4).143-150.
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The new socio-economic circumstances that developed in the difficult period of spring-summer 2020 - spring 2022, in my opinion, had an unobvious, but very significant impact on the ethno-demographic processes among the indigenous population of the Altai Republic. The purpose of this article is to substantiate the author's assumption regarding the growth in the number of indigenous peoples of the Altai Republic according to the 2021 All-Russian Population Census. It is expected that the total population of the region will increase, as positive dynamics have been observed here for several years. The number of people identifying themselves as Kumandins, Telengits, Tubalars and Chelkans will also increase. However, it should be noted that the growth in the number of these peoples is not associated only with natural growth or migration from other regions of Russia. The article discusses a complex, multifactorial situation that may affect the results of the 2020 All-Russian Population Census, which actually took place in the Altai Republic from June 1 to June 30, 2021 in hard-to-reach villages and from October 15 to November 14, 2021 in all other settlements. Of the many factors affecting a person's choice of their ethnic and cultural affiliation, only two have been considered - these are restrictive measures during the coronavirus pandemic and the census postponed because of it. The paper presents the results of participant observation during the population census in the city of Gorno-Altaisk. In summary, it should be noted that the predicted growth in the number of autochthonous peoples in the Altai Republic based on the results of the 2020 (2021) All-Russian Population Census is based on many factors. The most significant factor is the change in the ethnic identity of people who apply to the courts to confirm their belonging to the indigenous peoples of the Russian Federation. Such a decision of most of the newly determined is caused by a vital necessity - to obtain a legal right to social pensions, in the absence of other ways to earn a living. A small overall increase in the number of indigenous peoples can also be ensured by the natural increase in the population of the region.
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Asatrian, Garnik, and Victoria Arakelova. "On the South Caspian Contact Zone: Some Talishi Folk Beliefs." IRAN and the CAUCASUS 18, no. 2 (2014): 135–46. http://dx.doi.org/10.1163/1573384x-20140204.
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One of the productive approaches to the analysis of the phenomenon of frontier zones, and the South Caspian region in particular, could be the delimitation of local cultural areas— not within administrative borders, but rather by frontier lines defined by such parameters as linguistic and toponymic areas, characteristics of the people’s mentality, specifics of local beliefs, etc. The southern and south-western shores of the Caspian Sea can be defined as a unique cultural landscape, a picturesque world “existing on the frontier lines”. On the marginal level—in folk beliefs, religious lore, etc.—the steadfast local substrate transformed Islam into shapes extraneous to the religious dogma. The South Caspian population, despite the domination of traditional forms of Islam, has preserved multiple elements dating back to the pre-Islamic cultural heritage.The article discusses some peculiarities of folk beliefs of the Talishis, one of the autochthonous peoples of the area. An essential part of the paper includes attempts of revealing the pre-Islamic background of some characters and phenomena, modified and reinterpreted by Muslim thinking or through folk etymologies.
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Vorobiev, Denis. "A Discussion between Quebecois Social Anthropologists and Historians." Antropologicheskij forum 17, no. 51 (2021): 113–40. http://dx.doi.org/10.31250/1815-8870-2021-17-51-113-140.
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The article examines the debate between Quebecois anthropologists and historians around the “disparationist” thesis. According to this thesis, first expressed in several 17th century texts, the Attikamegues and Montagnais peoples had completely disappeared by the end of that century due to epidemics and Iroquois raids, and the territories in which they lived were occupied by alien autochthonous groups. Therefore, the modern Innu and Atikamekw are implied not to be the direct descendants of the people who lived here before the arrival of Europeans. Anthropologists criticize this thesis, stressing intergenerational continuity. They see it as a political notion that denies the indigenous rights of the First Nations. The author examines the critical arguments of the anthropologists and tries to reveal the relationship between the political implications of the problem and its purely scientific component. From his point of view, the “disparationist” thesis does not take into account the mobility and the relatively amorphous social structure of taiga hunters, in which even the replacement of some groups by others does not imply a break in continuity.
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Shalamov, Vladimir A., and Svetlana A. Shalamova. "FOUNDATION OF THE COMMITTEE OF THE NORTH UNDER THE EAST SIBERIAN REGIONAL EXECUTIVE COMMITTEE AS A SOURCE ON THE HISTORY OF HEALTH CARE." History and Archives, no. 3 (2022): 143–54. http://dx.doi.org/10.28995/2658-6541-2022-3-143-154.
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The Committee for Assistance to the Peoples of the Northern Suburbs (the Committee of the North) under the Central Executive Committee of the RSFSR was organized in 1924 and until 1935 provided assistance to the autochthonous population of the northern territories in the formation and development of the economy, political and administrative management, education, healthcare, etc. In the territories of compact residence of the indigenous small population of the North, branches were formed under the local executive committees. The article describes the fund of the Committee of the North under the East Siberian Regional Executive Committee of the first half of the 1930s; the fund is stored in the State Archives of the Irkutsk region. When studying the history of the healthcare system in Eastern Siberia in the 1930s, there is a problem of a shortage of information on the organization of medical care for the autochthonous population. The funds of the health departments under the regional executive committee reflect only part of the information fragmentally interspersed in the general document flow array. The materials of the Committee of the North allow us to fully investigate the state of medical work among the northern nationalities. Together, they represent a valuable source of information about all aspects of life in the North, including the health care system. The foundation’s materials cover the space of the northern regions of the Krasnoyarsk Territory, the Irkutsk Region, the Republic of Buryatia and the Trans-Baikal Territory.
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Borbasov, S. M. "DECEMBER UPRISING OF 1986 IN ALMA-ATA." History of the Homeland 99, no. 3 (2022): 155–64. http://dx.doi.org/10.51943/1814-6961_2022_3_155.
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The December uprising was one of the first actions against the totalitarian Soviet system and imperial Communist ideology. The decisive actions of the Kazakh youth had a serious impact on the awakening of the national consciousness of other peoples of the Soviet Union, opened the way for the nationalindependence of the Soviet peoples. The Kazakh people began to realize that only the creation of an independent state would ensure the realization of its national interests. The heroism, selflessness and steadfastness of the participants in the uprising became an example for the population of the entire Republic to follow. None of the participants in the December uprising expressed regret or asked for mercy from the authorities, although they were beaten and repressed by special detachments and state security agencies.The truth about the December uprising has reached the world community. The world community unanimously condemned the violent and repressive policy of the leadership of the CPSU. Itsupported the actions of Kazakh youth for national values. After the December uprising, the processes of national and ethno-political identification of the Kazakh people noticeably intensified. Measures to develop the language, history, humanistic traditions and spiritual values of the autochthonous Kazakh people have noticeably intensified. At the same time, inter-ethnic conflicts in the multi-confessional and multi-ethnic Kazakh society did not intensify. The traditional friendship and interethnic harmony of the people of Kazakhstan has been preserved. During theseyears, approximately 40% of the population of the republic were Kazakhs. Large diasporas of Russians, Ukrainians, Uzbeks, Uighurs were sympathetic to the demands of the Kazakh people in the field of the spiritual sphere. The December uprising laid the foundation for the formation of an independent Kazakh state.
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Rochnyak, Elena V. "The concept of buen vivir as a conglomerate of ecophilosophical worldview ideas of the indigenous peoples of Latin America." Digital Scholar: Philosopher`s Lab 7, no. 4 (2024): 99–109. https://doi.org/10.32326/2618-9267-2024-7-4-99-109.
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The article mentions examples of significant changes in the legislative practices of Latin American countries as the beginning of the process of interaction between people and nature on the basis of equality and justice. The article considers the content of the concept of buen vivir as a quintessence of the traditional worldview of the autochthonous population of South America. The world interest to these eco-oriented ideas is explained by the vision in them of an alternative way of development of modern mankind with a radical departure from developmentalism and consumerism to the harmonization of relations within the basic triad “man − society – nature”. A number of works by the Uruguayan philosopher Eduardo Gudinas Silinskas on this issue are considered, and his thoughts on the specifics of understanding the term buen vivir in Bolivia and Ecuador are given. It is concluded that the concept of buen vivir, being archaic in origin, is at the same time characterized by relevance and ultramodernity, representing not a formal reference to the past of indigenous peoples, but a well-thought-out practical strategy for moving towards an ecophilic future.
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Matusovskiy, Andrey А. "A cave with rock paintings in Cerro Ací (Colombia, Vaupes) as the dwelling of the Master of animals and object of ancient rock art." Etnograficheskoe obozrenie, no. 2 (August 26, 2024): 112–32. http://dx.doi.org/10.31857/s0869541524020068.
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The article examines rock paintings in a cave in Cerro Aci, a sacred place of indigenous peoples living in the Cananari river basin, a left tributary of the Apaporis (Colombia, Vaupes department). Residents of the nearby multi-ethnic community, where taiwano, cabiyari and tatuyo live together but taiwano predominate, consider the cave in Cerro Aci to be the first maloka – a communal dwelling, the home of the Master of animals, one of the key characters in the traditional religion of the autochthonous population of the Vaupes region. Research interest in this object of ancient rock art is due to the lack of scientific information about it. I record the location of rock paintings in the interior of the sacred cave, describe them, analyze the interpretation of the symbolism of rock paintings proposed by taiwano informants, and evaluate the possibility of determining the ethnic identification of this object. I further compare the pictorial motifs of the sacred cave in Cerro Aci and another nearby rock art monument, Cerro Morocco. Special attention is paid to changes in the attitude of indigenous peoples of the region toward giving the strangers access to sacred places, such as the dwelling of the Master of animals in Cerro Aci.
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Dreisziger, Nándor. "Ármin Vámbéry (1832-1913) as a Historian of Early Hungarian Settlement in the Carpathian Basin." Hungarian Cultural Studies 6 (January 12, 2014): 18–39. http://dx.doi.org/10.5195/ahea.2013.110.
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In the English-speaking world Ármin Vámbéry is known as a traveler in Central Asia and a student of Turkic cultures and languages. In his native Hungary he is also known for his disagreement with linguists who believed that Hungarian belonged to the Ugric branch of the Finno-Ugric languages—a part of the Uralic linguistic family. Rather than accepting this theory, Vámbéry contended that Hungarian was largely a Turkic language that belonged more to the Altaic family. Few people know that Vámbéry also expressed strong opinions about the genesis of the Hungarian nation. The most important aspect of Vámbéry’s theory about Hungarian origins is the thesis that Hungarian ethnogenesis took place—beginning with late Roman times or even earlier—in the Carpathian Basin. A corollary of this proposition is that the nomadic tribes that conquered the Carpathian Basin at the end of the ninth century were Turkic peoples who were few in numbers and were assimilated by the region’s autochthonous—and by then Hungarian-speaking—population. This paper outlines Vámbéry’s arguments and describes to what extent research on this subject in the century since Vámbéry’s death has confirmed or contradicted his unconventional ideas.
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Aquino Pereira, Marcos José de. "Se todos/as somos filósofos/as por que estudar filosofia? E se não somos, para que estudá-la então?" MOTRICIDADES: Revista da Sociedade de Pesquisa Qualitativa em Motricidade Humana 6, no. 2 (2022): 140–51. http://dx.doi.org/10.29181/2594-6463-2022-v6-n2-p140-151.
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Se todos/as somos filósofos/as por que estudar filosofia? E se não somos, para que estudá-la então? ResumoEste ensaio traz algumas reflexões sobre o estudo e o fazer filosófico a partir do Sul Epistemológico, em seus desafios e compromissos com aqueles/as que se encontram na exterioridade do sistema-mundo, sistema esse produzido e mantido pela Colonialidade-Modernidade. O texto foi escrito com o intuito de convidar pesquisadores/as e pessoas interessadas em geral a olharem o filosofar sob uma perspectiva que considere a diversidade de filosofias presentes em variados povos, em que destacamos os povos originários, bem como filósofos e filósofas do Sul Epistemológico, historicamente desconsiderados e/ou subalternizados pela ciência eurocêntrica, como meio de resistência e interpelação diante das suas realidades, servindo à fundamentação e ao desenvolvimento de pesquisas que reconheçam os conhecimentos dos grupos sociais e das pessoas com as quais pesquisamos, se coloquem ao lado de suas lutas, sendo defensoras intransigentes da vida e anunciadoras do esperançar filosófico decolonial.Palavras-chave: Fazer Filosófico. Povos Originários. Epistemologias do Sul. Decolonialidade. If we are all philosophers why study philosophy? And if we are not, why study it then? AbstractThis essay brings some reflections on the study and philosophical practice from the Epistemological South, in its challenges and commitments with those who are in the exteriority of the world-system, a system produced and maintained by Coloniality-Modernity. The text was written with the aim of inviting researchers and interested people in general to look at philosophizing from a perspective that considers the diversity of philosophies present in various peoples, in which we highlight the autochthonous peoples, as well as philosophers and philosophers from the Epistemological South, historically disregarded and/or subordinated by eurocentric science, as a means of resistance and interpellation in the face of their realities, serving as the foundation and development of research that recognizes the knowledge of the social groups and people with whom we research, place themselves alongside their struggles, being intransigent defenders of life and harbingers of decolonial philosophical hope.Keywords: Making Philosophical. Autochthonous Peoples. Epistemologies of the South. Decoloniality. Si todos/as somos filósofos/as ¿por qué estudiar filosofía? Y si no lo somos ¿por qué estudiarla entonces? ResumenEste ensayo trae algunas reflexiones sobre el estudio y la práctica filosófica desde el Sur Epistemológico, en sus desafíos y compromisos con quienes se encuentran en la exterioridad del sistema-mundo, sistema producido y mantenido por la Colonialidad-Modernidad. El texto fue escrito con el fin de invitar a los/as investigadores/as, y personas interesadas en general, a mirar el filosofar desde una perspectiva que considere la diversidad de filosofías presentes en diversos pueblos, en la que destacamos a los pueblos originarios, bien como filósofos y filósofas del Sur Epistemológico, históricamente desconsiderados, invisibilizados y/o subalternados por la ciencia eurocéntrica, como medio de resistencia e interpelación frente sus realidades, sirviendo de fundamento y desarrollo de investigaciones que reconozcan los conocimientos de los grupos sociales y personas con quienes investigamos, se coloquen en el lado de sus luchas, siendo intransigentes defensoras de la vida y anunciadoras del esperanzar filosófico decolonial.Palabras clave: Hacer Filosófico. Pueblos Originarios. Epistemologías del Sur. Decolonialidad.
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ĐUKANOVIĆ, DRAGAN. "KEY CONCEPTS OF SERBIAN RULERS ON THE ISSUE OF THE ALLIANCE OF THE BALKAN STATES AND PEOPLES FROM 1860 TO 1912." Kultura polisa, no. 44 (March 8, 2021): 159–71. http://dx.doi.org/10.51738/kpolisa2021.18.1r.3.01.
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Since the middle of the 19th century, ideas related to the mutual rapprochement of the Balkan states and the creation of their broader associations have appeared within the ruling circles in Serbia. In that sense, the author analyzes the concepts of the Balkan unions of the rulers from the Serbian dynasty Obrenović (Prince Mihailo, King Milan and King Aleksandar), as well as King Petar I Karađorđević starting from 1860 to 1912. These concepts of the Balkan alliance, whether they were autochthonous or otherwise the result of the influence of the leading political factors of the then European order, did not have a significant foothold in the then public of Serbia. However, at the beginning of the 20th century, the concept of a transient inclusive Balkan alliance aiming to liberate certain parts of the Balkans from the Ottoman Empire prevailed, and after its success in 1912, it was modified by the abandonment of Bulgaria. Also, despite the undoubtedly unfavorable international influences and the aspiration of the Balkan states to round up their ethnic territories, there was no genuine possibility to realize the concept of Balkan interstate solidarity during the second half of the 19th century.
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Akhmedkhan Aminovich, Saidov. "The Soviet State and Islam: History of Relations (1917–1941)." Islamovedenie 14, no. 1 (2023): 39–50. http://dx.doi.org/10.21779/2077-8155-2023-14-4-39-50.
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According to the author, the initial policy of the Soviet state in relation to Islam was flexible and tolerant and focused on the search for cooperation, which prevented the emergence of Muslim mass separatist movements and contributed to the preservation of the territorial integrity and sovereign-ty of Soviet Russia. However, subsequently, the Soviet government resorted to repressive measures in relations with Islam, which provoked a number of negative consequences. Ignoring the positive unify-ing role of Christianity and Islam as religions rooted in Russia and Eurasia, the Bolsheviks hypertro-phied the idea of proletarian inter-nationalism. History has shown that the positive potential of interna-tionalism is transitory as contrasted with the geostrategic and civilizational potential of autochthonous Russian religions. The author concludes that the Bolsheviks missed the historic opportunity to create a universal social foundation based on the Orthodox-Islamic dialogue, capable of positively influencing the entire system of relations in the country, uniting the peoples and cultures of the Eurasian continent for many centuries.
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Kassian, Alexei. "Un-Making Sense of Alleged Abkhaz-Adyghean Inscriptions on Ancient Greek Pottery." Ancient Civilizations from Scythia to Siberia 22, no. 2 (2016): 177–98. http://dx.doi.org/10.1163/15700577-12341301.
Full textAbstract:
A large number of Ancient Greek vases dated to the 1st millenniumbccontain short inscriptions. Normally, these represent names of craftsmen or names and descriptions of the depicted characters and objects. The majority of inscriptions are understandable in Ancient Greek, but there is a substantial number of abracadabra words whose meaning and morphological structure remain vague. Recently an interdisciplinary team (Mayoret alii2014) came up with the idea that some of the nonsense inscriptions associated with Amazons and Scythians are actually written in ancient Abkhaz-Adyghe languages. The idea is promising since in the first half of the 1st millenniumbcthe Greeks initiated the process of active expansion in the Black Sea region, so it is natural to suppose that contacts with autochthonous peoples might be reflected in Greek art. Unfortunately, detailed examination suggests that the proposed Abkhaz-Adyghe decipherment is semantically and morphologicallyad hoc, containing a number of inaccuracies and errors of various kinds. The methodological and factual flaws are so substantial that it makes Mayoret alii’s results improbable.
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Robustova, E. V., and N. M. Liukina. "The Language of the Besermians in the Light of the Historical Communication Processes of the Peoples of the Volga-Urals Region." Язык и текст 8, no. 2 (2021): 77–85. http://dx.doi.org/10.17759/langt.2021080208.
Full textAbstract:
The article considers the linguistic aspects of the "Bessermian problem", the essence of which lies in the debatability of the question of the Bessermian ethnogenesis, namely about either the Turkic or Finno-Ugric origin of the Bessermian ethnos, whose history, unfolding during the last centuries on the territory of the Urals region, has no written sources and is little-studied. The interest to this problem stems from the studies of historical migrations of the peoples who constituted the population of Volga Bulgaria, a powerful state formation, which ceased to exist during the Mongol-Tatar conquests, and clarification of the historical fate of the people, recorded in a number of medieval sources under the designation "Beserm'en". In the connection with the attempts to verify the hypothesis, allowing to consider Bessermians as "direct descendants of the Kama Bulgars", the materials collected by the researchers of Bessermian language in the late 19th century, as well as in the 20th – early 21st centuries, were updated and subjected to the scientific-historical consideration, where the comparison of Bessermian dialect with Chuvash language, scientifically recognized as the only living language of Bulgar (or Oghur) group of the Turkish languages, was made. On the basis of the historiographical analysis the conclusion is made: despite the fact that at present Besermians are referred to small Finno-Ugrian groups, the question of their identification with the autochthonous Finno-Ugrian.
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Puca, Angela. "Scientism and Post-Truth." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 83. http://dx.doi.org/10.18792/jbasr.v20i0.30.
Full textAbstract:
The last decades have seen an increasing interest towards Shamanism in the Western world, both among scholars and those who practise shamanism. The academic interest has been mainly focussed on identifying the differences between forms of contemporary Shamanism in the West and traditional Shamanisms as experienced among indigenous peoples. A related aspect that needs further development in the field is the analysis of the philosophical underpinning that lies behind this relatively new religious tradition and its manifestations.
 Initial findings, derived from data collected as part of a research project on autochthonous and trans-cultural Shamanism in Italy, suggest that there are two paradigms shaping the neo-shamanic experiential approach. I will start by clarifying the notion of paradigm as the founding basis of every reasoning process, cultural production and hence religious movement. Then, I will argue that the Scientistic and Post-truth paradigms represent two founding bases of Neo-shamanism and its scholarly recognised traits and will conclude by addressing the issue of a potential contradiction between the two will be addressed.
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Humberto, ORTEGA-VILLASEÑOR, and QUIÑONES TRUJILLO Genaro. "Addled by Technology." Utopia y Praxis Latinoamericana 29, no. 105 (2024): e10864522. https://doi.org/10.5281/zenodo.10864522.
Full textAbstract:
Unbridled individualism and the neoliberalism that has been its biggest booster in the last four decades has propagated the conviction, only recently challenged, that hypertechnology is the pinnacle of humankind’s aspirations and represents its future. This brief talk is a philosophical reflection about what it means to be human today, in an attempt to question the supposed infallibility of the technological project. The reflection draws on the cultural matrices of the original or autochthonous peoples of Mesoamerica, within the framework of the 19th-century philosopher Søren Kierkegaard’s thinking, which prefigured existentialism, and the technological scenario envisioned by the European philosopher Günther Anders (1902-1992). With these pieces we attempt to cobble together a modest body of ideas to contribute to the debate among thinkers and researchers from a wide range of disciplines (including ethnologists, historians, sociologists and psychologists) about the hypertechnological future of humanity. Our reflection aims to shed light on modern society’s blind, headlong rush into the technological project and the pressing need to recalibrate human existence at more natural scale.
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Kalisch, Hannes, and Jens Van Gysel (Translator). "Learning from Within: A Proposal for a New Approach to Education in Native Society." FIRE: Forum for International Research in Education 7, no. 3 (2023): 68–86. http://dx.doi.org/10.32865/fire202273254.
Full textAbstract:
This article presents a new perspective on how to think about interculturality and education from the perspective of a native society in the Paraguayan Chaco. It highlights how formal schooling reaffirms the model of unidirectional relations advocated by national society. Within this model, indigenous peoples and persons are not allowed to participate in this national society on their own conceptual terms, and inclusion turns out to be mere shorthand for assimilation. This text, on the other hand, proposes modes of education and forms of relating that pay attention to the native dimension. These would contribute to the creation of spaces which indigenous societies as such can hold within national society and support indigenous people’s own processes of protagonism and initiative. In parallel, it proposes conceiving of education as from rather than for autochthonous societies; and conceiving of the learning process from the point of view of learning rather than from the point of view of education. This conceptual change, which includes a critique of the widespread concept of interculturality, entails that we must not design modes of education, but rather create preconditions for learning from within the native society, which also requires ways of relating from within. In this way, colonialist pressures in education can be overcome and new possibilities for native protagonism can be developed.