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Journal articles on the topic 'Environment (ethnology)'
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1
Johnson, Christopher. "Leroi-Gourhan and the Field of Ethnology." Paragraph 43, no. 1 (March 2020): 10–44. http://dx.doi.org/10.3366/para.2020.0318.
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The work of French ethnologist and prehistorian André Leroi-Gourhan (1911–86) represents an important episode in twentieth-century intellectual history. This essay follows the development of Leroi-Gourhan's relationship to the discipline of ethnology from his early work on Arctic Circle cultures to his post-war texts on the place of ethnology in the human sciences. It shows how in the pre-war period there is already a conscious attempt to articulate a more comprehensive form of ethnology including the facts of natural environment and material culture. The essay also indicates the biographical importance of Leroi-Gourhan's mission to Japan as a decisive and formative experience of ethnographic fieldwork, combining the learning of a language with extended immersion in a distinctive material and mental culture. Finally, it explores how in the post-war period Leroi-Gourhan's more explicit meta-commentaries on the scope of ethnology argue for an extension of the discipline's more traditional domains of study to include the relatively neglected areas of language, technology and aesthetics.
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Novotný, Martin, Karel Slavíček, Jana Štulířová, and Dalibor Všianský. "Pigmenty a barevnost tradičních venkovských staveb na jižní Moravě." Český lid 108, no. 3 (September 25, 2021): 371–94. http://dx.doi.org/10.21104/cl.2021.3.05.
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The article describes an interdisciplinary study that uses the means of ethnology and materials science. This approach is quite unusual in the Czech environment. Specifically, it concerns detailed materials analyses of samples of plaster which were acquired during ethnological research on selected recent buildings in South Moravia. The studied plaster samples from folk buildings in the Znojmo area are probably from the twentieth century. However, it cannot be ruled out that the buildings are older. In addition to traditional and mostly inorganic pigments, the plaster samples were also coloured using synthetic pigments, which corresponded to their availability on the market. Besides the description of the set of samples, the article also demonstrates the potential of applying natural-scientific methods to analyse plaster and its pigments for ethnology. At present, these methods are common in materials engineering and are used in restoration work.
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Darulová, Jolana. "The Concept of Sustainable Development of Cities. Ethnological Notes." Ethnologia Actualis 16, no. 1 (June 1, 2016): 68–78. http://dx.doi.org/10.1515/eas-2016-0004.
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Abstract The sustainable development concept has been detailed in several strategic documents which, among other things, point out that it is a complex issue and should be explored at the inter-disciplinary level. Examples of the current ethnological research of cities concerning transformations of post-socialist urban spaces in the context of civic initiatives and participative planning and participative budget demonstrate the possibilities of ethnology in applying the sustainable development principles in an urban environment.
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Gomboev, Bair Ts. "Сакрализация пространства: контекст и актуальность интердисциплинарных подходов (на примере культовых мест Бурятии и Монголии)." Монголоведение (Монгол судлал) 12, no. 2 (August 25, 2020): 288–301. http://dx.doi.org/10.22162/2500-1523-2020-2-288-301.
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Introduction. Retrospective studies of the human-society-environment system are increasingly ranked among the interdisciplinary problems of philosophy, ecology, paleography, history, ethnology and other scientific disciplines. Scientists are beginning to understand that the current ecological conditions require increased interest not only towards the environment as such but also towards deep historical research of the relationship between man and nature, require further studies and preservation efforts for natural, historical, and cultural heritage. Goals. The paper analyzes archaeological sites and places of worship for the possibility of correlating their locations with real geoactive zones through the example of the Barguzin Valley, and seeks to identify features of the territory, comparing it to separate Mongolia-based places of worship. Materials and Methods. The work attempts to apply an interdisciplinary approach in characterizing the origin of sites of worship from the standpoint of different disciplines, such as geology, geography, history, archeology, ethnology, and folkloristics. Results. The interdisciplinary approach to the research of places of worship makes it possible to once again highlight challenges faced by scholars engaged therein more broadly, and involve materials that have not been previously examined in this perspective. Nowadays, this constitutes a most urgent problem in contexts of aggravated man-nature relations, violations of harmonious ties, and increased anthropogenic impacts in certain areas for extensive use of natural resources contrary to opinions of the local population.
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Kravchenko, N. H. "DISCOURSE SYNERGY IN THE INTERCULTURAL CONTEXT." Linguistic and Conceptual Views of the World, no. 65 (1) (2019): 87–94. http://dx.doi.org/10.17721/2520-6397.2019.1.10.
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The development of linguistic research in the conditions of globalization acquires a new understanding, since it correlates with culturology, ethnology, and explicates the linguistic and cultural heritage. Modern linguistic intelligence is extrapolated to the problems of intercultural communication, linguistic aesthetics, and the study of national and cultural realities. The consideration of languages, in particular Germanic, in intercultural interaction appears to be actualized, because the knowledge of national values and communication peculiarities of Germanic native speakers contributes to the comprehension of the specific cognition nature of their cultural environment.
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Schmidt, Jacek. "Information on the Actions of the Academic Environment of the Adam Mickiewicz University for the Benefit of the Immigrants Placed in the Guarded Centres of the Border Guard." Studia Migracyjne – Przegląd Polonijny 48, no. 4 (186) (December 30, 2022): 175–78. http://dx.doi.org/10.4467/25444972smpp.22.031.17204.
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For eight years, employees and students of the Institute of Anthropology and Ethnology at the Adam Mickiewicz University in Poznań have been providing support activities in guarded centres for foreigners in Poland. Their work involves organising play and art, craft and music activities for children and adult foreigners. This offer has benefited at least 500 foreigners. The second form of assistance is the organisation of workshops for police officers (expansion of their legal, socio-cultural and psychological knowledge, formation of tolerant attitudes, etc.).
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Dong, Yang, and Xiaoxu Chen. "Collaboration for Rights of the Shidu and Its Interaction Mechanisms." China Nonprofit Review 7, no. 1 (May 27, 2015): 161–85. http://dx.doi.org/10.1163/18765149-12341290.
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As the by-product of the one-child policy, the shidu have become a growing segment of the population. Their inherent characteristics, as well as their social relationships and means of interacting with the external environment, are issues that deserve our attention. Through compiling a virtual ethnology of the social media platform “Home of the Shidu”, as well as describing interactive processes such as the shidu individuals’ integration into and commiseration with the group, the collaborative defense of their rights, fragmentation within the community, and renewed legal defense efforts, the author analyzes the characteristics and mechanisms of the shidu and attempts to better understand the realities of their existence and demands.
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Panarin, Sergei, and Viktor Shnirelman. "Lev Gumilev: His Pretensions as Founder of Ethnology and his Eurasian Theories." Inner Asia 3, no. 1 (2001): 1–18. http://dx.doi.org/10.1163/146481701793647732.
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AbstractThis paper takes a critical look at the work of the extraordinarily popular historian Lev Gumilev. Writing in late Soviet times, Gumilev has become virtually a cult figure in Russia after his death. He took up the ideas of the Eurasianists of the early twentieth century, according to whom Russia's destiny is to be a Eurasian power, and he reconfigured them as a ‘scientific’ theory of ethnos. The ethnos is supposed to be a ‘biological’ entity determined by its place in the natural environment, but at the same time, inspired by a few innovative leaders, each ‘ethnos’ has its special time of intense flowering (which Gumilev called ‘passionary’). The article examines the contradictions in Gumilev's theories and its methodological flaws. It endswith a discussion of the political implications ofGumilev's popularity in post-Socialist Russia. He is not only admired by semi-educated people but is also legitimised by sections of the academy (a university is named after him in Kazakhstan). It is argued that his work lends a spurious credence to nationalismand anti-semitism.
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Niemi, Seija A. "An Environmentally Literate Explorer." Sibirica 17, no. 2 (June 1, 2018): 13–40. http://dx.doi.org/10.3167/sib.2018.170203.
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Nils Adolf Erik Nordenskiöld (1832–1901), a Finnish Swedish scientist and explorer, made three expeditions to the North Asian coast between 1875 and 1879. He completed ten expeditions to the Arctic region between 1858 and 1883. The unifying goal of the North Asian expeditions was to open a trade route between Europe and Siberia. As a scientist, Nordenskiöld also studied the flora, fauna, geology, geography, hydrology, meteorology, ethnology, and history, and produced charts of this unfamiliar territory. This article argues that Nordenskiöld used his skills of environmental literacy when he combined the commercial and scientific goals of his expeditions. He also had the ability to deal with the environment in practical and rational terms, which I argue is also one expression of environmental literacy.
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Prohin, Andrei. "The ploughman and the pain of the soil – the exegesis of a Romanian folkloric motif." Studiul artelor şi culturologie: istorie, teorie, practică, no. 1(44) (February 2024): 98–102. http://dx.doi.org/10.55383/amtap.2023.1.17.
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According to Romanian folk beliefs, the soil suffers when man ploughs it. After the first humans had traced furrows, the soil shed blood and started to shout. To ease its pain, it is recommended to refrain from working at noon and at night, because the earth needs rest, like humans. This folkloric motif has known several interpretations in the Romanian ethnology. Specialists considered it, successively, as an expression of animism, a poetic image, a proof of deep respect for nature, an illustration of the sacred violence committed by the ploughman, etc. The motif of the pain of the soil has a special value nowadays when we confront a serious ecological crisis. Traditional wisdom, thus, offers us an impulse to reflect and reconsider our behaviour towards the environment.
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Slobodová Nováková, Katarína, Mariana Sirotová, Martin Urban, and Jerome Boghana. "USING THE ELEMENTS OF TRADITIONAL CULTURE IN THE TEACHING PROCESS FROM THE PERSPECTIVE OF ETHNOPEDAGOGY AND ETHNOLOGY." Journal of Education Culture and Society 12, no. 2 (September 25, 2021): 495–504. http://dx.doi.org/10.15503/jecs2021.2.495.504.
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Aim. The presented study aims to briefly present the possibilities of using and implementing elements of traditional culture in the teaching processat primary and secondary schools in Slovakia. It points out all the aspects and factors that enter the educational process when using these elements. Concept. Regional education is beingappliedin the educational environment of schools in order to develop the children with the right stimuli. The aim of including knowledge and partial topics of traditional folk culture in teaching is mainly to motivate students and arouse their interest in the cultural heritage of their ancestorsand country. We use comparative methods to clarify the relationships between ethnology, pedagogy, ethnopedagogy, and their interconnection in the pedagogical process. We define the primary goals of regional education, methods, and forms of teaching regional education, focusing on interactive forms of teaching. Results and conclusion. The values and the importance of traditional culture should be assessed in terms of the functions of education and training ina broader societal perspective.Regional education should make a significant contribution to the transmission of culture in education. The research results indicate the need to implement ethnopedagogy into the current educational process at all levels of education and scientifically verify its success. Research restrictions. The main research problems or limitations are related to the factthat this subdiscipline has not yet received attention in Slovakia. Originality. The paper presents an original view of ethnopedagogy and regional education issues through the lens of ethnology and pedagogy and defines key subjects of interest focusing on Slovak/Central European needs and contexts.
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Geslin, Philippe. "Anthropology, Ergonomics, and Technology Transfers: Some Methodological Perspectives in Light of a Guinean Project." Practicing Anthropology 23, no. 4 (September 1, 2001): 23–27. http://dx.doi.org/10.17730/praa.23.4.781122w727882867.
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The fact that technologies are social productions is a reason why their transfers may be a field of interest for applied anthropologists. Since the 1930's, France has been a country where research into the ethnology of technologies has been institutionalized, in the Musée de l'Homme in Paris as well as at the Centre National de la Recherche Scientifique in the laboratory called "Techniques et Culture." In this line of research, technology is no longer considered a phenomenon completely detached from the social environment. On the contrary, it is closely tied to other social phenomena. Although the study of technologies in anthropology is sometimes considered a "poor relation" to anthropology, some anthropologists have generated a solid base of experience in sociological description and analysis of technologies and technical systems.
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Evstafyeva, Natalia, Irina Wagner, and Yulia Grishaeva. "Development of ecological culture of an individual in a multicultural environment." Pedagogicheskiy Zhurnal Bashkortostana 89-90, no. 4-5 (2020): 102–15. http://dx.doi.org/10.21510/1817-3292-2020-89-90-4-5-102-115.
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The article deals with methodological aspects of the development of ecological culture of schoolchildren in a multicultural educational environment. The authors identify two acute problems in modern society – multiculturalism and ecology. The Russian Federation is a multicultural country. Multicultural education is aimed at preserving the diversity of Russian society, carries the potential and tool for protecting ethnic and national communities in a multi-ethnic Russia, promotes the integration of all territorial-economic, political and national-cultural communities into a single Russian nation, allows a person to adapt to a multicultural world, helps a person understand himself and the people around him and promote the social role of a cultural person in society. The authors consider the relationship between multiculturalism and ethnopedagogy, identify the main pedagogical approaches and principles of development of multicultural education. The article notes the importance of integration of two significant areas in education and in the world - ethnology and ecology. Together they make an ethno-cultural module and an eco-cultural module which form the values for the society sustainable development. The possibility of using the technology of project activity through the implementation of ethno-ecological projects of students is considered. The authors note that ethnoecological projects on the dominant activity of students can be of different directions: research, educational, creative or practical ones. The most effective way to work on projects is through the implementation of a system of eco-oriented multicultural project weeks. Authors pay an important attention to the projects aimed at studying the ethnoecological traditions of the native land, the peculiarities of its geography, climate, natural landscape, flora and fauna, reflected in folklore, folk crafts, cults, rituals, holidays, legends, myths, etc.
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Bardone, Ester, Maarja Kaaristo, Kristi Jõesalu, and Ene Kõresaar. "Mõtestades materiaalset kultuuri / Making sense of the material culture." Studia Vernacula 10 (November 5, 2019): 12–45. http://dx.doi.org/10.12697/sv.2019.10.12-45.
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People live amidst objects, things, articles, items, artefacts, materials, substances, and stuff – described in social sciences and humanities as material culture, which denotes both natural and human-made entities, which form our physical environment. We, humans, relate to this environment by using, depicting, interacting with or thinking about various material objects or their representations. In other words, material culture is never just about things in themselves, it is also about various ideas, representations, experiences, practices and relations. In contemporary theorising about material culture, the watershed between the tangible and intangible has started to disappear as all the objects have multiple meanings. This paper theorises objects mostly in terms of contemporary socio-cultural anthropology and ethnology by first giving an overview of the development of the material culture studies and then focusing upon consumption studies, material agency, practice theory and the methods for studying material culture.
Both anthropology and ethnology in the beginning of the 20th century were dealing mostly with ‘saving’; that is, collecting the ethnographical objects from various cultures for future preservation as societies modernised. The collecting of the everyday items of rural Estonians, which had begun in the 19th century during the period of national awakening, gained its full momentum after the establishment of the Estonian National Museum in 1909. During the museum’s first ten years, 20,000 objects were collected (Õunapuu 2007). First, the focus was on the identification of the historical-geographical typologies of the collected artefacts. In 1919, the first Estonian with a degree in ethnology, Helmi Reiman-Neggo (2013) stressed the need for ethnographical descriptions of the collected items and the theoretical planning of the museum collections. The resulting vast ethnographical collection of the Estonian National Museum (currently about 140,000 items) has also largely influenced ethnology and anthropology as academic disciplines in Estonia (Pärdi 1993).
Even though in the first half of the 20th century the focus lay in the systematic collection and comparative analysis of everyday items and folk art, there were studies that centred on meaning already at the end of 19th century. Austrianethnologist Rudolf Meringer suggested in 1891 that a house should be studied as a cultural individual and analysed within the context of its functions and in relation to its inhabitants. Similarly, the 1920s and 1930s saw studies on the roles of artefacts that were not influenced by Anglo-American functionalism: Mathilde Hain (1936) studied how folk costumes contribute to the harmonious functioning of a ‘small community’, and Petr Bogatyrev (1971) published his study on Moravian costumes in 1937. This study, determining the three main functions – instrumental, aesthetic and symbolic – of the folk costume, and translated into English 30 years after first publication, had a substantial influence on the development of material culture studies.
The 1970s saw the focus of material culture studies in Western and Northern Europe shifting mainly from the examination of (historical) rural artefacts to the topics surrounding contemporary culture, such as consumption. In Soviet Estonian ethnology, however, the focus on the 19th century ethnographic items was prevalent until the 1980s as the topic was also partially perceived as a protest against the direction of Soviet academia (see Annist and Kaaristo 2013 for a thorough overview). There were, of course, exceptions, as for instance Arved Luts’s (1962) studies on everyday life on collective farms. Meanwhile, however, the communicative and semiotic turn of the 1970s turned European ethnology’s focus to the idea of representation and objects as markers of identity as well as means of materialising the otherwise intangible and immaterial relationships and relations. The theory of cultural communication was established in Scandinavian ethnology and numerous studies on clothing, housing and everyday items as material expressions of social structures, hierarchies, values and ideologies emerged (Lönnqvist 1979, Gustavsson 1991). The Scandinavian influences on Estonia are also reflected in Ants Viires’s (1990) suggestion that ethnologists should study clothing (including contemporary clothing) in general and not just folk costumes, by using a semiotic approach.
Löfgren’s (1997) clarion call to bring more ‘flesh and blood’ to the study of material culture was a certain reaction to the above focus. Researchers had for too long focused exclusively upon the meaning and, as Löfgren brought forth, they still did not have enough understanding of what exactly it was that people were actually and practically doing with their things. Ingold’s (2013) criticism on the studies focusing on symbolism, and the lack of studies on the tangible materiality of the materials and their properties, takes a similar position. In the 1990s, there was a turn toward the examination of material-cultural and those studies that were written within the framework of ‘new materialism’ (Hicks 2010, Coole and Frost 2010) started to pay attention to objects as embodied and agentive (Latour 1999, Tilley et al 2006). Nevertheless, as Olsen (2017) notes, all materialities are not created equal in contemporary academic research: while items like prostheses, Boyle’s air pumps or virtual realities enjoy increased attention, objects such as wooden houses, fireplaces, rakes and simple wooden chairs are still largely unexamined. The traditional material culture therefore needs new studying in the light of these post-humanist theories.
Where does this leave Estonian ethnology? In the light of the theoretical developments discussed above, we could ask, whether and how has the material Making sense of the material culture turn affected research in Estonia? Here we must first note that for a significant part of the 20th century, Estonian ethnology (or ethnography as the discipline was called before 1990s) has mostly been centred on the material culture (see the overview of the main topics from vehicles to folk costumes in Viires and Vunder 2008). Partly because of this aspect of the discipline’s history, many researchers actually felt the need to somewhat distance themselves from these topics in the 1990s (Pärdi 1998). Compared to topics like religion, identity, memory, oral history and intangible heritage, study of material culture has largely stayed in the background. There are of course notable exceptions such as Vunder’s (1992) study on the history of style, which includes analysis of theirsymbolic aspects. It is also interesting to note that in the 1990s Estonian ethnology, the term ‘material culture’ (‘materiaalne kultuur’) – then seen as incorporating the dualism between material and immaterial – was actually replaced with the Estonian translation of German ‘Sachkultur’ (‘esemekultuur’, literally ‘artefact culture’). Nevertheless, it was soon realised that this was actually a too narrow term (with its exclusion of natural objects and phenomena as well as the intangible and social aspects of culture), slowly fell out of general usage, and was replaced with ‘material culture’ once again. Within the past three decades, studies dealing with material culture have discussed a wide variety of topics from the vernacular interior design (Kannike 2000, 2002, 2012), everyday commodities (Kõresaar 1999b) and spiritual objects (Teidearu 2019), traditional rural architecture (Pärdi 2012, Kask 2012, 2015), museum artefacts (Leete 1996), clothing, textiles and jewellery (Kõresaar 1999a; Järs 2004; Summatavet 2005; Jõeste 2012; Araste and Ventsel 2015), food culture (Piiri 2006; Bardone 2016; Kannike and Bardone 2017), to soviet consumer culture (Ruusmann 2006, Rattus 2013) and its implications in life histories (Kõresaar 1998, Jõesalu and Nugin 2017). All of these these studies deal with how people interpret, remember and use objects.
The main keywords of the studies of European material culture have been home, identity and consumption (but also museology and tangible heritage, which have not been covered in this article). Material culture studies are an important part of the studies of everyday life and here social and cultural histories are still important (even though they have been criticised for focusing too much on symbols and representation). Therefore, those studies focusing on physical materials and materialites, sensory experiences, embodiment, and material agency have recently become more and more important. This article has given an overview of the three most prevalent thematic and theoretical strands of the study of material culture: objects as symbols especially in the consumer culture, material agency and practice theory as well as discussing some methodological suggestions for the material culture studies.
To conclude, even though on the one hand we could argue that when it comes to the study of material culture there indeed exists a certain hierarchy of „old“ topics that relate to museums or traditional crafts and „new“ and modern materialities, such as smart phones or genetically modified organisms. However, dichotomies like this are often artificial and do not show the whole picture: contemporary children are often as proficient in playing cat’s cradle as they are with video games (Jackson 2016). Thus, studying various (everyday) material objects and entities is still topical and the various theories discussed in this article can help to build both theoretical and empirical bridge between different approaches. Therefore, there is still a lot to do in this regard and we invite researchers to study objects form all branches of material culture, be they 19th century beer mugs in the collections of the Estonian National Museum that can help us to better give meaning to our past, or the digital and virtual design solutions that can give our academic research an applied direction.
Keywords: material culture, artefacts, consumption, practice, agency, research methods
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Kinda, István, and Lehel Peti. "„Charcoal-burners”." Erdélyi Társadalom 2, no. 2 (2004): 203–25. http://dx.doi.org/10.17177/77171.41.
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Although there are a large number of papers dealing with overpopulation and periodical migration, they seem to omit the village and its closer geographical environment. The changes of social structure and life-strategies in sekler villages has also been subject to investigation, but none of these researches deals with these problems as they arise in Farkaslaka. Besides following up the local aspects of changes on the macro level in sekler society, our questions focus on a determining aspect of social change in this village: the culture of entrepreneurship. The authors (Kinda Istvánand, Peti Lehel MA students of the Babes-Bolyai University, researchers in ethnology) claim that the emergence of the culture of entrepreneurship is one of the most important processes in the recent past and present of the village; and by describing it, they attempt to draw the image of a local society. The group in focus: charcoal-burners
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Ogrodzka-Mazur, Ewa, Anna Szafrańska, Josef Malach, and Milan Chmura. "A Stimulating the Learning of Polish and Czech Students with the Use of e-Learning Resources." Studia Edukacyjne, no. 50 (December 15, 2018): 213–28. http://dx.doi.org/10.14746/se.2018.50.14.
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The article is a result of the collaboration between Polish and Czech scientists who explore academic teachers’ application of resources from the e-learning environment. The presented studies were conducted in 2015-2016 within the IRNet project – International research network for study and development of new tools and methods for advanced pedagogical science in the field of ICT instruments, e-learning and intercultural competences in Poland (University of Silesia in Katowice, Faculty of Ethnology and Educational Science in Cieszyn) and the Czech Republic (University of Ostrava, Pedagogical Faculty). The research was aimed at learning the opinions of academic teachers on their preparation for distance classes and for the stimulation of students’ learning process. The research applied a constructivist perspective, which highlighted the learner’s activity resulting in the subject building their educational reality (in the educational process). Due to the comparative nature of the research, it invoked Harold J. Noah’s model of comparing the quality of University education. The text discusses cases of Poland and the Czech Republic.
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MANIAS, CHRIS. "THE GROWTH OF RACE AND CULTURE IN NINETEENTH-CENTURY GERMANY: GUSTAV KLEMM AND THE UNIVERSAL HISTORY OF HUMANITY." Modern Intellectual History 9, no. 1 (March 13, 2012): 1–31. http://dx.doi.org/10.1017/s1479244311000448.
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The German ethnologist Gustav Klemm (1802–67) occupies a rather problematic position in the history of ideas, alternately hailed as a seminal figure in the development of concepts of race and culture, or belittled as a rather derivative marginal thinker. This article seeks to clarify Klemm's significance by rooting his theories in their contemporary intellectual and social context. It argues that his system, a linear model of human development driven by the interworkings of race and culture, grew from an attempt to synthesize Enlightenment notions of universal progress with major shifts of the mid-nineteenth century, including experiences of dramatic social, political and technological change, commitments to constitutional liberalism, and changes in contemporary ethnology and museology. His works therefore illustrate the complex manners in which ideas of heredity, environment, civilization, development and gender could be blended in this often neglected period, and how their meanings and implications altered as syntheses were built.
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Arzyutov, Dmitry, and Karina Lukin. "Introduction to Entangled Indigenous Historicities from the Eurasian North." Suomen Antropologi: Journal of the Finnish Anthropological Society 47, no. 3 (October 8, 2023): 9–17. http://dx.doi.org/10.30676/jfas.129189.
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The present collection examines the ways Indigenous peoples across the Eurasian North—Sámi, Nenets, Khanty, and Tyva—deal with the past and how their conceptualizations of the past are entangled with dominant ideologies in Russia and Finland, human-environment relations, and the colonial experiences they went through. The authors operate with the notion of historicity, which is understood in François Hartog’s terms as a 'temporal experience'. In the present collection, we expand this notion towards a relational nature of 'temporal experiences' where 'their' and 'our' historicities are not necessarily 'the same' or culturally determined but have been situated in long-term peaceful and conflictual encounters. Through those encounters, the diversity of meanings of the past has been shaped and developed within and between local communities and communities of scholars. The collection comprises the work of scholars from Folklore studies, Ethnology, Cultural studies, and History, who analyse Indigenous historicities through deep archival and field research.
Keywords: historicities, ethnohistory, Indigenous peoples, Eurasian North
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Bababekov, Akbar. "The economic anthropology: theory and terminology issues." E3S Web of Conferences 402 (2023): 08051. http://dx.doi.org/10.1051/e3sconf/202340208051.
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The intensive course of socio-economic progress on a planetary scale makes it possible to strengthen the integration process in the economic and economic activities of the peoples of the world. The preservation of characteristic local ethno-economic structures and economic and cultural traditions, as well as their use, are becoming important in the implementation of national goals and objectives for the stable development of countries as a solution to problems related to food security, unemployment, real incomes of the population and the environment. In a number of leading research centers of the world, priority is given to the study of economic life, the traditions of creating material wealth inherent in various social, national-ethnic and agrarian-economic societies. They pay special attention to the theoretical and practical problems of economic anthropology, concerning such topics as socio-economic, cultural diversity, ethno-economic structure of peoples living in a certain natural and geographical environment. In this article “Theoretical problems of ethno-economics”, special attention is paid to the scientific characterization of ethno-economics as a new concept in ethnology and economics, as well as to the analysis of theoretical problems, the concepts of marginalism, formalism, substantivism, which the term regard to share public wealth, and production equally to every member of society, and institutional theory.
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Jančič, Polona, and Vlasta Hus. "Teaching Social Studies With Games." International Journal of Game-Based Learning 8, no. 2 (April 2018): 68–79. http://dx.doi.org/10.4018/ijgbl.2018040106.
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Social studies is a class students encounter in the fourth and fifth grades of primary school in Slovenia. It includes goals from the fields of geography, sociology, history, ethnology, psychology, economy, politics, ethics, aesthetics, and ecology. Among other didactic recommendations in the national curriculum for teaching, social studies include experiential learning with games. Game-based learning enables an optimal learning environment for students. The purpose of this article is to examine representation of games in social studies in primary school. The research sample consisted of 290 students of the fourth and fifth grade, 177 teachers teaching fourth and fifth grade, and 56 observed social studies lessons. Results showed that teachers rarely use didactic games in social studies. Results show that teachers rarely use game-based learning in teaching social science. Depending on the type of a game, the most commonly used one is a role-playing game. Most respondents' students like game-based learning in social studies and also estimate games are not played often enough in social studies.
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Sedakova, Irina, and Laurent S. Fournier. "Ritual Rules in Changing Circumstances: Break, Adapt or Maintain? An Introduction." Folklore: Electronic Journal of Folklore 87 (December 2022): 7–14. http://dx.doi.org/10.7592/fejf2022.87.introduction.
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This issue gathers some of the works presented by the members of the Ritual Year Working Group during the 15th Congress of the International Society for Ethnology and Folklore (SIEF) in Helsinki in June 2021. As the general theme of this congress was “Breaking the Rules? Power, Participation, Transgression”, most of the articles stick to this question and try to understand the relationship between rituals and (the breaking of) social rules. The authors address the major problem from several perspectives: the regulations for performing traditional rituals and the reasons for violating them; ritual behaviour on certain dates when the social norms, the hierarchies, and the gender roles are turned upside down; modification of the ritual year recommendations according to the new environment in emigration; etc. Transgression is seen as breaking the traditional foundations and also as a transition from real performance to virtual participation. And, as in June 2021 the entire world was subjected to the rules of COVID-19, some articles in particular attempt to address the pandemic’s impact on ritual sociability worldwide.
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Umitkaliyev, U. U., L. V. Lbova, and M. K. Khabdulina. "New Methods and Technologies in the Professional Training of Specialists in the Sphere of Archeology and Ethnology." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 131, no. 2 (2020): 85–94. http://dx.doi.org/10.32523/2616-7255-2020-131-2-85-94.
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The article is devoted to the analysis of experience in implementing the international project of L.N. Gumilyov ENU (Republic of Kazakhstan) and NSU (Russia) in 2019. The international scientific and educational project “Antiquities of the Great Steppe in the Millennium Stream: Innovations in the Methodology of Archaeological and Ethnological Research” was held in the format of a summer field school. Stationary archeological camp of ENU in the East Kazakhstan region Kyrykungir site was the venue of project. In scientific terms, the project aims to develop and improve innovation methods in archeology and ethnography field research. In the educational aspect, the project pursued the expansion of professional experience and advanced training of students, Masters and PhD students, and young professionals. Next task the development of communication in the youth community took place. The school program covered a wide range of types of training: lectures, workshops, participation in archeological excavations of different archeology epochs objects, field archeological and ethnographic thematic excursions, own scientific presentation. Equally significant was the range of thematic areas relevant to modern archeology and ethnology. The organization and conduct of joint scientific projects contribute to the improvement of the qualifications of young specialists and are consistent with the goals of integrating academic science and higher education. The method of summer field schools forms as a «center of quality» corresponding to the intellectual environment and infrastructure in the field of humanitarian education in the modern world.
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Kozlova, S. A. "Traditional Use of Natural Resources of Local Old Believer (Semeiski) communities of Transbaikalia in the 18th—20th Centuries: Theoretical and Methodological Basis of the Study." Nauchnyi dialog, no. 9 (September 30, 2020): 373–90. http://dx.doi.org/10.24224/2227-1295-2020-9-373-390.
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Some theoretical aspects of the study of the traditional nature management of local Old Believer (Semei) communities living in Transbaikalia are considered. On the basis of the available theoretical works of cultural geography, ethnology, cultural studies, sociology and other related disciplines, the analysis of the concepts of “local community”, “life support”, “traditional nature management” in relation to Old Believer communities has been carried out. An attempt has been made to identify the merits of studying the Old Believers in Transbaikalia using the category of the local community. It is shown that in a comprehensive study of local communities of the Semeiskaya Transbaikalia, the following elements emerge: nature as the life environment of Old Believer communities, natural resources, traditions and a set of actions that regulate social and industrial life, the religious basis that determines the behavior of the community and its individual members, the main material and spiritual needs, to the satisfaction of which most of the energy of human collectives is directed. It is noted that the concept of “life support” is diverse, dynamic and has wide adaptive capabilities. The category of traditional nature management is used to study the cultural and geographical continuity of the Semeiskys and the specifics of their life support in the conditions of the Trans-Baikal geographic environment. In this regard, the traditional use of natural resources of Semeiskiye is presented as a set of strategies for the rational use of natural and land resources.
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Fur, Gunlög. "Different ways of seeing ‘savagery’: Two Nordic travellers in 18th-century North America." History of the Human Sciences 32, no. 4 (July 22, 2019): 43–62. http://dx.doi.org/10.1177/0952695119846003.
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Andreas Hesselius and Pehr Kalm both spent time in eastern North America during the first half of the 18th century. Both came with an ardent desire to observe and learn about the natural environment and inhabitants of the region. Both produced writings, in the form of journals that have proved immensely useful to subsequent scholars. Yet their writings also display differences that illuminate the epistemological and sociological underpinnings of their observations, and which had consequences for their encounters with foreign environments. Hesselius, who served as pastor to the Swedish congregation in Philadelphia from 1712 to 1724, described his experiences and observations with what we might call a historical awareness, while Kalm, known as the first of Linnaeus’s students to travel to the New World, primarily offered dehistoricized and denarrativized taxonomic ethnographic descriptions. At first glance, Hesselius and Kalm appear to illustrate perfectly Michel Foucault’s description of the difference between Renaissance and classical epistemologies. Kalm’s disembodied and decontextualized representations fit well with Foucault’s description of natural history in the classical age as consisting ‘of undertaking a meticulous examination of things themselves…and then of transcribing what it has gathered in smooth, neutralized, and faithful words’. This article, however, points out that while Hesselius and Kalm arrive at similar descriptions of plants and other-than-human beings by employing different methodologies, when it comes to describing indigenous peoples their respective methodologies lead to radically different approaches, with Hesselius writing them into history, while Kalm relegates them to ethnology in the sense of savage ‘peoples without histories’.
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Garusova, Olga. "Everyday Life and Traditions of the Russian Community of Interwar Сhisinau in the Memoirs of Contemporaries." Journal of Ethnology and Culturology 30 (December 2021): 103–8. http://dx.doi.org/10.52603/rec.2021.30.13.
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The article examines the everyday and cultural traditions of the Russian population of interwar Сhisinau based on sources of personal origin. There were selected and analyzed unpublished memoirs of contemporaries who belonged to the noble and intelligent urban stratum, kept in the personal funds of the National Archives of Republic of Moldova. The range of topics and plots is very wide, but Russian problems are implicitly present in all memoirs. Describing everyday habits, leisure, professional occupations, social activities of the Russian-speaking intelligentsia of those years, the authors reflect the world outlook and opinions inherent in their ethno-cultural environment. The studied memoirs show that the everyday life and culture of the Russian population of the 1920s and 30s reflected continuity with those that were characteristic of the previous decades. During the period when Bessarabia was part of Royal Romania, the Russian community, being in new social and ideological conditions, tried to preserve their religious and cultural forms of everyday life. However, while remaining outwardly unchanged, many traditions were filled with a different content moving from social to private life. These personal documents and memoirs allow us to focus on the key topic in ethnology: investigation of the daily life of the Russian population in Bessarabia during the interwar period, less studied in historical discourse.
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Teixeira Bastos, Marcio, Maria Isabel D'Agostino Fleming, and Vagner Carvalheiro Porto. "ARQUEOLOGIA CLÁSSICA E AS HUMANIDADES DIGITAIS NO BRASIL." Cadernos do LEPAARQ (UFPEL) 14, no. 27 (June 29, 2017): 10. http://dx.doi.org/10.15210/lepaarq.v14i27.10544.
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RESUMO: O artigo aborda os Estudos Clássicos desenvolvidos no Brasil sob a perspectiva das novas tecnologias empregadas no Laboratório de Arqueologia Romana Provincial do Museu de Arqueologia e Etnologia da Universidade de São Paulo (LARP/MAE-USP). Discute a relevância das Humanidades Digitais para a Arqueologia no meio acadêmico e os benefícios da plataforma ArcGis e dos Sistemas de Informação Geográfica aliados às questões de pesquisas que lidam com Arqueometria e Ciberarqueologia. Priorizando o conhecimento das províncias romanas através dos seus respectivos desenvolvimentos regionais, o artigo percorre novas vias de diálogo e entendimento das práticas transculturais e transregionais como forma de potencializar a pesquisa arqueológica sobre o Mediterrâneo Antigo no Brasil.ABSTRACT: This paper deals with the development of Classical Archaeology in Brazil from the perspective of the new technologies used in the Laboratory for Roman Provincial Archaeology of the Museum of Archeology and Ethnology of the University of São Paulo (LARP / MAE-USP). It discusses the relevance of the Digital Humanities to Archeology in the Brazilian academic environment and the benefits of the ArcGis platform and the Geographic Information Systems combined with Archeometry and Cyber-Archeology approaches. This paper aims to open new avenues for dialogue by means of enhancing archeological research about ancient Mediterranean in Brazil.
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Porawska, Joanna. "Set Phrases With the Lexeme ‟Thursday”. Considerations Regarding the Linguistic and Cultural Image of the Days of the Week in the Polish and Romanian Folk Calendar." Studia Universitatis Babeș-Bolyai Philologia 68, no. 1 (March 31, 2023): 107–20. http://dx.doi.org/10.24193/subbphilo.2023.1.06.
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"Set Phrases with the Lexeme ”Thursday”. Considerations Regarding the Linguistic and Cultural Image of the Days of the Week in the Polish and Romanian Folk Calendar. Ever since the 1970s and 1980s, the relationship between language and culture has been a topic of broad interest for linguists, which undoubtedly contributed to bringing linguistics closer to humanities. The prefix ethno- contained in the term ethnolinguistics used over the course of this article should be interpreted as an abbreviation for ethnology, a term synonymous with the American anthropology. Describing so-called language stereotypes is one of the main topics of interests for what we generally call “Polish cognitivism”, conducted for years by Polish linguists. The term stereotype itself is used in its original Lippmann's meaning as a schematic and one-sided “picture or image in a person’s mind” of a phenomenon, human being, or thing and at the same time an opinion assimilated from the environment even before discovering the object itself. In Polish language and culture, days of the week were not personified. Therefore, to a philologist-linguist who is comparing the two languages, the data derived from folklore will be a “weaker” starting point than “hard” linguistic confirmations (fixed structures). My goal is to offer a Polish and Romanian comparative analysis which is supported by ethnological or historical data. Keywords: ethnolinguistics, Polish and Romanian comparative study, folk calendar, Thursday "
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Lisá, Lenka, Pavel Vařeka, Kadicha Iskenderovna Tashbayeva, Atilla Vatansever, Libor Petr, Petr Kočár, Jozef Chajbullin Koštial, et al. "In the Footsteps of the Silk Road: Czech-Kyrgyz Geo-environmental Project." Interdisciplinaria Archaeologica Natural Sciences in Archaeology XV, no. 1 (February 28, 2024): 109–22. http://dx.doi.org/10.24916/iansa.2024.1.8.
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Kyrgyzstan can be represented, geomorphologically-speaking, by a transect between the Fergana lowlands and the Tien Shan highlands and is an outstanding area for the study of paleoclimatic conditions relating to climatic changes. These changes have been crucial for the behaviour of past cultures in this area, especially due to the presence of the Silk Road. A Czech environmental team, covering geology, geomorphology, pedology, paleoecology, archaeobotany, malacology, osteology and many other disciplines, has been following up previous survey fieldwork undertaken in this area. Since 2021, the expeditions in the south-eastern Kyrgyzstan (Osh Region) have been aiming at the structure and settlement pattern development in the contact zone between the fertile Fergana basin and the steppe environment at the foothills of the Pamir-Alai and Tian-Shan Mountains, from prehistory until the present, including the material testimony of life on the ancient and medieval Silk Road. This work is a part of an agreement between the University of West Bohemia in Pilsen, the Osh State University and the Institute of History, Archaeology and Ethnology named after B. Dzamgyrchinov of the National Academy of Sciences of the Kyrgyz Republic. One of the major challenges of the ongoing geoarchaeological and palaeoecological research is to link climate changes and changes forced by human action with the transformation of settlement and landscape patterns.
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Zhu, Meng, Jianfei Dong, and Yingzhi Gao. "The Research on Temporal–Spatial Distribution and Morphological Characteristics of Ancient Settlements in the Songhua River Basin." Sustainability 11, no. 3 (February 12, 2019): 932. http://dx.doi.org/10.3390/su11030932.
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Settlements have a high cultural and historical value in regions as indicators of human habitation and culture. The Songhua River Basin is on the edge of a traditional cultural center, which has scattered ecological elements, a special culture, and historical faults. Because of the superposition of traces of different ethnic activities in different periods, the Songhua River has a special and diversified cultural foundation and heritage, which is of high research value. However, the ancient settlements in this region have not been given sufficient attention and as a result it is difficult to achieve a complete and systematic study. In order to promote the cultural value of this historical region and the development of a regional and cultural industry, this paper seeks to study the ancient settlements of Songhua River Basin. With the help of GIS technology, archeological excavations, and the concept of ethnic pedigree in ethnology, this study analyzes the temporal–spatial distribution and morphological characteristics of ancient settlements in the Songhua River Basin, in order to determine how the heritage value of these settlements can be sustainably protected.
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Merawi, Fasil. "Indigenous Philosophy and Multiple Modernities." Open Journal for Studies in Philosophy 6, no. 1 (August 14, 2022): 13–20. http://dx.doi.org/10.32591/coas.ojsp.0601.02013m.
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The inception of the project of modernity resides in the projection of a self-fulfilling subjective rationality that leads both to better self-understanding as well as a control of the environment. Still, failing to serve a truly universal human agenda, modernity narrowly propagated the values of Western culture. Part of justifying such an ideological status quo is made possible by the colonial sciences that ascribed reason, logic and objectivity to Westerners and emotion, affection and oneness to the “other”. Operating within a binary framework of tradition and modernity and emotion and rationality, the colonial sciences like anthropology and ethnology created the notion of an indigenous culture and knowledge that is strictly traditional, static, oral and non-progressive. As such, rather than studying others in their entire milieu, the colonial sciences propounded an antithesis between traditional indigenous culture which is a seat of mythology, and scientific modernity that is empirical and technical. Such a quest systematically degrades indigenous knowledge, culture and philosophy for the paradigm of scientific and technological rationality. This paper argues that the solution to such Westernization of all human knowledge resides in the concept of multiple modernities which situates alternative movements in the world of globalization as attempts to contextualize modernity in different sites of knowledge and also allows for different cognitive dimensions that are mutually incommensurable. This allows for the contestation of indigenous, scientific, secular and other modes of knowledge.
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Chukwuma, Marian Edohan. "The significance of music in African culture: A study of Ogbanigbe Festival in Ukwu-Nzu Aniocha Local Government, Delta State." UJAH: Unizik Journal of Arts and Humanities 24, no. 2 (March 8, 2024): 296–333. http://dx.doi.org/10.4314/ujah.v24i2.9.
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Music is a cultural expression interpreted, determined, moulded and coloured by culture and the cultural environment of a people, it plays a vital role in various aspects of celebrations amongst societies in Nigeria. In festivals, for example, music expresses the culture of the people. This study examined the role and significance of music in African culture in Ogbanigbe festival in Ukwu-nzu with emphasis on ideology, belief systems, organizational structures, significance of music practices, and mode of dressing, dialect, and communal activities. Its main objective is to critically study the music of ogbanigbe festival and collate ethnology materials that distinguish, differentiate and separate one community from another. The theory adopted for this paper is functionalism theory; the functionalism theory is used to define culture in relation to the reality of change. It traces the evolution of phenomena, the emphasis of culture on norms, tenets and values. The methodology used for the study is survey method, oral interview and fieldwork to assess the basic principles that are common in the musical culture of ukwu-nzu people during the ogbanigbe festival. In ukwu-nzu town, New Yam festival is associated with Ogbanigbe festival similar to some villages in Aniocha nomenclature. Four songs texts were selected and interpreted, the paper conclude that the significance of music in festival plays a huge role to showcase the cultural practices and beauty. Suggestions were made for the sustenance of cultural music in festivals.
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Beňušková, Zuzana. "Súčasné obytné sídliska na Slovensku." Lidé města 1, no. 2/2 (September 1, 1999): 23–37. http://dx.doi.org/10.14712/12128112.4016.
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The social environment of a city is one of the dominant issues of urban ethnology. Differentiation of society, stability and change, tolerance and intolerance, these were the main directions of the research of urban environment in Slovakia in the past decade. Ethnographers are able to provide a thorough description of the life of urban residents in the inter-war period. However, the research usually ends with the year 1948. Analyses of the socialist era are rare in the Slovak urban ethnography. The way of life in urban environments over the past 40 years seems to have become uninteresting, a sort of common knowledge, and if an assessing approach is applied, almost pathological. A special category of urban neighbourhoods of current town is created by housing estates built as a result of socialist town planning since the 1960s. Within a research of residential housing estates it has been proved that the most provocative role is played by the biggest housing estate in Slovakia - Petržalka. With its population of about 130,000 residents it might feature as the third biggest city of Slovakia, after Bratislava and Košice. The housing estate started to be built in the 1970s and the last blocks of flats were put into use in the latter part of the 1980s. The presented study summarises knowledge about neighbourly communication the author collected through her own research and an inquiry conducted in two prefabricated houses in Petržalka. The author arrives at the conclusion that a similar inquiry to that conducted in the environment of the housing estate had been carried out by E. and P. Salners in a locality in central Bratislava. They, too, found that the surviving conclusions about social isolation of individuals and families should be reconsidered. They highlight a group character of contacts (according to sex, age and interests). Adaptation to an environment is connected with emotional attachment and identification with it. In the environment of Petržalka the identification with a residential locality attaches a person to the street and neighbourhood he/she inhabits. Despite a relative satisfaction with housing in the locality under observation, a low attraction of the housing estate as a whole has caused the residents of the observed neighbourhood to identity themselves with Petržalka only in some situations such as when meeting the housing estate's inhabitants outside Bratislava, when waitlng for public transport heading for Petržalka and the like. There is hardly any interest in what happens in other parts of Petržalka, which is reflected in small interest paid to Petržalka's local media, ignorance of street names in other parts of it, and lack of interest in the work of the local town hall if it does not relate directly to the local place. The low identification with Petržalka was also caused by the fact that most of its inhabitants had moved there not because they had selected the place, but because they had no other choice. Since identification with an environment depends on time and generations, the formulatíon of an assessment in relation to Petržalka requires comparison with other housing estates of a similar age.
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Shcheglova, Tatiana К. "«Святое поле»: социальная и культурная память о депортациях в сельском ландшафте юга Западной Сибири (на примере Алтайского края)." Oriental studies 16, no. 5 (December 25, 2023): 1278–300. http://dx.doi.org/10.22162/2619-0990-2023-69-5-1278-1300.
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Introduction. The article deals with the memorialization of victims of deportations and contemporary commemoration practices witnessed in Siberian recipient society. Goals. The study attempts an insight into the deportation-related memories of recipient communities, memorialization means and trends, commemoration forms in the region’s society and cultural environment. The hypothesis is that the memorialization processes were actually (and largely) ignited among the deported peoples (and their local autonomies) by Russian government policy of the 1990s. It was the rehabilitation of Soviet ethnic deportees that triggered the memorialization movement and the emergence of related commemorations. The publication presents results of the long term research into memories of rural Siberians conducted through the methods of oral history and ethnology. Materials and methods. The study focuses on eyewitness accounts and interviews with individuals representing the once recipient communities, commemoration sites that include not only monuments to deported victims installed in the Altai but also some traces of deportations evident from folk toponymy, rural housing stock, burials across local cemeteries, and other types of ‘memory solidification’. Results and conclusions. The paper seeks to supplement the published history and historiography of deportations — largely based of the deportees’ memories and experiences — with insights into perceptions of recipient communities and Siberian cultural landscapes. Special attention is paid to certain distinguishing features of the memorialization processes and ways in places of actual residence and death of the deportees and related commemoration forms. The work also strives to reveal an actual correlation between the ‘downward’ (from government agencies) and ‘upward’ (from the public) initiatives, and specifically the contribution of rural Siberian population to the memorialization of deportations in the 1990s–2020s.
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Zhu, Guannan, Xingsui Cao, Bin Wang, Kai Zhang, and Qingwen Min. "The Importance of Spiritual Ecology in the Qingyuan Forest Mushroom Co-Cultivation System." Sustainability 14, no. 2 (January 13, 2022): 865. http://dx.doi.org/10.3390/su14020865.
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The ecological value encapsulated in the term “spiritual ecology” is drawing more and more attention from ethnology, folklore, ecology, and other related disciplines. The custom of respecting and pacifying forest spirits has distinct regional and ethnic characteristics, and many scholars have discovered samples from different studies around the world. Qingyuan County, located in the mountainous region of southwest Zhejiang, is a very typical case of the practice of respecting and pacifying forest spirits. The mushroom-cultivation technology invented by the chthonic people there more than 900 years ago made this the global birthplace of artificial mushroom cultivation. The Qingyuan Forest–Mushroom Co-cultivation System (QFMCS) has been listed as an important agricultural heritage system by the Ministry of Agriculture and Rural Affairs of China, Beijing, China and a candidate project by the Food and Agriculture Organization of the United Nations, Rome, Italy for Globally Important Agricultural Heritage Systems (GIAHS). Additionally, the QFMCS is currently an important part of the Baishanzu National Park under construction. The authors made an in-depth field study in the mountainous areas of Qingyuan and used theoretical methods of ecology, anthropology, and folklore to reveal the function spiritual ecology plays in ecological conservation, forest protection, identity, and the maintenance of community interests. In the “traditional-modern” transformation of Qingyuan County, the practice of respecting and pacifying the Spirits is still being propagated, resulting in expansion and social cohesion.
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Smith, Michael E. "Prehistoric Lowland Maya Environment and Subsistence Economy. Mary Pohl, editor. Papers of the Peabody Museum of Archaeology and Ethnology Vol. 77. Harvard University, Cambridge, 1985. x + 209 pp., figures, tables. $20.00 (paper)." American Antiquity 56, no. 4 (October 1991): 738. http://dx.doi.org/10.2307/281555.
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Siyag, Vinod. "An Introduction to Anthropology: Meaning and Scope." Indian Journal of Research in Anthropology 5, no. 2 (December 15, 2019): 79–83. http://dx.doi.org/10.21088/ijra.2454.9118.5219.5.
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Anthropology may be considered as a recipe of arts and science in equal proportion. It is an adolescent branch of science that’s why bulk of science community is not properly familiar with this. At present anthropology is the only branch of science, which deals with the man and his work including his physical, cultural and social activities as whole. It is concerned with human species and behavior in all adolescent from emergence to present study with evolutionary phases. Anthropology never concerned with particular person as such but it focus on men in “group”, with races and peoples and their work and emotions. So anthropology may be defined briefly as the “science of group of men”. Anthropology has two main branches Physical Anthropology and Cultural Anthropology. The physical anthropologists study only Homo sapiens out of the wide range of living organisms. By making comparative study on different group of human and his near relatives known as primates, the physical anthropologist classify the man’s position in animal kingdom. Cultural Anthropology deals with learned behavioral characteristics of the past, present and future of human societies. Now, the main fields of studies under Cultural Anthropology are: Prehistoric archaeology, ethnology and ethno-linguistics. The human beings are the ruler of this planet at present due to his wisdom, intellectual ability and communication skills. With the help of anthropological studies that is actually the past and present experience we can able to make proper adaptation and acclimatization with the community, nature and environment that leads to our bright and better future otherwise we will also extinct from the earth as like many other species. To save our long lasting existence development of anthropology at its full swing is mandatory for us.
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Kyselytsia, Svitlana Volodymyrivna. "ГРОМАДСЬКА ДУМКА ЯК МОРАЛЬНО-ПОЛІТИЧНИЙ РЕГУЛЯТИВ ЛЮДСЬКОГО БУТТЯ." SOCIAL WORK ISSUES: PHILOSOPHY, PSYCHOLOGY, SOCIOLOGY, no. 2 (14) (2019): 42–51. http://dx.doi.org/10.25140/2412-1185-2019-2(14)-42-51.
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Urgency of the research. Effective influence on the surrounding world is the most important problem of human society. Target setting. The study of public opinion in the context of the personal and national centrifugality of recent decades, manifested in the struggle for the dominance of one or another communication paradigm is of particular relevance. Actual scientific researches and issues analysis. The interpenetration of morality and politics inevitably leads to extreme tension in the humanitarian sciences due to the intersection here of the irrational-sensual (social psychology, anthropology, ethnology) and rational-volitional (political science, sociology, ethics) spheres associated with the formation of self-consciousness and the creation of civilized forms of communication. Uninvestigated parts of general matters defining. The combination of various interests is always a test for politics as the art of the possible and for morality as the mental basis of human existence. The research objective. The purpose of the article is to analyze the communicative and regulatory specifics of public opinion. The statement of basic materials. A person in the process of socialization, simultaneously existing in a contradictory uniquely universal dimensions, tries to comprehend the possibilities of personal influence on the environment. The author uses methods of observation, questioning, idealization, modeling and comparative analysis. The main hypothesis is that the mentality of people forms the power and through public opinion (the dominant worldview algorithms in the mass consciousness) influences the politics. Conclusions. Public opinion is the only reliable mediator or productive compromise between morality and politics, guaranteeing the harmonious coexistence of power and people in a promising society. The more consolidated position the people demonstrate, the more controllable and civilized (moral) the power is, the more flexible the power, the more politically literate the people become and, as a result, the civil consciousness is formed.
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Karm, Svetlana, and Tatiana Ivanovna Alybina. "FIELD RESEARCH AND VISUAL RECORDING OF RELIGIOUS PRACTICES IN THE SOVIET PERIOD (CASE STUDY OF THE FILM AND VIDEO ARCHIVES OF THE ESTONIAN NATIONAL MUSEUM)." Yearbook of Finno-Ugric Studies 15, no. 4 (December 24, 2021): 683–99. http://dx.doi.org/10.35634/2224-9443-2021-15-4-683-699.
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The article describes and analyzes film and video materials containing information on the topic of religious practices of the Finno-Ugric peoples in the Soviet period. The main sources of the research are archival audiovisual records created by the staff of the Estonian National Museum in the period from the 1960s to the early 1990 s, as well as field diaries of participants in the Finno-Ugric expeditions. This was the time when official atheism prevailed in the Soviet Union, the main blow of which was directed primarily at the churches. At the same time, this was a period when open persecution of traditional rituals was not observed, and the study of the worldview aspects of the traditional culture of different ethnic groups was strongly encouraged by ethnology. On the basis ofaudiovisual materials, the article analyzes which fragments of the religious practices of the Finno-Ugric peoples are reflected in the museum archives, and which methods were used by researchers to record different rituals. Much attention is paid to building the relationship between the ethnologist and the bearer of the tradition in the field, as well as the special role of the local mediator in the study of religious rituals through a film or video camera. The considered examples of collecting audiovisual material confirm that in the Soviet period, in contrast to today's digital technologies and the usual practice of photographing and filming various (including sacred) events, researchers with a camera were not always welcomed at prayers. In the audiovisual study of religious rites, the process of adaptation to the environment of the culture under study and the effect of building a first impression acquired particular importance for ethnologists, largely related to the authority of the local mediator who brought them to prayers.
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Nabil, Amrullah, and Ahmad Wali Bismel. "The Importance of Oral Literature from the Perspective of Ethnology." Randwick International of Education and Linguistics Science Journal 4, no. 1 (March 31, 2023): 172–77. http://dx.doi.org/10.47175/rielsj.v4i1.687.
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Literature is a cultural part of society which is included of education, believes, arts, morals, laws, disciplines, traditions, habits and capacity in the society. Oral literature is the oldest type of literature which has a great role in formation of classical literature. Literary genre in a geographical limitation helps to know the culture and tradition of its people. It would happen if we have deep insight of ethnology from perspective of oral literature. Ethnology helps to know social habits of the people through its myths, proverbs, articles, couplets, stories etc. as a result, we can say that oral literature has an important role in ethnology and without deep insight in oral literature and literary genres of literature knowing people would be not possible.
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Salomon, Frank. "The Historical Development of Andean Ethnology." Mountain Research and Development 5, no. 1 (February 1985): 79. http://dx.doi.org/10.2307/3673224.
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Белявская, Д. П. "Project activity as a means of formation of ethnic tolerance of pupils of the Omsk Military Cadet Corps." Science and Practice in Education: Electronic Scientific Journal 5, no. 3 (June 5, 2024): 65–70. http://dx.doi.org/10.54158/27132838_2024_5_3_65.
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Необходимость формирования этнической толерантности имеет давние истоки и связана с различными историческими, социальными и культурными факторами. В статье выделен ряд предпосылок: исторические конфликты, мультикультурность общества, необходимость в сотрудничестве и взаимопонимании между различными этническими и культурными группами, все это акцентирует внимание на толерантности и уважении к различиям. Особое место отводится этнической толерантности, которая важна для поддержания гармоничных отношений в обществе, предотвращения конфликтов, создания мультикультурной среды и построения мирного и равноправного общества. Определены блоки этнической толерантности: уважение культурных различий, взаимопонимание и диалог, уважение прав и свобод, ненасилие и мирное сосуществование, эмпатия и понимание. Выделены компоненты структуры этнической толерантности: когнитивный, эмоциональный, деятельностный, уточнено понятие «этническая толерантность». Представлены опыт работы по формированию этнической толерантности в Омском кадетском военном корпусе, включающий формирование каждого компонента этнической толерантности в рамках игрового мероприятия «Многонациональный народ РФ». Реализация мероприятия «Многонациональный народ РФ» в Омском кадетском военном корпусе был представлен четырьмя блоками: обществоведческим, географическим, историческим, этнологическим. Результаты эксперимента по исследованию изменений когнитивного компонента этнической толерантности, проведенного в рамках проектной деятельности воспитанников и преподавателей, показали положительную динамику. The need for the formation of ethnic tolerance has a long history and is related to various historical, social and cultural factors. The article highlights a number of prerequisites: historical conflicts, multicultural society, the need for cooperation and mutual understanding between different ethnic and cultural groups, all this emphasizes tolerance and respect for differences. A special place is given to ethnic tolerance, which is important for maintaining harmonious relations in society, preventing conflicts, creating a multicultural environment and building a peaceful and equal society. The blocks of ethnic tolerance are defined: respect for cultural differences, mutual understanding and dialog, respect for rights and freedoms, non-violence and peaceful coexistence, empathy and understanding. The components of the structure of ethnic tolerance have been identified: cognitive, emotional, activity, and the concept of “ethnic tolerance” has been clarified. The experience of work on the formation of ethnic tolerance in the Omsk Cadet Military Corps, including the formation of each component of ethnic tolerance within the framework of the game event “Multinational People of the Russian Federation” is presented. The realization of the event “Multinational People of the Russian Federation” in the Omsk Cadet Military Corps was represented by four blocks: social science, geography, history, ethnology. The results of the experiment to investigate changes in the cognitive component of ethnic tolerance, conducted within the framework of project activities of students and teachers, showed positive dynamics.
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Petrošienė, Lina. "Singing Tradition of the Inhabitants of Lithuania Minor from the Second Half of the 20th Century to the Beginning of the 21st Century." Tautosakos darbai 61 (June 1, 2021): 97–121. http://dx.doi.org/10.51554/td.21.61.04.
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The article analyses how the folk singing tradition of the Lithuania Minor developed in the late 20th and in the early 21st centuries. It examines the activities of the folklore groups in the Klaipėda Region during the period of 1971–2020, focusing on those that assert fostering of the lietuvininkai singing tradition as their mission or one of their goals. The study employs the previously unused materials, which allow revising the former research results regarding the revival of the Lithuanian ethnic music and show the folklore ensembles working in the Klaipėda Region as a significant part of the Lithuanian folklore movement and the revival of the ethnic music, emerging from the 1960s. Special emphasis is placed on the early phase in adoption of the lietuvininkai singing tradition related to the activities of the folklore ensemble “Vorusnėˮ established in 1971 at the Klaipėda faculties of the State Conservatory of the former LSSR, and the role it had in prompting the creation of other folklore groups in Klaipėda, as well as its impact on the broader cultural and educational processes taking place in the Klaipėda Region.In the 20th century, the prevailing narrative regarding the Lithuanian inhabitants of the Lithuania Minor maintained that books, hymns, schools, church, social and cultural organizations, and choral or theatre activities were the most significant factors influencing the cultural expression of lietuvininkai, while the Lithuanian folklore was hardly practiced anymore or even considered an inappropriate thing. Judging from the folklore recordings, the folk singing tradition supported by the lietuvininkai themselves disappeared along with the singers born in the late 19th century. However, after the WWII, it was adopted and continued by the folklore groups appearing the Klaipėda Region. These groups included people from the other regions of Lithuania who had settled there. This is essentially the process of reviving the ethnic music, which began in Europe during the Enlightenment period and continues in many parts of the world.“Vorusnėˮ was founded in 1971 as the first institutional student folklore ensemble in Klaipėda Region. For 27 years, its leader was a young and talented professor of the Baltic languages Audronė Jakulienė (later Kaukienė). She became the founder of the linguistic school at the Klaipėda University (KU). In the intense and multifaceted activities of the “Vorusnėˮ ensemble, two different stages may be discerned, embracing the periods of 1971–1988 and 1989–2000.In 1971–1988, the ensemble mobilized and educated students in the consciously chosen direction of fostering the Lithuanian ethnic culture, sought contacts with the native lietuvininkai, collected and studied ethnographic and dialectal data, prepared concert programs based on the scholarly, written, and ethnographic sources, gave concerts in Lithuania and abroad, and cooperated with folklore groups from other institutions of higher education.In 1989–2000, the “Vorusnėˮ ensemble engaged in numerous other areas of activity. The children‘s folklore ensemble “Vorusnėlėˮ was established in 1989; both “Vorusnėˮ and “Vorusnėlėˮ became involved in the activities of the community of the Lithuania Minor founded in 1989. The leader of the ensemble and its members contributed to the establishment of the Klaipėda University, which became an important research center of the Prussian history and culture. The leader of the ensemble and her supporters created a new study program of the Lithuanian philology and ethnology at the KU, which during its heyday (2011–2014) had developed three levels of higher education, including bachelor’s, master’s and doctoral studies. The Folklore Laboratory and Archive was established at the Department of the Baltic Linguistics and Ethnology, headed by Kaukienė, and young researchers in philology, ethnology, and ethnomusicology were encouraged to carry out their research there. In the course of over two decades, Kaukienė initiated organizing numerous research conferences dealing with lietuvininkai language and culture.Until 1980, “Vorusnėˮ was the only folklore ensemble in the Klaipėda Region, but in 1985, there were already ten folklore ensembles. These ensembles developed different creative styles that perhaps most notably depended on the personal structure of these ensembles and their leaders’ ideas and professional musical skills. Generally, at the beginning of their activity, all these ensembles sang, played and danced the folklore repertoire comprising all the regions of Lithuania. The activities of “Vorusnėˮ and other folklore ensembles in Klaipėda until 1990 showed that revival of folklore there essentially followed the lines established in other cities and regions of Lithuania.During the first decade after the restoration of independence of Lithuania in 1990, folklore was in high demand. In Klaipėda, the existing ensembles were actively working, and the new ones kept appearing based on the previous ones. The folklore ensembles of the Klaipėda Region clearly declared their priorities, embracing all the contemporary contexts. Some of them associated their repertoire with the folklore of lietuvininkai, others with Samogitian folklore.The lietuvininkai singing tradition was adopted and developed in two main directions.The first one focused on authentic reconstruction, attempting recreation with maximumaccuracy of the song‘s dialect, melody, and manner of singing, as well as its relationship tocustoms, historical events or living environment. The second direction engaged in creativedevelopment, including free interpretations of the songs, combining them with other stylesand genres of music and literature, and using them for individual compositions. These twoways could be combined as well. Lietuvininkai are not directly involved in these activities, butthey tolerate them and participate in these processes in their own historically and culturallydetermined ways.The contemporary artistic expression of the promoters of the lietuvininkai singing tradition is no longer constrained by the religious and ideological dogmas that were previously maintained in the Lithuania Minor and in a way regulated performance of these songs. It is determined nowadays by consciousness, creativity, resourcefulness, and knowledge of its promoters. The dogmas of the Soviet era and modernity have created a certain publicly displayed (show type) folklore. The ensembles took part of the institutionalized amateur art, subsequently becoming subject to justified and unjustified criticism, which is usually levelled on them by the outsiders studying documents and analyzing processes. However, favorable appreciation and external evaluation by the participants of the activities and the local communities highlight the meaning of this activity.
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Hurko, A. V. "Идентичность белорусской молодежи по материалам полевых исследований 2012–2014 гг. и 2020–2022 гг. Сравнительный анализ BELARUSIAN YOUNG PEOPLE’S IDENTITY. A COMPARATIVE ANALYSIS OF THE TWO FIELD RESEARCH CAMPAIGNS IN 2012–2014 AND 2020–2022." Вестник антропологии (Herald of Anthropology), no. 2022 №2 (June 7, 2022): 257–65. http://dx.doi.org/10.33876/2311-0546/2022-2/257-265.
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В статье приводятся результаты сравнительного анализа данных, полученных в процессе двух разделенных по времени этносоциологических опросов, проведенных в молодежной среде в одном из регионов Беларуси — Гродненской области. Эти исследования являются частью более крупных международных проектов «На границе со странами ЕС: этнокультурные стратегии молодежи в Гродненской и Калининградской областях» (2012–2014 гг.) и «Опыт лонгитюдных исследований идентичности и жизненных стратегий молодежи Калининградской и Гродненской областей» (2020–2022 гг.), выполнявшихся коллективами этнологов Центра исследований белорусской культуры, языка и литературы НАН Беларуси и Института этнологии и антропологии РАН, при поддержке двух научных фондов БРФФИ и РФФИ. Целью проектов являлось компаративное исследование динамики развития идентичностей и жизненных стратегий молодежи на пограничных со странами Европейского союза территориях двух стран: России и Беларуси. В качестве основных параметров, определяющих этнокультурные ориентации молодёжи при проведении опросов, были выбраны следующие: во‑первых, этническая самоидентификация; во‑вторых, лингвистическая идентификация, в‑третьих, идентификация на основе образов родной земли, в‑четвертых, стратегии молодёжи в передаче этнического опыта последующим поколениям. Был установлен ряд закономерностей, связанных с этнокультурными настроениями молодежи и сделаны выводы об усиливающемся доминировании гражданской идентичности над этнической. The article presents the results of comparative analysis of the data obtained in the course of two ethno–sociological surveys conducted in the youth environment in one of the regions of Belarus — the Grodno Region. These researches are part of larger international projects “On the Border with the EU Countries: Ethnocultural Strategies of Young People in the Grodno and Kaliningrad Regions” (2012–2014) and “Longitudinal Research Experience of Identity and Life Strategy of Young People in the Kaliningrad and Grodno Regions” (2020–2022), carried out by teams of ethnologists of the Center for Research of Belarusian Culture, Language and Literature of the National Academy of Sciences of Belarus and the Institute of Ethnology and Anthropology of the Russian Academy of Sciences, supported by two scientific funds: the Belarusian Foundation for Basic Research and the Russian Foundation for Basic Research. The aim of the projects was a comparative study of the dynamics of identity development and life strategies of young people in the territories bordering with the countries of the European Union in two countries: Russia and Belarus. The following were chosen as the main parameters determining the ethnocultural orientations of young people during the surveys: first, ethnic self‑identification; second, linguistic identification; third, identification based on images of their native land; fourth, youth strategies in transmitting ethnic experience to subsequent generations. A number of regularities related to the ethno‑cultural attitudes of young people were established and conclusions were made about the increasing dominance of civic identity over ethnic identity.
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Barrow, Ellen. "Anthropology Plus." Charleston Advisor 23, no. 4 (April 1, 2022): 5–7. http://dx.doi.org/10.5260/chara.23.4.5.
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Anthropology Plus is a database that contains a compilation of two indexes: Anthropological Index Online (published by the Royal Institute of Great Britain and Ireland) and Anthropological Literature (published by the Peabody Museum of Archaeology and Ethnology at Harvard). Anthropology Plus offers indexing of core and less well-known journals from the eighteenth century to the present. This resource provides extensive indexing of thousands of sources including journal articles, commentaries, reports, obituaries, and edited works. As of 2022, this database contains 1.1 million records. Anthropology Plus updates all records monthly and comprises more than 50 languages including Asian, English, German, and Slavic languages. Subjects covered in this database are: Anthropology, Art History, Archaeology, Ethnology, Folklore, Linguistics, Material Culture, Primatology, and Religious Studies.
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Kornilov, Gennadiy E. "HISTORICAL AND ETHNOLOGICAL MYSTERIES AROUND THE EXOETHNONYM-PETRIFIKAT VET’KE." Historical Search 3, no. 2 (June 30, 2022): 85–94. http://dx.doi.org/10.47026/2712-9454-2022-3-2-85-94.
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The non-decreasing relevance of the topic of the article can be seen through annual publications in “Bulletin of Higher Education Institutions” and specialized journals on national history and ethnology that were dedicated to the history of the East Slavic paticipalities and related ethnic groups. As a rule, they contain contradictory consequences of understanding the number of anthroponyms and ethnonyms. The aim of the article is to introduce new data into scientific circulation and clarify the interpretations available in Russian history and ethnology. The unmentioned lexicographic and bibliographic data are used and subjected to a comparative historical review. The assumption made in the article about the semantic identity of exoethnonyms-petrificates Burtas, Vet’ke, Suvas should be taken into account by the authors of future publications on the history of Eastern Europe.
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Melnyk, Oleksandr V., Volodymyr V. Trofymovych, and Liliia V. Trofymovych. "The Work of Mykola Kovalskyi at the Lviv Museum of Ethnography and Art Crafts (1959–1963)." Universum Historiae et Archeologiae 2, no. 1 (January 1, 2020): 25. http://dx.doi.org/10.15421/26190103.
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The purpose of the article is to highlight the period of scientific, educational, organizational activity of the famous Ukrainian historian, the founder of the modern source studies scientific school of Ukraine — Mykola Kovalskyi at the Museum of Ethnography and Art Crafts, where he worked in the late 1950s — in the first third of the 1960s. Research methods: chronological, diachronic, classification, historical-genetic, comparative-historical. The main results: the article describes the excursion, exhibition, stock, popularization and other forms of museum work that M. Kovalskyi conducted at this time; also we can reproduce the intellectual environment at the museum through the prism of his memories; the activity of the scientist on the post of the head of the Department of Ethnography, which he occupied from the second half of 1961 to the middle of 1963, was highlighted, when he drew attention to such areas of work as reorganization of the exposition, expeditions, preparation and writing of collective monographs, concerned about the issue of scientific production, participation staff in forums, seminars, conferences, as well as staffing the department; the directions of scientific researches related to such topics as farm tools of Ukrainian peasants of the second half of the 19th and beginning of the 20th centuries were analyzed the culture and life of miners of the Lviv-Volyn coal basin; the methods of conducting a researcher of search work are revealed, which testified to the special attention to the collection of field materials and questionnaires; it is determined that during the period of work at the museum M. Kovalskyi began to develop such forms of scientific-organizational activity, which were aimed at conducting field conferences, which promoted the popularization of the best examples of Ukrainian folk art, household items, artistic crafts (for the participants were read reports about Ukrainian artistic fabrics, the use of elements of cut and folk embroidery in the clothes, thematic exhibitions were held); it is shown how contacts with foreign ethnographic institutions, in particular with the Institute of Ethnography of the Slovak Academy of Sciences, developed. Summary conclusions: scientific, excursion, stock and popularization work in the field of ethnography and artistic crafts have considerably expanded the scientific horizons of the young scientist, gave him the opportunity to join the unique experience and traditions of the school of Lviv ethnographers. Practical value: the basic provisions and factual material can be used for research on the history of Ukrainian ethnographic science, the preparation of guides and the coverage of the history of the Museum of Ethnography and Art Crafts of the Ethnology Institute National Academy of Sciences of Ukraine. Originality: the museum activity of M. Kovalskyi was covered against the backdrop of the Museum of Ethnography and Art Crafts in the late 1950s — in the first third of the 1960s. Scientific novelty: for the first time an attempt was made to study the activity of M. Kovalskyi at the Museum of Ethnography and Art Crafts in 1959 – 1963. Type of article: scientific.
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Pain, Emil A. "Constructivism and primordialism: complementary methodologies in ethnology and sociology." Obshchestvennye nauki i sovremennost, no. 4 (December 15, 2023): 53–67. http://dx.doi.org/10.31857/s0869049923040032.
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The stereotype established in the post-Soviet ethnological and sociological theory is revised. The stereotype contrasts two methodologies: constructivism, on the one hand, and primordialism, on the other. The first approach is considered correct, the second - false. The combination of these methodologies is regarded to be impossible. The opposite idea that both approaches are complementary in the analysis of different aspects of socio-cultural reality is proposed. The author's interpretation of the three named methodologies is given. An attempt is made to accurately and succinctly characterize methodological positions of such classics of the theory of nation and ethnicity as B. Andersen, and E. Gellner and E. Hobsbawm.
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Židov, Nena. "Slovenian Ethnologists, Cultural Anthropologists and the Slovene Ethnographic Museum in the time of COVID-19 Pandemic." Etnološka istraživanja, no. 26 (December 20, 2021): 27–39. http://dx.doi.org/10.32458/ei.26.7.
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The article outlines the reactions of Slovenian ethnologists and cultural anthropologists to the COVID-19 pandemic in the field of research and pedagogical work at the Department of Ethnology and Cultural Anthropology of the Faculty of Arts of the University of Ljubljana. Special attention was paid to the impact of the pandemic on the work of the Slovene Ethnographic Museum in Ljubljana.
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Stewart, Charles, and Eric Wolf. "Religious Regimes and State Formation: Perspectives from European Ethnology." Man 28, no. 2 (June 1993): 384. http://dx.doi.org/10.2307/2803441.
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Anderson-Muir, Jan. "Regional Culture and Economic Development: Explorations in European Ethnology." Culture & Agriculture 29, no. 1 (June 2007): 53–54. http://dx.doi.org/10.1525/cag.2007.29.1.53.
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