African Studies in the USSR

1962 ◽  
Vol 5 (01) ◽  
pp. 9-13
Author(s):  
Mary Holdsworth

African studies in the USSR are at present concentrated in Moscow and Leningrad. The two centers have individual characteristics and, in the case of Africa, fairly defined fields of academic interests. Some introductory remarks on the disciplines concerned and on the general organization of higher studies in the Soviet Union will be relevant, before examining African studies in detail. Regional studies have developed strongly inside the Soviet Union, first because the living material for such studies is within the confines of the state; secondly because a society which is consciously remolding its future to a specific pattern needs such basic knowledge, and thirdly because of a tradition in and love of the study of popular cultures going well back into the 19th century. Such studies cut across academic disciplines; field work is predominantly undertaken by “complex expeditions” which, to the core of ethnographers, add archaeologists, linguists, folk-lorists, art historians, and sociologists. Ethnography in the Russian sense is mainly concerned with material culture; folklore deals entirely with recording oral tradition and poetry. In a paper read at the VIth International Congress of Anthropologists and Ethnographers in Paris in June, 1960, Professor Tolstov, President of the Institute of Ethnography of the Academy of Sciences, explained the Institute's academic conceptions as follows:- “If one can call economic geography the bridge between geography and economics, then ethnography can be called the link between geography and history. We see ethnography as a complex of academic disciplines which branches outward from a core of ethnography proper”.

2020 ◽  
Vol 54 (1-3) ◽  
pp. 253-279
Author(s):  
Jennifer B. Spock

Abstract The study of monasticism in Russia has found new acolytes since the dissolution of the Soviet Union. With the separation of the Soviet republics, religion became, and continues to become, a vibrant subfield of Russian studies. This article examines the problems inherent in attempting to grasp the day-to-day life of monks and monasteries given their individual characteristics, social classes, roles, and the wide variety, yet often limited scope, of various texts and material objects that can be used as sources. The vast source base is an embarrassment of riches in one sense, but problematic in another as prescriptive and normative texts must be understood in context. One important element that has not been directly addressed is the cacophony of sound, the interruptions, and the distractions of the constant activity of expanding cloisters in the sixteenth and seventeenth centuries. How did monks maintain their spiritual path and pious duties when on service expeditions outside the monastery: when engaged in salt-production, fishing, trade, rent-collecting, or other activities outside its walls? How intrusive were building projects, which abounded in the period, or even efforts to adorn the churches? How strict was oversight, or how weak? Such questions still need answers and can only be fully understood by integrating diverse source bases. This article uses Solovki, Holy Trinity, and Kirillov monasteries to exemplify the problems that remain in understanding the daily lives of monastics and their adherents within and without the confines of the cloister.


2013 ◽  
Vol 68 (02) ◽  
pp. 219-258
Author(s):  
Nathalie Moine

This article focuses on the influx and circulation of foreign objects in the Soviet Union during the 1940s in order to investigate the specific role of these objects during World War II. It reveals how the distribution of humanitarian aid intersected with both the (non)recognition of the genocide of Soviet Jews during the Nazi occupation, and with Stalinist social hierarchies. It explains why erasing the origins and precise circumstances through which these objects entered Soviet homes could in turn be used to hide the abuses that the Red Army perpetrated against their defeated enemies. Finally, it revises the image of a Soviet society that discovered luxury and Western modernity for the first time during the war by reconsidering the place and the trajectories of these objects in Stalinist material culture of the interwar period.


2019 ◽  
pp. 119-147
Author(s):  
Deborah Yalen

This article explores the scholarly legacy of I.M. Pul’ner, director of the Jewish Section of the State Museum of Ethnography in Leningrad from the late 1930s until the Nazi invasion of the Soviet Union, and considers the significance of material culture for Soviet Jewish ethnography during the interwar period. It also traces the rediscovery of Pul’ner by Soviet Jewish intellectuals in the 1970s, and the global journey of a long-lost archival document, which is now preserved at the YIVO Institute for Jewish Research in New York City.


2020 ◽  
Vol 3 (2) ◽  
pp. 15-48
Author(s):  
Serafima E. Nikitina ◽  
◽  
Nikita V. Petrov ◽  
Irina A. Razumova ◽  
Andrey L. Toporkov ◽  
...  

From the semiotic point of view, folklore tradition is transmitting culturally and socially significant messages via oral communication channels. Strong interrelation to dynamic interaction of people in vernacular contexts (as opposed to rigid institutional channels and static social structures) is one of folklore’s primary characteristics. With this perception of folklore tradition, folklore studies become a disciplinary area that accumulates unique research experience both on comprehension of transmitted messages and on methodological principles of working with texts and mechanisms of their transmission. This allows us to suggest that in research practice in neighboring fields two variants of transference of folklore studies’ theoretical resources may prove productive: according to presence of folklore elements in the studied material and according to general principles of working with texts (in the broad semiotic sense of the word). The participants of the forum, all of them researchers with extensive experience in field work as well as in theoretical comprehension of oral tradition – were offered various problems for discussion. These problems included, but were not limited to, the boundaries of folklore studies’ object field, employing folklore studies’ methodological tools for analysis of other disciplinary fields’ objects, interaction of folklore studies with other academic disciplines, etc.


1971 ◽  
Vol 23 (4) ◽  
pp. 684-703 ◽  
Author(s):  
Rolf H. W. Theen

The emergence or reemergence of academic disciplines in the Soviet Union has frequently been signalled or accompanied by the publication of comprehensive critical studies of their “bourgeois” counterparts in the West. Thus, for example, Soviet empirical research in sociology and the subsequent tentative and limited official recognition of sociology as an academic discipline were preceded by the appearance of a number of monographs devoted to a critique of Western sociology. Perhaps it is against this background and from this perspective that one must interpret the publication, in 1969, of the first major Soviet study and critique of American political science.


1966 ◽  
Vol 4 (3) ◽  
pp. 359-366
Author(s):  
V. G. Solodovnikov

African studies in the Soviet Union have deep roots in the past. The nature of Africa, the African peoples' way of life, their culture, arts, and crafts have long been of special interest to scholars in the Soviet Union. We have never had any mercenary motives, for our country never had colonies in Africa and never aimed at seizing African lands. No Russian soldier has ever been to Africa. Moreover, many Russian progressive intellectuals strongly protested against any form of exploitation and slavery. More than once they spoke in support of Africans and attacked the slave trade and the policy of turning the vast regions of Africa into what Karl Marx called ‘field reserves’ for the hunting of Africans.


1974 ◽  
Vol 21 (2) ◽  
pp. 127-132
Author(s):  
A.A. Eryshev

The author analyzes sectarian (Protestant) and Russian Orthodox religious communities on the basis of field work carried out in various regions of the Ukraine during 1963- 1965. Scholars were aided by Communist Party propagandists, and results were discussed at a republican conference in December 1965. The author demonstrates that the western regions of the Ukraine (which were incorporated into the Soviet Union later than the eastern regions) have higher percentages of young people in religious congregations. Religious tradition and education within the family are important factors in this respect, particularly among sectarian groups. The reasons for joining a religious group, or for switching affiliation, are discussed, with statistics given.


Author(s):  
Elidor Mëhilli

Albania’s push for planning took on the qualities of an epochal transformation. But a big problem was that it had no professional city planners. Brand new Soviet-financed plants and workshops rose, but the cities still looked pre-socialist. Urban planning had to be invented. This chapter shows how a socialist material culture came about through improvisation, by focusing on the problem of city planning in a largely agrarian country. It turned out that socialist city planning relied on the adoption of technical solutions from the much-denounced capitalist West. The country borrowed construction technology from the Soviet Union and Czechoslovakia, and these countries, in turn, also borrowed from France, Germany, and Scandinavia. Prefabrication became the socialist buzzword of the late 1950s. Materially, socialism helped produce uniformity on a mass scale. Politically, the socialist world was plagued by disagreements.


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