The Symbolism of Archaic Rites, Signs, and Superstitions of Teleuts

Author(s):  
Maria Obraztsova ◽  
Elvira Stepanovna Denisova ◽  
Ursula Valeryevna Kereksibesova

The chapter is devoted to the description of the cultural traditions of the indigenous people of the North-Teleuts, which currently numbers approximately 2,600 persons. It gives an analysis of signs and superstitions of the Teleut people. There are considered two archaic ritual symbol of female “эмегендер/emegender” and male “сомдор/somdor” amulets. The burial ceremony of Teleuts and Telengits is described. The chapter consists of three sections, written by the project executors “Language and culture of Teleuts,” which is supported by grant RHSF/RFBR Nº 17-04-00252 ONG/18.

Author(s):  
Karen Fog Olwig

Karen Fog Olwig: When culture is to be „preserved“: perspectives from a West Indian research project At the same time as anthropology has begun to apply a more processual perspective to the study of culture as fluid and changing, many of the „fourth world“ peoples studied by anthropologists have become preoccupied with codifying their culture in the form of aboriginal, authentic traditions which can be preserved from change. This concem with cultural traditions is tied to the struggle for human rights by indigenous people. The concept of culture as unchanged traditions is not only in conflict with current anthropological thinking, it is also ill suited to the struggles of peoples who cannot claim this form of ancient indigenous status, but who nevertheless share with „fourth world“ peoples the same need to defend their cultural autonomy. Among this latter group is the people of the Caribbean, who are indigenous to Africa, but came to the islands as part of a process of colonization. This article is based upon a study of the difficulties faced by such a non-indigenous, but nevertheless „native“ community of several centuries standing, in their efforts to defend their cultural and economic autonomy. In the West Indian case modem anthropological theory and the population studied by anthropologists need not be in conflict.


Author(s):  
Elena P. Martynova

he article deals with the history of the development of entrepreneurship in the Northern Ob region among the Nenets, Khanty and Mansi. The author calls it «aboriginal” meaning that it as an economic activity that makes profit from the works directly related to the traditional sectors of the economy of the indigenous North peoples or from sale of products of economy. The article is based on the author’s field materials obtained during many years of field research (2000, 2002, 2003, 2008, 2011, 2013, 2017 years) in different areas of Khanty–Mansi Autonomous Okrug and Yamalo-Nenets Autonomous Okrug. It was found that two types of aboriginal entrepreneurship are developed in the Northern Ob region: institutional and informal. The first is represented by communities (either tribal or national) of indigenous people and farms. Their organization is socially oriented: communities are primarily a place of work for fishermen and reindeer herders. Community entrepreneurship is supported by the authorities of the district and the Okrug through a system of grants. The income of most community members is low, forcing them to seek additional income opportunities. The structure of communities of indigenous people is based on family ties. Informal aboriginal entrepreneurship spontaneously emerged in the crisis of the 1990-s and still does not give up its position. It provides the main income to families of private reindeer herders and fishermen. As a result of this aboriginal business quite stable client networks are formed that contribute to the social integration of local communities. Such entrepreneurship brings higher incomes, compared with the legalized formal ones, despite the lack of support from the “top” of the authorities. This largely contributes to its stability in the harsh northern conditions, where the market is small. The risk of being deceived is not an obstacle to the development of such business. The boundaries between institutional and informal economies in the North are penetrable and fluid. A private reindeer herder can be a member of the family community, and after delivering the minimum rate of products traditional industries can act as an independent businessman, selling products through his customers or visiting merchants. The same can be true for members of fishing communities. The interweaving of institutional and informal entrepreneurship forms a complex network of social and economic interaction in local communities.


2018 ◽  
Vol 42 (5) ◽  
pp. 15
Author(s):  
Ichiro Taida

The first high school student Haiku-Karuta competition was held at I-Shou University, Kaohsiung, Taiwan, in May 2017. Haiku, which is a traditional Japanese cultural form, is widely known abroad, and karuta is often used in Japanese language educational institutions. Our competition event is a fusion of these two kinds of Japanese cultural traditions, i.e. haiku and karuta, and 61 high school students participated in the game. The competition contributes to the reception and diffusion of haiku and karuta in Taiwan. Also, the educational merits of the competition involve students having to concentrate on listening to and reading Japanese traditional poems. The fusion is immensely useful in learning Japanese language and culture. In this paper, we will describe the competition in detail. 2017年5月、台湾高雄の義守大学で第1回高校生俳句かるた大会が開かれた。日本の伝統文化である俳句は海外でも広く知られており、またかるたも日本語教育のなかでしばしば使われている。俳句とかるたという2 種類の日本文化を融合させた本大会に7校の高校生、61名が参加した。当該大会の教育的意義は主に以下の3つである。1. 俳句を集中して聞き、該当する札を見つけるという訓練を通じて得られる日本語能力の向上、2. 日本文化の理解の促進、3. チームワークの重要性に対する認識。また本大会の開催を通じてこれらの日本の伝統文化の受容と普及へとつながることが期待できる。本論では、この大会について詳細に報告する。この報告が俳句とかるたを用いた教育の参考例となり、台湾に限らず各国での日本語・日本文化教育がより一層充実したものになればと考えている。


Author(s):  
Д.К. АСРАТЯН

Письма патриарха Константинопольского Николая Мистика архиепископу Аланскому Петру – основной документальный источник по истории христианства на Северном Кавказе в X в. Изучение «Аланского досье» патриарха Николая сохраняет актуальность в связи с ростом интереса к духовной истории народов Кавказа, находившихся на стыке цивилизаций, религий и культур и сформировавших под их влиянием собственные самобытные национально-культурные традиции. Основным методом исследования стало сопоставление лексических и семантических средств, используемых апостолом Павлом и патриархом Николаем в двух различных, но соотносимых исторических и религиозных контекстах. Цель исследования – выявление жанровых и литературных связей писем патриарха с книгами Нового Завета. Научная новизна заключается в обосновании лингвистических, семантических и богословских параллелей между письмами Николая и посланиями апостола Павла, особенно пастырскими (1-2 Тим и Тит). Хотя сравниваемые тексты хронологически разделены почти тысячелетием, отмечается типологическое сходство исторических контекстов, в которых они были написаны (духовный наставник – ученик в епископском сане – молодая христианская община из «варваров», нуждающихся в просвещении). В интерпретации Николая миссия – это именно тяжкий труд, но совершаемый по прямому повелению Бога и ради награды свыше, и в этом смысле патриарх вполне укоренен в новозаветной традиции. Как показали результаты исследования, риторическая и богословская насыщенность писем Николая Мистика не снижает их историческую ценность, однако для корректной интерпретации необходимо учитывать их литературный характер. Letters of Nicholas Mysticus, Patriarch of Constantinople, to Peter, Archbishop of Alania, remain the chief documentary source for the history of Christianity in the North Caucasus in the 10th century. The study of the "Alan Dossier" of Patriarch Nicholas remains relevant due to the growing interest in the spiritual history of the peoples of the Caucasus, who lived at the crossroads of civilizations, religions and cultures and formed their own distinctive national and cultural traditions under such diverse influence. The main research method was the comparison of lexical and semantic means used by the Apostle Paul and Patriarch Nicholas in two different, but correlated historical and religious contexts. The purpose of the study is to identify genre and literary connections between the letters of the Patriarch and the books of the New Testament. Scientific novelty lies in the substantiation of the linguistic, semantic and theological parallels between the letters of Nicholas and the letters of the Apostle Paul, especially the pastoral ones (1-2 Tim and Titus). Although the compared texts are chronologically separated by almost a millennium, there is a typological similarity in the historical contexts in which they were written (a spiritual mentor - a bishop student - a newly formed Christian community of “barbarians” in need of education). In the interpretation of Nicholas, mission is a hard work, but it is done at the direct command of the God and is rewarded from above, and in this sense, the Patriarch is completely rooted in the New Testament tradition. As the results of the study have shown, the rhetorical and theological richness of the letters of Nikolas the Mysticus does not diminish their historical value, yet for correct interpretation it is necessary to take into account their literary character.


2013 ◽  
Vol 13 (2) ◽  
Author(s):  
Silvia Anggreni Purba

Pertunjukan ini berawal dari sebuah ide untuk mengkolaborasikan tradisi Karo dengan budaya populer. Dengan cara seperti ini pertunjukan bisa dinikmati tanpa batasan bahasa dan budaya. Proses menggabungkan dua budaya yang berbeda merupakan bentuk budaya hibrida dan terjadi akibat proses globalisasi. Melalui proses pengendapan pengamatan dan kesan yang kuat, pertunjukan ini dibawa ke dalam bentuk Hip Hop. Pertunjukan ini merupakan bagian dari sebuah tragedi modern dengan karakter destruktif, mengeksplorasi emosi dan menyampaikannya kepada penonton. Eksplorasi budaya Karo dan tari Hip Hop sebagai bahasa simbol mampu memperkuat kata-kata. Gerak tidak diungkapkan dengan kata lisan tetapi disajikan melalui gerak tari Hip Hop. Penafsiran legenda dan teks ke dalam gerak, melalui proses pelatihan di laboratorium sebagai proses pencarian dan eksperimentasi diwujudkan dengan mempertimbangkan unsur-unsur dasar dari Hip Hop, unsur budaya Karo dan tontonan. Karo Hip Hop diharapkan menjadi bentuk estetika teater modern yang diinginkan tanpa kehilangan tradisi.Kata kunci: Tari Karo kontemporer, Hip-hop, budaya hibridaABSTRACTPertunjukan Teater Karo Hip Hop Kontemporer KAI. The performance of Karo Theater collaborated with Hip Hop stems from a simple idea to collaborate Karo cultural traditions with popular culture. The performances can be enjoyed without having limitation on the language and culture. The process of combining two different cultures is a form of hybrid culture, and it may occur due to the globalization process. Through the process of deposition of the observations and strong impression, this performance is then brought into the form of Hip Hop as a preferred form which is energetic, personal and global. This performance is part of a modern tragedy with its destructive character which has explored the emotion and has presented it to the audiences. The exploration of Karo cultural tradition and Hip Hop dance as a language of symbols is able to reinforce words. The movement is not revealed by the verbal phrase but is presented through the movement of Hip Hop dance. The interpretation of the legend and texts into movement is carried out through the training process at the laboratory as a searching process and experiment, and afterward can be realized by considering the basic elements of Hip Hop, Karo cultural elements and performance. Karo Hip Hop Theatre is expected to become a preferred aesthetic form of a modern theater without losing its tradition form.Keyword: a contemporary Karo theater, Hip Hop, hybrid culture.


Author(s):  
Susan Sleeper-Smith

Indigenous people along the tributary rivers of the Ohio River created a functioning society that responded to their needs and was shaped by their cultural traditions. Indians engaged in rational and deliberate social action. Following contact with Europeans, the economic structure of the Ohio River region changed. The evolution of an Indian-controlled fur trade led to prosperity rather than decline. A complex, agrarian landscape created in great part by Indian women supported and sustained a village world where women controlled the food supply, processed furs, and influenced the fur trade exchange process. This prosperous village world was undermined in the 1780s and 1790s by the terrorizing and plunder of Indian villages, which disrupted agrarianism and the fur trade. Federal support for frontier violence and the kidnapping of Indian women threatened to undermine this world but simultaneously encouraged Indians to ban together in a Pan-Indian Confederacy and inflict two disastrous defeats on U.S. armed forces. The success of Indian resistance gave President Washington a reason to overcome public resistance against the creation of a large, standing army. Victory over Indigenous people finally took place at the Battle of at Fallen Timbers in 1794. However, this defeat did not signal demise, and western movement was only fully secured following the War of 1812.


Sibirica ◽  
2019 ◽  
Vol 18 (2) ◽  
pp. 1-26
Author(s):  
Art Leete

This article explores the ethnographic, philosophical, and political background of the image of the northern peoples as “silent,” by analyzing the diachronic perspective descriptions of the Finno-Ugric peoples of the north who inhabit Western Siberia and the Russian North from the eighteenth century to the beginning of the twentieth. Early modern ethnographies treated the Siberian peoples as aggressive, although from the end of the eighteenth century this image was reassessed and a different view of the silent character of the indigenous people was introduced in scholarly literature. Silent conduct was assessed as an archaic quality of the Finno-Ugric temperament, or as the result of the colonial encounter. This manifestation of silence was the most distinctive marker of the modern transformations of power and knowledge in the arena of Siberian studies.


Author(s):  
Victor Santana Santos ◽  
Adriano Antunes Souza Araújo ◽  
Jarbas Ribeiro de Oliveira ◽  
Lucindo José Quintans-Júnior ◽  
Paulo Ricardo Martins-Filho

Abstract Coronavirus disease 2019 (COVID-19) has disproportionately affected Black people and minority ethnic groups, but there are limited data regarding the impact of disease on Indigenous people. Herein, we investigated the burden of COVID-19 on the Indigenous population in Brazil. We performed a populational-based study including all cases and deaths from COVID-19 among Brazilian Indigenous people from 26 February to 28 August 2020. Data were obtained from official Brazilian information systems. We calculated incidence, mortality and fatality rates for the Indigenous population for each of the five Brazilian regions. Brazil had an incidence and a mortality rate of 3546.4 cases and 65.0 deaths per 100 000 population, respectively. The case fatality rate (CFR) was 1.8%. The Central-West had the higher estimates of disease burden among Brazilian Indians (incidence rate: 3135.0/100 000; mortality rate: 101.2/100 000 and CFR: 3.2%) followed by the North region (incidence rate: 5664.4/100 000; mortality rate: 92.2/100 000 and CFR: 1.6%). Governmental actions should guarantee the isolation, monitoring and testing capabilities of Indigenous people and rapidly to provide social protection and health facilities.


2004 ◽  
Vol 69 (4) ◽  
pp. 689-716 ◽  
Author(s):  
J. Brett Hill ◽  
Jeffery J. Clark ◽  
William H. Doelle ◽  
Patrick D. Lyons

One of the most prominent but least understood demographic phenomena in the precontact Southwest is the disappearance of the Hohokam from the valleys of southern Arizona. Despite extensive research, no widely accepted explanation has been offered. We argue that the failure to identify a satisfactory cause is due to excessive focus on catastrophic phenomena and terminal occupations, and a lack of attention to gradual demographic processes. Based on a combination of macro-regional population studies and local research in the lower San Pedro River valley, we present an explanation for gradual population decline precipitated by social and economic coalescence beginning in the late A.D. 1200s. In the southern Southwest an influx of immigrants from the north led to a shift from a dispersed, extensive settlement/subsistence strategy to increased conflict, aggregation, and economic intensification. This shift resulted in diminished health and transformation from population growth to decline. Over approximately 150 years gradual population decline resulted in small remnant groups unable to maintain viable communities. Small, terminal populations were ultimately unable to continue identifiable Hohokam cultural traditions and consequently disappeared from the archaeological record of southern Arizona, either through migration or a shift in lifestyle that rendered them archaeologically invisible.


1996 ◽  
Vol 21 (3) ◽  
pp. 196-207
Author(s):  
Jane Moss

The French colonists (‘habitants’) who began settling Canada in the early seventeenth century brought with them the French language, the Catholic religion, and French cultural traditions. These basic elements of ‘le patrimoine’ continued to evolve in the North American context after France abandoned the colony in 1760. Under the influence of a conservative political establishment and the Catholic Church for two centuries, French Canadians perceived themselves as an isolated minority whose duty was to preserve their language, religion, culture, and agrarian traditions. A collective identity crisis during the 1960s led to the conclusion that the old social, educational, and religious institutions had failed to keep up with the forces of modernization, industrialization, and urbanization which had transformed the province. During the period known as the ‘Révolution tranquille’, political reforms gave Quebec greater autonomy within the Canadian confederation, economic reforms improved material conditions, and educational reforms began preparing future generations for productive careers. Rejecting the term ‘Canadien français’ because it connoted colonial status, Quebec intellectuals adopted the term ‘Québécois’ and called for the creation of a national literature, independent from its French roots and its Anglo-American connections. This distinctive Québécois literature would reflect the reality of their lives and speak to them in the language of Quebec.


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