Traditional arts and crafts of the peoples of Chukotka and its traditions in the modern subculture

В статье представлен обзор объектов декоративно-прикладного искусства коренного населения в Чукотском автономном округе. Материалом исследования послужили музейные коллекции Чаунского краеведческого музея, основу которых составляют предметы быта, этнографии и декоративно-прикладного искусства «оленных» (кочевых) и «сидячих» (оседлых) чукчей, эскимосов и других народов; а также архив Певекской школы искусств. Опираясь на опыт Чаунского краеведческого музея в области комплектования и экспонирования предметов декоративно-прикладного искусства, предлагается рассмотреть образцы традиционного чукотского искусства, а также его традиции в современной субкультуре. Под традиционным искусством понимается косторезное искусство народов Чукотки, а также вышивка из кожи и меха — такое разделение соответствует делению коренных жителей на кочевых и оседлых. Под современной субкультурой в данном случае понимается культура, созданная в многонациональном регионе в процессе ассимиляции местных жителей и так называемого «пришлого» населения — русских, украинцев и многих других. В результате происходили не только смешанные браки, но и взаимное обогащение культурных традиций — это ярко проявилось в проведении праздников, создании литературных произведений, а также в создании предметов декоративно-прикладного искусства. В собрании Чаунского краеведческого музея представлены подобные образцы декоративно-прикладного искусства как чукотских мастеров, так и мастеров других национальностей. The article presents an overview of objects of decorative and applied art of the indigenous population in the Chukotka. The research material was the museum collections of the Chaunsky Museum of Local Lore, which are based on household items, ethnography and decorative and applied art of the "reindeer" (nomadic) and "sedentary" Chukchi, Eskimos and other peoples; as well as the archive of the Pevek School of Arts. Based on the experience of the Chaunsky Museum of Local Lore in the field of acquiring and exhibiting objects of decorative and applied art, the author examines examples of traditional Chukchi art and its traditions in the modern subculture. Traditional art is understood as bone carving art of the peoples of Chukotka, as well as embroidery from leather and fur — this division corresponds to the division of indigenous people into nomadic and sedentary. In this case, the modern subculture is understood as a culture created in a multinational region in the process of assimilation of local residents and the so-called “newcomer” population — Russians, Ukrainians and many others. As a result, not only mixed marriages took place, but also the mutual enrichment of cultural traditions — this was clearly manifested in the celebration of holidays, the creation of literary works, as well as in the creation of objects of decorative and applied art. In the collection of the Chaunsky Museum of Local Lore, there are similar examples of decorative and applied art of both Chukchi masters and masters of other nationalities.

Russian-Ukrainian population of the Russian territories bordering with Ukraine: ethnocultural or transition group?

One of the new directions in ethnosociology is the study of population groups with multiple (often double) ethnic identities, which are growing quantitatively due to the spread of ethnically “mixed” marriages, migrations, etc. Among such “hybrid” ethnic groups, residents with Russian-Ukrainian identity are one of the largest bi-ethnic communities in Russia. In particular, in the Russian regions bordering with Ukraine, residents with dual Russian-Ukrainian identity make up a significant proportion of the population. Accordingly, the studies of 2017–2018 show that in Belgorod region 16 % of residents have Russian-Ukrainian ethnic identities, whereas it is 23 % in the bor-der municipalities. In this paper, the genesis and reproduction potential of a bi-ethnic Russian-Ukrainian popula-tion group at the Russian-Ukrainian borderland is discussed. The first part of the paper comprises an overview of the studies of multiethnic groups, including the Russian-Ukrainian population. The second part is based on em-pirical ethnosociological research conducted by the author and is devoted to finding the answer to the question: “Is the population with the double Russian-Ukrainian identity an independent, permanently existing ethnocultural community or a transitional group that temporarily emerged in the process of assimilation of the Ukrainians in Russia?”. Sociological data indicate that this group of population should be considered as a separate, perma-nently existing ethno-cultural community, and not a temporary, transitional group in the process of assimilation of the Ukrainians in Russia. In favor of the former speaks the fact that the population with the double Russian-Ukrainian identity consists mainly of autochthonous people, with a balanced age composition, who inherited bi-ethnicity by their “mixed” origin, rather than by assimilation. In the respondents in this group, endogenous factors of the formation of ethnic identity are dominant; they feel an inextricable ethnic connection with the population of the neighboring Ukrainian regions. At the same time, members of the Russian-Ukrainian ethnocultural group are predominantly pessimistic about possibility of inheriting their double identity by future generations.

The attitude of Gagauz to inter-ethnic marriages in the context of adaptation culture and ethnic tolerance: the past and nowadays contexts

The article examines the attitude of the Bessarabian Gagauz to mixed marriages. Their inherent ethnic preferences in this matter are revealed. Through the attitude towards mixed marriages, their culture of adaptation and the degree of ethnic tolerance are analyzed. The reasons for a certain distance between the Gagauz and the Bulgarians in the issue of concluding mixed marriages are considered. Based on the results of ethnosociological studies, the author concludes that the Gagauz people are a community that is quite open for intercultural contacts and interaction, but at the same time capable of resisting assimilation processes. It is emphasized that an integral part of the ethnic consciousness of the Gagauz people is a tolerant attitude towards other peoples and cultures, which is also manifested in a rather large number of mixed marriages. It is noted that this attitude is «registered» in the Gagauz code of traditional moral values and is passed down from generation to generation.

What is a Nation for the New Generation of Russians? (Ethnic Self-Identification of Descendants of Mixed Marriages in the Context of the Worldview Paradigms of Our Century)

The article is devoted to the perception and understanding of the categories of the national, nation, patriotism and related values by the young generation in the context of an increasingly spreading postmodern and transhumanist worldview. The topic is considered on the example of an interview conducted by the author among students of the Russian State Pedagogical University named after Herzen (St. Petersburg). The problem of ethnic self-identification of descendants from interethnic marriages is taken as a starting point. It is shown that it differs depending on whose point of view the phenomenon of “metisization” is considered. It was revealed to be the cultural, rather than genetic, basis of Russian self-identification among modern students (which seems to be traditional for the Russian ethnos), as well as the large role of the constructivist factor in ethnic self-identification. Constructivism is expressed in the fact that, in the opinion of a significant number of interviewed students, any descendant from interethnic families can choose any nationality, and not necessarily the nationality of one of the parents. In general, it is the students’ view that questions of national self-determination relate to the sphere of a person’s free choice. To confirm the latter, some aspects of the youth value system were analyzed, such as the patriotism characteristic for today’s youth, nationality (including inter-ethnic marriages), the future and behavior patterns that one should be guided by. A significant part of the students surveyed tend to give preference to globalist values (different from traditionally Western ones) and adhere to post-Christian patterns of behavior. The category of a nation is losing its meaning, and the transhumanistic worldview is apparently gaining influence among the surveyed students. Ontologism begins to disappear from the perception of young people; the world for them is increasingly turning into a “constructor”.

ETHNIC IDENTITY TRANSFORMATION OF RUSSIAN GERMANS (BY THE EXAMPLE OF MATERIALS IN THE KRASNOYARSK TERRITORY)

The article considers the nature of ethnic identity transformation of Russian Germans and their descendants currently residing in Krasnoyarsk Region. Ethnic and demographic development of Russian Germans is characterized by depopulation, migration loss and irreversibility of ethnic assimilation. This actualizes the problem of finding effective mechanisms for preservation and ethnical and cultural reproduction of the German ethnic group. Analyze of the ethnic identification model of the deported Germans and their descendants allows to determine key ethnic-forming factors. It is concluded that traditional markers, such as language and religion, have lost their meaning in the process of ethnic self-identification. Their reproduction was destroyed by alien ethnic environment with the spread of nationally mixed marriages. The article notes the increased role of historical memory in the post-deportation period, which is formed through interfamilial and intergenerational communication. Images of the past are represented and transmitted, first of all, through family and other social institutions. The otherness of the Russian Germans is manifested through their opposition to Germans of Germany. The study is based on biographical interviews of deported Germans and their descendants taken by a group of Krasnoyarsk historians during a field expedition to the south of the region in 2017 in termd of the project «Ethnic groups in Siberia: conditions for cultural memory preservation» with the support of the Russian Foundation for Basic Research. The article is dated to the 80th anniversary of the Russian Germans deportation.