Pub Date : 2020-04-02DOI: 10.1080/10611959.2020.1950478
Yana A. Lukpanova
ABSTRACT The article introduces some materials from kurgan no. 1 of the Zhaiyk-1 burial site, researched in the 2019 field season. Excavations were conducted in connection with planning for the opening of the “Zhaiyk Fortified Settlement” museum. The kurgan is situated at the entrance to the territory of the future open-air museum. Due to active anthropogenic impact, the mound was in a critical state. The central part of the kurgan had been taken down by heavy equipment; destruction was documented in the western half. The entire surface of the mound has been dug extensively by burrowing animals. Fourteen burials were studied as a result of archeological research. The mound is surrounded by a ring-shaped ditch with a marked entrance on the southern side. Buried to the west of the central grave were women in five complexes, and on the eastern side men, in seven complexes. The material obtained was deposited over several centuries: from the fifth–fourth through the fourth–third centuries BCE. This article emphasizes the female burials, since they are better preserved. Analysis of this and other factors permits us to arrive at conclusions about the significance of the role of women in ancient society.
{"title":"Female Burials from Kurgan No. 1 of the Zhaiyk-1 Burial Site in Western Kazakhstan","authors":"Yana A. Lukpanova","doi":"10.1080/10611959.2020.1950478","DOIUrl":"https://doi.org/10.1080/10611959.2020.1950478","url":null,"abstract":"ABSTRACT The article introduces some materials from kurgan no. 1 of the Zhaiyk-1 burial site, researched in the 2019 field season. Excavations were conducted in connection with planning for the opening of the “Zhaiyk Fortified Settlement” museum. The kurgan is situated at the entrance to the territory of the future open-air museum. Due to active anthropogenic impact, the mound was in a critical state. The central part of the kurgan had been taken down by heavy equipment; destruction was documented in the western half. The entire surface of the mound has been dug extensively by burrowing animals. Fourteen burials were studied as a result of archeological research. The mound is surrounded by a ring-shaped ditch with a marked entrance on the southern side. Buried to the west of the central grave were women in five complexes, and on the eastern side men, in seven complexes. The material obtained was deposited over several centuries: from the fifth–fourth through the fourth–third centuries BCE. This article emphasizes the female burials, since they are better preserved. Analysis of this and other factors permits us to arrive at conclusions about the significance of the role of women in ancient society.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45929816","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10611959.2020.1950477
N. Tadina
ABSTRACT This article explores conflicts between the Altai community and archeologists due to the discovery of a woman’s mummy, the “Altai Princess,” found in a burial mound of the Pazyryk time (5th–3rd centuries BCE) in the south of Siberia, in the Republic of Altai (Russia). It is argued that a “Native anthropologist” studying her own people and a “visiting anthropologist” illuminates the problem each in their own ways. Attention is drawn to facts indicating the importance of using Indigenous methodologies and research approaches from within a given ethnic culture to understand folk interpretations adequately. Key positions concerning the Altai are outlined on the basis of the author’s field materials. It is emphasized that the demand to (re)bury the “Altai Princess” is based on the tradition of observing the “border” between the earthly and the other world. This corresponds to a key idea of Burkhanism in ritual and everyday life. Discourse about the “Altai princess” can be understood through Altai traditional sacral concepts and practices. Outsider anthropologists’ abstract assertions claiming that the Altai national intelligentsia is responsible for social conflict with archeologists are questioned.
{"title":"A Native Anthropologist’s View on Covering the “Altai Princess” Problem","authors":"N. Tadina","doi":"10.1080/10611959.2020.1950477","DOIUrl":"https://doi.org/10.1080/10611959.2020.1950477","url":null,"abstract":"ABSTRACT This article explores conflicts between the Altai community and archeologists due to the discovery of a woman’s mummy, the “Altai Princess,” found in a burial mound of the Pazyryk time (5th–3rd centuries BCE) in the south of Siberia, in the Republic of Altai (Russia). It is argued that a “Native anthropologist” studying her own people and a “visiting anthropologist” illuminates the problem each in their own ways. Attention is drawn to facts indicating the importance of using Indigenous methodologies and research approaches from within a given ethnic culture to understand folk interpretations adequately. Key positions concerning the Altai are outlined on the basis of the author’s field materials. It is emphasized that the demand to (re)bury the “Altai Princess” is based on the tradition of observing the “border” between the earthly and the other world. This corresponds to a key idea of Burkhanism in ritual and everyday life. Discourse about the “Altai princess” can be understood through Altai traditional sacral concepts and practices. Outsider anthropologists’ abstract assertions claiming that the Altai national intelligentsia is responsible for social conflict with archeologists are questioned.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44801293","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10611959.2020.1950479
N. Berseneva
ABSTRACT Burials of women with objects of weaponry are a pan-cultural phenomenon for the societies of the steppe and forest-steppe zone of Early Iron Age Eurasia. This article is dedicated to a systematization and interpretation of female burials with weapons of the Sargat culture of Trans-Urals and Western Siberia. The inclusion of Sargat data in the general context of the development of the livestock-breeding societies of Eurasia allows us to expand our knowledge of ancient social structures and of women’s positions in those societies.
{"title":"Female Burials with Weapons: Realities of Life or a Reflections of Social Identity? (Based on Materials of the Sargat Culture)","authors":"N. Berseneva","doi":"10.1080/10611959.2020.1950479","DOIUrl":"https://doi.org/10.1080/10611959.2020.1950479","url":null,"abstract":"ABSTRACT Burials of women with objects of weaponry are a pan-cultural phenomenon for the societies of the steppe and forest-steppe zone of Early Iron Age Eurasia. This article is dedicated to a systematization and interpretation of female burials with weapons of the Sargat culture of Trans-Urals and Western Siberia. The inclusion of Sargat data in the general context of the development of the livestock-breeding societies of Eurasia allows us to expand our knowledge of ancient social structures and of women’s positions in those societies.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43322667","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-01-02DOI: 10.1080/10611959.2020.1918954
E. Guchinova
{"title":"Awaiting the Chakravarti-Tsar: Buddhists and Politics in Contemporary Kalmykia","authors":"E. Guchinova","doi":"10.1080/10611959.2020.1918954","DOIUrl":"https://doi.org/10.1080/10611959.2020.1918954","url":null,"abstract":"","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44441158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-01-02DOI: 10.1080/10611959.2020.1918946
Marjorie Mandelstam Balzer
In the 1990s, a “parade of sovereignties” swept through Russia in the form of bilateral treaties between various republics and Moscow authorities. Some Russian nationalists and centralization advocates, fearful of genuine negotiated federalism, discussed the dangers of Russia falling apart the way the Soviet Union had. But these fears were mostly exaggerated, and in some cases later were used by Moscow officials to advocate abrogating the treaties. The late ethnosociologist Leokadia Drobizheva often sagely warned that “separatism starts from central policies, not from the regions.” The concepts of sovereignty and indigeneity in Russia are slippery and often debated. Thinking about them together enhances understanding of the changing interrelationships among ethnic and place names, and identity politics. Legal definitions of indigeneity differ in the “Federation of Russia” (multiethnic Rossiia) from recommended practices and policies in other parts of the world, as defined by the United Nations. This political anthropology theme issue explores various ways indigeneity and sovereignty have developed in Russia, especially in the post-Soviet period, using four strategic examples. The cases differ from each other, though all feature republics within Russia named for and at least in principle guided by “titular nonRussian people.” I have chosen the cases for their geographical dispersion, interethnic complexities, and fascinating histories of diverse relationships with central authorities in Moscow. No one case is a model for the others, despite efforts by Moscow bureaucrats to centralize and standardize republic policies. None of the chosen cases represent secessionist bids for independence, although such attempts were made during the 1990s in Chechnya, and violently suppressed. Rather, readers should keep in mind the felicitous term “nested sovereignty” to understand the ways “ethnic-based” republics fit into the larger framework of Russia and its regions. That framework has been changing, as identity politics have become increasing fraught during each successive administration of President Putin. By 2020, the framework was formalized with adaptations to Russia’s 1993 Constitution. A nontransparent referendum validated the dominance of the Russian ANTHROPOLOGY & ARCHEOLOGY OF EURASIA 2020, VOL. 59, NO. 1, 1–7 https://doi.org/10.1080/10611959.2020.1918946
{"title":"Indigeneity and Sovereignty in Russia","authors":"Marjorie Mandelstam Balzer","doi":"10.1080/10611959.2020.1918946","DOIUrl":"https://doi.org/10.1080/10611959.2020.1918946","url":null,"abstract":"In the 1990s, a “parade of sovereignties” swept through Russia in the form of bilateral treaties between various republics and Moscow authorities. Some Russian nationalists and centralization advocates, fearful of genuine negotiated federalism, discussed the dangers of Russia falling apart the way the Soviet Union had. But these fears were mostly exaggerated, and in some cases later were used by Moscow officials to advocate abrogating the treaties. The late ethnosociologist Leokadia Drobizheva often sagely warned that “separatism starts from central policies, not from the regions.” The concepts of sovereignty and indigeneity in Russia are slippery and often debated. Thinking about them together enhances understanding of the changing interrelationships among ethnic and place names, and identity politics. Legal definitions of indigeneity differ in the “Federation of Russia” (multiethnic Rossiia) from recommended practices and policies in other parts of the world, as defined by the United Nations. This political anthropology theme issue explores various ways indigeneity and sovereignty have developed in Russia, especially in the post-Soviet period, using four strategic examples. The cases differ from each other, though all feature republics within Russia named for and at least in principle guided by “titular nonRussian people.” I have chosen the cases for their geographical dispersion, interethnic complexities, and fascinating histories of diverse relationships with central authorities in Moscow. No one case is a model for the others, despite efforts by Moscow bureaucrats to centralize and standardize republic policies. None of the chosen cases represent secessionist bids for independence, although such attempts were made during the 1990s in Chechnya, and violently suppressed. Rather, readers should keep in mind the felicitous term “nested sovereignty” to understand the ways “ethnic-based” republics fit into the larger framework of Russia and its regions. That framework has been changing, as identity politics have become increasing fraught during each successive administration of President Putin. By 2020, the framework was formalized with adaptations to Russia’s 1993 Constitution. A nontransparent referendum validated the dominance of the Russian ANTHROPOLOGY & ARCHEOLOGY OF EURASIA 2020, VOL. 59, NO. 1, 1–7 https://doi.org/10.1080/10611959.2020.1918946","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47627507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-01-02DOI: 10.1080/10611959.2020.1918957
L. Nikanorova
ABSTRACT For centuries, various actors, including scholars, categorized diverse yhyakh of Sakha people as religious and shamanic rituals. This study challenges some of the established academic articulations of yhyakh and explores numerous contemporary yhyakh based on fieldwork conducted at and around the Tuymaada Yhyakh and Olonkho Yhyakh in 2016–19. Departing from the perspective of critical study of religion, I apply the theoretical model of religion-making to reflect on the processes of translations of yhyakhs toward the domain of religion. The aim is to present the discussion informed by and grounded on many local and diverse understandings of yhyakh. As a result, the study contributes to the de-exotification of yhyakh and reveals their complexity based on the plurality of synchronizing and contradicting narratives at and around yhyakh.
{"title":"Religion-Making at the Sakha Yhyakh","authors":"L. Nikanorova","doi":"10.1080/10611959.2020.1918957","DOIUrl":"https://doi.org/10.1080/10611959.2020.1918957","url":null,"abstract":"ABSTRACT For centuries, various actors, including scholars, categorized diverse yhyakh of Sakha people as religious and shamanic rituals. This study challenges some of the established academic articulations of yhyakh and explores numerous contemporary yhyakh based on fieldwork conducted at and around the Tuymaada Yhyakh and Olonkho Yhyakh in 2016–19. Departing from the perspective of critical study of religion, I apply the theoretical model of religion-making to reflect on the processes of translations of yhyakhs toward the domain of religion. The aim is to present the discussion informed by and grounded on many local and diverse understandings of yhyakh. As a result, the study contributes to the de-exotification of yhyakh and reveals their complexity based on the plurality of synchronizing and contradicting narratives at and around yhyakh.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45069350","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-01-02DOI: 10.1080/10611959.2020.1918963
A. Varfolomeeva
ABSTRACT This article features the problem of Indigenous identity (indigeneity) formation through interaction with the landscape, based on the example of Oka district in Buryatia. The two main ethnic groups residing in Oka—the Oka Buryats and the Soyot—have been sharing one territory and exerting a strong influence on one another over a span of several centuries. In 2000, the Soyot received the status of an Indigenous numerically small people of the Russian Federation, leading to the establishment of additional boundaries between the ethnic groups. At approximately the same time, the informal extraction of nephrite [raw jade] began in the region. The nephrite is subsequently transferred to Irkutsk or Ulan-Ude and sold to China. The close connection that Oka residents have with the rhythms and cycles of nature influences how they perceive the extraction of nephrite. Local inhabitants associate aspects of the landscape, including its resources, with local spirits. For this reason, the informal mining of nephrite is perceived not simply as a business, but as a spiritual journey as well, one that includes complex systems of understandings with the masters of the territory, and likewise with the state. The article shows that two parallel understandings of Indigenous identity exist in Oka. Indigenous identity is seen as a formal “status,” established by the state, and as a spontaneously arising community of “Okans.” Community is formed through assertion of rights to resources and through historical connection with the territory, as well as relations of mutual support between the inhabitants.
{"title":"Indigenous Identity in the Resource Landscape of Buryatia’s Oka District","authors":"A. Varfolomeeva","doi":"10.1080/10611959.2020.1918963","DOIUrl":"https://doi.org/10.1080/10611959.2020.1918963","url":null,"abstract":"ABSTRACT This article features the problem of Indigenous identity (indigeneity) formation through interaction with the landscape, based on the example of Oka district in Buryatia. The two main ethnic groups residing in Oka—the Oka Buryats and the Soyot—have been sharing one territory and exerting a strong influence on one another over a span of several centuries. In 2000, the Soyot received the status of an Indigenous numerically small people of the Russian Federation, leading to the establishment of additional boundaries between the ethnic groups. At approximately the same time, the informal extraction of nephrite [raw jade] began in the region. The nephrite is subsequently transferred to Irkutsk or Ulan-Ude and sold to China. The close connection that Oka residents have with the rhythms and cycles of nature influences how they perceive the extraction of nephrite. Local inhabitants associate aspects of the landscape, including its resources, with local spirits. For this reason, the informal mining of nephrite is perceived not simply as a business, but as a spiritual journey as well, one that includes complex systems of understandings with the masters of the territory, and likewise with the state. The article shows that two parallel understandings of Indigenous identity exist in Oka. Indigenous identity is seen as a formal “status,” established by the state, and as a spontaneously arising community of “Okans.” Community is formed through assertion of rights to resources and through historical connection with the territory, as well as relations of mutual support between the inhabitants.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48662175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-01-02DOI: 10.1080/10611959.2020.1918964
M. Magomedkhanov
ABSTRACT The author argues that in an age of politicized ethnicity and globalization, much pressure is on traditional ways of understanding self-identity. In Dagestan, conservative customary law-based Islam and community solidarity through jamaat have been preserved well enough to counter onslaughts of outsider-agitated Wahhabi activism in the 1990s. As they have been historically, polycultural, multiethnic Dagestanis are part of a conscious, broad-based loyalty to the wider concept of Rossiia—civic Russia.
{"title":"On the Correlation of Religious, Civic, and Ethnocultural Foundations For Dagestani Self-Awareness","authors":"M. Magomedkhanov","doi":"10.1080/10611959.2020.1918964","DOIUrl":"https://doi.org/10.1080/10611959.2020.1918964","url":null,"abstract":"ABSTRACT The author argues that in an age of politicized ethnicity and globalization, much pressure is on traditional ways of understanding self-identity. In Dagestan, conservative customary law-based Islam and community solidarity through jamaat have been preserved well enough to counter onslaughts of outsider-agitated Wahhabi activism in the 1990s. As they have been historically, polycultural, multiethnic Dagestanis are part of a conscious, broad-based loyalty to the wider concept of Rossiia—civic Russia.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41880992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-02DOI: 10.1080/10611959.2019.1786978
D. Burnasheva
This article discusses the processes through which Arctic identity is shaped, using surveys, interviews, media, and document analysis. How has Arctic identity emerged, and why? The aim is not only to trace historical and cultural elements, but to explore their formation and place them within processes of larger regional transformations. To discuss these processes in depth, three perspectives are used: territorial, symbolic, and institutional. The case of the Republic of Sakha (Yakutia) in Russia demonstrates that Arctic identity is not always manifested blatantly but rather performed through certain activities. Its emergence has been in response to challenges: it was in economic turmoil following the dissolution of the Soviet state and growing environmental concerns that drove development of Arctic identity in the northern region. Moreover, opening of the borders and development of international relations enabled a strong sense of shared identity among Sakha (Yakutia) citizens and other northerners of the world.
{"title":"Arctic Identity: Between Frontier and Homeland","authors":"D. Burnasheva","doi":"10.1080/10611959.2019.1786978","DOIUrl":"https://doi.org/10.1080/10611959.2019.1786978","url":null,"abstract":"This article discusses the processes through which Arctic identity is shaped, using surveys, interviews, media, and document analysis. How has Arctic identity emerged, and why? The aim is not only to trace historical and cultural elements, but to explore their formation and place them within processes of larger regional transformations. To discuss these processes in depth, three perspectives are used: territorial, symbolic, and institutional. The case of the Republic of Sakha (Yakutia) in Russia demonstrates that Arctic identity is not always manifested blatantly but rather performed through certain activities. Its emergence has been in response to challenges: it was in economic turmoil following the dissolution of the Soviet state and growing environmental concerns that drove development of Arctic identity in the northern region. Moreover, opening of the borders and development of international relations enabled a strong sense of shared identity among Sakha (Yakutia) citizens and other northerners of the world.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2019.1786978","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41899746","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-02DOI: 10.1080/10611959.2020.1811560
A. Magomedov
The article analyzes a new social and political phenomenon of contemporary Russia: rising voices of Indigenous peoples in Russia’s North under conditions of state pressure and official policy attempting to suppress Indigenous concerns. Indigenous voices of Arctic peoples are analyzed in the context of accelerated industrial development of the Yamal-Nenets Autonomous Okrug (YaNAO). These processes are conceptualized in terms of Indigenous resistance. Research focus is on social, economic, and political changes in polar communities that have given rise to the phenomenon of the Voice of the Tundra [Golos tundry] networked protest community. The author reconsiders long-standing approaches to social processes among the Nenets tundra aborigines. Relying on the materials of field research in 2018 and 2019 conducted in the Yamal-Nenets Autonomous Okrug (YaNAO), the author formulates a “Yamal paradox”: contrary to expectations that difficulties and trials of nomadic life will inevitably push tundra Nenets into an urban milieu, the traditional nomadic way of life is becoming attractive to them. Demographic growth among the Nenets reindeer breeders and a twofold increase in the size of reindeer herds over the past fifteen years in combination with intensive industrial development of the region have led to a situation where the interests of the growing fuel-and-energy complex and the growing community of nomads have collided in the Yamal-Nenets tundra. Main respondents and informants were local politicians and government executives, as well as representatives of the intellectual elite of Indigenous peoples of the North, and Nenets reindeer breeders from the tundra. Regional statistics, legislative acts of the YaNAO in relation to the indigenous numerically small peoples of the North (INSPNs), and regional mass information media were also used. The author thanks Eduard Khabechevich Yaungad, president of the Yamal Potomkam [Yamal Descendants] Association and deputy to the Legislative Assembly of the YaNAO; Oleg Prokop’evich Siugnei, section chief of the department for Indigenous numerically small peoples of the North of the YaNAO; and Yurii Viacheslavovich Laptander, chief of the agroindustrial complex, tasked with Indigenous numerically small peoples of the North (INSPNs) issues for Priural raion YaNAO. Laptander organized a three-day trip to kin-group lands [rodovym ugodiiam] of Nenets nomad reindeer breeders, two hundred kilometers from Salekhard, passing through Pung-Yu, 96 km zheleznoi dorogi Obskaia-Bovanenkovo, Stepino, and Paiuta trade centers. The author is also indebted to Galina Pavlovna Khariuchi, ethnology sector chief of the state “Scholarly Center for the Study of the Arctic” (Salekhard); Yurii Andreevich Morozov, journalist of the city newspaper Poliarnyi krug (Salekhard); Konstantin Gennad’ievich Filant, leading research fellow at the state “Scholarly Center for the Study of the Arctic” (Salekhard); and Sergei Nikolaevich Khariuchi, head of th
{"title":"How the Indigenous Peoples of the Russian Arctic Defend Their Interests: The Social, Economic, and Political Foundations of Indigenous Resistance","authors":"A. Magomedov","doi":"10.1080/10611959.2020.1811560","DOIUrl":"https://doi.org/10.1080/10611959.2020.1811560","url":null,"abstract":"The article analyzes a new social and political phenomenon of contemporary Russia: rising voices of Indigenous peoples in Russia’s North under conditions of state pressure and official policy attempting to suppress Indigenous concerns. Indigenous voices of Arctic peoples are analyzed in the context of accelerated industrial development of the Yamal-Nenets Autonomous Okrug (YaNAO). These processes are conceptualized in terms of Indigenous resistance. Research focus is on social, economic, and political changes in polar communities that have given rise to the phenomenon of the Voice of the Tundra [Golos tundry] networked protest community. The author reconsiders long-standing approaches to social processes among the Nenets tundra aborigines. Relying on the materials of field research in 2018 and 2019 conducted in the Yamal-Nenets Autonomous Okrug (YaNAO), the author formulates a “Yamal paradox”: contrary to expectations that difficulties and trials of nomadic life will inevitably push tundra Nenets into an urban milieu, the traditional nomadic way of life is becoming attractive to them. Demographic growth among the Nenets reindeer breeders and a twofold increase in the size of reindeer herds over the past fifteen years in combination with intensive industrial development of the region have led to a situation where the interests of the growing fuel-and-energy complex and the growing community of nomads have collided in the Yamal-Nenets tundra. Main respondents and informants were local politicians and government executives, as well as representatives of the intellectual elite of Indigenous peoples of the North, and Nenets reindeer breeders from the tundra. Regional statistics, legislative acts of the YaNAO in relation to the indigenous numerically small peoples of the North (INSPNs), and regional mass information media were also used. The author thanks Eduard Khabechevich Yaungad, president of the Yamal Potomkam [Yamal Descendants] Association and deputy to the Legislative Assembly of the YaNAO; Oleg Prokop’evich Siugnei, section chief of the department for Indigenous numerically small peoples of the North of the YaNAO; and Yurii Viacheslavovich Laptander, chief of the agroindustrial complex, tasked with Indigenous numerically small peoples of the North (INSPNs) issues for Priural raion YaNAO. Laptander organized a three-day trip to kin-group lands [rodovym ugodiiam] of Nenets nomad reindeer breeders, two hundred kilometers from Salekhard, passing through Pung-Yu, 96 km zheleznoi dorogi Obskaia-Bovanenkovo, Stepino, and Paiuta trade centers. The author is also indebted to Galina Pavlovna Khariuchi, ethnology sector chief of the state “Scholarly Center for the Study of the Arctic” (Salekhard); Yurii Andreevich Morozov, journalist of the city newspaper Poliarnyi krug (Salekhard); Konstantin Gennad’ievich Filant, leading research fellow at the state “Scholarly Center for the Study of the Arctic” (Salekhard); and Sergei Nikolaevich Khariuchi, head of th","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2020.1811560","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44279709","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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