Nomadic Life Research Articles

V.G. Korolenko’s Essay “At the Cossacks” in the Discourse of Russian Orientalism

D.N. Dyusekenev. V.G. Korolenko's Essay “At the Cossacks” in the Discourse of Russian Orientalism. The article analyzes the essay by V.G. Korolenko “At the Cossacks” (1900) as a work that is directly related to the specific discourse of the “invention of the East”, in which elements of the cultures of Russia, the West and the East are typologically opposed. Based on representations of the Steppe and the way of life of Kazakh nomads in the realistic work of V.G. Korolenko there was detected one of the most important strategies of Russian orientalism of the late Empire period – self-orientalization (the formation of the “inner East” through the description of Russian territories as "eastern"). The steppe frontier is recreated by the writer with the help of ready-made orientalist constructs - stereotypical ideas about the steppe frontier of the Russian Empire, which were formed in Russian society during the period when this space was included in the orbit of Russian culture in the 18th-19th centuries. Based on the material of Korolenko's essay, the following conclusion is made: the “invention” of the Steppe in Russian Orientalism of the late imperial period is carried out due to the construction of a self-sufficient Russian identity.

<노매드랜드>의 노마디즘과 디아스포라

The movie ‘nomadland’ deals with the story of a nomad Fern who has been unable to settle down for economic reasons since the subprime mortgage crisis in the United States. This work depicts the painful reality of many Americans that became nomads after the subprime mortgage crisis, which collapsed due to capitalist desires, and the life adapting to such reality, showing the diaspora sentiment newly expressed in nomad life. This study analyzed the movie ‘Nomadland’ to examine the nomadic aspects of the characters working as nomads and the meaning of each one of various spaces through the movement, and to examine how the diaspora emotions of the nomadic figures are expressed. In ‘Nomadland’, various spaces of migration appear, and the space of migration has various meanings and changes to the characters' attitudes in life. The new nomads of the capitalist era, passing through those spaces, showed their identies and the pironeering spirits of the new diaspora as voluntary nomads, from being involuntary nomads, enjoying the true freedom of their own choice

The Influence of Mongolian Nomadic Cattle Breeding on Language Use

Abstract The Mongolian nomads’ way of life and perception of the outside world is directly reflected in their thinking and use of language. In the following article, I apply an ethnolinguistic approach to the study of the Mongolian language. I find the theoretical basis in the ethnography of communication (Dell Hymes 1962), which allows for the communication behaviour of nomads to be revealed. The given examples of idioms, phrases, sayings, and proverbs relate to cattle breeding, the essence of nomadic life, and reveal the linguistic means of their metaphorical expression. The article builds on my previous ethnolinguistic research on the colloquial language and is based on material collected during long-term field research, which was subsequently consulted in detail with native speakers.

Moving Beyond Fulfillment: Wisdom Years Stories of Passion, Perseverance, and Productivity.

Seven participants were interviewed to uncover how they remain so productive in their wisdom years, those typically marked by retirement. Participants included a leading educational psychologist, a renowned national television news anchor, a four-time national champion collegiate coach, the founder and former chief executive of Arbor Day Foundation, a university scholar turned playwright, and two female adventurers who quit their jobs, sold their possessions, and have lived a nomadic life, hiking thousands of miles throughout America. Their wisdom years stories describe how and why they shun retirement and remain productive. The article concludes with seven advice-laden conclusions for readers: (a) Do not retire, but if you do, retire to something, (b) follow your bliss, (c) work hard, (d) offset aging challenges, (e) be inspired by role models, (f) be a life-long learner, and (g) take heed of the universe conspiring.

Pichiguntala @ Helava @ Vamsharaj: Genealogical nomadic tribes of India

Pichiguntala are one of the ancient Genealogical Nomadic Tribes in India. Their existence only found in the southern parts of India. The origins of these nomadic tribes are dating back to 8th Century C.E. These people have very meagre in their populations numbering less than 0.05% of the total populations of the southern states. These Pichiguntalas are basically from the Telugu speaking areas of present day divided Andhra Pradesh and Telangana States. They are found to be the heirs of legendary Shaivite religious Hindu leader Kunti Malla Reddy of Srisailam (Nallamala Hills). The word Kunti means to a lame and Pichi means to mad or beggar in Telugu, hence the Pichiguntala means to a lame beggar who do service the cultivating families on their genealogical aspects for alms. It is found that during times of pre-Medieval Period, these people were engaged to record the population studies, keepers of revenue records and recording of census data under the Rashtrakutas, Kakathiyas and Reddy Rulers in India. It is observed that during 12th Century C.E., the religious movements instituted by lengendary Shaivite leader Basavanna @ Basaveshwara (who formed the Lingayuth Community) against the Jain Rulers of Bijjalas of Basavakalyan; had attracted these Pichiguntalas leading mass migrations to non-Telugu speaking areas of Karnataka, Tamilnadu, Maharashtra, Kerala, Goa, Pondicherry, Orissa and other parts in India. Presently, their socio-economic conditions are very pathetic due to their nomadic life styles. They do not have the basic facilities such as food, shelter, housing, schooling, educational and economical avenues, etc. Most of them are either school dropouts or illiterates; and have not entered government jobs or have any political representations. Since, their population size and vote bank is meagre; they are living as numerical minorities without any welfare and developmental interests by the Government. There is need for the safe guarding of their dilutions and extinctions in the society. There exists a threat that these people are slowly opting for religious conversions for their betterment. These Pichiguntalas are also called as Helavas in Kannada, Helavi in Marathi, Vamsharaju in Telangana, Kudi Panians in Tamil, and are referring themselves as Kunti Malla Reddy Reddys in Andhra Pradesh. Here, the author is aiming to bring out the details & socio-economic status on the Pichiguntalas in India with an objective to create a reference for the future researchers and the State Governments.

A Study on Rock Paintings in the Yinshan Mountains from the Perspective of Peirce’s Semiotics

The Yinshan rock painting is an extremely important one. A large number of rock paintings in this mountain range record the nomadic life of ancient ancestors and express their emotional beliefs. They show the self feelings of the ancestors by using symbolic figures, animals, celestial bodies, signs and other ways, reflecting the living conditions of the ancestors of various nationalities who once lived in the Yinshan Mountain area. As a “meaningful form” left over from ancient times, the Yinshan rock paintings are signs of human communication of cultural information. Therefore, it is very objective and meaningful to interpret the Yinshan rock paintings from the perspective of semiotics. Charles Sanders Peirce’s semiotics, is an interpretation of meaning, representamen, interpretant. Based on the analysis of Peirce’s definition of signs and the relationship between signs and objects, this paper interprets the Yinshan rock paintings from the perspective of semiotics, explores its rich connotation, and understands the life, belief and historical development of Mongolian ancestors.

Flexibility of communal spaces of the Osing Settlements in Kemiren Tourism Village, Banyuwangi

<p>The Osing is one of the tribes in Banyuwangi, with nomadic life history. Since the conditions change after the war against the invaders, this tribe has lived permanently. One of which is in Kemiren Village. Owing to maintaining its cultural heritage, Kemiren Village was established as a tourism village in 1996. Through this establishment, the society uses the existing spaces around the village as a space for community activities to socialize and do tourism activities. The study aims to evaluate spatial flexibility in Kemiren Village as an implementation of a sustainable tourism village’s concept. An ethnographic strategy was approached from a macro perspective to see the impact of changes in social conditions on the use of the existing space in the village, particularly the village’s streets. The study results revealed that the Osing in Kemiren Tourism Village had developed its tourism potential by utilizing village streets as a space for social activities and tourism attractions. According to spatial flexibility principles, four types of flexibility happened on these streets in Kemiren Village, such as adaptable, universal, movable, and responsive flexibility.</p>

The journeywoman’s tale: Anni Albers and Marguerite Wildenhain on craft, mobility, and modernity

ABSTRACT As a refugee from Nazi Germany, the renowned weaver and textile artist Anni Albers was well-acquainted with the stresses of a nomadic life. So was Marguerite Wildenhain, the Bauhaus-trained potter who fled Europe to help found Pond Farm, a new artist collective in northern California. In this essay, I consider how both artists reflect in their writings on the relation between their respective craft practices, the mobility of modern societies, and their experiences of exile in the post-war United States.

Қазақ дүниетанымындағы кеңістік пен уақыт түсініктерінің қалыптасуы

The problem of space and time in philosophy was considered as one of the commonly important problems, regardless of what historical period, no matter what civilizational structures they entered. Space and time are base of our understanding of the world. The article identifies the problems of space and time that take a special historical and philosophical place in the content structure of the Kazakh worldview and the understanding is presented regarding the typical features through the analysis of the these categories. It also addresses the directions of the forms of space and time in the nomadic civilization and traditional Kazakh culture. The concepts of space and time in the worldview of the Kazakh people are clearly explained by various examples and the everyday use of the categories of space and time in the national vision of Kazakh people is provided. The presented article is intended to reveal the main dynamics of time and space in the worldview of the Kazakh people (time, past, world, nomadic tradition, life, etc.). The existence of special views of Kazakh thinkers, characteristic of space and time, is the essence of the research problem. Specific examples show that the Kazakh people had their own temporal and spatial dimensions and they were given a philosophical analysis. The article analyzes the features of comparison and identification in the use of the categories of space and time. The place of the categories of space and time as the basis of the nomadic life of the Kazakh people is determined. The relevance of the topic lies in the fact that the use and specificity of the categories of space and time in the Kazakh worldview are explained by various examples, and the role and significance in the development of mankind are revealed from a philosophical point of view.

Gipsy life: Citizenship Crux and Denial to State Services

The gypsy people of the state lead a nomadic life. They move forward frequently from hither and thither. About 10 months they love to spend their life on boats in a year. They seldom get state recognition through citizenship. As they do not live in a particular place, they usually do not get a national identity number. Except for the national identity number, nobody could get a nominal right to receive old aged monetary grant let alone other privileges. The national identity number works as a unique number for every individual. They are not entitled to schooling, getting jobs, access to justice, nuptial relations, social acceptance and recognition, bank loans, passport, health care services, state allocation to residence, opportunity of electrification, connection of gas supply and access to fresh drinking water. They are not the voters of any specific place, so they do not attract any special care by the politicians and privilege seekers. Most illegitimately, they are discriminated against. They are born in the land as others though just after birth the fate of those children have been curved with different ink in different manner. Without these essential rights they march on and lead their life as ‘Bede’ in the land without any grievance. A fascinating eye should be given to them so that they can be acknowledged as a citizen of the state without destroying their ethnic characteristics.

Link to the Past and Prosperity for the Future: Niitsitapi Horse Culture in the Twenty-First Century

Programs of forced settlement and assimilation during the Reservation or Resettlement period disrupted many aspects of Niitsitapi lifeways. At the same time, however, they also strengthened the identity of the Blackfoot people as they resisted absorption into Euro-American culture. This persistence is seen in the continued use of and adoration for horses. While many elements of nomadic life were taken away in the late nineteenth and early twentieth centuries, there emerged a new Niitsitapi horse culture adapted for settled life. Through consultation with tribal elders and traditional horsemen and -women, this article explores the continued investment in horsemanship by the Niitsitapi people in the US and Canada.

“ЭР ЭШИМ” ПОЭМАСЫНДАГЫ ТУЛПАРДЫН КӨРКӨМ ОБРАЗЫ

In folklore studies, the study of tulpar (courser) image in the epic genre is a big scientific problem in itself. The subject of tulpar goes back to epic works of world nations. It is a constant, traditional, and basic image, especially in the epics of Turkic-speaking peoples. The article analyzed the image of tulpar Sharpkula from the poem “Er Eshim” performed by Togolok Moldo. The formation of the Sharpkula image in the poem was accompanied by the events from the tulpar's birth to its adulthood: it was born under wonderful circumstances, turned into a faithful horse of the warrior Er Eshim, and in the battle with Kalmyks, it showed firmness and heroism no less than its master. The author comprehensively examined the lively participation of the image of the horse from the beginning to the end of the plot of the poem and analyzed the place of the horse in the nomadic life of the Kyrgyz people and wartime.

Советский геополитический проект в МНР и проблемы демографии в середине 1920-х – начале 1940-х гг.

Introduction. The Soviet-Mongolian public health cooperation was a major component of the Soviet project (with geopolitical motives) aimed at modernizing the nomadic society. The Soviet shaping of Mongolia’s public health institutions not only yielded an efficient tool of soft power and neutralized competition from other medical systems, but also set the stage for the country’s demographic well-being in subsequent periods. Goals. The article aims at highlighting some pivotal points of medical efforts undertaken to improve the MPR’s demographic situation in the 1920s to 1940s. Materials and methods. The study analyzes documents housed at the State Archive of the Russian Federation and the Russian State Archive of Sociopolitical History, examines some unpublished dissertations authored by Mongolian and Russian physicians. The employed research methods include the retrospective, comparative, and geopolitical ones. Results. In the 1920s to 1940s, the key problems of Mongolia’s demography were social diseases, primarily syphilis and gonorrhea, that reduced reproductive capacities and caused increased infant mortality, these having been aggravated by traditional obstetric practices and unsanitary conditions of nomadic life. The former were adversely affecting the entire course of socialist modernization and hindering socioeconomic development of the nation. The anti-venereal disease campaign, establishment of maternity and child health services, development of pre-schools, and health education for women laid the early groundwork for a dramatic health transition. Conclusions. The efforts of Soviet physicians at earliest stages of the MPR’s healthcare system development ensured the growth of demographic indicators in the 1940s–1960s, namely: a two-fold decrease in infant mortality paralleled by increased birth rates, and a population growth of 60 %. So, all that served a basis for the comprehensive implementation of Mongolia’s socialist modernization project, which had geopolitical significance both for the Soviets and the MPR, the latter to have become a full member of the UN and the CMEA after 1961.

Индо-буддийские заимствования в бурятской Гэсэриаде

Introduction. The article examines an understudied issue of how and to what extent Buddhism had influenced the Buryat epic of Geser. Over the past two millennia, the Buddhist factor — starting from the Xiongnu era — has been to a certain degree reflected in various areas of spiritual life of Turko-Mongolian nomads and their descendants. Goals. So, the work aims to study impacts of Buddhism on such a significant monument of the Buryat oral poetic tradition as Geseriad. Results. The method of comparative analysis proves instrumental in identifying terms and concepts of Indo-Buddhist origin that constitute an ancient dimension in narrative structures of the uliger (epic). Those constants include as follows: hумбэр уула ‘Mount Sumeru’ associated with the world Mount Meru that serves to mark a center of the earth and universe in ancient Indian mythology; hун далай ‘milk sea’ that has an ancient Indian prototype in the Samudra Manthana episode. Similarly, some other cosmogonic concepts of ancient India — such as замби (Sanskr. Jambudvīpa ‘Jambu mainland’) and галаб (Sanskr. kalpa ‘aeon’) — had penetrated the Buryat folk mythological tradition through Buddhism to get completely absorbed and adapted. The Buryat Geseriad also contains traces of Indo-Buddhist mythology at the level of zoomorphic images, especially notable in the case of Khan Kherdig ‘king of birds and devourer of serpents’. Conclusions. The southern borrowings had become organically integral to the epic of Geser — its plot and images — so that nowadays tend to be perceived as quite ‘autochthonous’ and indigenous elements of the narrative. This circumstance attests to that Buddhist vestiges in the Buryat epic have a long history.

К истории калмыцкой повседневности: дела и заботы Ики-Хурулова Шебенерова рода (вторая половина XIX – начало ХХ в.)

Introduction. The current community demand for ethnic identity search and its paths makes insights into everyday life of the past topical enough. So, there is also a growing interest in past Kalmyk everyday life which proves unique in many respects. Another research motive is that the phenomenon remains understudied and is limited to some fragmentary observations of a small circle of authors. Goals. The paper aims at characterizing a history of Kalmyk everyday life through the example of deeds and concerns of one shabinar clan to have inhabited Kalmyk Steppe of Astrakhan Governorate. The chronological framework — mid-19th to early 20th centuries — is explained by the abundance of innovations witnessed by the period to have caused essential changes in the slow-paced nomadic life. Materials and methods. The study analyzes a wide range of archival sources to focus on records management documents housed at the National Archive of Kalmykia (collections ‘Kalmyk People’s Executive Department’ and ‘Executive Office of Baga Dorbet Ulus’) and thus introduced into scientific circulation. The study employs a complex of general scientific and special historical methods, with a fundamental role to be played by the civilizational/cultural and interdisciplinary approaches in combination with the principles of historicism and objectivity together supposed to yield maximum truthfulness in descriptions of examined phenomena. Results. The period under study is distinguished by a dramatic destruction of the clan/tribal isolation once inherent to Kalmyk society, this caused by both administrative measures (the 1910 consolidation of aimaks and khotons) and socioeconomic changes to have resulted in essential stratification of society and labor migrations of impoverished individuals and families (including beyond borders of Governorate proper). The latter processes were aggravated by Russian peasant inflows to Kalmyk Steppe and additional land-related problems.

Arrangement Plan of Inner Mongolia Buddhist Temple

Since BC, the construction of cities has been started in the Mongolian Plateau with the establishment of dynasties, but many were turned into ruins. However, the Tibetan Buddhist temples built after the 16th century, which are an indispensable element in the process of settling the Mongolians from nomadic life, have been relatively well preserved in Inner Mongolia. These temples have been thought to be the epitome of the Mongolian economy, culture, art, and construction technology. Therefore, it has a great significance to research them systematically. Interestingly, these temples in Mongolia were originated from Inner Mongolia, which is located on the south side of Mongolia. The architectural design of these temples has been primarily influenced by Chinese and Tibetan temple architecture, suggesting that the temples appear to be considered a vital sample for studying temple architecture in Mongolia or East Asia. So far, there is still no study systematically on temple architecture in Inner Mongolia. Therefore, this research aims to study the arrangement plan of Inner Mongolian Tibetan Buddhist temples, which is the most important factor to consider in the first stage of temple construction.

UDZIAŁ ZWIERZĄT DOMOWYCH W ZYCIU GOSPODARCZYM I SPOŁECZNYM CZŁOWIEKA

The transition of people from the nomadic life to the settled social life from the past to the present has also affected and further developed the relations of people in the settled life with animals. As people move from individual life to social life, they also experience some social and economic changes. These changes often affect behaviour patterns and lifestyles. Social changes have brought with them urban and rural differences. Along with this change, people’s perspectives on animals also changed over time, they domesticated some species defined as wild or wild animals and started to keep them as pets in their farms or homes. People benefit from various yields of animals such as offspring, meat, milk, eggs, wool, horns, nails, work, protection, life partner, guidance service. Although there are many reasons for this, the most important reason is the Covid-19 pandemic. It is clearly seen that animals provide economic, social and spiritual support to humans in this difficult period.

Ethnic Community in Akananuru Songs

Akananuru songs portray the life style of the people during Sangam period. Earlier men led a nomadic life for food. At beginning he hunted to live his life later he started to plough and cultivated grains in the land. Thus, he stayed in a permanent place and gradually clan and race emerged. Each clan and race have its own unique rules and customs to follow. These people who lived in groups later started to establish and differentiate their own clan. All these differences can be seen in the Akananuru songs. The article examines the contribution of the ethnic group leader in his society.

IDEAL TEACHER AND STUDENT IMAGE IN AYTMATOV’S FIRST TEACHER NOVEL: DÜYŞEN AND ALTINAY

In Aytmatov's novel, My First Teacher, the difficulties experienced by the Kyrgyz in the transition from verbal and natural education to formal education, brought about by the nomadic life, are explained through the characters of teacher Düyşen and his student Altınay Süleymanovna. Aytmatov's ideal is to create well-educated, modern Kyrgyz people, without discriminating between men and women. This project makes it necessary to execute the mental change that will mean a total revolution, to break the negative influence of the tradition and to bring forth role models. In the novel, the characters of teacher Düyşen and female student Altınay were fictionalized as role models who will achieve this job by creating a new life against the past and living and spreading it. Despite of his lacking qualifications to be a proper teacher, Düyşen touches his students’ lives with the sacrifices he makes for them. Düyşen, who struggles with both the people against education and physical inadequacies, never gives up. As a woman, Altınay takes her share of a woman's luck, being tortured by her aunt, forced to wed an already married man at the age of fifteen, but she still never stops fighting for herself. Düyşen achieves the ideal of Aytmatov by improving through his insufficient teaching, and his student Altınay as a well-known and respected professor. In this study, educational, cultural issues and financial problems mentioned in the novel; the ideal teacher and student image, and through Altınay, the woman's ability to overcome her misfortune due to inequality of opportunity to make a new life and order possible for herself will be focused upon. Document analysis and descriptive scanning model, among qualitative research methods, are used in the study. &nbsp

La yurta kazaja como una creación única de la arquitectura de la civilización nómada

Introduction: The history of the emergence of the ancient dwelling of the Kazakh people - the sacred yurt, as well as its types and design are analyzed in the article. A yurt is a dwelling of peoples adapted to nomadic life, dating back to very distant, ancient times and widespread among the semi-nomadic and sedentary peoples of the Eurasian steppe. Materials and methods: The yurt of the Kazakh people is not only an ancestral home and dwelling in the spring, summer and autumn seasons. Yurt is a treasure and pride, a fertile place and a sacred refuge of the Kazakhs, it is a unique, priceless work of arts and crafts and handicrafts, a vivid evidence of the way of life and customs, worldview, centuries-old culture of the Kazakh people. Results and Discussion: The main feature of the yurt house, which is considered a complete creation of material culture, is its convenience, compactness, modularity, ease for nomadic life. Easy to assemble and install, easy to disassemble and ready to move. In the national concept, the yurt and all its components are considered sacred. Conclusions: The originality of the worldview, the eloquence and skillful craftsmanship of our people are reflected in words and concepts, in comparisons and images, in proverbs and sayings, in colorful expressions and phraseological units denoting every object associated with the yurt. This layer of the vocabulary of our ancestors demonstrates the material and spiritual values of the nation, determines its cultural and cognitive features, expresses its spiritual nature in a new way and is of great educational value.