Russian Ethnography Research Articles

“A Helping Hand to Fraternal Peoples”: the History of the “Slavic Issue” in the Expositions of the State Museum of Ethnography in the 1930s — 1950s

The article is devoted to the process of displaying a changing historical discourse in a museum exposition. As an example, the author takes the case of the exposition building at the State Museum of Ethnography in 1930s — 1950s. Sources for research were archival materials of the Russian Ethnographic Museum. In the 1930s — 1950s. one of the most important policy areas of the USSR was to strengthen and develop its influence in the Slavic states. The territories of Western Ukraine and Western Belarus, which were part of Poland, entered the USSR in 1939. The State Museum of Ethnography, as a museum reflecting the national policy of the country, reacted to these events instantly: already in the autumn of 1939 an exhibition was being built that was supposed to form a correct perception of events for visitors. The process of accession was submitted through the prism of saving the fraternal people from enemy Poland. After the Second World War, the political mood, and with them, and science, and museums — are changing. So, the ideas of the Slavic brotherhood and the leading role of the Russian people in it become relevant. SME is building a series of exhibitions devoted to the folk art of the Slavs already in 1945. And in 1953, the 300th anniversary of the reunification of Ukraine and Russia was celebrated in the USSR, and a large, diverse exhibition at the SME would also be held. The author seeks to show how, in a changing political discourse, scientific discourse changed, and with it the museum space, how it was possible to form completely different political statements using the same museum objects.

The First Russian Ethnographic Expedition to Ceylon and India (1914-1918)

The article is devoted to the history, itinerary and achievements of the First Russian Ethnographic Expedition to Ceylon and India (1914-1918). Based on archival material and rare publications the article gives insight into the history of this, little known, expedition and provides new biographical information about its participants, Gustav Hermann Christian Meerwarth (also known as Alexander Mikhailovich Meerwarth) and Lyudmila Alexandrovna Meerwarth. Their achievements are placed in the context of transnational contacts of the Peter the Great Museum of Anthropology and Ethnography. The authors of the article show the importance of transnational contacts of the Museum of Anthropology and Ethnography for the success of the First Russian Ethnographic Expedition and the development of Russian Indology and ethnography in 1920-1930s.

On the History of the Formation and Processing of the Collection of the Tibetan Texts from Khara-Khoto Kept at the IOM, RAS

The Tibetan manuscripts and block prints from Khara-Khoto that were passed to the Asiatic Museum with other texts brought by P.K. Kozlov from his Mongolia and Sichuan Expedition have been insufficiently studied. Their processing was initiated in the second half of the 1960s and continued in the Post-Soviet period. The collection of the Tibetan Texts from Khara-Khoto, according to our analysis, included a number of documents from other sources. Trying to understand why it took place, we looked for and found some archival documents that shed light on the history of the formation of this collection and, simultaneously, helped to clarify some general issues concerning the fate of texts brought by P.K. Kozlov from Khara-Khoto. This paper presents the results of our study of the documents found in the St. Petersburg Branch of the Archives of the Russian Academy of Sciences, the Archives of the IOM, RAS, the Russian Ethnographic Museum and the Russian Geographic Society. The description of the events is divided into two parts: the first one reconstructs the chronology of the process of transferring manuscripts and block prints of P.K. Kozlovs Expedition to the Asiatic Museum; the second one deals with the history of the processing of the Tibetan texts from Khara- Khoto starting from the 1920s and up to present, when the contents of the collection have been critically revised. The table that reflects the current state of the Collection of the Tibetan Texts from Khara-Khoto kept at the IOM, RAS is provided in the appendix.

The Field of Life of Alexey Alexeevich Nikishenko

The article depicts the scientific biography of the former head of the Department of Ethnology of the Moscow State University Alexei Nikishenkov, one of the most prominent Russian ethnographers. The author investigates biographical data, the scientific approach, the role the field research played in the life of Nikishenkov and his activities at the Moscow State University as the head of the Department. The author draws attention to the fact that Nikishenkov conveyed the ideas and approaches of both Russian (Soviet) and British anthropological traditions as he had been studying the latter since late 1970s. His field research in Buryatia was clearly different from expeditions of other scientists: having conducted a series of field research there, he later returned there as a family member more than 10 times. Nikishenkov had raised a group of prominent scholars in Russia and the scientific heritage that he left has not been properly praised yet.

On the Goals of Russian Ethnography

On the Goals of Russian Ethnography

Goals Accomplished? (In Way of Introduction to the Publication of D.N.Anuchin’s “On the Goals of Russian Ethnography”)

Goals Accomplished? (In Way of Introduction to the Publication of D.N.Anuchin’s “On the Goals of Russian Ethnography”)

Wearing Folk Costumes as a Mimetic Practice in Russian Ethnographic Field Studies

Wearing folk costumes was a mimicry practiced by certain mid-19th-century Russian ethnographers and folklorists. The most consistent of these was Pavel Yakushkin, who posed as a peddler when doing fi eld work in villages. In this he followed the instructions written by the famous writer, historian, and antiquary Mikhail Pogodin. The sources of Pogodin’s ideas on how a folklorist and ethnographer should look were the Slavophiles’ perception of the Russian costume, Alexander Pushkin’s habit of wearing a red shirt, as well as court jokes and folk legends about top-ranking persons wearing folk costumes. While the changing of clothes fi rst used by Yakushkin was later adopted by other ethnographers, such as Sergey Maksimov and Pavel Rybnikov, political reasons prevented it from spreading. Nevertheless, in the 1870s, at the peak of the movement of the Narodniki (Populists), using folk costumes re-emerged as a way of bringing the intelligentsia closer to the peasants and workers. The erosion and eventual disappearance of class boundaries in Soviet Russia made such ways of winning confi dence pragmatically irrelevant; however, wearing traditional folk costumes as a political gesture is meaningful even today.

Museum Building — the Building of a Museum (from the History of The Russian Ethnographic Museum in 1902–1923)

Museum Building — the Building of a Museum (from the History of The Russian Ethnographic Museum in 1902–1923)

Практика переодевания в народный костюм в истории русской этнографии

Практика переодевания в народный костюм в истории русской этнографии

Традиционные ремёсла Восточной Сибири и современная художественная культура как источник развития креативных индустрий (на основе сравнительного анализа экспонатов Российского этнографического музея и авторских кукол семьи Намдакова)

Традиционные ремёсла Восточной Сибири и современная художественная культура как источник развития креативных индустрий (на основе сравнительного анализа экспонатов Российского этнографического музея и авторских кукол семьи Намдакова)

«Узбекский» шлем XVII – начала XIX в. из собрания Российского этнографического музея

The article examines the riveted iron helmet (№8761-12918), stored in the funds of the Russian Ethnographic Museum (St. Petersburg). The headdress was purchased in one of the cities of Central Asia in 1892-1895 and entered the museum collection in 1948. The helmet was attributed by Soviet researchers as a product of Uzbek craftsmen. Until now, it has not been published and has not been the object of a special scientific study. The height of the helmet is 22.6 cm, the diameter is 23.1 cm. The hemispherical headband of the headdress is riveted from four segments, the joints of which are covered with relief pads. Additional fixatives of the plates of the headband are a hoop, a “box” visor and a combined pommel consisting of a funnel-shaped pendant and a sleeve tube for plume. The lining, the “shield” of the visor, the hoop and the top of the helmet are made of copper alloy, decorated with engraved vegetative-geometric patterns and colored inserts on the paste (corals, dark green glass). Initially, the headdress was equipped with a pair of ears’ and nape’s pads (now only the right ear pad is preserved). The typological analysis showed that the helmet was made in the territory of Central or Middle Asia in the 17th - early 19th century. It was most likely forged by gunsmiths of the Kazakh-Oirat borderlands of the 17th - the middle of the 18th century. At the same time, work on engraving and decorating with colored inserts of helmet elements could be performed by Central Asian craftsmen of the same historical period. According to another version, the helmet was made in the workshops of Maverannahr by order of a wealthy Oirat or Kazakh warrior.

Проблемы определения и изучения субэтнических групп тувинцев

В статье представлен анализ исследовательских проблем, связанных с изучением субэтнических групп тувинцев. Автор исходит из понимания сложности этнического состава тувинцев, обусловленного этнической и политической историей региона.Проблематика субэтнической дифференциации, локальных этнических групп как составных частей этносов продолжает дискутироваться в российской этнографии, этнологии несколько десятилетий. В том числе есть разные трактовки понятия «субэтническая группа», ее характерных черт. В данной работе субэтническая группа рассматривается как общность людей, проживающая компактно и являющаяся органической частью своего этноса, обладающая групповыми особенностями культуры и осознающая свое отличие от остальной части этноса.Обзор научных исследований по субэтническим группам тувинцев показывает нам отсутствие общего представления о том, сколько всего таких групп на сегодня насчитывается и какие группы следует считать субэтническими. Исследования советского времени концентрировались на теме консолидации тувинской нации, но одна из субэтнических групп (тувинцы-тоджинцы) также стала активно изучаться с 1950-х гг. Зарубежные тувинцы в это время изучались представителями зарубежной науки. Тема субэтнических групп актуализировалась в постсоветское время. В российском тувиноведении в сотрудничестве с учеными Монголии сложилось целое «южное» направление исследований субэтнических групп тувинцев Монголии и Китая. Менее масштабно ведутся исследования в «северном» направлении — в Красноярском крае, где в районе реки Ус проживают усинские тувинцы. Тувинцы-тоджинцы стали объектом внимания прежде всего зарубежных антропологов как коренной малочисленный народ.Исследовательские проблемы формулируются следующие: недостаточная теоретическая обоснованность таксономических единиц, неравномерное исследование разных субэтнических групп, отсутствие сравнительных исследований, фрагментарность общих знаний по тувинцам Монголии, целесообразность раздельного рассмотрения этнографической и этнической групп по таким основаниям, как отдельная территория проживания и участие в процессе консолидации этноса, история выделения субэтнических групп на фоне этнополитической истории тувинцев Тувы.Автор предлагает рассматривать как субэтнические группы и тувинцев-тоджинцев, и усинских тувинцев, и группы тувинцев в Монголии (цаатаны, дархаты, урянхайцы) и в Китае. Необходим диалог между исследователями разных субэтнических групп тувинцев, начиная от решения общих теоретических вопросов. Научное знание, направление на изучение сохранности традиционной тувинской культуры, также должно решать социальную миссию по сохранению и развитию традиций, напоминает автор.

Тема вариативности русской народной праздничной обрядности в отечественной этнографии

Тема вариативности русской народной праздничной обрядности в отечественной этнографии

THE VARIATION OF RUSSIAN FESTIVE RITUALISM IN RUSSIAN ETHNOGRAPHY

The article deals with the shifts of focus on general versus local elements in traditional Russian festive rites, as mirrored by the works of 19th–20th century Russian ethnographers. Two periods are described. The first lasted from the 1830s to the 1970s; the second began in the 1980s–1990s and is ongoing. The first period falls into two stages. From the 1830s to the 1950s, ethnographers sought to disclose common features, and in the 1960s and 1970s, they were interested in both general regularities and local traits in Russian and Slavic (specifically Eastern Slavic) festivals. Studies of this period were based on a macro approach in that they used a wide range of sources relating to Russian, Slavic, and other European ethnic groups. As a result, common elements of Russian ritualism and their spatial variations were revealed, and broad generalizations were proposed. During the second period, the geographic scope narrowed. Boundaries between regional and local variants of festive traditions were delineated both in synchrony and diachrony. The attention has shifted to common Russian versus local elements within separate festivals and their parts rather than groups of rites within the annual cycle as before.

Из истории изучения культа фетишей - тöс’ов у хакасов в отечественной этнографии (конец XVIII - вторая половина ХХ в.)

Из истории изучения культа фетишей - тöс’ов у хакасов в отечественной этнографии (конец XVIII - вторая половина ХХ в.)

IN THE WAKE OF PUGACHEV’S REBELLION: EXPERIENCE IN ORAL HISTORY

Grand uprising led by Pugachev seized a vast area from the middle reaches of the Volga, the Urals and the Kazakh steppes. Thousands of people from different classes and nationalities joined rebellious Ural Cossacks in 1773. From the beginning, the uprising was of antimonarchic, not noble character, although its leader, and posed as a resurrected Emperor Peter III. During two years since 1773 the rebels were holding at bay the entire Russian Empire, becoming a real threat to the power of Catherine II. Pugachev's Rebellion is a subject of numerous works of Russian historians, writers, articles, research journalists and ethnographers. But perhaps the most famous "History of Pugachev" is written by a classic of Russian literature Alexander Pushkin. His work became one of the first (if not the first) serious historical studies on Pugachev's Rebellion. The historical science of XIX century, especially its first half, doesn't know many writings on the uprising. The fact that historians did not dare to write about Pugachev and the events that took place in 1773-1775 years, as Catherine II prohibited even mention the uprising. The decree of the senate ordered even rename the place, where the described events took place, for example, the Yaik river and Yaitsk town in order "to bring all that has happened to eternal oblivion." The famous historian S.M. Solovyov did not have advance to write about Pugachev. Death interrupted his work when his 29 volume ws in process, which he planned to complete with the execution of the leader of the uprising. Russian historian V.O. Klyuchevskii did not write many pages devoted to Pugachev as well. The author of this article visited the places, where the events took place, and repeated the journey of A.S. Pushkin, who visited the region in 60years after Pugachev's Rebellion. By talking with the locals, visiting ancient towns and villages, I sought to find out what has now preserved since ancient times, whether it is possible today to see evidence of the uprising or the famous trip of A.S. Pushkin.

Память о «Человеке с Луны» (Н. Н. Миклухо-Маклай, к 170-летию со дня рождения)

Публикация к 170-летию со дня рождения Николая Николаевича Миклухо-Маклая (1846–1888) ― русского этнографа, антрополога, биолога и путешественника, посвятившего свою жизнь изучению коренного населения Юго-Восточной Азии, Австралии и Океании и предложившего создать биологическую станцию в Севастополе. В статье использованы почтовые марки, конверты, почтовые карточки и другой коллекционный материал из коллекции автора.

The Peoples of Northern Russia Through the Eyes of Russian Writer and Ethnographer S. V. Maksimov

Mid-nineteenth-century Russian ethnography used fiction, artistry and education to enlighten the masses. Maksimov’s One Year in the North became one of the first examples of this new style of ethnography. Maksimov constructs ‘cultural masks’ regarding northern people (Samoyeds, Lapps, Karels, Zyrians). His impressions are developed out of long traditions and personal characterisations, such as: ‘little brothers’, blacksmiths, tricksters, ‘friends of deer and dogs’. The most interesting positions on his ‘evolutionary ladder’ are the first and the last, which belong to the Samoyeds and the Zyrians. Samoyeds find themselves partly outside the human space, but they are most diverse in the aspect of artistry. Zyrians, on the other hand, constitute a concern to their well-being. Maksimov’s biases are typical for this period of ethnographic development. Although Maksimov appreciates the spoken word, his colonial discourse replaced it by repulsion for Finno- Ugric languages. Artistry in the text of ‘ethnographic fiction’ enriches scientific discourse.

The first year of a child's life in an armenian family (in Samara)

The theme of childhood is one of the most important and interesting in the Russian and foreign ethnography, because for a long time researchers have not given attention to this problem. In the middle of the XX century scientists emphasize the description of children's cycle ceremonies, public education. Today questions of birth and care of a child, his education in ethno-cultural and another cultural environment are in the forefront of the study of the peoples. Our investigation focuses on the first year of life of the children of Armenian ethnos living in the city of Samara. In this paper two sub-ethnic groups (Armenians from the Republic of Armenia, Baku Armenians) of the Armenian community, that take different approaches to bringing up children are considered. This paper presents a consolidated material on the education, traditions and customs of the first year of life of the Armenian children. The article highlights the current issues of ethnography: pregnancy, childbirth and naming the baby, the postnatal period in the life of the child and the woman, nutrition, clothes, amulets, etc. Thus, the study of this issue has shown that there are certain differences in some aspects of childhood culture between the two Armenian groups in Samara, albeit minor. Baku Armenians are more liable to other cultures and other ethnic influence, which manifests itself in the rites of baptism, fairy tales, cola-cabling, and you select a name for the baby.

Noble Paganism

Tibetan Buddhism, in the eyes of Orthodox Christian polemicists, was always seen as a harmful paganism, and fighting against this ‘superstition’ was a high priority. Based on analysis of nineteenth-century Russian Orthodox missionary articles, this paper examines the stereotyped portrayal of Tibetan Buddhism as a civilisational opponent to Christianity, and the ways Russian scholars, ethnographers, philosophers, and officials either supported or challenged this view. In this paper, I argue that, in Russia, the Orientalist paradigm is common to a greater degree among Christian clergy than in academic circles due to the status of a dominating religion the Orthodoxу enjoyed in Russia. The Russian missionaries’ support of imperial power was the essential factor. The clerics viewed themselves as carriers not only of Christian values, but also of the idea of Russian statehood and European civilisation in general. Russian Christian intellectuals repeatedly attempted to comprehend Buddhism rationally, but these attempts were highly formalistic. For them, academic study was never an end in itself, but, I argue, a convenient tool to achieve ideological domination and establish moral authority. However, their intellectual and psychological inability to view other religions as different, rather than false, was, and still is, an obstacle to mutual understanding and respect between Christianity and Buddhism in today’s Russia.