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Evenki Adolescents’ Identities

Negotiating the Modern and the Traditional in Educational Settings

Svetlana Huusko

Abstract

Young Evenkis grow up in the middle of powerful colonial representations of their culture, community, and history. These are constructed in and disseminated through popular oral culture, education, museums, and shape both Russian ideas of Evenkis and the self-identity of the indigenous youth. This article discusses how the Evenki adolescents construct their personal identities and negotiate with dominant representations of Evenkiness within educational settings in Russia. When the indigenous culture is represented as locked in the past, the adolescents, while identifying themselves as indigenous, view themselves outside the culture. Fieldwork results show how the local approach to understanding “tradition” and “modernity” leads to the marginalization of indigenous culture and to assimilation among Evenki adolescents in Buriatiia, Russia.

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Abraham Mansbach

This article discusses the form in which the “I-We“ relationship is configured in Israel, in terms of its intersection with democracy. It argues that what is usually considered as a sine qua non for a robust democracy, namely, an agonistic tension between the “I,“ that is our individual uniqueness, privacy, and personal liberty, and the “We,“ that is our collective liberty and autonomy, is absent from Israeli society. Moreover, when we examine the distribution, consumption, use, and negotiation of power in the sphere of everyday life in Israel, we find that “the military,“ its discourse, and its practices suffuse precisely those spaces where the social fabric as well as identities are being shaped. The conclusion is that the Israeli society is actually drifting away from democracy in an increasingly oppressive erasure of personal identity claims, as well as of their discourse and praxis.

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Ken Stein, Yael Berda, Galia Golan, Pnina Peri, Yuval Benziman, Dalia Gavriely-Nuri, Muzna Awayed-Bishara, and Aziza Khazzoom

S. Hess , Self as Nation: Contemporary Hebrew Autobiography (Waltham, MA: Brandeis University Press, 2016), 228 pp. According to Henry Tajfel and John Turner’s (1979) social identity theory, our group relationships reflect our personal identity

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Trauma, Time, and the ‘Singular Plural’

The Israeli Television Series Fauda

Nurith Gertz and Raz Yosef

experience but rather carry out a continuing process—unfinished and without end—of a shared life. In Nancy’s future community, individuals share a space without giving up their unique, personal identities. As with Israeli films that have preceded it, Fauda

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Israeli Theater for Youth

Performing History of Mizrahi Jews

Naphtaly Shem-Tov

, phenomenological, and social meanings. More generally, Marvin Carlson (2003) argues that actors’ bodies and social and personal identities enact what he calls ‘ghosting’ (52–95). Spectators make sense of the character on stage through the lens of the actor's body

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From Multifaceted Resistance to Multidimensional Identities

Ultra-Orthodox Women Working toward Bachelor's Degrees at a Secular Teacher Training College

Sigal Oppenhaim-Shachar and Michal Hisherik

course of the learning process, women encounter complexity, and they learn to contain this complexity as part of their professional and personal identities ( Novis Deutsch and Rubin 2018 ). The growing number of ultra-Orthodox women in institutions of

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On, In, and Within a Place

Six Modes of Operation in Israeli Conceptual Art and Landscape Architecture in the 1970s

Efrat Hildesheim, Tal Alon-Mozes, and Eran Neuman

; independence and responsiveness; functionality and programmatic demands; as well as issues such as social and communal liability; national and personal identity; collective memory and mythification. These differences reflect the manner in which conceptual art

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A Woman Politician in the Cold War Balkans

From Biography to History

Krassimira Daskalova

the major structural characteristics of social construction (gender, race, and class) obviously influence personal identity, they do not automatically create collective consciousness. This is visible from the fact that even people who belong to the

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Liberalism in Israel

Between the ‘Good Person’ and the ‘Bad Citizen’

Menachem Mautner

, Raymond Breton (1984) , argues that the citizens of each state expect to recognize themselves in the public institutions of their state, that is, they expect to find a correspondence between their personal identity and the symbolic materials projected by

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Johanna Gehmacher, Svetla Baloutzova, Orlin Sabev, Nezihe Bilhan, Tsvetelin Stepanov, Evgenia Kalinova, Zorana Antonijevic, Alexandra Ghit, Chiara Bonfiglioli, Ana Luleva, Barbara Klich-Kluczewska, Courtney Doucette, Katarzyna Stańczak-Wiślicz, Valentina Mitkova, Vjollca Krasniqi, Pepka Boyadjieva, Marina Hughson, and Rayna Gavrilova

pattern continues to be part of post-Soviet Russia’s nuptiality model, and the appreciation of children still completes women’s personal identity as well as their image of femininity. Yet, child-friendly attitudes do not preclude the recognition that a two