the church is for the Russians. We go there to get new spiritual energy and to gain strength to overcome difficulties. Salinder E. P. (Tazovskii): When I was a child I heard from my grandfather that one can ask the spirits for anything one needs at a
Translator : Tatiana Argounova-Low
nowadays, the rapid growth and phenomenal global success of neo-Pentecostal and Charismatic movements—the main inspiration for increasing scholarly interest in them in recent decades—have increased awareness of the inherent strength of neo
Exporting New Habits to Siberia and Russian America
Matthew P. Romaniello
, Japanese, and Russian producers in addition to the large commercial plantations throughout the Americas. 71 N. rustica , in fact, is twice the strength of N. tabacum , which is in turn stronger than N. quadrivalvis . Therefore, among the Tlingit, the
A Northern Perspective
Dmitry V. Arzyutov and Sergei A. Kan
gained any strength, the discourse of the discipline remained stifled by those limitations for years—in many respects this explains its awkwardness. For some it was fear and for the others it was an obedient existence. The triumph of field ethnography at
Why Should Anthropologists Care?
At a time when European integration faces many crises, the efficacy of public policies decided in Brussels, and in member state capitals, for managing the everyday lives of average Europeans demands scrutiny. Most attuned to how global uncertainties interact with local realities, anthropologists and ethnographers have paid scant attention to public policies that are created by the EU, by member state governments and by local authorities, and to the collective, organised, and individual responses they elicit in this part of the world. Our critical faculties and means to test out established relations between global–local, centre–periphery, macro–micro are crucial to see how far the EU's normative power and European integration as a governance model permeates peoples' and states' lives in Europe, broadly defined. Identifying the strengths and shortcomings in the literature, this review essay scrutinises anthropological scholarship on culture, power and policy in a post-Foucaultian Europe.
Bridges from Ethnography to Art
In an interdisciplinary workshop in the former Iron Curtain borderlands of the Czech Republic and Bavaria seven multi-national artists and one European ethnologist revealed the cultural dynamics of boundaries both by exploring an expressive landscape and memory field, and by experiencing cultural difference as reflected in the co-operation and creation processes within the group. By using ethnographic approaches to assist the process of developing and conceptualising artworks and self-reflexive, ethno-psychoanalytic interpretation, the project followed the impact of twentieth-century border frictions and violence into collective identities, but also the arbitrary character of borders. The results suggest how a multi-perspective, subjectively informed methodology of approaching space and spatially expressed memory could be developed both for ethnology and for art, bridging the supposed gap between 'artistic' and 'scientific' methods by combining their strengths in a complementary way.
All scholarly fields feed on rhetoric of praise and criticism, mostly self-praise and self-criticism. Ethnology and folklore studies are not exceptions in this, regardless of whether they constitute a single field or two separate but related ones. This essay discusses questions concerning ethnological practice and object formation, cultural theory and the theory of tradition (or the lack thereof), cultural transmission, cultural representation, and the ethics and politics of cultural ownership and repatriation. It draws on general observations as well as on work in progress. The main concern is with a discursive move: from tradition to heritage, from the ethnography of repetition and replication to cultural relativist descriptions and prescriptions of identity construction and cultural policy, from ethnography as explanation to ethnography as representation and presentation. In addition, the essay seeks to delineate other underlying tenets that appear to constitute our traditions and heritages - both as strengths and as long-term constraints and biases. Where is ethnology headed in its quest to transcend theories and practices? Less theory and more practice? More theory on practice? Or more practice on theory?
The Case of Lubuskie, Poland
Robert A. Parkin
While it can claim some historical depth, essentially Lubuskie is a new province in western Poland that emerged from the local government reforms of 1999. It is thus located in a part of the country taken over by Poland from Germany in 1945, which as a consequence experienced a complete replacement of populations (Polish for German) at that time. This makes the province a useful case in which to study the emergence of a new identity over time. At present its identity is not as strong as in the case of its neighbours like Silesia and Wielkopolska, though it is being cultivated where possible by some local bureaucrats and politicians. It is argued that it is nonetheless justified to study such cases in order to determine and account for differences in the strength of regional identities in the same nationstate. The wider framework is regional identities within Europe as part of the process of European integration and its articulation with nation-states in the EU.
Changing Kinship Practices among the Sahrāwī, North Africa
). The ‘strengths’ (i.e. ‘weaknesses’) of weak ties ( Granovetter 1973 , 1983 ) implicit in these matri-features, I think, are not necessarily problematic but instead correlate with the encounter with the Spanish colonial period and to changes in the
to which the Zionist perception of time relies on strength. The security style is the source of social cohesion, a mechanism that gives priority to the settlement movement, and which presents conscription as volunteering, even though it is actually