Nenets traditional culture has attracted the attention of travelers, missionaries, and scientists for many years. The Nenets did not have a written language until 1932 and the earliest written information about their religious beliefs, including
Translator : Tatiana Argounova-Low
Residential schooling has been widely blamed for destroying aboriginal cultures. This article, based on extensive fieldwork with Nenets schoolchildren in the Yamal Autonomous Okrug, argues that for Yamal Nenetses the residential school can become a part of their traditional culture. The article compares the experiences of Nenets pupils in the 1950s to those of Nenets pupils today. It argues that present-day residential school experience is different, owing to the large number of Nenetses living in settlements, the fact that Nenetses use their language in the settlement context, and the fact that elder kinsmen actively prepare tundra children for the experience of schooling.
The Case of Nenets Autonomous Region
This article presents the social, economic, and political factors that contribute to the ongoing urbanization of the Nenets indigenous communities (“communities-in-transition”) in the Nenets Autonomous Region. Focusing on the preconditions for “indigenous flight” from traditional rural settlements to urban areas, the article analyzes key indicators—demographics, language proficiency, education level, and occupational sector, as well as social cohesion, interethnic relations, and political inclusion in the larger urban context—to describe the adaptation and integration processes of these new city dwellers. Based on the fieldwork in the region, the article also presents individual life strategies and career choices of indigenous youth and describes the role of gender in indigenous urbanization.
Tundra Nenets' Reminiscences of the 1943 Mandalada Rebellions
Each political change in the former USSR and Russian Federation has had different influences on the lives of local populations in different areas. Nenets, like many other indigenous people of the Russian North, were not tied to any political situation. The perception was that they always lived independently in the tundra using their traditional and historical knowledge. In reality, when comparing even the most recent past of the Nenets to the present, many differences and contradictions become apparent in the lives of these northern people. This article discusses the role of censorship in the transformation and performance of historical narratives concerning the development of the relationship between the state and the indigenous tundra people, here Nenets. By distorting historical facts, through exaggeration and mythologizing real-life events, people tried to shield themselves against negative emotions and memories of the past.
landscape has developed in the region, with diverse religious domains: Orthodox Christianity, various Protestant movements, Islam, and native religious practices, including shamanism. This article examines Evangelical missionary movements among the Nenets
Exhibits Appearing in Dreams and Other Miracles in a Small Museum at the Edge of the World
Elena V. Liarskaya and Anna Kushkova
Based on materials from expeditions to the Yamalo-Nenets Autonomous Okrug during 2006 and 2007, this article discusses the role of a small museum in the local society of a district administrative center. The article focuses on a specific class of sacred Nenets objects in the museum's collection, called locally babushka (grandmother) and a “working model“ of a sacred site that is itself a sacred site for local residents, both indigenous and Russian, to explore the social relationships forged by the museum and its collection among local residents of all ethnicities. The museum and its objects are not removed from social life and rendered dead and preserved under glass. They remain alive in a network of relationships between human and non-human persons.
Once again on the Problem of Alcoholism and Suicide among the Indigenous Peoples of the Russian North
Can Attribution Style Be a Factor?
Existing explanations of the high rates of alcoholism and suicide among the numerically small indigenous peoples of the Russian North, Siberia, and the Russian Far East relate these social diseases to external factors such as state politics, or the economic, demographic, or socio-cultural situation. However, these reasons do not explain how exactly these factors influence the consciousness of indigenous people and determine the behavior patterns leading to alcohol consumption or suicide. This research report empirically tests the hypothesis that the group-specific attribution style that makes these people more pessimistically assess reasons and causes of events happening to and around them can play a role. The results of quantitative research conducted among teenagers representing both indigenous and non-indigenous populations of the Yamal-Nenets Autonomous Region and the Republic of Komi generally confirm this hypothesis.
people face by the dominating majority populations and state policies. The book became a memorial to two people who had died much too early in 2013, the Nenets writer and poet Yuri Vella and the translator and promoter of Native North American and
Two Systems of Spatial Structuring in Northern Russia and Their Effects on Local Inhabitants
Kirill V. Istomin
). In this article, I offer answers to the above-mentioned questions by bringing in relevant ethnographic data from Western Siberia, namely the Yamal-Nenets and Khanty-Mansi Autonomous okrugs of the Russian Federation. These data relate to spatial
The Political Economy of Desire and Competing Matrimonial Emotions
This article proposes an alternative perspective on the debate on “native families,” and marriage strategies and choices, among rural Nenets on the Yamal Peninsula in Arctic Siberia. 1 It departs from the common narrative put forward by both