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Dmitry V. Arzyutov and Sergei A. Kan

else (for the history of social/cultural anthropology, see Clifford 1988: 26 ). We argue that the field was not a static concept in the history of Soviet ethnography, but that it, in fact, involved a certain set of statements, interweaving in various

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Dmitry V. Arzyutov

Europe and was translated into many languages. That was the beginning of a bumpy and contradictory road of participant observation in Soviet ethnography. In anthropological books and articles, Soviet ethnographers used three terms when referring to their

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Tero Mustonen, Sergei V. Sokolovskiy, Hugh Beach, and Jessica Kantarovich

its elements—concepts, texts, and phrases interpreted as “situated knowledge.” Elena Mis’kova presents a “thick historiography” of late Soviet ethnographic practice, citing her interview with Nikishenkov, and analyzes the concept of fieldwork of the

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Reflecting the “Field”

Two Vepsian Villages and three Researchers

Laura Siragusa and Madis Arukask

that Russian and Soviet ethnography can be depicted as “native anthropology” since many researchers “made home exotic” rather than looking for the exotic far away. Peterson does not feel at home in the Vepsian villages. They are hundreds of kilometers

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Geographical Imagination, Anthropology, and Political Exiles

Photographers of Siberia in Late Imperial Russia

Tatiana Saburova

izucheniia Sibiri v nauchno-issledovatel'skoi rabote muzeev (Krasnoiarsk, Krasnoiarskii universitet, 1989), 29–31. 31 D. Arzyutov and S. Kan, “The Concept of the ‘Field’ in Early Soviet Ethnography: A Northern Perspective,” Sibirica 16, no. 1 (Spring 2017

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The Representation of Childhood in Ethnographic Films of Siberian Indigenous Peoples

The Case of the Documentary Film Malen’kaia Katerina (Tiny Katerina)

Ivan Golovnev and Elena Golovneva

Translator : Jenanne Ferguson

the first Soviet ethnographic films, Lesnye Liudi (Forest People) by A. Litvinov (1928)—which was based on the Far East researcher Vladimir Arsen’ev’s book Lesnye ludi Udegeitsy (Forest people—The Udege [1926])—the theme of childhood was presented

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Pomors, Pomor’e, and the Russian North

A Symbolic Space in Cultural and Political Context

Yuri P. Shabaev, Igor Zherebtsov, Kim Hye Jin, and Kim Hyun Taek

neither Petersburg nor Moscow ethnologists supported the Pomor movement’s assertion that Pomors should have the status of small-numbered indigenous peoples (though later the position had changed a little). In our opinion, the tradition of Soviet

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Jack Hunter, Annelin Eriksen, Jon Mitchell, Mattijs van de Port, Magnus Course, Nicolás Panotto, Ruth Barcan, David M. R. Orr, Girish Daswani, Piergiorgio Di Giminiani, Pirjo Kristiina Virtanen, Sofía Ugarte, Ryan J. Cook, Bettina E. Schmidt, and Mylene Mizrahi

godlessness. Sonja Luehrmann examines Soviet ethnographies of religion, especially from the later Soviet period. Turning Durkheimian orthodoxy on its head, such work is rooted in a political agenda of eradication and emphasizes the corrosive and anti