that the challenge of “tuning in to” a place is a frequent problem for many people. My field data provide numerous examples of how migration preferences, notably the direction of migration, are based on self-identification with a specific place. Here, a
The Case of Young People Leaving Noril’sk and Dudinka
A Case of Emic Coherence
The Fereydani Georgians are Shi'a Muslims, while the Georgians of Georgia are predominantly Orthodox Christians. This article deals with the mechanism by which Fereydani Georgians reaffirm their Shi'a identity in harmony with the Iranian Georgians' role in the Iranian history. After discussing the theoretical foundation of the relationship between history and ethnic (and national) self-identification, the article describes how Fereydani Georgian identity is represented today and how important historical events are narrated in order to create a cohesive and coherent image of self - an outcome that is called 'emic coherence'. The concept of historical peak experience is introduced on an ethnic level.
Shahnoza O. Madaeva
This article examines the impact of social and political factors on the spiritual transformation of society. Analysing sources and field research, the study aims to present an objective picture of the spiritual and mental transformation of the Uzbek people based on the oral history method of the 1920-1930s. Using the integration method, the author seeks to explain historic facts through the prism of philosophical reflection. At the same time, the research provides an overview on the processes of self-identification and integration, as well as on the development of state policies, in post-Soviet countries.
This article is devoted to an investigation of the 'feeling of membership' of certain subtribes and tribes that is typical of the cultural and social memory of traditional Kazakhs. Our empirical study found that people in present-day Kazakhstan are strongly interested in their social and historical roots and traditions and in a sense of tribal (zhuzal) belonging. This tendency is most probably a result of the necessity for Kazakhs to find a new self-identification, as the old one has been destroyed. Along with the development of traditional values, there has been a growth of Western innovations and cultural values in Kazakh society. We examine the interlacing of old values and ideas with new motives and ways of social activity, a process that has affected societal behaviour in everyday life.
Evoking Girlhood Self-Images Through Photographic Self-Study
Rosalind Hampton and Rachel Desjourdy
Photographic self-study can promote professional growth and deepen analysis of how girlhood experiences such as those related to ability, class, gender, and race are conditioned by and inform our multiple, shifting identities as women. This article presents excerpts from three women's experiences of photographic self-study, highlighting the possibilities of this method as a malleable, feminist approach to critical reflexive practice. Our stories demonstrate how a creative process of self-interpretation, self-representation, and self-knowing can draw oppressive categories of self-identification-carried from girlhood-to the surface and expose them to critique and deconstruction.
Popular public opinion concerning the Jewish community of Latvia is that it is an 'exemplary and well-organised community', which experienced a great revival and has functioned efficiently since Perestroika and particularly since the fall of the USSR. Nevertheless, this assertion can be countered by multiple phenomena, such as the dramatic decrease of the number of Latvian Jewish community members, the abrupt increase of inter-marriages, and the clear transformation of references to self-identification of Latvian Jewry. This article seeks to shed light on different spheres of the Jewish life in post-communist Latvia, in order to analyse the impact of the demise of the Soviet system on the Jewish community in this area.
Anthropological Issues and US President Obama
Barack Obama was the first son of a PhD anthropologist to serve as President of the United States, and some popular press linked his political views and actions, which were allegedly in violation of international law, to failures in American anthropology to uphold international law as well as to personal failures by anthropologists to transmit the professional ethics of the discipline to their offspring. This essay examines those critiques and identifies deficiencies in anthropological presentations of ‘multiculturalism’ and in anthropology’s adherence to international law. It also reviews the cultural self-identification of President Obama, drawing attention to the sub-cultures of ‘expat’ communities like those in which President Obama was raised and in which many practising anthropologists and their children live.
This article examines post 1989 Polish literary production that addresses German-Polish history and border relations in the aftermath of World War II and participates in the German-Polish dialogue of reconciliation. I consider the methodological implications of border space and spatial memory for the analysis of mass displacements in the German-Polish border region with particular attention to spatiocultural interstitiality, deterritorialization, unhomeliness, and border identity. Focusing on two representative novels, Stefan Chwin's Death in Danzig and Olga Tokarczuk's House of Day, House of Night, I argue that these authors' attention to geospatiality, border space, and displacement forms a distinct characteristic of Polish border narratives. Chwin's and Tokarczuk's construction of interstitial border spaces reflects a complex dynamic between place, historical memory, and self-identification while disrupting and challenging the unitary mythologies of the nation. With their fictional re-imagining of wartime and postwar German-Polish border region, these writers participate in the politics of collective memory of the border region and the construction and articulation of the Polish perspective that shapes the discourse of memory east of the border.
Menace and Mimicry in Papua New Guinea
Self-identification as a kanaka is a common rhetorical ploy in highlands Papua New Guinea, used to emphasize both a sense of economic and political marginalization, and a continued identification with tradition. However, I argue that the figure of the kanaka is not simply that of the villager, but of that terminated project of education, the ‘school leaver.’ I juxtapose the reflections of one such ‘school leaver’ on his exclusion from the educational trajectory with the celebrations and rhetoric surrounding the opening of a new village school. This throws into relief a village perspective on education, and what it means to be a citizen of the nation-state of Papua New Guinea. Bhabha’s (1987) analysis of colonial ‘mimicry’ informs my identification of the contradictory quality of this perspective. As a critique of the legacy of postwar education policy from the perspective of a contemporary generation of village leaders, the article is also intended as a response to Pels’s (1997: 178) call for “more ethnographies of decolonization.”
Ism Concepts in Science and Politics
which they are made into labels for self-identification for groups in politics, science, and the arts. Perhaps it is because isms are used to categorize that there is surprisingly little work on them. Setting aside popular works that compare isms 8 and