Антропология на възпитанието
Кристоф Вулф. (2016). Антропология на възпитанието. София: издателство „Изток-Запад“
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Кристоф Вулф. (2016). Антропология на възпитанието. София: издателство „Изток-Запад“
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The article shows that the need and the interest to ethnographic studies evolve in a certain social-economic situation. The author proves that the ethnographic thought in the region was formed under a crisis of class ideology and psychology, discrediting aristocratic arrogance shown towards ‘plain’ people and the developing belief that the future of the country only depends on the working lower classes of the society. During this period, the ethnic preconditions for development of ethnographic studies of the same phenomenon lay in development of bourgeois nations from the old ethnicities, dramatization and complication of ethnic processes, relations within and between the developing nations. Development of ethnography was encouraged by developing self-identities of the young nations.Odessa Society of History and Antiquities and the Ethnographic Division of the Russian Geographic Society pioneered in ethnographic studies of the local population in 1800-1850. They focused on study of spiritual culture and folklore and were publishing Old Slavic written records. Many of their works became the only sources on traditional culture and inter-ethnic relations among South Ukraine population during the Soviet regime.Since 1865, professors and lecturers of the Novorossiysk University had taken active part in studying popular culture of South Ukraine population, with Savialiani, F. I. Leontovich, A. V. Florovsky, A. I. Almazov, V. I. Grigorovich, V. I. Mochulsky, Ya. G. Popruzhenko among them. The value of their work consists in rich factual material, which they were the first ones to offer for scientific discussion. Particularly, they discovered some very precious examples of Old Slavic writing, different written sources on history of the region, materials on Bulgarian migrants.A positive role in many ethnographic studies was played by the ethnographic program adopted by the VI All-Russia Archaeological Convention. It encouraged wide ethnographic research projects, including local history studies in South Ukraine. Active involvement of the local intelligentsia in studying traditional culture of the local ethnic groups was a peculiar feature of the second stage in development of the regional ethnography. Compared with the previous stage, studies of the local traditional culture became more regular. However, because majority of the collectors did not have professional training, their contributions were mainly descriptive. Their scientific value consists just in timely documentation of some elements of culture and everyday life that cannot be seen today.Local museums in 1850-1900, along with the study of historical and archaeological sites, engaged in collecting local ethnographic material.Local representatives of ‘democratic ethnography’, such as V. N. Yastrebov, P. Z. Ryabkov, A. I. Markevich, engaged in studies of South Ukraine traditional culture in its intrinsic connection with social and economic life.
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Focusing on the knot as a special cultural phenomenon in an analysis of the roll-work flat knot represented on wide ribbon bracelets and back adornments in Setu female outwear allows us to understand that this ornament used to have its own semantic field and worldview.
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The paper presents some results of ethnographical and linguistic investigations, which have been held since 2004 in micro zone Bulaeshty-Lopatna-Myrzachy (R. Moldova, Orhei dis.) by «Fun Anthropology» Research Center. The main conclusions are that the Bulaesty language is closely connected with some dialects of Ukrainian language from the Carpathian region. There are strong differences between these dialects and Bulaesty dialect as well. These differences show that relations between them disappeared not later than at the beginning of 16th century. On the other hand, we find some influences from the South Slavic languages in Bulaesty dialect which do not exist in Romanian language and some other Ukrainian dialects. So, the author suggests that the only interpretation of this fact is that these influences had their effect before the appearance of medieval Moldavian state. And we should consider that this Bulaesty population is connected by origin with some pre-Moldavian population of this region.
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The article attempts to restore the concepts of death (in close connection with the sense of life) in the traditional Chinese culture. The author focuses on real Chinese concepts, free of the Buddhist influences, the reason why special attention is concentrated on the ancient period. Starting point for the author was the desire to check the conclusions drawn by Ph. Aries in his work «L’homme devant la mort» for their universality: are these conclusions true only for the Western (more precisely – French) culture, or do they have a broader application?Analysis has shown that Aries’ ideas help one understand, to a great extent, the psychological foundations of the Chinese culture, though one cannot apply them literally. First of all, it is important to recognise that the Chinese culture spreads out from the original Shang-Yin and Zhou mythological concept: the souls of the dead go to the world, which is not only a copy of the earthly one, but which is not even separated from it, and at the same time connected somehow with the water element. It is there where they become powerful spirits, capable to influence the earthly affairs of their successors (and thus keeping their ties with the life). Therefore, it is prestigious to become one of them, and it is not everybody’s destiny, and the death is sort of sacrifice for the sake of the collective. Even the gods, according to such concepts, are just the dead ancestors, rather than personified natural phenomena, compared to most other mythologies. Moreover, unlike in other mythologies, in the Chinese mythology one can become a god only through death: it practically does not know other divinities besides the beatified ancestors. There is no question about one’s personal after-death destiny in this conceptual system: we have to deal with the typical «pre-axis» (by K. Jaspers) culture, which has not yet worked out its concept of personality. Parallel to this, Chu kingdom saw development of religious and mythological concepts of the autochthonous population, minutely studied by M.E. Kravtsova. According to these concepts, the after-death immortality in Elysium above the stars does exist, but only for the selected souls, capable of passing the after-death trial, i.e. to repeat the path of the Sun (more precisely, part of the path located within the pure celestial spheres). The other souls remain within this world, where they are threatened by the chthonic monsters. We can only guess about the principles of distinction among the “selected” and “other” souls, based on the analogies. To a great extent, Chu concepts of the world are similar to Zhou and Shnag-Yin ones, but it is still difficult to say why. Does one deal here with two “sub-traditions” (as M.E. Kravtsova believes) within the same culture, or with two different cultures and their inter-influences which led to a complete merge in the Han epoch. So far, given the firm parallels drawn by the early Chinese records between the Chu and Xia, as well as traces of northern and north-western influences, it is difficult to decide which of the two traditions was the primary one, and whether they were both autochthonous or at least one of them was imported. During Jaspers’ “Axenzeit” and later epochs, these concepts were clearly materialised in Confucianism, classic Daosism, and at last, the “celebrities” (mingshi) of the epoch of Six Dynasties (Liuchao, III-VI AD).
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This is a review of the book Repressirovannye etnografy, compiled and edited by D. D. Tumarkin (Moscow: «Vostochnaia literatura» PAN, 1999, 341 p.). The articles of the reviewed volume are well researched and contain a wealth of valuable information stretching over an entire century from the 1870s to the 1970s. As a whole, the volume is a major contribution to the history of Russian ethnography and will be of value more broadly to anyone interested in intellectual history and the intersection of scholarship, ideology and the Soviet state. Though the main focus is not the persecution itself, but rather on the individuals as ethnographers-their educations, professional careers, ideas, interests and contributions to the field. Such an orientation is no coincidence. Underlying the volume, fundamentally, are questions of continuity and scholarly identity: how are present-day Russian ethnographers to come to terms with their troubled past?
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The article is an analysis of anthropological contents of Cherniakhov population in Middle Dnieper basin. The subject of research was craniological material from the cemeteries in Cherniakhov, Maslovo, Dedovshchina, Zhuravka, Teleshovka, Romashki, Dereviana, Cherkassy-Centre. Measurements, description and analysis of material were carried out on basis of methods adopted by the national anthropological school. Internal group analysis of a summary series of Cherniakhov culture of Middle Dnieper basin tells about its heterogeneity. The results of factorial analysis of the group of male skulls allow distinguishing 4 most common morphological types. Type A. Mesomorphic, meso-dolichocranian, with medium dimensions of face and its elements. The face is well profiled. The type is typical of Cherniakhov groups from the North Black Sea Coast and late Scythian series from the cemeteries of Nikolaevka-Kozatskoe, Zolotaya Balka (Lower Dnieper basin), Naples Scythian (Crimea) and some Classical Ancient cemeteries. Type Б. Sub-hyper-morphic, dolichocranian, with medium dimensions of face and its elements. The face is well profiled. The closest analogues to this types can be found in the cemeteries of the Baltic region: ground cemeteries in Lithuania of II-V cc., barrow cemeteries of Lithuania of II-V cc., early cemeteries of Žemajtia. The type is typical of many Baltic series of the later time: V-XIII cc. and is characterised by proportions of skull and face typical of the Baltic people. Type В. Hyper-morphic, sharp dolichocranian, with a narrow medium high face, medium sizes of elements of face. The face is well profiled. The type is characterised by very archaic features and is morphologically close to the groups of cord pottery of Czechia and Saxony-Thuringia. Type Г. Mesomorphic, meso-brachicranian, with medium-wide, low face, low eye-sockets, medium-wide nose. The face is well profiled. The type having features identifying the Slavs, Baltic and Germanic people, manifests a significant closeness to the eastern Slavic groups of X-XIII cc. Similar morphological forms will be, in historical perspective, typical of Polyanskaya groups. The type is represented by a few skulls from various cemeteries. The inter-group analysis resulted in Cherniakhov series of Middle Dnieper basin manifesting different nature of anthropological connections: north-western, western and southern. The materials of Cherniakhov cemeteries were compared with a rather wide circle of groups dated by III c. BC – V c. AD. The north-western and western direction of anthropological connections is represented by: 1) a series of skulls from the cemeteries Maslovo and Dereviana, statistically close to the people which left the cemeteries of the Baltic area in II-V cc.; 2) a group from the cemetery Cherkassy, which manifested the highest similarity with the series of Wielbark culture on Low Vistula and Maslomench, Grudek; 3) a group from the cemetery Romashki, which manifested similarity to the series of IV century from Silezia connected by the German researchers with the Goths-Hepids. The cemetery Zhuravka shows southern nature of anthropological connections with the Cherniakhov cemeteries of the North Black Sea Coast and late Scythian series. Thus, Cherniakhov population in Middle Dnieper basin is not homogeneous. There are morphological types documented in the Ukraine in earlier epochs. However, an inflow of new population is observed, which was rather heterogeneous anthropologically. It is a consequence of migrations from western and north-western territories, which involved both anthropologically heterogeneous Germanic peoples and their neighbours.
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Children’s burials of the Srubnaya culture of the Lower Volga region are studied by the materials from the following three cemeteries: Perekopka, Vetyutnev and Netkachevo. An interdisciplinary approach, including consideration of age groups of children, labor costs associated with construction of mounds and burial chambers, burial goods and concentration of phosphorus oxide (P2O5) in vessels, was applied to studying 62 Srubnaya children’s burials in three age groups: 0-4 years, 5-9 years and 10-14 years. Infant burials (0-1 year) were addressed separately. The results have shown high infant and children mortality rates on all burial grounds. Mortality depended on age and showed a gradual downward tendency from the first age group (0-4 years) towards the last one (10-14 years). Sizes of grave pits, composition of grave goods and Łcontents of vessels were also directly linked with the age and status of the dead child. The older the child, the higher his/her status.
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The article presents variants of reconstructions of wood-earth dwellings of the Neolithic, Eneolithic and Bronze Age (VI millennium — 8th century BC), excavated in the taiga Ob’ area and the headwaters of the Pur River. Neolithic and Eneolithic dugouts did not have walls as such. Their deeper parts (excavations) were excavated in the sand to a depth of 0.6—1.8 m and complemented by a ceiling of the truncated-pyramidal shape. It was built from poles and thin logs, covered with moss, birch, sand and humus. The ceiling frame was supported by poles installed inside the room. Outside, such dwellings looked like earthen hills. At the beginning and middle of the Bronze Age, dugouts and semi-dugouts were replaced by ground frame and pillar structures with inclined walls and shallow (0.2—0.4 m) rectangular pits that occupied the main part of the room. At the end of the Bronze Age houses appeared without foundation pits and with self-supporting log walls, fortified vertical stakes, and also with walls of a log structure. The base of the walls was not installed in a wood-clad trench, but on a small (0.8—1.5 m) distance from it. Outside, it was fortified with soil, taken from pits, located around the sand mound — “zavalinka”. The areas of ancient dwellings usually ranged from 30 to 70 m2, and their height from the floor did not exceed 2.5 m. The largest single log buildings ranging from 200 to 650 m2, surrounded by ditches and protective walls, formed a special type of settlement-fortresses — “fortified dwellings”.
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In 1992, in Ulianovsk region of the Russian Federation, archaeologist R. S. Bagautdinov found fragments of bone plates with illustrations on them in the burial of the Shilov mound of the second half of VII c. A. D. The carvings are of the same style and made by the same craftsman. They represent various scenes: a hunting of a bear, a battle of warriors and a fight between two winged dragons. The author of the article links this set of scenes to the plot of the medieval Bashkirian epos “Aldar and Zuhra”. The epos emerged in VI — early VII century A. D. among the ancient Bulgarians-Hungarians, and was finalised in the pre-Mongolian Age by the ancient Bashkirians. Fantastic images from epos “Aldar and Zuhra” can be found on the belt decorations from the Big-Tigan burial. Preservation of certain historic realities in the oral-poetical traditions during a long period of time allows to reconsider the use of epic texts as a historical source.
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The article is devoted to the analysis by the home historiography of the problem of the Great Greek colonization and the Greek-Barbarian contacts in the Northern Black Sea region. In the studying of this the author distinguishes 4 basic periods the first of which embraces XIX — the 1st quarter of XX c.; the second — 20s-50s of the XX c.; the third — 50s-early 70s; the fourth — since 70s — to present. Defining the main ideas and approaches, that comprise the theoretic base of each period, the author did a great generalizing work. This allowed him to offer a very capacious and informative picture of the development of views of the home scientists to this problem. Summing up more than a century old researches, the author notes that, unfortunately, they have not been crowned till present with some complete and coordinated in time and space picture of the relations between Greeks and Barbarians of the Northern Black Sea region. In the author's opinion the cause of this should be considered a fatal imperfectiveness of the initial theoretical principles.
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Reprinting of books is one of the ways to protect them from destruction. It is also a method to complete the stocks of the libraries and private collections by rare books. Facsimile is the best way of republication, but it is rather expensive and labour-consuming. The four books under Project “The Peoples of Russia” gives the example of high quality reprinting of scientific writings of late 18th — 19th centuries. These four books are: “A Description of the Peoples Native to the Russian State, their everyday Habits, Customs, Costumes, Dwellings, Practices, Entertainment, Religion and other information” by J. G. Georgi (1776—1799), “La Russie, ou moeurs, usages et costumes des habitants de toutes les provinces de cet empire” by J. B. Breton (illustrated by M.-F. Damame-Demartre and R. Ker Porter, 1813), “The Peoples of Russia, or a Description of the Customs, Habits and Costumes of the diverse Nationalities of the Russian Empire” by Ch. Rechberg (illustrated by Y. Korneyev, 1812—1813) and “Description ethnographique des Peuples de la Russie” by G.Th. Pauli (1862). The project was realized by the publishing house “Knigi WAM” in collaboration with the Museum of the Book of the State Library of Russia (Moscow). The illustrations in these books are a good ethnographical source (first of all about costumes), which were used during two centuries by scholars and artists. Three of these works were reprinted for the first time.
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This paper is the first publication of some archival materials. The author reveals peculiar features of development of anthroponymy among Transdanubian settlers who established in Moldavian Principality and then in Bugeac in 1770 — early 19 th century. He also studies premises for their transformation under the influence of religious factor and conditions of the Ottoman domination, followed by emigration and a long life in a foreign environment. Identity of anthroponyms among the Bulgarians and Gagauzes of Bessarabia does not allow distinguishing them by number of population. Although both linguistic communities were masked under the same name of Bulgarians, this term is not used as an ethnic name, but rather functions as a politonym or toponym. It emerged in 12 th — 14 th cc. in the Second Bulgarian Kingdom, and it was preserved by the bilingual population of the Bulgarian lands during the Ottoman rule. The Turkish-speaking population on the Balkans was not absorbed by the Ottoman Turks owing to their Orthodox faith. In Bugeac, concentration of Turkish-speaking colonists in some localities conditioned the genesis of Gagauz community in Bessarabia.
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An attempt at deconstructing the modern concept of “prestige” is presented in the context of accounting for different types of socially oriented consumption strategies and the fetishization of prestige factors of consumer behavior in the contemporary world. The necessity of turning to etymological origins of the word and the phenomenon behind it was stipulated by the presence of some serious terminological inaccuracies that preceded the introduction into mass circulationof the notion “prestigious consumption” in some post-Soviet states.The detailed lexicographical analysis of the genesis of “prestige” is combined with the study of the socio-cultural context wherein the forming of the phenomenon that the word describes took place. It’s argued that such factors as absolutist monarchy principles, the aesthetic sphere and the literary (and consequently political) public domain played the key role in the gradual process of acquiring by “prestige” of its modern meaning.The undertaken analysis serves as a basis for elaborating a definition of “prestigious consumption” with an emphasis on its pronounced symbolic nature and the inevitable interdependence with the power redistribution system. An innovative categorical distinction between the concepts of “conspicuous”- and “prestigious consumption” is proposed, basing on A. Schutz’s classifi cation of motives for everyday action.
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The paper examines parallel accounts by Leo the Deacon and John Scylitzas about the battle between the Emperor John Tzimisces and knyaz Svyatoslav Igorevich near Dorostolon (modern Silistra, Bulgaria) in 971. Analysis of narration and motifs of these and other parallel stories by Leo and Scylitzas about the Balkan campaign of Svyatoslav demonstrated their contensive and structural similarity with motifs of the epic tradition of the medieval Greek-speaking population of the Balkans, e. g., the heroic poems about Digenis Acrites and son of Andronicus. It has been suggested that Leo and Scylitzas in their battle scenes used as a model the Acritic songs or novels that have been very popular in Byzantium and sometimes used by the court chroniclers to depict the heroic portraits of any ruling emperors and nobles and their exploits in the struggles against foreigners. The variability of parallel episodes by Leo and Scylitzas celebrated the same heroes and events, suggests the existence in the Byzantine folklore of a cycle of heroic songs about the Balkan campaigns of Svyatoslav that are reflected in the Byzantine historiography as the “Rus’” war of Tzimisces.
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The article is devoted to the exchange of gifts traditional in the medieval society, and to the motif of gift-giving that is one of the most constant motifs of oral tradition in Scandinavia, traces of which are found already in the early written sagas. Analyzing the plot and semantic features of the use of the motif of gift-giving in the sagas, the authors note that most regularly it occurs in the context of commencing relations and, in particular, of friendship that has to be maintained. They dwell, among other things, on the term vingjöf “friendly gift”. The article deals with different variants of gift-giving on departure. The authors of the article prove that those cases when it is said in the saga that “guests received gifts on departure” exhibit their formulaic nature. A narrator/author of the saga was not informed about all the farewell gifts, but describing a friendly parting he thus expressed what he “could not know” because of the “objective” character of the Icelandic sagas: talking about actions (exchange of gifts), he actually expressed what his characters were thinking and planning, namely that they parted as friends and potential allies.
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This article deals with materials of the Sargat culture (500 BC — 200—300 AD), which were mapped over a vast territory from the westernmost Tobol River basin to the Baraba lowland. Due to its geographical location on the northern periphery of the nomadic world the material culture of the forest-steppe population shows a very specific distinction. Based on archaeological data the scholarly consensus is that the Sargat mortuary rituals and material attributes have similar manifestation with nomads. The present study combines correlation between archaeological context and anthropological examination and opens new perspectives to a variety of social reconstructions. Despite visible similarities of the grave good assortment and funerary rites , it is now obvious that the two cultural worlds significantly differed in their life-styles, which might be reconstructed by a rigorous study of non-metrical osteological observation and paleodiet. The bioarchaeological approach enhances informative potential of skeletal remains even found in disturbed burials. Moreover, the previously suggested hypothesis on presumably active immixture of nomadic clans in rising Sargat aristocracy now obtains new evidence and real meaning based on study of ancient DNA.
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The focus of this article is to examine the notion of freedom, and more precisely freedom of speech, in the light of The People vs. Larry Flynt. The analysis will pay close attention to what has always been a central concern of American society constituting one of the basic principles on which the new nation was founded. What is more, the article will try to indicate that freedom of speech has been as essential as controversial in many respects, which is proven by numerous examples from American history. As a baseline of this study I have chosen Larry Flynt, whose life and legal battles form the central theme of the selected biopic. The article will scrutinize the plot of the movie, as it provides interesting insights into the life of this controversial advocate of freedom of speech. Flynt made himself well-known, if not notorious, by being the focal point of countless debates that concerned moral issues, public taste, and two basic rights guaranteed by the Declaration of Independence and the First Amendment. Ultimately, the article will try to challenge the concept of a society based on the notion of freedom of speech by asking and trying to answer three questions: What precisely is freedom of speech? Is freedom of speech absolute? Are there any limits of expression and if so, then where to draw the line?
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The article, written in the form of an essay, is the first attempt to analyze in detail the complex ethical and axiological subtext and anthropological symbolism of the feature film "Goodbye, Doves" (1960) by Yakov Segel, one of the iconic cultural texts of the Khrushchev thaw period. The aim of the research is to comprehensively study the phenomenal nature and noumenal meaning of the model of humanism typical for that time. The research methodology is based on hermeneutic ascent from the analysis of contexts, in which the word man is used twelve times throughout the film, to the essence of humanism of the era of liberation from the totalitarian heritage. The final part of the article describes a sharp change in the anthropological paradigm from the newenlightenment to the postmodern in the late sixties of the twentieth century. On the basis of comparison of two anthropological paradigms and two approaches to understanding of the essence of a man, the noosphere and the semiosphere, the author concludes that the direct consequence of the accession of the postmodern worldview model in the sphere of humanitarian knowledge was the crisis of modern humanism, from the Renaissance to the sixties of the 20th century.
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This article off ers an overview of theoretical arguments about the transformation of work, based on the notions of fl exibilization and precarization that have recently become prominent in academic and public discourse. On the one hand, a common core of arguments off ered by theorists such as Beck, Sennett and Bauman is highlighted, and, on the other, attention is drawn to interpretative defi ciencies in what can roughly be classifi ed – in line with Doogan’s reasoning – as “post-Marxist discourse”. This is done by providing empirically based insights that call into question the soundness of some of the most signifi cant claims from this corpus of literature, still dominant in the leftist academic tradition. An attempt is made to describe the transformation of work in Croatia in the (post)-transition period, starting with an overview of Croatian sociological research. The paper then presents a selection of ethnographic contributions to the fi eld, and shows that quantitative aspects of the transformation of work (and/or the labor market) may be augmented by a broad spectrum of qualitative research. It is precisely in this interplay between sociology and cultural anthropology/ethnology that a more meaningful analysis of the transformation of work in the Croatian post-transition society can be performed; an analysis that would provide a better connection between the world of work and the world of life.
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