Ethnology

Wie viele Sprachen gibt es auf unserer Erde? Wie verschieden sind sie voneinander? Wie hängen sie miteinander zusammen, wie beeinflussen sie sich gegenseitig, wie sind sie miteinander verwandt -- und was heißt "verwandt" bei Sprachen überhaupt? Solche und ähnliche Fragen mögen sich viele im Laufe ihres Lebens gelegentlich gestellt haben, manche werden versucht haben, Literatur zu finden, die ihnen hier weiterhilft, oft jedoch vergeblich, besonders wenn sie auf dem deutschsprachigen Buchmarkt nach Antworten suchten. Unsere Schulen, das darf wohl gesagt werden, bereiten heute niemanden auf diese oder ähnliche Fragen zur Sprachenvielfalt auf unserem Planeten vor; zwar gelten praktische Fremdsprachenkenntnisse als sehr wichtig, die Betrachtung mehrerer oder gar vieler Sprachen als Gegenstand forschender Tätigkeit, die die eingangs gestellten Fragen einer Antwort (die, wie bei jeder Wissenschaft, natürlich immer vorläufigen Charakter haben muss) näher bringen könnte, begegnet, wenn überhaupt, nur sehr wenigen auch nur als Möglichkeit -- schon das Wissen um die gegenseitige Verwandtschaft der indogermanischen Sprachen, zu denen das Deutsche und alle üblichen Schulsprachen gehören, gilt heute als exotische Spezialkenntnis. Und selbst hochgebildete Menschen dürften nur in Ausnahmefällen etwas von Dravidischen, Paläoasiatischen, Altaischen, Nilosaharanischen oder gar von Hmong--Mien--Sprachen gehört haben --dennoch sind dies die Bausteine der menschlichen und kulturellen Diversität unserer Welt. Zwar gibt es, überall auf der Welt, Sprachwissenschaftler, die sich gerade die Beantwortung unserer Eingangsfragen zur Lebensaufgabe gemacht haben, aber ihre ernsthafte und schwierige Arbeit bleibt oft, naturgemäß, auf einige geographische Bereiche beschränkt, wo sie noch dazu fast unter Ausschluss der allgemeinen Öffentlichkeit stattfindet --wenn man von gelegentlichen Sommerlochpressemeldungen absieht, in denen wieder einmal der Ursprung des Baskischen im Japanischen oder die Rekonstruktion der endgültigen Ursprache der Menschheit als finaler Durchbruch gemeldet wird. Allgemeinverständliche Einführungen in die Wissenschaft von der Diversität menschlicher Sprachen fehlen fast völlig, ein Werk wie das hier von Ernst Kausen vorgelegte ist daher nicht nur in deutscher Sprache einzigartig. Leser erfahren hier nicht nur, wie sich die Sprachen der Welt über unsere fünf Kontinente verteilen (und wie sie alle heißen), sie erfahren, wie, und vor allem warum Wissenschaftler sie in diese (und nicht etwa andere) Familien unterteilen. Dabei kann es nicht ausbleiben, dass auch umstrittene (und manchmal auch, gelinde gesagt, gewagte) Hypothesen zur Sprache kommen. Eine der großen Stärken dieses Werkes ist das souveräne Urteilsvermögen, mit dem Ernst Kausen es versteht, hier die Spreu vom Weizen zu trennen und seine Leser durch den Streit der Meinungen führt. Aber auch die andere große Frage, die nach den Möglichkeiten der Verschiedenheit menschlicher Sprachen, steht im Mittelpunkt dieser Bände. Eine Fülle konziser und äußerst klarer Sprachskizzen zeigt uns, wie Sprachen funktionieren können und welche Mittel sie einsetzen, um sich über die Welt zu verständigen. Wir erhalten klare Einblicke in Sprachen, die ganz ohne Morphologie auskommen, wie etwa das Vietnamesische, aber auch in Sprachen, deren Formenvielfalt Mitteleuropäern schier unglaublich vorkommen mögen, wie etwa das Kanuri in Nigeria oder das Sumerische (ja, selbstverständlich sind auch alle bekannten ausgestorbenen Sprachen hier berücksichtigt). Sicherlich verlangt die Lektüre gerade der Sprachskizzen dem Leser einiges an geistiger Mitarbeit ab --aber bei welchem wissenschaftlichen Gegenstand wäre dies anders? Jeder, der diese Mühe --bei der Ernst Kausen uns stets mit umfangreichen Erläuterungen und vorbildlichen allgemeinen Einführungskapiteln zur Seite steht --auf sich nimmt, wird jedoch dafür mit Einblicken in eine Welt belohnt, die wohl niemand besser charakterisiert hat, als der früh verstorbene Baskologe Larry Trask: one of the most important and fascinating topics you could ever hope to encounter: human language. Ernst Kausen, dies wird auf jeder Seite dieser Bände deutlich, ist von dieser Faszination inspiriert. Wenn dazu, wie hier, der unbedingte Wille zur Wissenschaftlichkeit, vom vernünftigen Reden über die Dinge, tritt, der freischwebende Spekulation ebenso scheut wie eine übermäßige Sprache, dann ist das Ergebnis ein Handbuch, das seinesgleichen sucht und auf lange Sicht unersetzbar bleiben wird.

The book is devoted to the analysis of ethno-linguistic and socio-cultural foundations of the identity of Dagestanis. The author discribres
particularities of  ethno-linguistic situation in the Mountainous and Lowland districts of Dageston, the influence of migration, urbanization, ethnic mixations on the cultural and language identity,  as well as the correlation of ethnic and religious identitues,  forms of actualization of ethnic and civil  consciousness,  ethnic stereotypes and other components of consciousness of Dagestanis. Special attention is paid to the problem of preserving the language diversity and cultural identity of the peoples of Dagestan.The book is intended for anthropologists, historians, philologists.
culture and a wide range of readers interested in Etnea-
takovymi and ethno-cultural problems.

Musical Culture and Art of the Arctic Peoples is  collection of scientific papers by Yu. Sheikin, O. Dobzhanskaya, Z. Ivanova-Unarova, S. Ode, T. Ignatieva, V. Dyakonova, L. Kardashevskaya. It consists 21 articles which are devoted to describing of musical instruments, different genres of musical folklore, ritual musical traditions and different aspects of musical culture of Arctic peoples (Evenks, Nganasans, Sakha, Yukaghirs and other Siberian peoples).
Papers are in English, French, German.
This is textbook for students of Arctic State Institute of Culture and Arts (Yakutsk).

Lucrarea de faţă îşi propune să prezinte câteva aspecte structurale, funcţionale şi de conţinut ale dinamicii colindelor dedicate tinerilor aflaţi la vârsta căsătoriei. Textele culese prin două metode – actualizarea variantelor la cererea cercetătorului, în afara contextului genetic şi, respectiv, observarea directă a tradiţiei colindatului – sunt analizate prin raportare la colecţii elaborate în Transilvania între anii 1888 şi 1977 şi la tipologia românească a colindelor de Crăciun (1981). Am urmărit prin acest tip de analiză pe de o parte o explicare a fenomenelor la care a fost supus în timp repertoriul ceremonial, iar pe de alta, reevaluarea lucrărilor de specialitate şi mai ales capacitatea lor de a surprinde dinamica acestuia prin mijloacele şi procedeele de culegere şi selecţie specifice acelor epoci.

Churingas
A churinga (of Central Australia) is a very sacred object which represents the ancestral and the
individual spirit of its owner. Each tribe is divided into totems related to animals, plants or objects,
and the legends and relationship of each totemic group are recorded on the churingas. The churinga
is an oval or elongated slab or stone or wood which can be either rounded or pointed at both ends.
The size of the smallest churinga is only one inch, but large stone ones may be about three feet
long, while those from Western Australia are chiefly made from wood and vary considerably in size,
some of them reaching a length of seventeen feet. The large ones are known as, dancing-boards.
Some Central Australian wooden churingas have a small hole drilled through one end, and if a
string is fastened through it they can be whirled round. They produce a loud humming sound which
the women believe to be the voice of a dangerous spirit. These churingas are called bullroarers.
Many churingas are manufactured with great care and patience, and beautiful highly
conventionalized designs are engraved on them by means of possum teeth. The churingas are
sacred, and they can be seen only by initiated men during the time of ceremony. At other times they
are carefully wrapped in bark or skins and hidden in sacred places. Women and children are not
allowed to see them, and the breaking of this rule is punishable by death or blinding. The churingas
are known to exist in many parts of Australia, but the finest decorated stone ones come from Central
Australia. Conventionalized designs on these record legends, and the various symbols will help the
man who knows the legend to recite it correctly. This is well shown in the British Museum on a
churinga of the grasshopper totem of the Ngalia tribe from Central Australia

Prabhat Rainjan Sarkar (1922-1990), a spiritual guru (also known as Shrii Shrii Anandamurti) and social philosopher, describes remarkable previously unknown facts about the evolution of the earth and human civilization, and the birthplace of the first human beings in Ráŕh, an ancient area of India. This spoken discourse “Geology and Human Civilization” was given in Anandanagar, India on 28 December 1987.  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, September 13, 2020.

Translation from Ukrainian.
Stolen Name, Why Rusyns Turned into Ukrainians is one of his publications where history studies are combined with linguistic research, which made it possible to provide a complete picture of the Ukrainian history through the life of the name of our nation, starting from the earliest years to the present-day.
The books reveals precise facts from the history of Ukraine and Russia which make it clear, how easily imperial historians falsely interpreted the facts and even rewrote them deliberately for political purposes of the ruling regime.Y. Nakonechnyi's Stolen Name is a book of great power of persuasion, all statements supported by references to authentic materials and scientific research. Being a profound study, it is nonetheless read as an adventure story, full of exciting events and discoveries. Written in 2001, it seems to contain answers to a great number of questions of today, not only for Ukraine and Russia but also for the whole world.

The present volume responds to the rising boom of interest in folklore and folklore research in the study of Old Norse mythology. The twenty-two authors of this volume reveal the dynamism of this lively dialogue, which is characterized by a diversity of perspectives linking to different fields and national scholarships.

The chapters open with a general overview of how the concepts of “folklore” and “mythology” have been understood and related across the history of Old Norse studies, which is followed by a group of chapters that discuss and present different approaches and types of source materials, with methodological and theoretical concerns. The interest in folklore is bound up with interests in practice and lived religion, which are brought into focus in a series of chapters relating to magic and ritual. Attention then turns to images that link to mythology and different mythic agents in studies that explore a variety of usage in meaning-making in different forms of cultural expression. The next group of studies spotlights motifs, with perspectives on synchronic usage across genres and different media, cross-cultural exchange, and long-term continuities. The volume culminates in discussions of complex stories, variously in oral traditions behind medieval sources and relationships between accounts found in medieval sources and those recorded from more recent traditions.

Individually, the chapters variously offer reflexive and historical research criticism, new research frameworks, illustrative studies, and exploratory investigations. Collectively, they illustrate the rapidly evolving multidisciplinary discussion at the intersections of folklore and Old Norse mythology, where the transformative impacts were recently described as a paradigm shift. They open new paths for scholarly discussion with the potential to inspire future research.

Se hace un análisis epistemológico de los conocimientos y saberes locales; se aborda la perspectiva etnoecológica y sus relaciones ínter y trnasdisciplinarias; se discute la estrategia metodológica de la etnoecología; se reflexiona sobre la importancia política de los conocimientos y saberes locales y muchos otros temas.

● Autor principal, junto a otros miembros del Colectivo Etnológico Enharetà, del libro Conjunto hidráulico de las minas, acequias, aljibes, molinos y batán del Barrio Santana (Mijas) y su entorno. Estudio etnológico. Mijas (Málaga): Museo Histórico Etnográfico de Mijas, 2015; 365 págs.

● Main author of this book, along with other members of the Ethnological group Enharetà. Title translation into English: Hydraulic Conjunct of Mines, Ditches, Ponds, Mills and Fuller of the Barrio Santana (Mijas) and its Environment. Ethnological Study.

● Autó prinzipá der libro mentao, kohuntamente kon otroh miembroh der Kolehtibo Ehnolóhiko Enharetà.

For downloading / Para descarga / P’abahárzelo  >

http://huanporrah.edublogs.org/2015/08/12/libro-conjunto-hidraulico-de-las-minas-acequias-aljibes-molinos-y-batan-del-barrio-santana-mijas-y-su-entorno-estudio-etnologico/

• COAUTORES del Equipo Investigador y Redactor
del Colectivo etnológico Enharetà:

- Huan Porrah Blanko
Doctor en Antropología Social y Cultural
Miembro del GISAP (Univ. Pablo Olavide)
Miembro de ASANA
- Juan Alarcón Alarcón
Investigador del patrimonio histórico-cultural
de Mijas
- José Antonio Cortés Postigo
Espeleólogo de la So.E.E. Mainake
- Lázaro Moreno Alarcón
Espeleólogo de la So.E.E. Mainake
- Isabel Moreno Criado
Licenciada en Filosofía
- Sofía Moreno Criado
Licenciada en Derecho
- Mª Dolores Mota Pérez
Licenciada en Biología
- Francisco Fernández Gómez
Licenciado en Biología

Article in the Museum Bulletin of Norwegian Cultural History Museum where some results from qualitative questionnaires on personal hygiene before and now are presented in an easy-to-read way. The main difference between pre-1960s and post-1960s is the shift in view of what is regarded as filthy. Before it was what you can see, dirt, mud, etc. Now it is what you can smell.

Elodie Razy Titre : « Le corps et la personne du petit enfant. Ethnographie des « petits riens » du quotidien Soninké » (A paraître in L'Autre. Cliniques, Cultures et Sociétés. Revue transculturelle, « Bébés sublimes, bébés étranges », 2004, Volume 5, n° 2, Éditions La Pensée sauvage, Grenoble). Résumé La notion de personne est ici abordée sous l'angle des gestes et attitudes quotidiens qui s'appliquent au corps de l'enfant Soninké durant sa petite enfance. Leur analyse met au jour la vulnérabilité des composantes de la personne du petit enfant-souffle vital et double-, qui expose celui-ci à divers dangers. Ces derniers sont notamment liés à la fuite de son souffle vital par les orifices de son corps, à la capture de son double ou encore à l'action du « mauvais double » de sa mère. D'où la nécessité d'un engagement total des partenaires dans un maternage dit « de proximité »gestes liés aux bâillements, aux étouffements, à la toilette et au sommeil. La lecture de ces faits du quotidien, à la lumière de certains gestes rituels effectués lors de la naissance, offre des éléments de réponse à la question du statut du petit enfant soninké. Elle montre également à quel point ces pratiques relèvent d'un même univers de représentations et de quelle manière la question du lien entre gestes quotidiens et gestes rituels peut ouvrir à une réflexion plus générale sur l'efficacité du rituel.

The article is devoted to the analysis of the ethno-social and legal aspects of language policy in the Caucasus during the imperial, Soviet and post-Soviet periods. The information characterizing the specifics of language processes in the Caucasus is given. It is noted that the political and legal response to problems arising in the national-cultural sphere does not always correspond to the complexity and socio-political tension of the ethnocultural and linguistic processes taking place in the region. The importance of studying and using the historical experience
of national language policy to address the current, due to modern trends in the dynamics of ethnic language processes in the regions of the Caucasus is emphasized.

Este trabalho apresenta os artefatos Ameríndios amazônicos da Coleção Etnográfica do Centro Studi Americanistici 'Circolo Amerindiano', na Itália. Uma das mais importantes coleções etno-gráficas dedicadas aos povos Ameríndios, esta possui um rico acer-vo de artefatos Ameríndios oriundos de todo o continente ame-ricano. Aqui serão detalhados os objetos que compõem a parte amazônica dessa Coleção. O intento do trabalho é mostrar como tais artefatos possam ser observados não como simples objetos inertes e passivos, mas sim como sujeitos ativos de uma continua produção de diferenças que redefine os outros sujeitos envolvi-dos nos encontros museais. Dessa forma, os artefatos permitem a emergência da agência Ameríndia mesmo quando os Ameríndios não estão diretamente engajados no percurso expositivo. Circolo Amerindiano, Povos indígenas, Brasil, Coleções etnográficas, Objetos. Andando pelas ruas de pedras de uma cidade medieval italiana, uma das muito famosas por suas arquiteturas medievais, renascentis-tas e barrocas, o visitante sente-se mergulhado num passado que se torna constantemente presente e revivido através da experiência di-reta. Estes passados, medievais, renascentistas e barrocos, tornados presentes, levam a incorporar o movimento de percepção do tempo a Doutor em Antropologia pela Universidade de Perúgia (Itália). Professor no Departamento de Antropologia (UFBA).

Videol-Link:
https://lisa.gerda-henkel-stiftung.de/naturgemaelde_kulturforschung_kolonialprogramm_die_reisen_der_brueder_schlagintweit_in_indien_und_dem_himalaya?nav_id=8409

Die Forschungsreisen der drei Gebrüder Schlagintweit nach Indien und Hochasien während der 1850er Jahre im Dienste des preußischen Königs und der britischen Ostindienkompanie gehören zu den wichtigsten und zugleich kontroversesten Explorationsvorhaben in der Mitte des 19. Jahrhunderts. Ihre Expedition führte zu einer einzigartigen Sammlung von Aufzeichnungen und Artefakten aus Süd-und Zentralasien-insgesamt über 40.000 Objekte der Natur-und Kulturgeschichte aus den bereisten Gebieten. Die Brüder gründeten mit den Sammlungen ein heutzutage vergessenes "Indisches Museum" im Schloss Monbijou in Berlin, das nach ihrer Rückkehr 1857 für einige Jahre fortbestand. In seinem Buch über die Reisen der Brüder Schlagintweit behandelt Moritz von Brescius neben der Rolle deutscher Forscher im kolonialen Indien insbesondere das soziale und wissenschaftliche ‚Innenleben' der heterogenen Expeditionsgruppe und arbeitet die eminente Bedeutung indischer Partner, Wegführer und Übersetzer für die Realisierung der Mission heraus. Sein Vortrag schließt mit Reflexionen über das enge Verhältnis der Schlagintweits zu Alexander von Humboldt, ihrem wichtigsten Förderer, und zum Konzept des Humboldt Forums.

Folkloro ansamblių veikla dabartinėje ir XX a. paskutiniųjų trijų dešimtmečių Lietuvoje – sudėtingas ir daugiaplanis mokslinio tyrimo objektas. Šį fenomeną galima aptarti daugeliu aspektų. Pirma – tai repertuaras. Tai jų meninės veiklos pagrindas, savyje akumuliuojantis
daugialypius tautosakos ir kito etninės kultūros paveldo klodus (liaudies daina, instrumentinė muzika, choreografija, pasakojamoji tautosaka, tradicinė apranga, scenografijos elementai ir kt.). Visa tai turi būti tautosakos rinkėjų užrašyta, dokumentuota, o ansamblio vadovo ar programų režisieriaus atrinkta konkrečiai folkloro kolektyvo programai, išmokta ir perteikta, t. y. atkurta ir savaip interpretuota, neperžengiant subtilių etninės tradicijos gyvavimo ribų.

The anthropological literature on gender relations in Pacific Asia has tended to group ideas of menstrual pollution with sexual antagonism and the use of poisons and witchcraft by women against men in Melanesia, while the apparent absence of menstrual taboos, ...

Les réfugiés de nationalité laotienne et de culture hmong sont au coeur de l'ouvrage de Jean-Pierre Hassoun. L'originalité de ce livre réside dans l'intérêt porté à cette minorité qui présente tous les attributs de l'objet traditionnel de l'ethnologue analysé ici dans un contexte particulier de leur devenir, la situation de migration. Ainsi, tout en étant ancré dans des données ethnologiques spécifiques, l'ouvrage est une contribution intéressante à un domaine de recherche sociologique fortement investi, l'immigration, aux enjeux sociaux et politiques forts. J-P. Hassoun tente d'éviter les écueils d'une « certaine » ethnologie et d'une «certaine » sociologie dans l'appréhension des migrants : pour la première, c'est de considérer les ethnies ou les communautés comme des entités « naturelles » aux contours et aux contenus culturels bien délimités, reproductibles à l'identique dans le temps ; pour la seconde, c'est de considérer à contrario les migrants comme des individus atomisés, sans épaisseur historique et sans ressources pratiques et symboliques. Dans les deux cas, la science qui se constitue repose sur une idéologie plus ou moins objectivée (« science de l'émigration » pour l'une, « science de l'immigration » pour l'autre selon l'analyse d'Abdelmalek Sayad).  Le respect de l’objet suppose de restituer sa pleine complexité par l’adoption d’une approche dynamique et globale liant le passé et le présent, le « là-bas » et « l’ici », l’individu et le groupe. Le livre de J-P Hassoun se situe dans cette perspective. Son ouvrage témoigne des apports fructueux de la rencontre de l’ethnologie, dans ses approches et ses méthodes, d’avec la sociologie dans ses problématiques parmi lesquelles le changement social. Le titre du livre annonce le double objectif que s’est assigné l’auteur, à savoir rendre compte des données ethnographiques disponibles sur les Hmong et poser les questions fondamentales suscitées par les contacts de culture en termes de changement social, d’initiatives et de logiques d’adaptations.

A Native American object that has been suggested to be a bighorn sheep hunting mask disguise was recovered in the Vallecito Mountains , in southwest corner of the Colorado Desert in the 1920s.  This artifact is the subject of a short slide presentation.

На основе полевых материалов 2000-х гг. рассматриваются традиционные представления коми юга Западной Сибири о домовом -его облике, функциях, качествах, способностях, практиках выстраивания взаимоотношений с ним при переходе в новый дом, покупке скота и проведении окказиальных ритуалов.

" Björkudden är ett vackert hem, rymligt och komfortabelt på allt vis: stora, höga ljusa salar, der solen leker kurra gömma med blommor, växter och taflor. Hans eget arbetsrum 1 är fullt af böcker, som det eg-nar och anstår en sådan personlighet, och der glittrar solen, tindra stjernorna och drömmer månskenet, medan derutanför vågen sjunger och fåglarna, och höga, hvitstammiga björkar susa, som hörde man musik. Allt invaggar der en stilla, solig sommardag till hvila och ro. "
Statsråd och professor Zacharias Topelius (1818–1898) var en betydande fin-landssvensk författare och poet vars personliga rum och tillvaro under pen-sionstiden i en högborgerlig miljö på Björkudden i Östersundom Helsing-fors är värd en närmare studie. Topelius hedrades under sin livstid då han tilldelades Svenska Akademiens stora guldmedalj år 1886 och hedersutnämning statsråd när han gick i pension från sitt ämbete som rektor vid Kejserliga Aleksanders universitet i Helsingfors år 1878. Zacharias Topelius hade då familjen flyttade ut till Villa Björkudden redan lagt bakom sig en mångsidig och betydande karriär men han fortsatte sin produktiva livsbana under tiden på Björkudden. Topelius produktion var omtyckt i Finland, Skandinavien, övriga Europa och hela världen. Topelius, hans liv och familjens levnadsmönster blev en förebild som spred sig i tryckalster och tidningar illustrerade med fotografier. Denna artikel tar upp hur Zacharias Topelius byggde upp sin tillvaro i sitt sista pensions- och ålderdomshem ute på Björkudden. Husets rumsfördelning, interiör, möbler och möbelplacering var typisk för tiden som Topelius levde i och för den samhälleliga ställning, livsstil och be-teendemönster som han hade. För sitt författande, diktande och skrivande skapade nationalskalden en funktionell miljö som avspeglar både personhistoria och tidsströmningar. Av Topelius tidigare hem är barndomshemmet Kuddnäs i Nykarleby i dag ett museum och efter hans bortgång kom även allt i de personliga rummen biblioteket samt sov-och arbetsrummet på Björkudden att bevaras.

When we analyse the work of a cultural anthropologist, we can see them using a sewing technique called “reverse sewing,” which involves turning the fabric inside out. However, because it is the anthropologist who “reverses,” cuts and patches, the method is basically devoid of the term’s negative implications. Textiles produced with that method are associated with poverty, which directly juxtaposes the wealth of contents and meanings supplied by anthropology. Naturally, the matter we work with may be stubborn. However, thanks to that quality, the end results are often so varied and different. That is how we would summarise the contents of the “New Ethnography’s” newest issue you are holding. Reverse sewing is understood here as a metaphor for a wide range of anthropologic writings. The analogy attempts to illustrate the ways of the anthropologist’s mind and the way the narrative is shaped. The authors take the seemingly uniform and comprehensible space of a socio-cultural reality, and turn it inside out, revealing the stitching made of meanings and myths, the
worn-out fabric of the ways for building, understanding, and experiencing the elements of the world they study. During the work they adopt different perspectives and utilize various methodological tools and interpretation mechanisms.

Existing mathematical models suggest that gene-culture coevolution favours a conformist bias in social learning, that is, a psychological mechanism to preferentially acquire the most common cultural variants. Here we show that this conclusion relies on specific assumptions that seem unrealistic, such as that all cultural variants are known to every individual. We present two models that remove these assumptions, showing that: 1) the rate of cultural evolution and the adaptive value of culture are higher in a population in which individuals pick cultural variants at random (Random strategy) rather than picking the most common one (Conform strategy); 2) in genetic evolution the Random strategy out-competes the Conform strategy, unless cultural evolution is very slow, in which case Conform and Random usually coexist; 3) the individuals' ability to evaluate cultural variants is a more important determinant of the adaptive value of culture than frequency-based choice strategies. We also review existing empirical literature and game-theoretic arguments for conformity, finding neither strong empirical evidence nor a strong theoretical expectation for a general conformist bias. Our own vignette study of social learning shows that people may indeed use different social learning strategies depending on context.

I see fruitful interconnections between ethnology and quantum theory (following T. Görnitz, in the tradition of C. F. von Weizsäcker). In my master's thesis, I pursued them from a perspective of philosophy of science. Put in context within the intra-ethnological debate on cultural relativism, I address the 'trench warfare' between the natural sciences and the humanities, which goes back to the influences of classical physics. And I point out the interdependency between reductionist and holistics outlooks and how they are grounded in the science and epistemology of ethnology.
To give a more concrete example for said fruitful interconnections: With the Heisenberg uncertainty relation the transdisciplinary concept of the trade-off can be rethought or thought ahead. I use the example of concepts for gender equality, which are in the trade-off between social freedom and social security.

This collection of studies by social anthropologists describes the complex and often controversial processes of religious change occurring in the postsocialist world. By critically examining the influx of missionaries, the adoption of ‘new’ faiths, and the reactions to these unanticipated shifts in religious landscape, the authors offer valuable insight into the fate of state supported secularism as well as providing fresh critiques of anthropological studies of conversion.

L’Homme pet (Mitshishkapeu), le Maître de la merde (Meiatshi) et l’Anus parlant du mythe de Carcajou sont-ils la même entité ? Un examen de la cosmologie et de la mythologie innues nous amène à penser que ces trois figures gagnent à être examinées conjointement. Les auteurs situent cette démonstration dans une réflexion plus large sur les rapports entre entités maîtres et figures prototypiques des temps mythiques dans les cosmologies autochtones. Dans un premier temps, ils confirment le statut de Maître de la merde de Meiatshi au sein de la cosmologie innue à partir d’une revue de la littérature et de données ethnographiques provenant d’Unamen Shipu (La Romaine). S’ensuit une analyse théorique des rapports entre entités mythiques et personnes autres qu’humaines dans les mondes autochtones. Cette réflexion amène à formuler l’hypothèse que, en contexte innu, les entités prototypiques des temps mythiques sont à situer dans une continuité avec les entités-maîtres du présent. Cet article se conclut sur une analyse de la figure de l’Anus parlant du mythe de Carcajou, qui établit une équivalence topologique entre cette figure et Mitshishkapeu.

Was feiern wir an Weihnachten? Dass es sich bei dem christlichen Feiertag in den westlichen Gesellschaften längst nicht mehr um ein bloßes Zelebrieren der Geburt Jesu Christi handelt, ist offensichtlich. Der scheinbare Widerspruch zwischen dem christlichen Ursprung des Festes und seiner Verschränkung mit einer hochgradig säkularen Konsumkultur (und ihrer Manifestation in den Akten des Kaufens und Schenkens) wird immer wieder öffentlich diskutiert. Fraglich ist dabei, ob das westliche Weihnachtsfest überhaupt noch als christlicher Feiertag behandelt werden kann, denn die christliche Religion scheint in den meisten der mit Weih- nachten verbundenen Riten und Glaubenssätze keine wirkliche Rolle mehr zu spielen.

The present article analyzes the concepts and visions on Soviet childhood that served as theoretical support for policies towards childhood and children in the Soviet Union. The author notes that the ideological concept of childhood in the Moldovan SSR was in line with the ideas and theses established in the Soviet Union. Soviet childhood was perceived as a nursery for the formation of the "new man", the "Homo Sovieticus". At the ideological level, the idea of implementing the way of life of mature communists in childhood was propagated by creating communist institutions and organizations for children. Life in communism was imitated in children's and youth organizations. In this way, the children were prepared for the "great" deeds of building communism. Every child had to possess personal communist qualities, to be wholeheartedly dedicated to the ideological cause. According to Soviet pedagogical concepts, childhood had to take place within the communist ideological, institutional and political framework, the family had to support communist education, and religion had to be excluded from children's lives. The ultimate goal of ideological and propagandistic efforts was to transform the Soviet child into a "Homo So-vieticus"-a new identity imposed on all citizens of the Soviet Union.

Shifting from representationally-oriented analysis of images to analysis of practices—the production, circulation and consumption of tourists’ images, and from photos created by tourists to photos staged, produced and displayed by the industry, this article offers a qualitative, ethnographic study of tourism’s visual culture.
Through observations conducted on a cruise ship, the author offers up-close depiction of photo-taking routines, and of the public display of multiple images of vacationing tourists. The article critically accounts for tourists’ desire to be photographed and portrayed by the industry in terms of visual surveillance (Foucault) under contemporary neoliberal visual regime. It is further argued that public displays of tourists’ images create, through collective  ediation/mediatization, a commercially assembled touristic collective or public.

In this chapter I analyse Polish folk revival music, and the alternative concepts and terms describing folklore and folk music emerging within it. I wonder about the social and ideological contexts of the development of this movement as well as the characteristic change in the terms used by its representatives. Using the newer theories, according to which the tradition is dynamic and depends on the continuous reinterpretation of cultural patterns, I try to show that the contemporary municipal musicians that play old rural music are, in fact, the next generation of folk singers and instrumentalists who continue and grow the tradition received from their predecessors.

The concern for workers' health has increased in Latin America during the last decade both on the part of research institutions and trade unions. A special emphasis has been given to active participation of workers not just in the transformation of working conditions to improve health but also in generation of knowledge. This paper presents an action oriented participatory research methodology based on a collective questionnaire that permits the recollection of data on characteristics of the labour process, risks and health damage. A comparison between the information on risks, health damage and the relationship risksdamage obtained with this methodology and those of an individual questionnaire applied at the same steel factory shows that the results produced are very similar. In view of these findings it is concluded that the participatory methodology has some important advantages over traditional methodologies since it provides qualitative information on the labour process, a precise picture of the main risks and how they are produced and semi-quantitative data on health damage, and at the same time, generates a process of consciousness and organization among workers that enables them to promote health oriented action.

no desde, por lo menos, hace tres mil años (Robicsek, 1978), la identificación de las semillas del tabaco así como de los vesti-gios del método empleado para consumir-lo es un proceso complejo que no siempre se ha realizado en las investigaciones de campo desde principios del siglo pasado. El tabaco El tabaco es una planta del género Nico-tiana, de la familia Solanaceae. En nues-tros días, la más común de entre 70 varie-dades es la Nicotiana tabacum (Gately, 2003), no así para el mundo, entorno y contexto pasados de los amerindios nor-teamericanos. Por lo menos en el hemis-ferio norte de América, la Nicotiana rus-tica era la variedad de tabaco más utilizada para fines ceremoniales y ritua-les (Furst, 1976, pp. 54-61); incluso, diver-sos pueblos amerindios en Estados Uni-dos, como los comanches y los apaches lipanes de Texas y Nuevo México, aún lo usan para el mismo fin. El tabaco contiene nicotina-un alca-loide estimulante-que al ser consumida surte un efecto cerebro-vascular en el ser humano mediante la absorción en la san-gre. Inhalada, masticada o digerida, la ni-cotina entra al sistema circulatorio y es-timula el sistema nervioso central y el cerebro, lo que altera las funciones cor-porales normales del ser humano. En tan-to que la Nicotiana tabacum genera un estímulo relativamente moderado, los efectos de la variedad Rustica tienden a ser considerablemente superiores (Ga-tely, 2003). Con una cantidad de nicotina de 9 a 20 veces superior al N. tabacum (lo que de-pende del método de preparación y con-sumo), la N. rustica puede generar un es-tado alterado de conciencia, llegando incluso a causar alucinaciones y una per-cepción sensorial distorsionada (Gately, 2003; Furst, 1976). El registro arqueológi-co en Norteamérica, además de un sinnú-mero de registros etnohistóricos y etno-gráficos contemporáneos, indican que la variedad de tabaco generalmente consu-mida para fines ceremoniales-rituales de diversos grupos amerindios correspondía a la N. rustica. En la investigación de cam-po del autor en el periodo 2009-2010 en el suroeste de Estados Unidos y el noreste mexicano, se pudo registrar-por lo me-nos en 10 ocasiones-el consumo de N. rustica para fines ceremoniales, y se recopilaron numerosos testimonios di-rectamente vinculados con la religiosi-dad asociada al consumo de tabaco (Me-dina, 2011). Por ejemplo, entre los apaches lipanes de Texas, el consumo de N. rustica-co-nocida por los miembros de este grupo amerindio como Tabaco oca (ibid.)-es parte de un complejo ceremonial-ritual. El Oca es cosechado de manera silvestre en el sur y centro de Texas, picado o cor-tado con un cuchillo en tiras delgadas, y enrollado en una hoja de maíz o de laurel de montaña (Sophora secundiflora). El grupo mencionado prefiere esta última, ya que la semilla de ese árbol posee impor-tantes asociaciones religiosas vinculadas con el peyote y el venado (Medina, 2012), al contrario de la gran mayoría de los apa-ches en Texas, Nuevo México y Arizona, que usan la hoja de maíz para enrollar el tabaco. También, numerosos grupos ame-rindios vinculados histórica o cultural-mente con los lipanes-como los coman-ches y los kiowas-consumen el tabaco oca para fines ceremoniales. Simbología del tabaco Al producto de liar el tabaco en hoja de maíz o de laurel de montaña se le conoce como "cigarrito", que es diferente del "ci-garrillo" comercial. En el contexto de una ceremonia, cuando es encendido, la pri-mera bocanada de humo se exhala hacia arriba, hacia el cielo. Después, se ofrece una bocanada a las cuatro direcciones cardinales, al suelo y finalmente a la per-sona que prendió y ofrendó el "cigarrito" como un medio de purificación. Al termi-nar esta secuencia se procede a los can-tos, rezos e invocaciones a los ancestros y a sus figuras mitológicas conformando parte del ritual; además, se puede com-partir el "cigarrito" con otras personas que forman parte de la ceremonia, siem-pre en dirección dextrógira (en sentido horario). Esto lo realiza un grupo reducido de li-panes tradicionales en Texas; aunque hay referencias documentales respecto a ce-remonias similares entre otros grupos amerindios, difícilmente podría asegu-rarse que es una práctica generalizada de La práctica de fumar tabaco entre los indígenas norteamericanos SÍNTESIS DE UNA PRÁCTICA MILENARIA José Medina González Dávila a) Pipa tubular. Este tipo de instrumentos para fumar son de los más antiguos en el registro arqueológi-co. Constan de una sola pieza de piedra, la cual ha sido labrada como un "tubo" para contener el taba-co. Mediante un orificio pequeño, que está en unos de los extremos, se hace la inhalación ceremonial del humo del tabaco. Regularmente, estas pipas son heredadas de generación en generación. Sólo un reducido número de amerindios apaches lipanes tradicionales de Texas mantienen estos instrumentos para fines ceremoniales y rituales. Algunas pipas tubulares que actualmente se usan en ceremonias apa-ches pueden tener cientos de años y son consideradas como un símbolo de su herencia y sus tradicio-nes ancestrales. b) Orificio por donde se inhala el humo del tabaco; la pipa está tallada en basalto. FOTOS: OLIVER SANTANA / RAÍCES El binomio inhalación/exhalación representa una comunión con todos aquellos que consumieron (fumaron) el tabaco, tanto en el presente, en el pasado y en el porvenir. Esta comunión y conexión representa que todo lo expresado en oración por medio del tabaco debe ser verdadero, cierto y ofrecido a los espíritus, los ancestros y los poderes sobrenaturales del cosmos indígena. 80 / Arqueología Mexicana b a La práctica de fumar tabaco entre los indígenas norteamericanos / 81

П.М. Кожин ТРАДИЦИИ В СИСТЕМЕ ЭТНОСА Продолжительная дискуссия по проблемам этноса, происходившая в 1960-1980-е годы1, показала, что даже сам понятийный аппарат, таксономия терминов и опреде­ лений, связанных с характеристиками этносов, описанием самих этносов, их струк­ туры, движущих сил, поддерживающих существование этносов, процессов, порождаю­ щих и разрушающих их оказались в наших общественных науках крайне аморфны и неопределенны. При описании живых популяционных структур, обладающих временными и про­ странственными параметрами, использовались абстракции, придающие этносам ка­ кие-то имманентные черты, которые отграничивают их от реальных составляющих любой человеческой группы: людей, семей, коллективов. К тому же при форми­ ровании концепции этноса, а также иерархической классификации (соответствующей в наших представлениях генетической последовательности этнокультурных и этни­ ческих преобразований) человеческих социально-культурных и антрополого-демо­ графических группировок были смешаны (отчасти бессознательно за счет догма­ тических установок2) этнологические и политологические подходы к концепции наро­ донаселения. Схема «племя (или этнос)-народность-нация» получала, в зависимости от области ее приложения, альтернативные трактовки. Речь шла либо о популяционно­ социальном единстве, заключенном в жесткие территориальные рамки единой политико-административной системы (социология, политология), либо о группе (вне зависимости от ее демографического объема), связанной представлениями о единстве происхождения (биологическом и ритуально-правовом3); признанной системой родственных отношений; этологическим, ритуальным, духовным взаимодействием; устойчивостью внутренней социальной иерархии, а также территорией, обеспечи­ вающей постоянство внутригрупповых коммуникаций (полагаю, что в условиях современного мира с его почти повсеместной популяционной избыточностью, слож­ ной структурой поселений и расселения в принципе не приходится делать акцент даже на преимущественную возможность анклавного территориального единства) (этно­ графия, этнология). Подобная дихотомия оказывается ущербной, если учесть, что в англоязычной терминологии под «нацией» понимают гражданское единство населения внутри государственных границ, тогда как этническое единство чаще обозначается термином «раса» (в нашей литературе воспоминание о таком обозначении сохранилось лишь благодаря формулировке «большие расы» для европеоидов, монголоидов и нег­ роидов). Эти и подобные им терминологические неточности до сих пор придают всей нашей научной литературе по этнонациональной проблематике либо догматический, либо расплывчато-неопределенный характер. «Индуктивная» направленность исследований4 также не способствовала вскрытию реальных этнических проявлений, а лишь утверждала идеальные схемы разной сте­ пени подробности. Попытки реализации различных идеальных конструкций в области этнических и культурно-политических отношений в период после завершения второй мировой войны практически ни в одном случае не дали сколько-нибудь заметных положительных результатов5. 3

Occupied from ca. 7040 B.C. to A.D. 1400, the Eel Point Site (CA-SCLI-43) on San Clemente Island, California represents one of the longest sequences of near-continuous marine resource exploitation on the west coast of North America. Faunal remains suggest transitions from heavy exploitation of fur seals and sea lions during the early Holocene, to increased hunting of cetaceans at mid-Holocene, to a focus on sea otters and fish during the late Holocene. These trends are consistent with patterns of overexploitation and economic intensification on the California and Oregon mainland, but they also suggest watercraft-based hunting earlier on the island than elsewhere. Fur seal and sea lion bones mainly represent females and juveniles, indicating that exploitation of island rookeries was guided more by self-interest than by principles of game conservation. Two intervals of temporary site abandonment, ca. 6150–3970 B.C. and A.D. 1020–1400, were both followed by periods of increased marine mammal exploitation and may reflect intervals during which marine mammal populations rebounded. Broad-scale diachronic trends in the zooarchaeological remains do not correlate with flux in paleo-sea temperatures and are best interpreted as products of overhunting and increased use of watercraft over time.

For the question of history of Turkish Georgians in Hayriye (village in Turkey)
At the end of Russo-Turkish War thousands of Muslim Georgians had to flee from their homeland. They wished to find “new hope” in Turkey. Georgians used to choose the places similar to Georgia in weather, forest, river valleys and natural features. According to villagers in 1880s their ancestors were led to the side of Hayriye by Imam Haci Mehmet Efendi Kochaoghli, Husein Ağa Xinkiladze also took a great part to establish the village.
About 250 Georgian Muhagirs left their houses near Artvin, from other sources villages of Machaxela: Chukuneti, Chxutuneti, kirkiteti, Xinkileti, Kirnati and etc and travelled to Turkey.
Hayriye(Machaxela, “Small Moscow”) is situated in Marmara Region, Province of  Bursa. It is located in the foothills of the Uludağ range, that`s why it was called a “Mountain Village”.
The mode of life, cultural-economic structure of old and present Hayriye are quite different. Other villagers call Hayriye “Küçük Moskova” (Small Moscow), “Communists”. We suppose that economic development, European experience, knowledge and desire of innovation can be considered to be its main reason.





http://caucasology.com/amirani22/okrostsvaridze.djvu