Национальное воображение и изобретение традиций: этническое выживание в Северо-Западной Сибири

Айлин Эспириту

3/2001

Публикуется на английском.

SUMMARY:

В статье Айлин Эспириту рассматривается процесс политизации и социальной мобилизации “малых народов Севера” Российской Федерации. Автор исследует эти процессы с конца 1970-х годов и обсуждает проблемы формирования этнической и национальной идентичности “малых народов Севера” в контексте усилий советского строя по созданию национальных и этнических элит – с одной стороны, и безжалостной эксплуатации природных ресурсов Крайнего Севера – с другой стороны.
Автор делает вывод о том, что, несмотря на значительные проблемы, проявившиеся в постсоветской России (экономическое запустение, социальный кризис, исчезновение большинства социальных и политических гарантий “малым народам”), именно этот период ознаменовался беспрецедентной мобилизацией “малых народов” вокруг вопросов культуры, этничности и сохранения окружающей среды.

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1.The term post-colonial is certainly a controversial one with the implication that the Soviet Union was a colonial state. I do not wish to engage in this debate here. My use of the term in this paper is in direct reference to the core-periphery relationship between the Siberian space and its indigenous populations with the Soviet power centred in Moscow from 1917-1991, and with the regions and their populations having very little local decision-making power.↩

2.See: Eric Hobsbawm and Terence Ranger (Eds.). The Invention of Tradition. Cambridge, 1983.↩

3.Ibid. Introduction. P. 9.↩

4.This term comes from the word pokazat' or to show, and is a slang term understood to mean a show in the order of a Potemkin village whereby the head of administrations, in this case, Native elites assisted by Amoco money show off their culture and traditions giving the impression that they have been preserved in "authentic" form.↩

Примечания

[1]The term post-colonial is certainly a controversial one with the implication that the Soviet Union was a colonial state. I do not wish to engage in this debate here. My use of the term in this paper is in direct reference to the core-periphery relationship between the Siberian space and its indigenous populations with the Soviet power centred in Moscow from 1917-1991, and with the regions and their populations having very little local decision-making power.

[2]See: Eric Hobsbawm and Terence Ranger (Eds.). The Invention of Tradition. Cambridge, 1983.

[3]Ibid. Introduction. P. 9.

[4]This term comes from the word pokazat' or to show, and is a slang term understood to mean a show in the order of a Potemkin village whereby the head of administrations, in this case, Native elites assisted by Amoco money show off their culture and traditions giving the impression that they have been preserved in "authentic" form.

[5]Philip Goldman, Gail Lapidus and Victor Zaslavsky. Introduction: Soviet Federalism - Its Origins, Evolution and Demise // From Union to Commonwealth : Nationalism and Separatism in the Soviet Republics. Cambridge, 1992. P. 12.

[6]L. Hughes. Regionalism in Russia: the Rise and fall of Siberian Agreement // Europe-Asia Studies. 1994, Vol. 46. No. 7. Pp. 1133-1161.

[7]While some scholars have argued that the Soviet state did not suppress ethnic minorities (especially after the Stalin years), instead promoting ethnic identities and identification through the institutionalisation of the “Soviet nationality regime,” the policy of creating a Homo Sovieticus (speaking the Russian language) nevertheless established social control over the population. On the “Soviet nationality regime,” see Rogers Brubaker. Nationalism Reframed. Cambridge, 1996. and Yuri Slezkine. The USSR as A Communal Apartment, or How A Socialist State Promoted Ethnic Particularism // Slavic Review. 1994, Vol. 53. No. 2. Pp. 414-452. Contending views on Soviet policies towards ethnicity and nationality are postulated by scholars who examine the “fifth point or pyatyi punkt on the Soviet passport arguing that it was a tool of Russification and in effect served to homogenize the population that conducted itself in the Russian language. See Victor Zaslavsky. The Neo-Stalinist State. Class, Ethnicity, and Consensus in Soviet Society. Armonk, 1982 and Sven Gunnar Simonsen. Inheriting the Soviet Policy Toolbox: Russia’s Dilemma Over Ascriptive Nationality // Europe-Asia Studies. 1999, Vol. 51. No. 6. Pp. 1069-1087. There is a brief discussion of how Soviet industrialization was to create the “Soviet Man” in: Jeremy Tasch. “Institutional Morass and the Challenge of Development: Post-Soviet Observations in Fuel and Environmental Management”, unpublished paper presented at the 1996 Annual Meeting of the Association of American Geographers, Charlotte, North Carolina, 9-13 April 1996.

Ab Imperio

Ab Imperio

Национальное воображение и изобретение традиций: этническое выживание в Северо-Западной Сибири

Примечания