By Rolant Czvetkovski (ed.), Aleksis Hoffmeister (ed.)
Ethnographers helped to understand, to appreciate and in addition to form imperial in addition to Soviet Russia’s cultural variety. This quantity specializes in the contexts during which ethnographic wisdom was once created. often, ethnographic findings have been outdated via imperial discourse: Defining areas, connecting them with ethnic origins and conceiving nationwide entities unavoidably implied the mapping of political and ancient hierarchies. yet past those spatial conceptualizations the essays rather tackle the explicit stipulations within which ethnographic wisdom seemed and altered. at the one hand, they flip to the different fields into which ethnographic wisdom poured and materialized, i.e., heritage, historiography, anthropology or ideology. at the different, they both think about the effect of the categorical codecs, i.e., photos, maps, atlases, lectures, songs, museums, and exhibitions, on educational in addition to non-academic manifestations.
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Additional resources for An Empire of Others: Creating Ethnographic Knowledge in Imperial Russia and the USSR
L. Stoler and C. McGrahahan (Santa Fe, NM: School for Advanced Research Press, 2007), 3–43. 8 Dittmar Schorkowitz, “Osteuropäische Geschichte und Ethnologie. Panorama und Horizonte” [Eastern European history and ethnology. Panorama and horizons], in Hundert Jahre Osteuropäische Geschichte. Vergangenheit, Gegenwart und Zukunft [One hundred years of Eastern European history. Past, present and future], ed. ’” History and Anthropology 23 (2012), 37–62. Imperial Case Studies 27 What’s In A Name? A Very Short History of Concepts In the Anglo-Saxon world, contemporary studies on the social and cultural conditions of diverse ethnic groups are designated in their broadest sense as anthropology.
Krasheninnikov. Now the administrative task to secure Kamchatka’s wealth for the empire was no longer absent. Müller included several questions about tributary payments. The ethnographic description covered the indigenous Kamchadals in the same manner as the Russian settlers. For Müller there was no methodological difference between examining the lives of alien tribes and European colonists. He nevertheless understood the colonial traits of the observed living conditions. But his scientific perspective clearly mirrors the age before the advent of nationalism.
One has to carefully differentiate between the sometimes anti-imperial purpose of Russian ethnography and its obvious imperial function. Under imperial conditions, ethnography in the Russian Empire rather ambiguously served as a means of communication between the imperial center and the 35 Nikolai Ssorin-Chaikov, “Political Fieldwork, Ethnographic Exile, and State Theory: Peasant Socialism and Anthropology in Late-Nineteenth-Century Russia,” in A New History of Anthropology, ed. H. Kuklick (Malden, MA, and Oxford: Blackwell, 2008), 191–206.