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After the disintegration of the Soviet Union Russians had to search for a new identity. This was viewed as an urgent task by ethnic Russian nationalists, who were dreaming of a ‘pure Russian country’, or at least of the privileged status of ethnic Russians within the Russian state. To mobilise people they picked up the obsolete Aryan myth rooted in both occult teachings and Nazi ideology and practice. I will analyse the main features of the contemporary Russian Aryan myth developed by radical Russian intellectuals. While rejecting medieval and more recent Russian history as one of oppression implemented by ‘aliens’, the advocates of the Aryan myth are searching for a Golden Age in earlier epochs. They divide history into two periods: initially the great Aryan civilisation and civilising activity successfully developed throughout the world, after which a period of decline began. An agent of this decline is identified as the Jews, or ‘Semites’, who deprived the Aryans of their great achievements and pushed them northwards. The Aryans are identified as the Slavs or Russians, who suffer from alien treachery and misdeeds. The myth seeks to replace former Marxism with racism and contributes to contemporary xenophobia. 

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@article{JEF, author = {Eva Toulouze and Nikolai Anisimov}, title = { How the Udmurt Understand the World, and Man in It: Book Review}, journal = {Journal of Ethnology and Folkloristics}, volume = {14}, number = {1}, year = {2020}, keywords = {}, abstract = {Book review: Tat’yana Vladykina. 2018. The Udmurt Folklore ‘Worldtext’: Forms, Symbols, Rituals. Izhevsk.}, issn = {2228-0987}, pages = {143–146}, url = {http://www.jef.ee/index.php/journal/article/view/368} }

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This article is dedicated to the regional studies movement in Soviet Lithuania, primarily to ethnography, and argues that Lithuanian ethnographers conducted ethnographic research in different ways. The focus is on the Ramuva movement, founded in 1970 at Vilnius University and continuing until 1994. The activities of the Lithuanian regional studies movement were characterised by diverse education and ethnographic practices. I assert that the key to the success of Ramuva’s activity was a creative circumventing of Soviet ideology and practice. Through a discussion of theoretical issues and the results of fieldwork, I analyse the following questions: How did Marxism–Leninism change ethnography in Soviet Lithuania? What were the activities, methods and theory of regional research? Was Ramuva’s policy of knowledge production in opposition to the Soviet regime?

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Preface to the Special Issue

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This paper discusses the role of Oromo proverbs in conflict resolution and/or management as a peace-making verbal communication principle in the cultural context. The lesson from proverbs, which contain traditional morsels of wisdom, consists of cultural value and rhetorical effectiveness helping to enforce reality in the context in which they are used. Data for this paper is generated from primary sources. In data gathering, we used interview and focus group discussion. The analysis shows that proverbs have persuasive power to advise, guide and influence conflicting parties to settle their case peacefully. The proverbs tell their truths about conflict situations and devise a resolution and management approach through metaphorical and symbolic representations. Proverbs are also an integral part of Oromo culture, handing down and imparting norms, values, rules and the worldview of the community to guide people to live in customary ways.

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@article{JEF, author = {Tatiana Vagramenko}, title = { ‘Blood’ Kinship and Kinship in Christ’s Blood: Nomadic Evangelism in the Nenets Tundra}, journal = {Journal of Ethnology and Folkloristics}, volume = {11}, number = {1}, year = {2017}, keywords = {kinship; blood; Nenets indigenous people; Evangelical Christianity; missionary movement; Russian Arctic}, abstract = {The article addresses a conflicting encounter of two ideologies of kinship, ‘natural’ and ‘religious’, among the newly established Evangelical communities of Nenets in the Polar Ural and Yamal tundra. An ideology of Christian kinship, as an outcome of ‘spiritual re-birth’, was introduced through Nenets religious conversion. The article argues that although the born-again experience often turned against ancestral traditions and Nenets traditional kinship ties, the Nenets kinship system became a platform upon which the conversion mechanism was furthered and determined in the Nenets tundra.The article examines missionary initiatives and Nenets religiosity as kin-based activities, the outcome of which was twofold. On one side, it was the realignment of Nenets traditional kinship networks. On other side, it was the indigenisation of the Christian concept of kinship according to native internal cultural logic. Evangelical communities in the tundra were plunged into the traditional practices of Nenets kinship networks, economic exchanges, and marriage alliances. Through negotiation of traditional Nenets kinship and Christian kinship, converted Nenets developed new imaginaries, new forms of exchanges, and even new forms of mobility.}, issn = {2228-0987}, pages = {151–169}, doi = {10.1515/jef-2017-0009}, url = {https://jef.ee/index.php/journal/article/view/261} }

@article{JEF, author = {Valentina Mironova and Julia Litvin}, title = { Young People’s Joint Leisure Activities in Traditional Karelian Culture: Norms and Social Practice}, journal = {Journal of Ethnology and Folkloristics}, volume = {11}, number = {2}, year = {2017}, keywords = {youth leisure; socio-cultural history of Russia; traditional Karelian culture}, abstract = {The paper considers common youth leisure activities in traditional Karelian culture, from the point of view both of the culturally prescribed norms and the actual behaviour. Special attention is paid to official and social adolescent development frameworks and to reflection of these age-related stages in folk vocabulary. The paper uses a large number of recently published and unpublished ethnographic and folkloristic sources. The authors come to the conclusion that in Karelian culture there is a specific age-group framework for adolescence, as well as gender-related differences between male and female behavioural patterns. The paper shows that girls had to undertake more varied tasks than boys as, on the one hand, they were to play socially prescribed roles and follow moral obligations, remaining modest and, on the other hand, had to be active in order to get married and give birth to children.}, issn = {2228-0987}, pages = {85–100}, doi = {10.1515/jef-2017-0015}, url = {https://jef.ee/index.php/journal/article/view/259} }

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The article examines how a search for identity attempted by Žemaitians (Samogitians), a Lithuanian local cultural group, eventually evolves into the demand that Žemaitian community should be recognised as an autochthonous nation, and Žemaitian dialect – as a separate language, with all implicit rights. Attempts to implement the idea of a self-governed region as a guarantee of reconstruction and protection of Žemaitian identity is the most recent and vivid representation of such proceedings. Since Lithuania’s accession to EU is increasingly perceived as a threat to cultural identity, other local cultural groups also tend to support the idea of self-governed regions. A suggestion that four (4) self-governed regions covering respective local culture distribution areas should be created in Lithuania is promoted. The authors of such demands, due to a multitude of historical, political, and social reasons, still do not have many supporters in central government bodies, and even in local communities, although in Žemaitija their number is greater.

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@article{JEF, author = {Zoltán Bódis}, title = { Storytelling: Performance, Presentations and Sacral Communication}, journal = {Journal of Ethnology and Folkloristics}, volume = {7}, number = {2}, year = {2013}, keywords = {traditional tale telling; sacral communication; tale as a language event; hermeneutics; phenomenology}, abstract = {Various schools of tale research manifested the relationship of tales of the sacred based on their ideological preconceptions: the relationship between tales and the sacred is refused or accepted. In this article tales are investigated not from the perspective of the possible sacral referent(s) but rather it looks at them as a kind of communicational subsystem that is part of human culture. The focus is on revealing the specific features of sacral communication in the communication system of tales. Sacral communication is a special form of communication in which the elements of the communication model are transformed. The goal of sacral communication is exactly this kind of identity creation. This may be oriented towards creating a personal or a communal self-identity. Among its characteristics we may find the special type of language forms in which the predominance of linguistic elements pushes the sense conveying possibilities more into the background than usual, and those linguistic forms that restructure consciousness become emphasized. In this communication the tale telling is transformed by a language use characteristic of sacral communication (rhythm, repetition and rhetorical forms). Various examples explain that traditional tale telling creates a complex effect related to the visual, auditory, and kinetic senses: a modification and transformation of the self-understanding and self-identity that connect the world of tale telling to sacral communication.}, issn = {2228-0987}, pages = {17–32}, url = {https://www.jef.ee/index.php/journal/article/view/145} }