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The paper employs the categories of ideologeme and kul’turnost’ for the analysis of post-Soviet urban mass celebrations. The paper delves into how Soviet ideological clichés and stereotypes are manifested in the language of contemporary Russian urban inhabitants. The paper also explains the interdependence between a survey situation, a research setting, and the celebrative lexicon of post-Soviet urban inhabitants. Kul’turnost’ is considered as the set of practices, which is a fantastic and fragmented mixture of uncouth upbringing, high culture, satisfaction, seduction, and inaccessibility for the masses (Volkov 1996; Kozlova 2005). The research setting is the industrial city of Perm with approximately one million citizens. The data comes from the survey, conducted with 429 White Nights in Perm Festival – 2012 visitors. The results demonstrate that visitors have a complex structure of their opinions including the clichés rooted in Soviet discursive heritage. In terms of Soviet ideologemes the festival looks like a public good providing dignified leisure for Perm citizens. Desirable and non-desirable behavioral patterns are constructed by the dichotomies referring to the content of kul’turnost’ concept. Applying Bourdieu’s idea of “the objectivisation of the objectifier”, the paper reflects on the influence of surveys on the usage of Soviet discursive heritage. The results suggest the necessity to regard Soviet discursive heritage as an influential source of signifiers for articulating opinions in post-Soviet Russia. The paper also questions the usage of Western originated scales as the main tool for festival impact evaluation.
Review on Paranthropology: Journal of Anthropological Approaches to the Paranormal.
The chapter analyses veneration of St Xenia of St Petersburg who is very popular among different groups of contemporary believers in the Russian Orthodox Church. The authors aim to answer why this particular saint became so popular. To answer the question they analyze various types of texts which represent the saint to the believers, including her hagiography and hymnology, on the one hand, and popular literature about her, on the other. The data also includes the ethnographic research of the practices of veneration. The authors argue that popularity of the saint can be (partly) explained by the fact that she is represented by the church and perceived by the believers as a role model for the contemporary believers. She is a saint of irregular believers, and the dynamic channel for Church newcomers.
The processes of the growing societal complexity, emergence of new forms of social and political inequality, formation of pre-state or complex stateless polities belong to the most intriguing subjects of Anthropology and Social Philosophy.
Social Evolution & History has consistently published the research articles devoted to these issues. The chiefdom concept plays a special role within the theories that try to account for the transition from simple social systems to systems of greater complexity. Following its emergence in the 1950s this notion became an important heuristic means to advance Anthropology and Archaeology. It was also subjected to vigorous debates within which the participants denied the methodological significance of chiefdoms and the very notion of the chiefdom. These debates are becoming even more vigorous in connection with the rapid accumulation of information on ancient societies (see the dispute over chiefdoms between Timothy Pauketat and Robert Carneiro in 9.1). There is also much discrepancy in the definition of ‘chiefdom’ as some scholars consider it a standard phase of cultural evolution, a natural transition between the ‘Big Man’ society and the states of the ancient world.
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