K. F. Karjalainen hanti adatközlői

Csepregi, Márta

doi:10.52401/fud/2021/06

Cited by 1 publication

(2 citation statements)

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“…The descriptions of the Eastern Khanty bear ceremonial complex are far less detailed than descriptions of the ritual among the Northern Khanty. The earliest source is Kustaa Fredrik Karjalainen, who took part in a bear feast on January 10, 1901 near Surgut and collected texts of bear feast songs among the Eastern Khanty (Karjalainen 1927;1983;Vértes 1976;Csepregi 2019;2021). During the Soviet period Raisa Pavlovna Mitusova witnessed a bear ceremony on September 3, 1924 at the Agan River Khanty settlement of Yaur-Yaun-Pugol (Mitusova 1926;1929;Karapetova and Kitova 2006); and Mikhail Bonifat'yevich Shatilov (1931) provides his informant Yegor Stepanovich Prasin's description of such a ceremony in the settlement of Ogort-Yukh-pugol on the Vakh River.…”

Section: History Of Researchmentioning

confidence: 99%

“…Only very few ritual specialists and bearers of knowledge for this ceremony are alive at the moment. (Balzer 1999;Glavatskaya 2005;2010;Rud' 2007;Moldanova 2016;Csepregi 2019;Balalaeva 2019;Karchina 2020;Wiget and Balalaeva 2022) The Khanty are an Indigenous people living in the middle and lower Ob River region of Western Siberia as reindeer herders, hunters and fishermen in the taiga and forest tundra. Today the degree of urbanisation among them is growing together with tendencies of assimilation into the mainstream culture of Russian society.…”

Section: Introductionmentioning

confidence: 99%

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Hybridity in a Western Siberian Bear Ceremony

Dudeck

2022

Journal of Ethnology and Folkloristics

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Hybridity is often discussed in connection with the postcolonial condition. The cultural revival of the Khanty bear ceremony in Western Siberia could be a perfect example. It is on one hand a key representation of local Indigenous ontology and on the other has become a token in cultural heritage preservation by state actors and a cultural commodity for local tourism and media outlets. Indigenous activists struggle against the loss of authenticity with ideas of purism and scholars identifying the amalgamation of Indigenous ritual elements with Christian ideas and inventions of tradition on the other hand. I argue that the perception of original purity of elements that develop into hybrid forms in the colonial and postcolonial context is somewhat misleading. Instead, I propose that we look at hybridity and purity as intertwined dialectical aspects of cultural politics with a multiplicity of voices and perspectives and negotiated relations at several levels.

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Section: History Of Researchmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%