Marx Went Away--But Karl Stayed Behind

Humphrey, Caroline

doi:10.3998/mpub.11004

Cited by 101 publications

(68 citation statements)

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“…Kin is the main operative ideology of intracultural relationships for the majority of world cultures (Morgan 2000;Engels 1985;Schneider 1984;Needham 1971;Collier and Yanagiasko 1987;Faubion 1996;Goody 1990). Kin as a major source of household labor and exchange of goods is nothing new to Sakha or other cultures across the world (Netting 1993;Humphrey 1998;Wilk 1999). What makes kin relations for the Sakha interesting and compelling is understanding the extent to which kin networks have functioned as such over time and the extent to which they are being rediscovered and utilized anew after a long period of political oppression and economic abundance and stability.…”

Section: Kinmentioning

confidence: 99%

“Eating Hay”: The Ecology, Economy and Culture of Viliui Sakha Smallholders of Northeastern Siberia

Crate

2007

Hum Ecol

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Contemporary rural Viliui Sakha of northeastern Siberia, Russia, are a Turkicspeaking people practicing horse and cattle breeding in the subarctic. This article details their story of survival in the north as one not only of adapting a southern subsistence to an extreme climate but also to the effects of Russian colonization, Soviet collectivization, and post-Soviet decentralization. In the post-Soviet period a majority of rural Viliu Sakha adapted to the loss of a centralized agro-industrial state farm system by developing a smallholder food production system relying on cattle husbandry supplemented with other subsistence sources including fish, game, forage, other domesticates, and garden products. In the twenty-first century, this "cows-and-kin" system represents a resilient smallholder adaptation based on reviving pre-Soviet production knowledge, recalling ecological knowledge, and relying on kin. The article concludes with a discussion of the future of cows-and-kin by exploring issues of alienated youth, accessing land and the overwhelming concern of inhabitants about the local effects of global climate change.

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Section: Kinmentioning

confidence: 99%

“Eating Hay”: The Ecology, Economy and Culture of Viliui Sakha Smallholders of Northeastern Siberia

Crate

2007

Hum Ecol

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“…Patterns of inclusion and disenfranchisement differ widely between regions and even from village to village. In rural Buryatia (Humphrey 1997 and1999b), collectives remain almost everywhere and in each village around 30-40% of the people have been excluded from membership though not physically evicted. Heated, noisy meetings are held to decide the fate of the farm (its legal status, its charter, whether it should disband, etc.).…”

Section: Yet Recent Field Research In Russia Indicates That the Legitmentioning

confidence: 99%

“…Exile to remote regions (ssylka) consisted of being inserted into the designated local society at the very lowest, most deprived level (see, for example, Amalrik's description (1970) of his exile to a collective farm in Siberia). As I discovered in farms in Buryatia at the 1960s-70s (Humphrey 1999b), any village would contain a number of such people, detailed to perform the most unpleasant and badly-paid tasks. One could not find any particular 'categorical distinctions' (Tilly 1998) at work.…”

Section: Expulsion and Inequalitymentioning

confidence: 99%

“…At the same time, the site of the production of the excluded has shifted from central organs to the collectives themselves. Despite the fact that most of them are in economic ruin, people in many rural areas still cling to collectives as the vital infrastructural support for their smallholdings (Humphrey 1999b). Members have access to free or subsidized petrol, hay-fields, fodder, electricity, machinery, firewood, and transport.…”

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confidence: 99%

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Inequality and exclusion

Humphrey

2001

Anthropological Theory

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This article concerns the generation of a particular kind of inequality through social practices of inclusion and exclusion. It argues that we need to examine political as well as economic motivations to explain inequality, and it shows, using the case of Russian history, how political anxieties about the integrity of social groups and their governability has served to create inequality by disadvantaging those excluded. The theoretical approach taken is a dynamic and social one, taking up Dunn's observations on the continued salience of Hobbes in today's world and Kharkhordin's Foucauldian analysis of 20th-century Russian collectivism. Inequality, in this light, is seen as something that can be produced by political emotions and discursive practices, rather than as a fixed situation to be explained in terms of income disparities, unequal rights, or structures of exploitation. The intention is not to displace these other accounts but to supplement them by drawing attention to the ways in which a political impulse for the preservation of society constantly reviews the criteria of conformist unity and thus continually resets the boundaries for defining insiders against the outside. Variegated categories of the dispossessed are thereby created historically, and they form multiple sediments at the ‘bottom’ or the ‘peripheries’ of the wider polity. Among ordinary people, fear of being excluded, and ambivalent sentiments to those who have been expelled, give rise to volatile judgements about the legitimacy of inequality – especially when (as in the contemporary turmoil in Russia) certain of the previously dispossessed suddenly take their chance to grasp wealth.

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“…Research analyzing post-Soviet indigenous survival shows that native inhabitants of Russia have adapted to the conditions of the transition by reinstating some level of pre-Soviet subsistence strategies (Fondahl, 1998;Humphrey, 1998;Golovnev and Osherenko, 1999;Kerttula, 2000;Ziker, 2002;Crate, 2003a, b;Crate and Nuttall, 2004). The research described here shows that Viliui Sakha are not lacking in creative ideas on how to build sustainable futures for their communities and future generations.…”

Section: Indigenous Sustainability In the Post-socialist Contextmentioning

confidence: 99%

Investigating Local Definitions of Sustainability in the Arctic: Insights from Post-Soviet Sakha Villages

Crate¹

2009

ARCTIC

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ABSTRACT. Contemporary survival for post-Soviet Russia's indigenous communities is complicated both by a Soviet legacy that undermined local ecological knowledge, kinship settlement patterns, land and resource rights, and robust ecosystems, and by the contemporary effects of globalization and modernity. Efforts to achieve sustainability lack a focus on local contexts, although recent research, especially in anthropology, underscores the need to develop sustainability criteria that are both flexible and adaptable to local contexts. Community-based research in post-Soviet Viliui Sakha indigenous communities of northeastern Siberia, Russia, has shown that inhabitants define sustainability as the building of local diversified economies, communities, and health via strong local leadership, a shared vision to work toward common goals, the reinstatement of local knowledge, and rights to land and resources. Realization of these ideas may be achieved by continued collaboration between circumpolar researchers and communities to facilitate the influx of ideas and models of success from other Arctic regions and by potential outcomes of intergovernmental action between the Russian Federation and its circumpolar neighbors through Russia's chairing of the Arctic Council. Implementation of flexible, locally adaptable sustainability criteria is central to these efforts.Key words: indigenous peoples, sustainability, post-Soviet Russia, circumpolar cooperation, Sakha RÉSUMÉ. La survie contemporaine des collectivités indigènes russes post-soviétiques est rendue complexe par un patrimoine soviétique qui minait le savoir écologique local, les tendances en matière de parenté, les droits à la terre et aux ressources, et les écosystèmes robustes, de même que par les effets contemporains de la mondialisation et la modernisation. Les efforts en matière d'atteinte de la durabilité ne portent pas suffisamment sur les contextes locaux, bien que des recherches récentes, notamment en anthropologie, fassent ressortir la nécessité d'élaborer des critères de durabilité qui sont à la fois souples et adaptables aux contextes locaux. Des recherches communautaires réalisées au sein des collectivités indigènes post-soviétiques de Viliui Sakha dans le nord-est de la Sibérie, en Russie, ont permis de constater que les habitants définissent la durabilité comme l'édification d'économies et de collectivités locales diversifiées et en santé grâce à un bon leadership local, à une vision partagée visant des objectifs communs, au rétablissement du savoir local et aux droits à la terre et aux ressources. La concrétisation de ces idées peut être rendue possible par une collaboration continue entre les chercheurs et les collectivités circumpolaires et ce, dans le but de faciliter l'apport d'idées et de modèles de réussites provenant d'autres régions de l'Arctique ainsi que par les résultats éventuels de mesures intergouvernementales entre la Fédération de Russie et ses voisins circumpolaires au moyen de la présidence du Conseil de l'Arctique par la Russie. Ces ef...

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Marx Went Away--But Karl Stayed Behind

Cited by 101 publications

References 0 publications

“Eating Hay”: The Ecology, Economy and Culture of Viliui Sakha Smallholders of Northeastern Siberia

“Eating Hay”: The Ecology, Economy and Culture of Viliui Sakha Smallholders of Northeastern Siberia

Inequality and exclusion

Investigating Local Definitions of Sustainability in the Arctic: Insights from Post-Soviet Sakha Villages

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