By Rolant Czvetkovski (ed.), Aleksis Hoffmeister (ed.)
Ethnographers helped to understand, to appreciate and likewise to form imperial in addition to Soviet Russia’s cultural range. This quantity makes a speciality of the contexts during which ethnographic wisdom used to be created. frequently, ethnographic findings have been outdated by way of imperial discourse: Defining areas, connecting them with ethnic origins and conceiving nationwide entities unavoidably implied the mapping of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 fairly handle the explicit stipulations within which ethnographic wisdom seemed and adjusted. at the one hand, they flip to the different fields into which ethnographic wisdom poured and materialized, i.e., background, historiography, anthropology or ideology. at the different, they both give some thought to the effect of the explicit codecs, i.e., photos, maps, atlases, lectures, songs, museums, and exhibitions, on educational in addition to non-academic manifestations.
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Writer notice: Susan Darnton (Translator)
Publish 12 months observe: First released April fifth 2001
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Extra resources for An Empire of Others: Creating Ethnographic Knowledge in Imperial Russia and the USSR
At the same time, history is written by an ethnologist (Ethnologe), not by a historian (Historiker). Cf. Petermann, Die Geschichte der Ethnologie, 17. 3 One could argue that this is common to our post-colonial age of the “knowledge society” as it was common in early modern times before the age of high colonialism. For a historical perspective: Jakob Vogel, “Von der Wissenschafts- zur Wissensgeschichte. Für eine Historisierung der ‘Wissensgesellschaft’” [From science- to knowledge-society. Towards a historicizing of “knowledge-society”] Geschichte und Gesellschaft 30 (2004), 639–660.
The latter chose as its motto ab uno sanguine (of one blood). A significant proportion of the members of both societies were Evangelical Christians from within as well as from outside the Anglican state Church of England. ” In keeping with this aim, ethnographic information had to be gathered from all available sources, such as travelers’ or traders’ reports. ”28 Prichard’s thought was guided by an essentialist interpretation of biblical stories. While human beings, as descendants of Noah and his family, were dispersed all over the globe, some parts of humankind degenerated, while others advanced.
F. ” [From empiricism to theory: German-speaking ethnography and ethnology from Gerhard Friedrich Müller to Adolf Bastian (1740–1881)], Zeitschrift für Ethnologie 134 (2009), 253–266. 13 Han F. Vermeulen, “Origins and Institutionalization of Ethnography and Ethnology in Europe and the USA, 1771–1845,” in Fieldwork and Footnotes: Studies in the History of European Anthropology, eds. F. Vermeulen and A. Alvarez Roldán (London and New York: Routledge, 1995), 39–59, 54. 14 Arthur O. Lovejoy, The Great Chain of Being (Cambridge, 1936).
An Empire of Others: Creating Ethnographic Knowledge in Imperial Russia and the USSR by Rolant Czvetkovski (ed.), Aleksis Hoffmeister (ed.)