Finding “Their Own”: Revitalizing Buryat Culture Through Shamanic Practices in Ulan-Ude

Quijada, Justine Buck; Graber, Kathryn E.; Stephen, Eric

doi:10.1080/10758216.2015.1057040

Cited by 10 publications

(3 citation statements)

References 23 publications

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“…This is all the more important to underscore because this history forms, on the one hand, a central genealogy of modern linguistics and linguistic anthropology and, on the other hand, the contemporary scene of language revitalization projects (Debenport ; Henne‐Ochoa and Bauman ; Kroskrity ; Quijada et al. ; Webster ; cf. Cooper and Nguyễn on “language recognition projects”).…”

Section: Language Ideologymentioning

confidence: 99%

Linguistic Anthropology in 2015: Not the Study of Language

Nakassis

2016

American Anthropologist

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The thesis of this essay is that linguistic anthropology is not the study of language. Rather, "language" functions as a permanently problematic, if indispensable, object for linguistic anthropological analysis and thought. This is because, as I suggest, the critical intervention of linguistic anthropology over the last 40 years has been its ethnographic focus on indexicality, in particular, the ways that indexical processes undermine language as an autonomous object, entangling it with other semiotic modalities and thereby displacing it beyond its putative borders.Reviewing linguistic anthropological scholarship from 2015, I argue that it is the study of this displacement and its more general semiotic implications-and the entangled and mutually informing analytics that have been developed to theorize them, for example, language ideology, entextualization, interdiscursivity, chronotope-that centers the field. Focusing on a set of such analytics, I illustrate how recent linguistic anthropological scholarship has elaborated the reflexive, dialectical nature of social life, theorizing what I call total semiotic facts. I explore these dialectics by discussing three thematic clusters that occupied the attention of the field in 2015: diversity and authenticity, political economy, and mass mediation. [linguistic anthropology, indexicality, language ideology, chronotope, superdiversity, authenticity, political economy, mass mediation, year in review] RESUMEN La tesis de este ensayo es que la antropología lingüística no es el estudio del lenguaje. Más bien, el "lenguaje" funciona como un objeto para el análisis y la conceptualización antropológico lingüística, permanentemente problemático, si bien indispensable. Esto es debido, como lo sugiero, a que la intervención crítica de la antropología lingüística durante losúltimos cuarenta años ha sido su foco etnográfico en la indexicalidad, en particular, los modos que los procesos indéxicos socavan el lenguaje como un objeto autónomo, entrelazándolo con otras modalidades semióticas y por lo tanto desplazándolo más allá de sus bordes putativos. Revisando la investigación antropológica lingüística de 2015, argumento que es el estudio de este desplazamiento y sus implicaciones semióticas más generales-y la analítica entrelazada y mutuamente informativa que ha sido desarrollada para teorizarlos, por ejemplo, ideología del lenguaje, entextualización, interdiscursividad, cronotopo-lo que centra el campo. Enfocándome en una serie de tal analítica, ilustro cómo la investigación antropológica lingüística reciente ha elaborado la naturaleza reflexiva, dialéctica de la vida social, teorizando lo que llamo hechos totales semióticos.Exploro estas dialécticas discutiendo tres grupos temáticos que ocuparon la atención en el campo en 2015: diversidad y autenticidad, economía política, y meditación masiva. [antropología lingüística, indexicalidad, ideología del lenguaje, cronotopo, superdiversidad, autenticidad, economía política, meditación masiva, año en revisión]

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Section: Language Ideologymentioning

confidence: 99%

Linguistic Anthropology in 2015: Not the Study of Language

Nakassis

2016

American Anthropologist

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“…(Volkova 2021: 48-53). Justine B. Quijada, Kathryn E. Graber and Eric Stephen, who studied shamanic practices in the Republic of Buryatia, came to the conclusion that institutionalization is a necessary condition for the availability of shamanic treatment for urban residents who don't have "their own" tribal shamans, and contributes to the revival of the Buryat traditional culture (Quijada et al 2015).…”

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confidence: 99%

Dynamics of Communicative Practices in Siberian Neo-Shamanism

Ivashchenko,

Ivanov

2023

Sibirica

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This paper presents an analysis of how neo-shamanic communicative practices have evolved in Siberia and the Russian Far East over the last four decades. We identify three social cultural factors that have facilitated the spread of neo-shamanism: the ideological vacuum left by the collapse of the Soviet system; foreign missionaries and their work; and ethnic revival. We discern three periods in the development of the communicative practices according to a respective key process in each of them. During glocalization, followers of experiential neo-shamanism and initiators of the revival of indigenous shamanic traditions act as agents of communication. During institutionalization, what takes place is typification and streamlining interactions with mass audiences, with government agencies, tourism industry and artistic practices. The period of hybridization is the time when neo-shamanic elements merge with parapsychology, business consulting, fine arts, and when neo-syncretic forms are created.

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“…я намеренно рассматриваю коммуны, старейшин и иерархические организации как явления одного порядка, хотя они могут иметь разное происхождение. Иерархические организации попадали в поле зрения антропологов как пример реконструкции традиции[Quijada et al 2015], некоторые из старейшин -как пример сохранившегося в советское время традиционного бурятского шаманизма], а коммуны и одиночки сближаются с нью-эйджем и неошаманизмом. я же хочу показать, что разницу в их представлениях можно объяснить через group-frame.…”

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Shamans, Bureaucrats, and Their Cosmologies: Local Religious Organisations in Buryatia and the Irkutsk Region

Volkova¹

2021

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Over the course of the last 18 years, shamans in Buryatia and the Irkutsk Region have started to register “local religious organizations”. This development has transformed shamanism itself whilst also forcing the Ministry of Justice to articulate whether shamanism could be considered a religion. The article describes this process as an interactive loop: the classifiable (shamans) responds to the process of classification (state registration) and then changes that classification. The study hinges on two findings. First, the differences in the structure of shamanic organizations lead them to create fundamentally different ways of describing the world (classification systems). Secondly, some of these classifications align more closely with the language of the state. The author builds on the “grid and group” model by Mary Douglas, which is subsequently augmented with conceptual insights from Bernstein and Collins. The model makes it possible to highlight three types of organizations that respond differently to the language of state classification. The study is based on empirical data (40 interviews and participant observation) collected by the author during an expedition to Buryatia and the Irkutsk Region between December 2019 and January 2020.

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Finding “Their Own”: Revitalizing Buryat Culture Through Shamanic Practices in Ulan-Ude

Cited by 10 publications

References 23 publications

Linguistic Anthropology in 2015: Not the Study of Language

Linguistic Anthropology in 2015: Not the Study of Language

Dynamics of Communicative Practices in Siberian Neo-Shamanism

Shamans, Bureaucrats, and Their Cosmologies: Local Religious Organisations in Buryatia and the Irkutsk Region

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