этнический психология

Eesti Rahva Muuseum Eesti rahvakultuurNдitused ja ьritusedERMi Sõprade SeltsERMi uus maja Teadustцц Nдitused Kogud Koostцц Vдljaanded ERM Otsing Aastaraamat Aastaraamat 50 Aastaraamat 49 Aastaraamat 48 Aastaraamat 47 Aastaraamat 46 Aastaraamat 45 Aastaraamat 44 AASTARAAMATU SISUREGISTER ERM Sari Muutused ja meeleheide Elu ideoloogiad Kodukujundus Usuliikumised Pхhjarahvad Allilma isand Journal of Ethnology and Folkloristics JEF 2007/1/1 Pro Ethnologia Muud - Vanavara kogumisretkedelt - Nдitusekataloogid - Rahvarхivaste valmistamise juhendid - Jutusari Tellimine Religion as a Factor in Preserving a NationTatyana Minniyakhmetova The topic discussed in this article has not been thoroughly studied in Udmurtia, although some researchers have briefly touched it upon.1 Thus, there is no existing comparative data and comparative analyses about different ethnic groups living in this region. The absence of such data complicates the study of this problem and creates many controversies. This brief research does not lead to final conclusions, but rather emphasises some aspects in those complicated issues. Socio-economical, political and cultural conditions cause the forming, strengthening and continuation to the younger generations of habits, aims, values, ethnic identities and feelings. In the different stages of the historical formation of ethnos, the ethnic psychology and the ethnic self-consciousness have peculiarities that later become the ground on which some specific characteristics of mentality, behavior and lifestyle are developed (Shklyayev 1998: 5). The natural and geographical conditions, religious factors and contacts with other ethnic groups have had great influence on the formation of the Udmurt ethnic mentality. Either in Russia or in Udmurtia, the Udmurts have been set aside from the problems of the State or the World. All the occurring changes have their influence on the Udmurts and the Udmurts themselves do not ignore changes in society. Such a situation means for us new words and expressions, some of which do not interest the ordinary people but some, meanwhile initiate great interest and discussion. Lately, ethnic identity has become fashionable among the Udmurts. It is discussed everywhere by experts, politicians, officials, and by everybody else. Sometimes these discussions lead to absurdity: "Will the other nationalities be driven out from Udmurtia?" – ask the neighbors of the Udmurts. Very negative and disdainful expressions about the Udmurts can be found both in the official and tabloid press. Sometimes the sacral matters of the Udmurts are discussed in an ironic and humiliating manner. Ethnic identity can be defined as a human spiritual condition which has developed on the basis of former generations' experiences and which is developed further by the whole culture, being also reflected in the nation's behavior. The unity of human behavior depends on their worldview. Only the understanding of the nation's worldview and behavior gives us the opportunity to observe how people understand certain matters. A factor that helps to preserve self-consciousness is religion, which has its part in the formation of ethnic characteristics. The Udmurt religion was influenced by beliefs connected with nature, kinship and common oral heritage as such. Although Orthodoxy was spread among the Udmurts, it did not suppress the traditional Udmurt world view. Orthodoxy spoiled the Udmurt way of relating to nature, but nature continued to influence the formation of Udmurt characteristic features. The ethnic psychology has been shaped mostly by belief, religion and ritual connected to natural phenomena. It is known that until today a high self-consciousness (language, folklore, teaching the Udmurt language at schools, reading the press, etc.) has been preserved in those groups, which still practice the ancient Udmurt religion. Thus, 90% of the Udmurts living beyond the Kama River consider Udmurt as their native tongue. Among the Udmurts living in Udmurtia, this percentage is 75.7% (1989) (Natsionalnyi sostav... 1991: 40). In 1990, 48 out of 60 Udmurts living in Bashkir villages were educated in Udmurt or took a course in the Udmurt language and literature. By the year 2000, Udmurt schools and classes were opened in eight villages – not only in Udmurt but also in Russian, Bashkir and Tatar villages where there is some Udmurt population (according to data of the Ministry of Education of Bashkortostan Republic). This Udmurt group also reads the press more than the others, in 1999 it published a newspaper called "Oshmes" with a 3000 copy circulation (according to this newspaper, January 2000). The saying Mi chyn udmurtjes 'We are the genuine Udmurts' (Khristoljubova, Minniyakhmetova 1994: 3), spread among nature-believing Udmurts from beyond the Kama River is also connected to Udmurt traditional religion. Unlike the other Udmurts, they have preserved their ancient religion until today. The strongest curse word they use is krдshin, meaning 'baptised', which is not used in conversation with people belonging to other ethnic groups. Thus we can see that the main characteristic of self-consciousness among the Udmurts from beyond the Kama River is religion. The Udmurts belonging to this group have actually migrated to their areas of inhabitation. The researchers have noticed that their migration has been caused by political and economical changes. The Udmurts themselves connect their migration to the regions beyond the Kama River with the wish to preserve their religion (Nasibyllin 1972; Sadikov 2000: 9–10; Minniyakhmetova 2000: 4). This view is often explained and elaborated to the growing generation by the contemporary Udmurt folk stories. Although the Udmurts' fight for ethnic equality has never turned into a national struggle for freedom, it still was expressed as a protest by, – escaping to the woods, isolation from the other peoples, emigration to distant regions. This is also why Udmurts appeared in the regions beyond the Kama River. The first written evidence about their presence in this area is dated 1572 (Radishchev 1952: 255). The biggest wave of Udmurt migration to this region occurred in the 2nd half of the 17th century and in the beginning of the 18th century (Sadikov 2000: 9–10). It is remarkable that they settled in areas which, still in the Early Middle Ages, according to archaeological sources, were inhabited by Finno-Ugrians. The following of ancient religious norms does not isolate this group from modern civilization and from taking advantage of this. Everybody who wishes has the opportunity to live in their native land or in a faraway city, to study or to work, to wear whatever clothing they prefer, to eat every kind of food, to buy and to use computers or cars – this is not prohibited by traditional religion. Belonging to this traditional religion does not mean intolerance towards the other confessions and ethnic groups. Those people try not to disturb others and expect not to be disturbed themselves. The neighbors of the Udmurts living beyond the Kama River are of the Turkish race, Russians and Maris. Different from the Udmurts living in Udmurtia and communicating mostly with Russians, the Udmurts living beyond the Kama River have more contact with different Turkish ethnic groups. Unfortunately, they are often therefore publicly insulted and humiliated. What can be done if our neighbors do not respect our values? The Udmurts follow the rule: Az'vyl oz'y karo vylilljam, soin oz'y karyny kule ('If something has always been done in a certain manner we must continue doing it in the same way'). The Udmurts from beyond the Kama River have not lost the traditions connected to the old religious practices. Also during the Soviet times, in spite of prosecution, they continued to worship their gods and spirits. Traditions and originality are mostly preserved in the traditions and rituals connected to kinship and relatives. Every generation acknowledges its debt to their forefathers. The members of this Udmurts' group are much more active than the other Udmurts. They actively participate in all Udmurt activities – congresses, festivals and seminars. Before the elections in Udmurtia, the Bashkir Udmurts travel throughout the country agitating the people to vote for the Udmurt candidates. After the law on ethnic-cultural autonomy was accepted in Bashkortostan, the Udmurts also started to discuss the possibilities for their own cultural autonomy. In 1994, a new house of prayer was built in the Vil'gurt village of Tatyshly county. The re-establishing of sacred places has become a common practice in many regions. Many Udmurts from beyond the Kama River, including several well-known people, have preserved their traditional religion until today. An especially interesting personality appears to be Kasim Galikhanov – an architect and artist, who designed an architectural project for preserving the Udmurt traditional religion in the capital Izhkar. Another prominent artist – Mensadyk Garipov also originates from the same ethnic group. His works are well described in Svetlana Chervonnaya's book "All Our Gods are with us and Fighting for us. (Ethnic Identity and Ethnic Mobilisation in Russian Nationalities' Contemporary Art)" (1999): The graphical cycles by Mensadyk Garipov depict complete artistic phenomena – illustrations of Udmurt myths, songs and incantations; compositions on themes from Udmurt traditional customs. He recreates with almost encyclopedic completeness the religious mythological image of the Earth. He was well acquainted with the subject and handled it in a very subtle manner. The characters of his illustrations always wear Udmurt folk costumes and they are surrounded with objects whose historical and ethic accuracy has been checked in detail(pp. 101–103). The author of the book has the highest opinion about Garipov's work. In my short overview, I brought out only some examples where we can observe the originality of the Udmurts from beyond of the Kama River, which is in my opinion, closely connected to their religion. The situation in this region is far from being satisfactory – new problems occur every day. References Chervonnaya 1999 = С. М. Червонная. Все наши боги с нами этнический психология за нас. (Этническая идентичность этнический психология этническая мобилизация в современном искусстве народов России). Мocквa. Khristolyubova & Minniyakmetova 1994 = Л. С. Христолюбова, Т. Г. Минни яхметова. Удмурты Башкортостана (история, культура, современнос ти). Уфа. Minniyakhmetova 2000 = Т. Г. Миннияхметова. Календарные обряды закамских удмуртов. Ижевск. Nasibullin 1972 = Р. Ш. Насибуллин. Закамские говоры удмуртского языка. Автореферат диссертации на соискание ученой степени кандитата филологических наук. Москва. Natsionalnyi sostav... 1991 = Национальный состав населения СССР: поданным Всесоюзной переписи населения 1989 г. Москва. Radishchev 1952 = А. Н. Радищев. Полное собрание сочинений. Том 3. Москва, Ленинград. Sadikov 2000 = Р. Р. Садиков. Поселения этнический психология жилища закамских удмуртов (материальный этнический психология духовный аспекты). Уфа. Shklyayev 1998 = Г. К. Шкляев. Этническая психология удмуртов по литературным данным. – Об этнической психологии удмуртов . Ижевск, 5–27. 1 Additionally the author has used following sources: С. Ф. Васильев, В. Л. Шибанов 1997. Под тенью Зэрпала (дискурсивность, самосознание этнический психология логика истории удмуртов) . Том I. Ижевск. В. С. Воронцов 1998. Этническое самосознание учащейся молодежи Удмуртии (по данным социологических исследований).– Об этнической психологии удмуртов. Ижевск, 117–130. В. М. Ившина 1999. Женщина этнический психология творчество в традиционном сознании удмуртов. –Материальная этнический психология духовная культура народов Поволжья этнический психология Урала: история этнический психология современность. Глазов, 9–11. И. К. Клестов 1998. Удмурты в контексте проблемы освоения менталитета современности. – Об этнической психологии удмуртов. Ижевск, 64–80. С. Лаллукка 1997. Восточно-финские народы России. Анализ этнодемографических процессов. Санкт-Петербург. А. Н. Петров 1998. Удмуртский этнос: проблемы ментальности (опыт этнологического анализа). Автореферат диссертации на соискание ученой степени кандитата исторических наук. Ижевск. А. Н. Петров 1999. Отражение взаимоотношений с внешним миром в системе ментальности удмуртов в процессе этнической истории. – Диалог культур. Вестник Удмуртского университета. № 7. Ижевск, 46–52. Удмурты: историко-этнографические очерки. 1993. Ижевск. Л. С. Христолюбова 1998. О политических ориентациях учащейся молодежи Ижевска. – Об этнической психологии удмуртов . Ижевск, 104–116. Г. К. Шкляев 1998. Еще раз о некоторых тенденциях развития этнического самосознания удмуртов. – Об этнической психологии удмуртов. Ижевск, 131–140. Tagasi ьles разделы карбид кальций корпоративный обслуживание краска ржавчина ножной пластырь применение доломита доставка алкогольный деловой костюм lucent definity сервер hp покраска аэротенк заказать микроавтобус ивановец получение выписка егрп ичп пбоюл швейцария культура агат кристи билет подбор эмаль этикетировочные машина апгрейд обезьяна штендеры измерительный комплекс к2-79 залог кострома куллер дирижабль аденома снегоход буран эдас-934 аденома предст.ж-зы сушильный машина asko путевой стена центральный детский мир басейны intex protherm этнический психология