Dr. Magomedkhan Magomedkhanov is a Chief of Ethnography Department at the Institute of History, Archaeology & Ethnography in the Dagestan Scientific Centre of the Russian Academy of Sciences. He is also a consultant for the Dagestan Historical Museum on Textile Art. A faculty member at Leningrad State University from 1974 until 1979, he attended the Institute of Ethnography at the Academy of Sciences of the USSR from 1980 until 1983 and studied ethnography at Oxford University, Harvard University and St. Petersburg State University. In 1997, his interest in Dagestan traditional textiles led him to open Khan’s Rugs, a small carpet workshop in which he employs a group of traditional women weavers who work from home, so as to care their children. As an academic, his research includes studies of the revival of Islam in Russia, contemporary ethnic and ethno-cultural problems in the North Caucasus, intergroup consciousness and stereotyping, and issues pertaining to multilingual societies and assimilation. Khan’s publications include articles and books published in Russia and the West, including Tattooed Mountain Women and Spoon Boxes of Daghestan (with Robert Chenciner and Gabib Ismailov, 2005); Дагестанцы: вехи этно-социальной истории (Dagestanis: Milestones of Ethno-Social History, 2007), and Dragons, Padlock and Tamerlane’s Balls: A Material-Culture Memoir of Textiles, Art, Metals and Myths (with Robert Chenciner and David Hunt, 2012). He has also been a consultant, guide and interviewee for BBC documentary films, such as Living Islam (1996); Russia – A Journey with Jonathan Dimbleby (2008); and Discovery Atlas: Russia Revealed (2008). Supervisors: Supervisor
The article examines the maintenance of ethno-cultural traditions aimed at preserving and enhanci... more The article examines the maintenance of ethno-cultural traditions aimed at preserving and enhancing the socioeconomic and demographic vitality of the mountainous regions of Dagestan. It highlights the following points: a) during the imperial era, rural communities and their self-governing institutions were formally recognized (Regulations of April 26, 1868), thereby safeguarding traditional systems of governance, land tenure, land use, education, and legal proceedings. The onset of capitalist relations in the mountainous regions during the late 19th and early 20th centuries actually stimulated the development, rather than displacement, of traditional economic structures. This collective effort contributed to maintaining the region's stability and prosperity; b) in the Soviet era, the administrative-territorial organization of the Dagestan Autonomous Soviet Socialist Republic (DASSR) saw the implementation of socialization measures, including nationalization and the distribution of communal (khIarim), private (mulk), and mosque-administered (waqf) lands to collective farms, with due consideration given to the boundaries of rural communities. Following the Second World War (1941-1945), collective farms gained prominence; c) the processes of perestroika and post-Soviet periods witnessed the privatization of collective farm assets, including administrative and auxiliary buildings in mountainous areas and lands designated for transhumance, as well as the transfer of alpine and winter pastures to new owners. Traditional rural self-governing institutions were gradually marginalized in favor of "economic entities." Despite receiving state support through federal and regional programs, these changes led to the decline of mountain economies and subsequent depopulation of these regions. The article underscores that the ethno-cultural landscape of mountainous areas, which largely remain outside the realm of modern mountain economy technologies in Dagestan, is shaped not only by physical-geographical and economic factors but also by the inherent way of life in these regions, as understood through socio-demographic and ethno-cultural lenses.
ИСТОРИЯ, АРХЕОЛОГИЯ И ЭТНОГРАФИЯ КАВКАЗА. . . , 2018
Статья написана на основе анализа преимущественно дагестанских фольклорных и этнографических мат... more Статья написана на основе анализа преимущественно дагестанских фольклорных и этнографических материалов, в которых нашли отражение различные аспекты восприятия цветов и цветовой символики у народов Дагестана. Одним из широко используемых методов сбора данных о цветовых ассоциациях, психологических, эмоциональных реакциях людей на те или иные цвета является применение различных психологических тестов.
Другой метод заключается в выявлении сохранившихся в памяти фольклора, традиционной материальной и духовной культуры, сведений о восприятии цветов, цветовых значениях и символах. Принципиальные различия между этими методами видятся в том, что первый из них имеет «прямое» (исследователь/испытуемый)
применение, тогда как второй, этнографический или структурно-антропологический, метод подразумевает и
прямое (опрос информаторов, полевые наблюдения), и опосредованное (изучение фольклора, обрядов, традиционной материальной культуры) извлечение искомой информации.
В своем исследовании мы исходили из понимания того, что для выявления символического или мистического в восприятии цветов в тех или иных культурах важно знать не только теорию и методологию вопроса,
не только предмет, но и объект исследования.
Цветовые ассоциации рассматривались как по отдельным (красный, синий и т.д.) цветам, так и по контрастирующим цветовым парам (белый/черный и т.д.). Результаты исследования подтверждают, что один и
тот же цвет может иметь разные символические значения, что цветовые ассоциации не поддаются рассмотрению в строгих критериях абстрактности или конкретности, что специфика цветовой палитры шерстяных ковров, войлоков, шелковых вышивок связана не столько с символикой, сколько с доступностью, наличием тех
или иных красителей
М. Магомедханов. Дагестанцы в Турции, Ртнические последствия Кавказской войны). — Махачкала: ДНЦ РАН, , 1997
The fate of the Dagestani diaspora in Turkey reflected
essentially on all historical, socio-po... more The fate of the Dagestani diaspora in Turkey reflected essentially on all historical, socio-political and economic processes and upheavals that occurred over the course of almost two centuries of history of the Turkish state.This subject has first of all a humanitarian meaning. The pragmatic meaning is no less important, especially in the current conditions of the transition of the Dagestan economy to so-called market relations, the expansion of international relations, and the improvement of means mass communication/
Гуманитарные и социально-политические проблемы модернизации Кавказа. Назрань, , 2021
The article notes that the experience of conquest and voluntary annexation of the Volga region an... more The article notes that the experience of conquest and voluntary annexation of the Volga region and Siberia territories by the Russian state, tested over almost three centuries, was used in the northeastern Caucasus in all its diversity. In this context, issues of use in the northeastern In the Caucasus, previously tested in the Volga region and Siberia, the practice of swearing in allegiance to Russia, by granting economic privileges conferring ranks.
A uthenticity in the Kitchen Proceedings of the Oxford Symposium on Food and Cookery 2005 Edited by Richard Hosking Prospect Books , 2006
Mountain Jews settled in Derbent city and 23 nearby villages where, similar to other ethnic group... more Mountain Jews settled in Derbent city and 23 nearby villages where, similar to other ethnic groups, they formed special quarters (districts) among Tabasarans, Lezgins, Kaitags, Kumyks and other Daghestani peoples. Having lived for about 1500 years among other Daghestani peoples they assimi lated Caucasian manners, behavioural norms, traditional methods of agriculture and Meat Foods of Mountain Jews of Daghestan trade, and a lot of traditions and particularities of material culture in house-building, clothing, and of course, food. The economy of Mountain Jews was based on trade, crafts and agriculture. As farmers, they mainly cultivated vegetables, fruits and vines. Cattle breeding as a busi ness was not a tradition of Mountain Jews. At the same time in the villages of Derbent and Kaitag regions every family had one or two cows or buffalos, a few sheep and as many chickens as possible. Mountain Jews of Daghestan eat more lamb than beef or chicken or fish. With regard to fish, those who live in the Derbent area use kutum, a deep bur gundy-coloured fibrous estuary fish from where the Sulak and Samur deltas meet the Caspian, as a ritual food for weddings, but only in dried form and as a snack with alcohol. One of the reasons why Mountain Jews do not have fish as a staple food, even though they live near the Caspian coastline, seems to be that, as is also the case with other Daghestanis, they do not like the mess that surrounds cleaning a fish. But the exception is sturgeon which is eaten as delicacy and which requires relatively easier cleaning. (‘Dying For Caviar’, Robert Chenciner, OFS, 1997; ‘Little Known Aspects of North East Caucasian Mountain Ram and Other Dishes’, Robert Chenciner & Dr Emile Salmanov, OFS, 1987.)
Written Culture in Daghestan. Edited by Moshe Gammer. Sastamala, , 2015
On 19 [31] October 1863 Peter Uslar wrote: “I presume that not a single
word has ever been recor... more On 19 [31] October 1863 Peter Uslar wrote: “I presume that not a single word has ever been recorded in writing in the Archi language.” Yet, there are works of religious-educational nature in this language that were written in the early nineteenth century in prose and verse. Mamaykhan Aghlarov discovered nineteenth-century records in the language of Andi. It is most likely that texts in other “scriptless” languages exist too. It is true, however, that such early attempts did not develop into a writing tradition. Apparently, this was a function of the level of practical necessity, of the actual need to possess such a script. Speakers of so-called “scriptless” languages were not at all “without script”, as the writing samples cited below show. The needs of their religious-ceremonial, cultural and artistic life were satisied by the use of a script that served the languages of the more numerous peoples.
Вестник Института истории, археологии и этнографии. , 2013
В статье на основе анализа письменных и полевых этнографических материалов, собранных в Турецкой ... more В статье на основе анализа письменных и полевых этнографических материалов, собранных в Турецкой республике, исследованы трансформации в культуре и быте дагестанской диаспоры, образовавшейся в основном в середине XIX в. По заключению автора полуторовековое отчуждение дагестанцев от исторической Родины предопределило перспективы их натурализации в турецком обществе. Summary: Basing on the analysis of written and field ethnographic materials collected in the Turkish Republic, the author of the article researches the transformation in the culture and everyday life of the Dagestan diaspora, which was mainly formed in the middle of the 19th century. As he concludes, a oneand-a-half-century-long alienation of Dagestan people from their historical homeland determined the prospects for their naturalization and assimilation in the Turkish society.
В статье рассматриваются перемены в историческом сознании дагестанцев, обусловленные вхождением Д... more В статье рассматриваются перемены в историческом сознании дагестанцев, обусловленные вхождением Дагестана в состав России, интеграцией края в политическую, социально-экономическую, правовую системы, культурную среду Российского государства XIX века. The article discusses changes in the historical consciousness of Daghestan people, caused by joining Russia, by integration of the region into political, socioeconomic , legal systems, cultural environment of Russia of the XIX century. Ключевые слова: дагестанцы; историческое сознание; русско-дагестанские отношения.
ГУМАНИТАРНЫЕ И СОЦИАЛЬНО-ПОЛИТИЧЕСКИЕ ПРОБЛЕМЫ МОДЕРНИЗАЦИИ КАВКАЗА. Сборник статей VII Международной научной конференции «Гуманитарные и социально-политические проблемы модернизации Кавказа , 2019
ГУМАНИТАРНЫЕ И СОЦИАЛЬНО-ПОЛИТИЧЕСКИЕ ПРОБЛЕМЫ МОДЕРНИЗАЦИИ КАВКАЗА. Сборник статей VIII-ой Международной конференции. , 2020
The article is devoted to the analysis of the ethno-social and legal aspects of
language policy ... more The article is devoted to the analysis of the ethno-social and legal aspects of language policy in the Caucasus during the imperial, Soviet and post-Soviet periods. The information characterizing the specifics of language processes in the Caucasus is given. It is noted that the political and legal response to problems arising in the national-cultural sphere does not always correspond to the complexity and socio-political tension of the ethnocultural and linguistic processes taking place in the region. The importance of studying and using the historical experience of national language policy to address the current, due to modern trends in the dynamics of ethnic language processes in the regions of the Caucasus is emphasized.
Dagestan-History, Culture, Identity provides an up-to-date and comprehensive overview of Dagestan... more Dagestan-History, Culture, Identity provides an up-to-date and comprehensive overview of Dagestan, a strategically important republic of the Russian Federation which borders Chechnya, Georgia and Azerbaijan, and its people. It outlines Dagestan's rich and complicated history, from 5th c ACE to post USSR, as seen from the viewpoint of the Dagestani people. Chapters feature the new age of social media, urban weddings, modern and traditional medicine, innovative food cultivation, the little-known history of Mountain Jews during the Soviet period, flourishing heroes of sport and finance, emerging opportunities in ethno-tourism and a recent Dagestani music revival. In doing so, the authors examine the large number of different ethnic groups in Dagestan, their languages and traditions, and assess how the people of Dagestan are coping and thriving despite the changes brought about by globalisation, new technology and the modern world: through which swirls an increasing sense of identity in an indigenous multi-ethnic society. Robert Chenciner was a Visiting Academic at St Antony's College, University of Oxford. He was an honorary member of the Dagestan Scientific Centre of the Russian Academy of Sciences. Magomedkhan Magomedkhanov is Head of the Ethnography Institute of the Dagestan Scientific Centre, Russian Academy of Sciences, Makhachkala, Republic of Dagestan, Russian Federation.
Emigratsiya dagestantsev v Turtsiyu v XIX — nach. XX v. imela negativnyye dlya Dagestana etnodemo... more Emigratsiya dagestantsev v Turtsiyu v XIX — nach. XX v. imela negativnyye dlya Dagestana etnodemograficheskiye posledstviya. Yestestvennyy prirost naseleniya kraya vo vtoroy polovine XIX-nach. XX vv. byl krayne nizkim, a v nekotoryye gody nablyudalas' ubyl' naseleniya. Sredi pokinuvshikh Rodinu bylo mnogo alimov, lyudey masterovykh. Pereselyalas' obychno naiboleye deyatel'naya, aktivnaya vo vsekh otnosheniyakh, elitnaya chast' naroda. Genofondu dagestanskikh narodov byl nanesen sushchestvennyy uron. Kak pokazyvayet analiz materialov, malymi sem'yami v Turtsiyu pereselyalis' redko. Kak pravilo, eto byli slozhnyye sem'i, sostoyavshiye iz neskol'kikh pokoleniy. Ustanovit' tochnoye chislo pereselivshikhsya iz Dagestana v predely Osmanskoy imperii iz-za nesovershenstva statistiki tekh let slozhno. Svedeniya ob obshchey chislennosti dagestanskikh mukhadzhirov, kotoryye privodit turetskiy issledovatel' B. Khabichoglu na osnove analiza arkhivov osmanskogo vremeni, t. ye. 20. 000 chelovek, zanizheny. Dagestanskaya diaspora perezhila mnogiye sotsial'no-politicheskiye i ekonomicheskiye protsessy i potryaseniya, proiskhodivshiye na protyazhenii pochti polutoravekovoy istorii Osmanskoy imperii i guretskogo gosudarstva. Rasselennyye otdel'nymi seleniyami ili anklavami, dispersno (ot provintsii Mush do poberezh'ya Mramornogo morya) dagestantsy imeli ves'ma ogranichennyye vozmozhnosti dlya sokhraneniya na chuzhbine vzaimnoy solidarnosti i etnokul'turnykh kharakteristik. No vopreki etomu malochislennoy i polietnichnoy dagestanskoy diaspore otchasti udavalos' splachivalsya vokrug naiboleye mnogochislennoy chasti diaspory, avartsev, usva126 ivat' ikh yazyk i identifitsirovat' sebya ne po etnicheskim gruppam, a dagestantsami
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Emigration of Dagestanis to Turkey in the XIX - early. 20th century had negative ethno-demographic consequences for Dagestan. The natural increase in the population of the region in the second half of the XIX-beginning. XX centuries was extremely low, and in some years there was a decline in population. Among those who left their homeland there were many alims, artisans. The most active, active in all respects, elite part of the people usually moved. The gene pool of the Dagestan peoples was seriously damaged.
As the analysis of materials shows, small families rarely moved to Turkey. As a rule, these were complex families, consisting of several generations. It is difficult to establish the exact number of those who moved from Dagestan to the Ottoman Empire due to the imperfection of the statistics of those years. Information about the total number of Dagestan muhajirs, which is given by the Turkish researcher B. Khabichoglu based on an analysis of the archives of the Ottoman period, i.e. 20,000 people, is underestimated.
The Dagestan diaspora has gone through many socio-political and economic processes and upheavals that have taken place over the almost one and a half century history of the Ottoman Empire and the Guretan state.
Settled in separate villages or enclaves, dispersed (from the province of Mush to the coast of the Sea of Marmara), the Dagestanis had very limited opportunities for maintaining mutual solidarity and ethno-cultural characteristics in a foreign land. But despite this, the small and multi-ethnic Dagestan diaspora partly managed to rally around the most numerous part of the diaspora, the Avars,
learn their language and identify themselves not by ethnic groups, but by Dagestanis
The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice o... more The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice of government of the Dagestan region. The Russian Empire was one of the most varied in the world with regard to the ethnic and religious relations. By the end of the 19th century, the Russian Empire covered an area of almost 22.5 million square km., and its 125.7 million population included, in addition to Russians (about 42.0%), two hundred peoples, followers of various religions and beliefs, including Islam (11.1%), Judaism (4, 2%) and Buddhism (0.5%). With the incorporation of Dagestan into Russia, in 1868 the feudal form of government or the Khanate(s) was abolished. The institutions of civil self- government of rural societies were adapted to the general imperial goals of government and subordinated to the tsarist administration. In general, administrative and territorial delimitation at grassroots level corresponded to the traditional divisions of rural societies. The former adminis...
History, Archeology and Ethnography of the Caucasus, 2020
The article is devoted to the historical and ethnographic description of mountain gardening in Da... more The article is devoted to the historical and ethnographic description of mountain gardening in Dagestan. A brief overview of the definitions of agriculture, horticulture and gardening is given. The importance of avoiding confusion between these basically close and partly identical terms in anthropological and ethnographic studies is illustrated in the case of mountain-valley horticulture. This approach examines a) the symbiosis of the economic and cultural traditions of the region; b) components of ethno-economics and ethno-ecology; c) technological modernization of the agricultural industry; d) an indicator of the resource potential of sustainable development of mountainous areas, the population of which retains traditional economic specialization; e) economic integration of mountainous territories into the region, the country, and the formation of interregional ties that give stability to the ethnic economy; f) criteria for the appropriate preservation of traditional ethno-culture...
The article examines the maintenance of ethno-cultural traditions aimed at preserving and enhanci... more The article examines the maintenance of ethno-cultural traditions aimed at preserving and enhancing the socioeconomic and demographic vitality of the mountainous regions of Dagestan. It highlights the following points: a) during the imperial era, rural communities and their self-governing institutions were formally recognized (Regulations of April 26, 1868), thereby safeguarding traditional systems of governance, land tenure, land use, education, and legal proceedings. The onset of capitalist relations in the mountainous regions during the late 19th and early 20th centuries actually stimulated the development, rather than displacement, of traditional economic structures. This collective effort contributed to maintaining the region's stability and prosperity; b) in the Soviet era, the administrative-territorial organization of the Dagestan Autonomous Soviet Socialist Republic (DASSR) saw the implementation of socialization measures, including nationalization and the distribution of communal (khIarim), private (mulk), and mosque-administered (waqf) lands to collective farms, with due consideration given to the boundaries of rural communities. Following the Second World War (1941-1945), collective farms gained prominence; c) the processes of perestroika and post-Soviet periods witnessed the privatization of collective farm assets, including administrative and auxiliary buildings in mountainous areas and lands designated for transhumance, as well as the transfer of alpine and winter pastures to new owners. Traditional rural self-governing institutions were gradually marginalized in favor of "economic entities." Despite receiving state support through federal and regional programs, these changes led to the decline of mountain economies and subsequent depopulation of these regions. The article underscores that the ethno-cultural landscape of mountainous areas, which largely remain outside the realm of modern mountain economy technologies in Dagestan, is shaped not only by physical-geographical and economic factors but also by the inherent way of life in these regions, as understood through socio-demographic and ethno-cultural lenses.
ИСТОРИЯ, АРХЕОЛОГИЯ И ЭТНОГРАФИЯ КАВКАЗА. . . , 2018
Статья написана на основе анализа преимущественно дагестанских фольклорных и этнографических мат... more Статья написана на основе анализа преимущественно дагестанских фольклорных и этнографических материалов, в которых нашли отражение различные аспекты восприятия цветов и цветовой символики у народов Дагестана. Одним из широко используемых методов сбора данных о цветовых ассоциациях, психологических, эмоциональных реакциях людей на те или иные цвета является применение различных психологических тестов.
Другой метод заключается в выявлении сохранившихся в памяти фольклора, традиционной материальной и духовной культуры, сведений о восприятии цветов, цветовых значениях и символах. Принципиальные различия между этими методами видятся в том, что первый из них имеет «прямое» (исследователь/испытуемый)
применение, тогда как второй, этнографический или структурно-антропологический, метод подразумевает и
прямое (опрос информаторов, полевые наблюдения), и опосредованное (изучение фольклора, обрядов, традиционной материальной культуры) извлечение искомой информации.
В своем исследовании мы исходили из понимания того, что для выявления символического или мистического в восприятии цветов в тех или иных культурах важно знать не только теорию и методологию вопроса,
не только предмет, но и объект исследования.
Цветовые ассоциации рассматривались как по отдельным (красный, синий и т.д.) цветам, так и по контрастирующим цветовым парам (белый/черный и т.д.). Результаты исследования подтверждают, что один и
тот же цвет может иметь разные символические значения, что цветовые ассоциации не поддаются рассмотрению в строгих критериях абстрактности или конкретности, что специфика цветовой палитры шерстяных ковров, войлоков, шелковых вышивок связана не столько с символикой, сколько с доступностью, наличием тех
или иных красителей
М. Магомедханов. Дагестанцы в Турции, Ртнические последствия Кавказской войны). — Махачкала: ДНЦ РАН, , 1997
The fate of the Dagestani diaspora in Turkey reflected
essentially on all historical, socio-po... more The fate of the Dagestani diaspora in Turkey reflected essentially on all historical, socio-political and economic processes and upheavals that occurred over the course of almost two centuries of history of the Turkish state.This subject has first of all a humanitarian meaning. The pragmatic meaning is no less important, especially in the current conditions of the transition of the Dagestan economy to so-called market relations, the expansion of international relations, and the improvement of means mass communication/
Гуманитарные и социально-политические проблемы модернизации Кавказа. Назрань, , 2021
The article notes that the experience of conquest and voluntary annexation of the Volga region an... more The article notes that the experience of conquest and voluntary annexation of the Volga region and Siberia territories by the Russian state, tested over almost three centuries, was used in the northeastern Caucasus in all its diversity. In this context, issues of use in the northeastern In the Caucasus, previously tested in the Volga region and Siberia, the practice of swearing in allegiance to Russia, by granting economic privileges conferring ranks.
A uthenticity in the Kitchen Proceedings of the Oxford Symposium on Food and Cookery 2005 Edited by Richard Hosking Prospect Books , 2006
Mountain Jews settled in Derbent city and 23 nearby villages where, similar to other ethnic group... more Mountain Jews settled in Derbent city and 23 nearby villages where, similar to other ethnic groups, they formed special quarters (districts) among Tabasarans, Lezgins, Kaitags, Kumyks and other Daghestani peoples. Having lived for about 1500 years among other Daghestani peoples they assimi lated Caucasian manners, behavioural norms, traditional methods of agriculture and Meat Foods of Mountain Jews of Daghestan trade, and a lot of traditions and particularities of material culture in house-building, clothing, and of course, food. The economy of Mountain Jews was based on trade, crafts and agriculture. As farmers, they mainly cultivated vegetables, fruits and vines. Cattle breeding as a busi ness was not a tradition of Mountain Jews. At the same time in the villages of Derbent and Kaitag regions every family had one or two cows or buffalos, a few sheep and as many chickens as possible. Mountain Jews of Daghestan eat more lamb than beef or chicken or fish. With regard to fish, those who live in the Derbent area use kutum, a deep bur gundy-coloured fibrous estuary fish from where the Sulak and Samur deltas meet the Caspian, as a ritual food for weddings, but only in dried form and as a snack with alcohol. One of the reasons why Mountain Jews do not have fish as a staple food, even though they live near the Caspian coastline, seems to be that, as is also the case with other Daghestanis, they do not like the mess that surrounds cleaning a fish. But the exception is sturgeon which is eaten as delicacy and which requires relatively easier cleaning. (‘Dying For Caviar’, Robert Chenciner, OFS, 1997; ‘Little Known Aspects of North East Caucasian Mountain Ram and Other Dishes’, Robert Chenciner & Dr Emile Salmanov, OFS, 1987.)
Written Culture in Daghestan. Edited by Moshe Gammer. Sastamala, , 2015
On 19 [31] October 1863 Peter Uslar wrote: “I presume that not a single
word has ever been recor... more On 19 [31] October 1863 Peter Uslar wrote: “I presume that not a single word has ever been recorded in writing in the Archi language.” Yet, there are works of religious-educational nature in this language that were written in the early nineteenth century in prose and verse. Mamaykhan Aghlarov discovered nineteenth-century records in the language of Andi. It is most likely that texts in other “scriptless” languages exist too. It is true, however, that such early attempts did not develop into a writing tradition. Apparently, this was a function of the level of practical necessity, of the actual need to possess such a script. Speakers of so-called “scriptless” languages were not at all “without script”, as the writing samples cited below show. The needs of their religious-ceremonial, cultural and artistic life were satisied by the use of a script that served the languages of the more numerous peoples.
Вестник Института истории, археологии и этнографии. , 2013
В статье на основе анализа письменных и полевых этнографических материалов, собранных в Турецкой ... more В статье на основе анализа письменных и полевых этнографических материалов, собранных в Турецкой республике, исследованы трансформации в культуре и быте дагестанской диаспоры, образовавшейся в основном в середине XIX в. По заключению автора полуторовековое отчуждение дагестанцев от исторической Родины предопределило перспективы их натурализации в турецком обществе. Summary: Basing on the analysis of written and field ethnographic materials collected in the Turkish Republic, the author of the article researches the transformation in the culture and everyday life of the Dagestan diaspora, which was mainly formed in the middle of the 19th century. As he concludes, a oneand-a-half-century-long alienation of Dagestan people from their historical homeland determined the prospects for their naturalization and assimilation in the Turkish society.
В статье рассматриваются перемены в историческом сознании дагестанцев, обусловленные вхождением Д... more В статье рассматриваются перемены в историческом сознании дагестанцев, обусловленные вхождением Дагестана в состав России, интеграцией края в политическую, социально-экономическую, правовую системы, культурную среду Российского государства XIX века. The article discusses changes in the historical consciousness of Daghestan people, caused by joining Russia, by integration of the region into political, socioeconomic , legal systems, cultural environment of Russia of the XIX century. Ключевые слова: дагестанцы; историческое сознание; русско-дагестанские отношения.
ГУМАНИТАРНЫЕ И СОЦИАЛЬНО-ПОЛИТИЧЕСКИЕ ПРОБЛЕМЫ МОДЕРНИЗАЦИИ КАВКАЗА. Сборник статей VII Международной научной конференции «Гуманитарные и социально-политические проблемы модернизации Кавказа , 2019
ГУМАНИТАРНЫЕ И СОЦИАЛЬНО-ПОЛИТИЧЕСКИЕ ПРОБЛЕМЫ МОДЕРНИЗАЦИИ КАВКАЗА. Сборник статей VIII-ой Международной конференции. , 2020
The article is devoted to the analysis of the ethno-social and legal aspects of
language policy ... more The article is devoted to the analysis of the ethno-social and legal aspects of language policy in the Caucasus during the imperial, Soviet and post-Soviet periods. The information characterizing the specifics of language processes in the Caucasus is given. It is noted that the political and legal response to problems arising in the national-cultural sphere does not always correspond to the complexity and socio-political tension of the ethnocultural and linguistic processes taking place in the region. The importance of studying and using the historical experience of national language policy to address the current, due to modern trends in the dynamics of ethnic language processes in the regions of the Caucasus is emphasized.
Dagestan-History, Culture, Identity provides an up-to-date and comprehensive overview of Dagestan... more Dagestan-History, Culture, Identity provides an up-to-date and comprehensive overview of Dagestan, a strategically important republic of the Russian Federation which borders Chechnya, Georgia and Azerbaijan, and its people. It outlines Dagestan's rich and complicated history, from 5th c ACE to post USSR, as seen from the viewpoint of the Dagestani people. Chapters feature the new age of social media, urban weddings, modern and traditional medicine, innovative food cultivation, the little-known history of Mountain Jews during the Soviet period, flourishing heroes of sport and finance, emerging opportunities in ethno-tourism and a recent Dagestani music revival. In doing so, the authors examine the large number of different ethnic groups in Dagestan, their languages and traditions, and assess how the people of Dagestan are coping and thriving despite the changes brought about by globalisation, new technology and the modern world: through which swirls an increasing sense of identity in an indigenous multi-ethnic society. Robert Chenciner was a Visiting Academic at St Antony's College, University of Oxford. He was an honorary member of the Dagestan Scientific Centre of the Russian Academy of Sciences. Magomedkhan Magomedkhanov is Head of the Ethnography Institute of the Dagestan Scientific Centre, Russian Academy of Sciences, Makhachkala, Republic of Dagestan, Russian Federation.
Emigratsiya dagestantsev v Turtsiyu v XIX — nach. XX v. imela negativnyye dlya Dagestana etnodemo... more Emigratsiya dagestantsev v Turtsiyu v XIX — nach. XX v. imela negativnyye dlya Dagestana etnodemograficheskiye posledstviya. Yestestvennyy prirost naseleniya kraya vo vtoroy polovine XIX-nach. XX vv. byl krayne nizkim, a v nekotoryye gody nablyudalas' ubyl' naseleniya. Sredi pokinuvshikh Rodinu bylo mnogo alimov, lyudey masterovykh. Pereselyalas' obychno naiboleye deyatel'naya, aktivnaya vo vsekh otnosheniyakh, elitnaya chast' naroda. Genofondu dagestanskikh narodov byl nanesen sushchestvennyy uron. Kak pokazyvayet analiz materialov, malymi sem'yami v Turtsiyu pereselyalis' redko. Kak pravilo, eto byli slozhnyye sem'i, sostoyavshiye iz neskol'kikh pokoleniy. Ustanovit' tochnoye chislo pereselivshikhsya iz Dagestana v predely Osmanskoy imperii iz-za nesovershenstva statistiki tekh let slozhno. Svedeniya ob obshchey chislennosti dagestanskikh mukhadzhirov, kotoryye privodit turetskiy issledovatel' B. Khabichoglu na osnove analiza arkhivov osmanskogo vremeni, t. ye. 20. 000 chelovek, zanizheny. Dagestanskaya diaspora perezhila mnogiye sotsial'no-politicheskiye i ekonomicheskiye protsessy i potryaseniya, proiskhodivshiye na protyazhenii pochti polutoravekovoy istorii Osmanskoy imperii i guretskogo gosudarstva. Rasselennyye otdel'nymi seleniyami ili anklavami, dispersno (ot provintsii Mush do poberezh'ya Mramornogo morya) dagestantsy imeli ves'ma ogranichennyye vozmozhnosti dlya sokhraneniya na chuzhbine vzaimnoy solidarnosti i etnokul'turnykh kharakteristik. No vopreki etomu malochislennoy i polietnichnoy dagestanskoy diaspore otchasti udavalos' splachivalsya vokrug naiboleye mnogochislennoy chasti diaspory, avartsev, usva126 ivat' ikh yazyk i identifitsirovat' sebya ne po etnicheskim gruppam, a dagestantsami
Ещё
1 609 / 5 000
Результаты перевода
Перевод
Emigration of Dagestanis to Turkey in the XIX - early. 20th century had negative ethno-demographic consequences for Dagestan. The natural increase in the population of the region in the second half of the XIX-beginning. XX centuries was extremely low, and in some years there was a decline in population. Among those who left their homeland there were many alims, artisans. The most active, active in all respects, elite part of the people usually moved. The gene pool of the Dagestan peoples was seriously damaged.
As the analysis of materials shows, small families rarely moved to Turkey. As a rule, these were complex families, consisting of several generations. It is difficult to establish the exact number of those who moved from Dagestan to the Ottoman Empire due to the imperfection of the statistics of those years. Information about the total number of Dagestan muhajirs, which is given by the Turkish researcher B. Khabichoglu based on an analysis of the archives of the Ottoman period, i.e. 20,000 people, is underestimated.
The Dagestan diaspora has gone through many socio-political and economic processes and upheavals that have taken place over the almost one and a half century history of the Ottoman Empire and the Guretan state.
Settled in separate villages or enclaves, dispersed (from the province of Mush to the coast of the Sea of Marmara), the Dagestanis had very limited opportunities for maintaining mutual solidarity and ethno-cultural characteristics in a foreign land. But despite this, the small and multi-ethnic Dagestan diaspora partly managed to rally around the most numerous part of the diaspora, the Avars,
learn their language and identify themselves not by ethnic groups, but by Dagestanis
The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice o... more The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice of government of the Dagestan region. The Russian Empire was one of the most varied in the world with regard to the ethnic and religious relations. By the end of the 19th century, the Russian Empire covered an area of almost 22.5 million square km., and its 125.7 million population included, in addition to Russians (about 42.0%), two hundred peoples, followers of various religions and beliefs, including Islam (11.1%), Judaism (4, 2%) and Buddhism (0.5%). With the incorporation of Dagestan into Russia, in 1868 the feudal form of government or the Khanate(s) was abolished. The institutions of civil self- government of rural societies were adapted to the general imperial goals of government and subordinated to the tsarist administration. In general, administrative and territorial delimitation at grassroots level corresponded to the traditional divisions of rural societies. The former adminis...
History, Archeology and Ethnography of the Caucasus, 2020
The article is devoted to the historical and ethnographic description of mountain gardening in Da... more The article is devoted to the historical and ethnographic description of mountain gardening in Dagestan. A brief overview of the definitions of agriculture, horticulture and gardening is given. The importance of avoiding confusion between these basically close and partly identical terms in anthropological and ethnographic studies is illustrated in the case of mountain-valley horticulture. This approach examines a) the symbiosis of the economic and cultural traditions of the region; b) components of ethno-economics and ethno-ecology; c) technological modernization of the agricultural industry; d) an indicator of the resource potential of sustainable development of mountainous areas, the population of which retains traditional economic specialization; e) economic integration of mountainous territories into the region, the country, and the formation of interregional ties that give stability to the ethnic economy; f) criteria for the appropriate preservation of traditional ethno-culture...
Этнокультура освоения гор: Северный Кавказ ./ Под общей редакцией Магомедханова М.М., Садового А.Н., Атаева З.В. , 2022
Предлагаемая книга содержит развернутые научные разработки по темам докладов, представленным учас... more Предлагаемая книга содержит развернутые научные разработки по темам докладов, представленным участниками симпозиума «Этно-социальные и этно-культурные аспекты освоения горных территорий Российского Кавказа», про-шедшего в мае 2021 года в Институте истории, археологи и этнографии Дагестан-ского федерального исследовательского центра РАН. В главах коллективной монографии рассматриваются проблемные вопросы хозяйственно-экономического и экологического состояния горных территорий, перспективы использования традиций природопользования, этнокультурного, ландшафтно-рекреационного потенциала в целях предотвращения дальнейшей депопуляции горных районов Российского Кавказа.
The book contains detailed scientific developments on the topics of reports presented by the participants of the symposium "Ethno-social and ethno-cultural aspects of the development of the mountainous territories of the Russian Caucasus", held in May 2021 at the Institute of History, Archeology and Ethnography of the Dagestan Federal Research Center of the Russian Academy of Sciences . In the chapters of the collective monograph, problematic issues of the economic, economic and ecological state of mountain territories, the prospects for using the traditions of nature management, ethnocultural, landscape and recreational potential in order to prevent further depopulation of the mountainous regions of the Russian Caucasus are considered.
Dagestan-History, Culture, Identity provides an up-to-date and comprehensive overview of Dagestan... more Dagestan-History, Culture, Identity provides an up-to-date and comprehensive overview of Dagestan, a strategically important republic of the Russian Federation which borders Chechnya, Georgia and Azerbaijan, and its people. It outlines Dagestan's rich and complicated history, from 5th c ACE to post USSR, as seen from the viewpoint of the Dagestani people. Chapters feature the new age of social media, urban weddings, modern and traditional medicine, innovative food cultivation, the little-known history of Mountain Jews during the Soviet period, flourishing heroes of sport and finance, emerging opportunities in ethno-tourism and a recent Dagestani music revival. In doing so, the authors examine the large number of different ethnic groups in Dagestan, their languages and traditions, and assess how the people of Dagestan are coping and thriving despite the changes brought about by globalisation, new technology and the modern world: through which swirls an increasing sense of identity in an indigenous multi-ethnic society. Robert Chenciner was a Visiting Academic at St Antony's College, University of Oxford. He was an honorary member of the Dagestan Scientific Centre of the Russian Academy of Sciences. Magomedkhan Magomedkhanov is Head of the Ethnography Institute of the Dagestan Scientific Centre, Russian Academy of Sciences, Makhachkala, Republic of Dagestan, Russian Federation.
Декларация о Горной хартии России / Баденков Ю. П., Магомедханов М. М., Халидов Д. Ш., Эльдаров Э. М. / Отв. редактор – Д. Ш. Халидов. Махачкала, 2016. 20 с. ISBN 978-5907060-92-0
В брошюре раскрываются основные положения проекта Горной хартии России, вопросы разработки и прин... more В брошюре раскрываются основные положения проекта Горной хартии России, вопросы разработки и принятия которой подверглись серьезному обсуждению на состоявшемся 27 июля 2016 г. в г. Махачкале Горном форуме. В этом проекте нашли отражение главные пути и способы обеспечения эффективного развития горных территорий Российской Федерации и Северного Кавказа. Рецензирование текста Декларации субъектов Российской Федерации о намерениях подготовить Горную хартию России осуществлялось ведущими учеными-монтологами страны.
As entertaining as it is informative, this is an illustrated visual memoir by writer and ethnogra... more As entertaining as it is informative, this is an illustrated visual memoir by writer and ethnographer Robert Chenciner of his wide-ranging career, covering his work on Swedish padlock keyhole covers, rugs from the Caucasus and Central Asia and his pioneering work on the vanishing art of women’s tattoos in Dagestan. Chapters also include his research on linking material culture with folklore and fabulous creatures such as dragons in the Caucasus, and explaining the Chintamani, the mysterious three balls used as a potent symbol by the great Mongol conqueror Tamerlane and his successors. Written over a period of 50 years, with some 230 colour illustrations, this memoir combines biography and independent studies in decorative art, ethnography, ornament and materials. The brief introductory sections describe the author’s childhood fascination with design; his struggle between scholarly study and popular performance which included his successful ballet Steps Notes and Squeaks (1978), with Maina Gielgud and the controversial Bayeux Tapestry Shish Kebab Mystery (1990) which questioned the embroidery on stylistic grounds; and the story of his progress from art history A-level to collecting textiles from Turkey, to ethnographic and art studies in the Caucasus. The main text begins and ends with afterwords on two long-gone friends, who changed his views on art - the Italian aesthete Carmelina Anfuso, with her fascistic baggage; and the pugnacious British critic Peter Fuller, on his journey from Marxism to Thatcherism. The main text is a chronological-cum-material series of original monographs prefixed by the remarkable stories of their creation: Swedish padlock keyhole covers which won a Trevelyan scholarship to Cambridge (1963); the creation of the author’s dinner service in ebony, silver and bulat steel (1985-2009); Tamerlane’s Balls or Chintamani, the three ball and two tiger-stripe ornament found from Central Asia to the Ottoman empire (1976-1979); Pastiche rugs of the Caucasus (1983) which compares stylized designs with their classical models in 16th-17th century Iran and India; the unique carpets from the Sarkisla mosque in Central Anatolia, (1984) dated by mural inscriptions; a history of representations of dragons in the Caucasus written with Magomedkhan Magomedkhanov, Chenciner’s Daghestani collaborator, with local folklore, translated by David Hunt, and their predecessors in Arabia, Turkey and Iran; and a similar history of eagles in the Caucasus.
The book is devoted to the analysis of ethno-linguistic and socio-cultural foundations of the ide... more The book is devoted to the analysis of ethno-linguistic and socio-cultural foundations of the identity of Dagestanis. The author discribres particularities of ethno-linguistic situation in the Mountainous and Lowland districts of Dageston, the influence of migration, urbanization, ethnic mixations on the cultural and language identity, as well as the correlation of ethnic and religious identitues, forms of actualization of ethnic and civil consciousness, ethnic stereotypes and other components of consciousness of Dagestanis. Special attention is paid to the problem of preserving the language diversity and cultural identity of the peoples of Dagestan.The book is intended for anthropologists, historians, philologists. culture and a wide range of readers interested in Etnea- takovymi and ethno-cultural problems.
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Papers by Magomedkhan Magomedkhanov / Магомедхан Магомедханов
Другой метод заключается в выявлении сохранившихся в памяти фольклора, традиционной материальной и духовной культуры, сведений о восприятии цветов, цветовых значениях и символах. Принципиальные различия между этими методами видятся в том, что первый из них имеет «прямое» (исследователь/испытуемый)
применение, тогда как второй, этнографический или структурно-антропологический, метод подразумевает и
прямое (опрос информаторов, полевые наблюдения), и опосредованное (изучение фольклора, обрядов, традиционной материальной культуры) извлечение искомой информации.
В своем исследовании мы исходили из понимания того, что для выявления символического или мистического в восприятии цветов в тех или иных культурах важно знать не только теорию и методологию вопроса,
не только предмет, но и объект исследования.
Цветовые ассоциации рассматривались как по отдельным (красный, синий и т.д.) цветам, так и по контрастирующим цветовым парам (белый/черный и т.д.). Результаты исследования подтверждают, что один и
тот же цвет может иметь разные символические значения, что цветовые ассоциации не поддаются рассмотрению в строгих критериях абстрактности или конкретности, что специфика цветовой палитры шерстяных ковров, войлоков, шелковых вышивок связана не столько с символикой, сколько с доступностью, наличием тех
или иных красителей
essentially on all historical, socio-political and economic processes and upheavals that occurred over the course of almost two centuries of history of the Turkish state.This subject has first of all a humanitarian meaning. The pragmatic meaning is no less important, especially in the current conditions of the transition of the Dagestan economy to so-called market relations, the expansion of international relations, and the improvement of means mass communication/
Having lived for about 1500 years among other Daghestani peoples they assimi lated Caucasian manners, behavioural norms, traditional methods of agriculture and
Meat Foods of Mountain Jews of Daghestan
trade, and a lot of traditions and particularities of material culture in house-building, clothing, and of course, food.
The economy of Mountain Jews was based on trade, crafts and agriculture. As farmers, they mainly cultivated vegetables, fruits and vines. Cattle breeding as a busi ness was not a tradition of Mountain Jews. At the same time in the villages of Derbent and Kaitag regions every family had one or two cows or buffalos, a few sheep and as many chickens as possible.
Mountain Jews of Daghestan eat more lamb than beef or chicken or fish.
With regard to fish, those who live in the Derbent area use kutum, a deep bur gundy-coloured fibrous estuary fish from where the Sulak and Samur deltas meet the Caspian, as a ritual food for weddings, but only in dried form and as a snack with alcohol. One of the reasons why Mountain Jews do not have fish as a staple food, even though they live near the Caspian coastline, seems to be that, as is also the case with other Daghestanis, they do not like the mess that surrounds cleaning a fish. But the exception is sturgeon which is eaten as delicacy and which requires relatively easier cleaning. (‘Dying For Caviar’, Robert Chenciner, OFS, 1997; ‘Little Known Aspects of North East Caucasian Mountain Ram and Other Dishes’, Robert Chenciner & Dr Emile Salmanov, OFS, 1987.)
word has ever been recorded in writing in the Archi language.”
Yet, there are works of religious-educational nature in this language that were written in the early nineteenth century in prose and verse. Mamaykhan Aghlarov discovered nineteenth-century records in the language of Andi. It is most likely that texts in other “scriptless” languages exist too. It is true, however, that such early attempts
did not develop into a writing tradition. Apparently, this was a function of the level of practical necessity, of the actual need to possess such a script. Speakers of so-called “scriptless” languages were not at all “without script”, as the writing samples cited below show. The needs of their religious-ceremonial, cultural and artistic life were satisied by the use of a script that served the languages of the more numerous peoples.
language policy in the Caucasus during the imperial, Soviet and post-Soviet periods. The information characterizing the specifics of language processes in the Caucasus is given. It is noted
that the political and legal response to problems arising in the national-cultural sphere does not
always correspond to the complexity and socio-political tension of the ethnocultural and linguistic processes taking place in the region. The importance of studying and using the historical experience of national language policy to address the current, due to modern trends in the dynamics of ethnic language processes in the regions of the Caucasus is emphasized.
Ещё
1 609 / 5 000
Результаты перевода
Перевод
Emigration of Dagestanis to Turkey in the XIX - early. 20th century had negative ethno-demographic consequences for Dagestan. The natural increase in the population of the region in the second half of the XIX-beginning. XX centuries was extremely low, and in some years there was a decline in population. Among those who left their homeland there were many alims, artisans. The most active, active in all respects, elite part of the people usually moved. The gene pool of the Dagestan peoples was seriously damaged.
As the analysis of materials shows, small families rarely moved to Turkey. As a rule, these were complex families, consisting of several generations. It is difficult to establish the exact number of those who moved from Dagestan to the Ottoman Empire due to the imperfection of the statistics of those years. Information about the total number of Dagestan muhajirs, which is given by the Turkish researcher B. Khabichoglu based on an analysis of the archives of the Ottoman period, i.e. 20,000 people, is underestimated.
The Dagestan diaspora has gone through many socio-political and economic processes and upheavals that have taken place over the almost one and a half century history of the Ottoman Empire and the Guretan state.
Settled in separate villages or enclaves, dispersed (from the province of Mush to the coast of the Sea of Marmara), the Dagestanis had very limited opportunities for maintaining mutual solidarity and ethno-cultural characteristics in a foreign land. But despite this, the small and multi-ethnic Dagestan diaspora partly managed to rally around the most numerous part of the diaspora, the Avars,
learn their language and identify themselves not by ethnic groups, but by Dagestanis
Другой метод заключается в выявлении сохранившихся в памяти фольклора, традиционной материальной и духовной культуры, сведений о восприятии цветов, цветовых значениях и символах. Принципиальные различия между этими методами видятся в том, что первый из них имеет «прямое» (исследователь/испытуемый)
применение, тогда как второй, этнографический или структурно-антропологический, метод подразумевает и
прямое (опрос информаторов, полевые наблюдения), и опосредованное (изучение фольклора, обрядов, традиционной материальной культуры) извлечение искомой информации.
В своем исследовании мы исходили из понимания того, что для выявления символического или мистического в восприятии цветов в тех или иных культурах важно знать не только теорию и методологию вопроса,
не только предмет, но и объект исследования.
Цветовые ассоциации рассматривались как по отдельным (красный, синий и т.д.) цветам, так и по контрастирующим цветовым парам (белый/черный и т.д.). Результаты исследования подтверждают, что один и
тот же цвет может иметь разные символические значения, что цветовые ассоциации не поддаются рассмотрению в строгих критериях абстрактности или конкретности, что специфика цветовой палитры шерстяных ковров, войлоков, шелковых вышивок связана не столько с символикой, сколько с доступностью, наличием тех
или иных красителей
essentially on all historical, socio-political and economic processes and upheavals that occurred over the course of almost two centuries of history of the Turkish state.This subject has first of all a humanitarian meaning. The pragmatic meaning is no less important, especially in the current conditions of the transition of the Dagestan economy to so-called market relations, the expansion of international relations, and the improvement of means mass communication/
Having lived for about 1500 years among other Daghestani peoples they assimi lated Caucasian manners, behavioural norms, traditional methods of agriculture and
Meat Foods of Mountain Jews of Daghestan
trade, and a lot of traditions and particularities of material culture in house-building, clothing, and of course, food.
The economy of Mountain Jews was based on trade, crafts and agriculture. As farmers, they mainly cultivated vegetables, fruits and vines. Cattle breeding as a busi ness was not a tradition of Mountain Jews. At the same time in the villages of Derbent and Kaitag regions every family had one or two cows or buffalos, a few sheep and as many chickens as possible.
Mountain Jews of Daghestan eat more lamb than beef or chicken or fish.
With regard to fish, those who live in the Derbent area use kutum, a deep bur gundy-coloured fibrous estuary fish from where the Sulak and Samur deltas meet the Caspian, as a ritual food for weddings, but only in dried form and as a snack with alcohol. One of the reasons why Mountain Jews do not have fish as a staple food, even though they live near the Caspian coastline, seems to be that, as is also the case with other Daghestanis, they do not like the mess that surrounds cleaning a fish. But the exception is sturgeon which is eaten as delicacy and which requires relatively easier cleaning. (‘Dying For Caviar’, Robert Chenciner, OFS, 1997; ‘Little Known Aspects of North East Caucasian Mountain Ram and Other Dishes’, Robert Chenciner & Dr Emile Salmanov, OFS, 1987.)
word has ever been recorded in writing in the Archi language.”
Yet, there are works of religious-educational nature in this language that were written in the early nineteenth century in prose and verse. Mamaykhan Aghlarov discovered nineteenth-century records in the language of Andi. It is most likely that texts in other “scriptless” languages exist too. It is true, however, that such early attempts
did not develop into a writing tradition. Apparently, this was a function of the level of practical necessity, of the actual need to possess such a script. Speakers of so-called “scriptless” languages were not at all “without script”, as the writing samples cited below show. The needs of their religious-ceremonial, cultural and artistic life were satisied by the use of a script that served the languages of the more numerous peoples.
language policy in the Caucasus during the imperial, Soviet and post-Soviet periods. The information characterizing the specifics of language processes in the Caucasus is given. It is noted
that the political and legal response to problems arising in the national-cultural sphere does not
always correspond to the complexity and socio-political tension of the ethnocultural and linguistic processes taking place in the region. The importance of studying and using the historical experience of national language policy to address the current, due to modern trends in the dynamics of ethnic language processes in the regions of the Caucasus is emphasized.
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Emigration of Dagestanis to Turkey in the XIX - early. 20th century had negative ethno-demographic consequences for Dagestan. The natural increase in the population of the region in the second half of the XIX-beginning. XX centuries was extremely low, and in some years there was a decline in population. Among those who left their homeland there were many alims, artisans. The most active, active in all respects, elite part of the people usually moved. The gene pool of the Dagestan peoples was seriously damaged.
As the analysis of materials shows, small families rarely moved to Turkey. As a rule, these were complex families, consisting of several generations. It is difficult to establish the exact number of those who moved from Dagestan to the Ottoman Empire due to the imperfection of the statistics of those years. Information about the total number of Dagestan muhajirs, which is given by the Turkish researcher B. Khabichoglu based on an analysis of the archives of the Ottoman period, i.e. 20,000 people, is underestimated.
The Dagestan diaspora has gone through many socio-political and economic processes and upheavals that have taken place over the almost one and a half century history of the Ottoman Empire and the Guretan state.
Settled in separate villages or enclaves, dispersed (from the province of Mush to the coast of the Sea of Marmara), the Dagestanis had very limited opportunities for maintaining mutual solidarity and ethno-cultural characteristics in a foreign land. But despite this, the small and multi-ethnic Dagestan diaspora partly managed to rally around the most numerous part of the diaspora, the Avars,
learn their language and identify themselves not by ethnic groups, but by Dagestanis
The book contains detailed scientific developments on the topics of reports presented by the participants of the symposium "Ethno-social and ethno-cultural aspects of the development of the mountainous territories of the Russian Caucasus", held in May 2021 at the Institute of History, Archeology and Ethnography of the Dagestan Federal Research Center of the Russian Academy of Sciences . In the chapters of the collective monograph, problematic issues of the economic, economic and ecological state of mountain territories, the prospects for using the traditions of nature management, ethnocultural, landscape and recreational potential in order to prevent further depopulation of the mountainous regions of the Russian Caucasus are considered.
Magomedkhan Magomedkhanov is Head of the Ethnography Institute of the Dagestan Scientific Centre, Russian Academy of Sciences, Makhachkala, Republic
of Dagestan, Russian Federation.
The brief introductory sections describe the author’s childhood fascination with design; his struggle between scholarly study and popular performance which included his successful ballet Steps Notes and Squeaks (1978), with Maina Gielgud and the controversial Bayeux Tapestry Shish Kebab Mystery (1990) which questioned the embroidery on stylistic grounds; and the story of his progress from art history A-level to collecting textiles from Turkey, to ethnographic and art studies in the Caucasus.
The main text begins and ends with afterwords on two long-gone friends, who changed his views on art - the Italian aesthete Carmelina Anfuso, with her fascistic baggage; and the pugnacious British critic Peter Fuller, on his journey from Marxism to Thatcherism. The main text is a chronological-cum-material series of original monographs prefixed by the remarkable stories of their creation: Swedish padlock keyhole covers which won a Trevelyan scholarship to Cambridge (1963); the creation of the author’s dinner service in ebony, silver and bulat steel (1985-2009); Tamerlane’s Balls or Chintamani, the three ball and two tiger-stripe ornament found from Central Asia to the Ottoman empire (1976-1979); Pastiche rugs of the Caucasus (1983) which compares stylized designs with their classical models in 16th-17th century Iran and India; the unique carpets from the Sarkisla mosque in Central Anatolia, (1984) dated by mural inscriptions; a history of representations of dragons in the Caucasus written with Magomedkhan Magomedkhanov, Chenciner’s Daghestani collaborator, with local folklore, translated by David Hunt, and their predecessors in Arabia, Turkey and Iran; and a similar history of eagles in the Caucasus.
particularities of ethno-linguistic situation in the Mountainous and Lowland districts of Dageston, the influence of migration, urbanization, ethnic mixations on the cultural and language identity, as well as the correlation of ethnic and religious identitues, forms of actualization of ethnic and civil consciousness, ethnic stereotypes and other components of consciousness of Dagestanis. Special attention is paid to the problem of preserving the language diversity and cultural identity of the peoples of Dagestan.The book is intended for anthropologists, historians, philologists.
culture and a wide range of readers interested in Etnea-
takovymi and ethno-cultural problems.