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Autochtonizacja postsocjalistycznego miasta. Przykład Ułan Ude

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Szmyt Z.

Lud

2014

vol. 98

205-228

A uniformed model of modern urban planning prevailed in Eastern Europe and Soviet Asia during the Soviet period. Looking at the city’s architecture it was difficult to recognize if it is Ukraine or a place close to the Chinese border. The collapse of the socialist system resulted in a process of demodernization in many of these cities and led to the erosion of social identities. The turn to indigenization was one of the responses to this crisis. In this article I analyze the process of symbolic ethnicization of a post-Soviet city using the example of Siberian Ulan-Ude, where the idea of a return to the mythical past is built over the ashes of utopian progress. The main questions are: 1. how does the city become indigenized? 2. how does this process influence the interethnic relations? 3. what is the relation between immigrants’ social strategies and ethnicity? Symbolic indigenization of the city determines the ambiguous status of Buryat rural immigrants: hosts on the one hand, and strangers on the other. The social marginalization of Russians with the simultaneous dominance of the Russian language and culture is an important aspect of indigenization. An exception to this rule applies only to Russian sourdoughs (starožily), who have managed to establish quasi-ethnic representations. While municipal authorities take care of historical monuments of the imperial period, they do not approve of new structures that could deny the indigenous image of the city. Along with the urbanization a significant part of ethnic culture has been reduced to a symbolic level, which is manifested in a new Buryat architectural style as well as in all the monuments referring to the nomadic history of the hosts.

Między deifikacją a przemocą symboliczną. Rzecz o ambiwalentnych praktykach wykonywanych przez lamów na ciele rosyjskiego prezydenta

100%

Szmyt Z.

Rocznik Antropologii Historii

2014

issue 2(7), Historia i płeć

257–275

In 2009, during the visit of President Dmitry Medvedev in Buryatia, Buddhist authorities proclaimed him an emanation of White Tara - female enlightened energy. Enthronement of the President of the tantric goddess was an attempt at restitution relationship ‘patron-teacher’ formed in the thirteenth century between the rulers of the Mongol Yuan Dynasty and Tibetan lamas of the Sakya linage and sometimes used by Buryats in relation to the Russian tsars. Both the local community and the Russian public opinion received this event ambiguously. For some it was an act of total submission of the central government, the other sacrilegious bordering on the absurd. In my opinion, it was one of the episodes of the practice of taming the ruler by subaltern communities. This paper presents the interpretation that enters an event in a number of practices to tame and manipulate Russian hegemony. My argument is that the ambiguity of many social practices is not only a manifestation of cultural pluralism in Buryatia. Rather, it is a strategy of the weak, which allows keeping agency in a situation of enormous disproportion of forces.

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1 Lud

1 Rocznik Antropologii Historii

2 Szmyt Z.

2 2014

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Autochtonizacja postsocjalistycznego miasta. Przykład Ułan Ude

Między deifikacją a przemocą symboliczną. Rzecz o ambiwalentnych praktykach wykonywanych przez lamów na ciele rosyjskiego prezydenta