Movement and enlightment in the Russian North

International audience In the process of integrating the Northern areas into the Russian world, both missionaries and Soviet activists have endeavoured to change the local population’s minds and worldview, in order to get it in compliance with the new world they were bringing. But the indigenous pop...

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Bibliographic Details
Published in:Folklore: Electronic Journal of Folklore
Main Author: Toulouze, Eva
Other Authors: Centre de recherches Europes-Eurasie (CREE EA 4513), Institut National des Langues et Civilisations Orientales (Inalco), European Project: CECT
Format: Article in Journal/Newspaper
Language:English
Published: HAL CCSD 2011
Subjects:
Western Siberia
soviet activists
sedentarisation
Orthodox missionaries
cultural bases
education
enlightment
nomadic school
nomadism
litt
hist
Russian North
Siberia
Online Access:https://doi.org/10.7592/FEJF2011.49.toulouze
https://hal-inalco.archives-ouvertes.fr/hal-01276184/file/toulouze%20Folklore%2049.pdf
https://hal-inalco.archives-ouvertes.fr/hal-01276184
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Summary:International audience In the process of integrating the Northern areas into the Russian world, both missionaries and Soviet activists have endeavoured to change the local population’s minds and worldview, in order to get it in compliance with the new world they were bringing. But the indigenous population was nomadic. This presented a considerable challenge to the enlighteners. How did they cope with it? Did they attempt to become “temporarily” nomads themselves or did they try to compel the people to change also their way of life? Were there differences in strategies between the Christian missionaries of the turn of the 19th and 20th centuries and the Soviet “cultural construction” activists? These are the questions this article attempts to find an answer to. Dans leurs tentatives d'intégrer les aires du Nord dans le monde ruuse, aussi bien les missionnaires orthodoxes que les militants soviétiques ont tentés de changer l'esprit et la vision du monde des populations locales afin de les mettre en accord avec le monde nouveau dont ils étaient porteurs. Or la population autochtone était nomade. C'était là, pour les éducateurs, un défi de grande ampleur. Comment y ont-ils fait face? Ont-ils essayé de devenir "provisoirement" nomades eux-mêmes ou bien ont-ils essayé d'amener les populations elles-mêmes à changer de mode de vie? Est-ce que les stratégies des missionnaires orthodoxes du tournant des XIXe et XXe siècles et celles des militants de la "construction culturelle" soviétique avaient quelque chose en commun? Ce sont là les questions auxquelles cet article cherche des réponses.

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