Puisqu'elles sont considérées comme des produits du monde occidental et de son modèle libéral, les églises évangéliques en Russie sont soumises à un contrôle accru des autorités gouvernementales. L'engagement politique des membres de ces églises est de ce fait souvent subi ou forcé, et il s'inscrit dans une critique à peine voilée de la société russe dans son ensemble. Cela se traduit par le recours de la part des évangéliques à des réseaux socioprofessionnels qui se développent en dehors des réseaux habituels et surtout, tournés vers l'extérieur. Les individus les plus en rupture optent souvent pour l'émigration vers les pays occidentaux.
Situated on both sides of the Russian-Chinese border, the Nanais are one of the populations living in the Amur region. In China, they are called Hezhe. From the Manchu incursion in the northern part of this region, which was followed by the different Russian attempts at colonization, the Nanais have adapted their way of life, culture and religion as the Amur went through economic, geopolitical and social changes. On both sides of the frontier, as a political and research topic, undergoing russification since the second half of the 19th century, and sinicization before that, the fragmented cultural "identity" of the Nanais is the reflection of these different issues. In this PhD thesis in anthropology, I endeavor to analyze the different modes of expression of « identity » used by the Nanais or the Hezhe to study how disruptions or continuities brought by the region's recent history to a culture considered as traditional are addressed. In Russia, until the 1970s, according to the Nanai religious shamanistic system, the souls of the living and of the dead were dealt with by a shaman and by complex sets of rituals. Following the end of the soviet regime, since the end of the 1990s, the shamans have disappeared. As a result of their disappearance, to the russification of the way of life and to the arrival of orthodox and protestant missionaries, the Nanai religious practices have become plural. This can be seen in the ritual adaptations made to compensate the shamans' absence, in the cultural elements considered as essentially "Nanai", and in the conversions to different forms of Christianity. The question of the perception – be it emic or not – of the Nanai "identity" can therefore be raised. This thesis is divided into three parts. The first one focusses on the transformations brought to the funerary practices and their limits, seen in the presence of harmful souls and spirits. The second one deals with the role of embroideries in the conception of a visible Nanai or Hezhe "identity," staged for the "safeguarding" ...
Situated on both sides of the Russian-Chinese border, the Nanais are one of the populations living in the Amur region. In China, they are called Hezhe. From the Manchu incursion in the northern part of this region, which was followed by the different Russian attempts at colonization, the Nanais have adapted their way of life, culture and religion as the Amur went through economic, geopolitical and social changes. On both sides of the frontier, as a political and research topic, undergoing russification since the second half of the 19th century, and sinicization before that, the fragmented cultural "identity" of the Nanais is the reflection of these different issues. In this PhD thesis in anthropology, I endeavor to analyze the different modes of expression of « identity » used by the Nanais or the Hezhe to study how disruptions or continuities brought by the region's recent history to a culture considered as traditional are addressed. In Russia, until the 1970s, according to the Nanai religious shamanistic system, the souls of the living and of the dead were dealt with by a shaman and by complex sets of rituals. Following the end of the soviet regime, since the end of the 1990s, the shamans have disappeared. As a result of their disappearance, to the russification of the way of life and to the arrival of orthodox and protestant missionaries, the Nanai religious practices have become plural. This can be seen in the ritual adaptations made to compensate the shamans' absence, in the cultural elements considered as essentially "Nanai", and in the conversions to different forms of Christianity. The question of the perception – be it emic or not – of the Nanai "identity" can therefore be raised. This thesis is divided into three parts. The first one focusses on the transformations brought to the funerary practices and their limits, seen in the presence of harmful souls and spirits. The second one deals with the role of embroideries in the conception of a visible Nanai or Hezhe "identity," staged for the "safeguarding" ...
Situated on both sides of the Russian-Chinese border, the Nanais are one of the populations living in the Amur region. In China, they are called Hezhe. From the Manchu incursion in the northern part of this region, which was followed by the different Russian attempts at colonization, the Nanais have adapted their way of life, culture and religion as the Amur went through economic, geopolitical and social changes. On both sides of the frontier, as a political and research topic, undergoing russification since the second half of the 19th century, and sinicization before that, the fragmented cultural "identity" of the Nanais is the reflection of these different issues. In this PhD thesis in anthropology, I endeavor to analyze the different modes of expression of « identity » used by the Nanais or the Hezhe to study how disruptions or continuities brought by the region's recent history to a culture considered as traditional are addressed. In Russia, until the 1970s, according to the Nanai religious shamanistic system, the souls of the living and of the dead were dealt with by a shaman and by complex sets of rituals. Following the end of the soviet regime, since the end of the 1990s, the shamans have disappeared. As a result of their disappearance, to the russification of the way of life and to the arrival of orthodox and protestant missionaries, the Nanai religious practices have become plural. This can be seen in the ritual adaptations made to compensate the shamans' absence, in the cultural elements considered as essentially "Nanai", and in the conversions to different forms of Christianity. The question of the perception – be it emic or not – of the Nanai "identity" can therefore be raised. This thesis is divided into three parts. The first one focusses on the transformations brought to the funerary practices and their limits, seen in the presence of harmful souls and spirits. The second one deals with the role of embroideries in the conception of a visible Nanai or Hezhe "identity," staged for the "safeguarding" ...
Situated on both sides of the Russian-Chinese border, the Nanais are one of the populations living in the Amur region. In China, they are called Hezhe. From the Manchu incursion in the northern part of this region, which was followed by the different Russian attempts at colonization, the Nanais have adapted their way of life, culture and religion as the Amur went through economic, geopolitical and social changes. On both sides of the frontier, as a political and research topic, undergoing russification since the second half of the 19th century, and sinicization before that, the fragmented cultural "identity" of the Nanais is the reflection of these different issues. In this PhD thesis in anthropology, I endeavor to analyze the different modes of expression of « identity » used by the Nanais or the Hezhe to study how disruptions or continuities brought by the region's recent history to a culture considered as traditional are addressed. In Russia, until the 1970s, according to the Nanai religious shamanistic system, the souls of the living and of the dead were dealt with by a shaman and by complex sets of rituals. Following the end of the soviet regime, since the end of the 1990s, the shamans have disappeared. As a result of their disappearance, to the russification of the way of life and to the arrival of orthodox and protestant missionaries, the Nanai religious practices have become plural. This can be seen in the ritual adaptations made to compensate the shamans' absence, in the cultural elements considered as essentially "Nanai", and in the conversions to different forms of Christianity. The question of the perception – be it emic or not – of the Nanai "identity" can therefore be raised. This thesis is divided into three parts. The first one focusses on the transformations brought to the funerary practices and their limits, seen in the presence of harmful souls and spirits. The second one deals with the role of embroideries in the conception of a visible Nanai or Hezhe "identity," staged for the "safeguarding" ...
Non-technical summary Until the past half-century, all agriculture and land management was framed by local institutions strong in social capital. But neoliberal forms of development came to undermine existing structures, thus reducing sustainability and equity. The past 20 years, though, have seen the deliberate establishment of more than 8 million new social groups across the world. This restructuring and growth of rural social capital within specific territories is leading to increased productivity of agricultural and land management systems, with particular benefits for those previously excluded. Further growth would occur with more national and regional policy support. Technical summary For agriculture and land management to improve natural capital over whole landscapes, social cooperation has long been required. The political economy of the later twentieth and early twenty-first centuries prioritized unfettered individual action over the collective, and many rural institutions were harmed or destroyed. Since then, a wide range of social movements, networks and federations have emerged to support transitions towards sustainability and equity. Here, we focus on social capital manifested as intentionally formed collaborative groups within specific geographic territories. These groups focus on: (1) integrated pest management; (2) forests; (3) land; (4) water; (5) pastures; (6) support services; (7) innovation platforms; and (8) small-scale systems. We show across 122 initiatives in 55 countries that the number of groups has grown from 0.50 million (in 2000) to 8.54 million (in 2020). The area of land transformed by the 170–255 million group members is 300 Mha, mostly in less-developed countries (98% groups; 94% area). Farmers and land managers working with scientists and extensionists in these groups have improved both environmental outcomes and agricultural productivity. In some cases, changes to national or regional policy supported this growth in groups. Together with other movements, these social groups ...
For agriculture and land management to improve natural capital over whole landscapes, social cooperation has long been required. The political economy of the later 20th and early 21st centuries prioritised unfettered individual action over the collective, and many rural institutions were harmed or destroyed. Since then, a wide range of social movements, networks and federations have emerged to support transitions toward sustainability and equity. Here we focus on social capital manifested as intentionally-formed collaborative groups within specific geographic territories. These groups focus on 1) integrated pest management; 2) forests; 3) land; 4) water; 5) pastures; 6) support services; 7) innovation platforms; 8) small-scale systems. We show across 122 initiatives in 55 countries that the number of groups has grown from 0.5M (at 2000) to 8.54M (2020). The area of land transformed by the 170-255M group members is 300 Mha, mostly in less-developed countries (98% groups; 94% area). Farmers and land managers working with scientists and extensionists in these groups have improved both environmental outcomes and agricultural productivity. In some cases, changes to national or regional policy supported this growth in groups. Together with other movements, these social groups could now support further transitions towards policies and behaviours for global sustainability.
Non-technical summary Until the past half-century, all agriculture and land management was framed by local institutions strong in social capital. But neoliberal forms of development came to undermine existing structures, thus reducing sustainability and equity. The past 20 years, though, have seen the deliberate establishment of more than 8 million new social groups across the world. This restructuring and growth of rural social capital within specific territories is leading to increased productivity of agricultural and land management systems, with particular benefits for those previously excluded. Further growth would occur with more national and regional policy support. Technical summary For agriculture and land management to improve natural capital over whole landscapes, social cooperation has long been required. The political economy of the later twentieth and early twenty-first centuries prioritized unfettered individual action over the collective, and many rural institutions were harmed or destroyed. Since then, a wide range of social movements, networks and federations have emerged to support transitions towards sustainability and equity. Here, we focus on social capital manifested as intentionally formed collaborative groups within specific geographic territories. These groups focus on: (1) integrated pest management; (2) forests; (3) land; (4) water; (5) pastures; (6) support services; (7) innovation platforms; and (8) small-scale systems. We show across 122 initiatives in 55 countries that the number of groups has grown from 0.50 million (in 2000) to 8.54 million (in 2020). The area of land transformed by the 170–255 million group members is 300 Mha, mostly in less-developed countries (98% groups; 94% area). Farmers and land managers working with scientists and extensionists in these groups have improved both environmental outcomes and agricultural productivity. In some cases, changes to national or regional policy supported this growth in groups. Together with other movements, these social groups ...
Non-technical summary: Until the past half-century, all agriculture and land management was framed by local institutions strong in social capital. But neoliberal forms of development came to undermine existing structures, thus reducing sustainability and equity. The past 20 years, though, have seen the deliberate establishment of more than 8 million new social groups across the world. This restructuring and growth of rural social capital within specific territories is leading to increased productivity of agricultural and land management systems, with particular benefits for those previously excluded. Further growth would occur with more national and regional policy support. Technical summary: For agriculture and land management to improve natural capital over whole landscapes, social cooperation has long been required. The political economy of the later twentieth and earlytwenty-first centuries prioritized unfettered individual action over the collective, and manyrural institutions were harmed or destroyed. Since then, a wide range of social movements,networks and federations have emerged to support transitions towards sustainability andequity. Here, we focus on social capital manifested as intentionally formed collaborativegroups within specific geographic territories. These groups focus on: (1) integrated pest man-agement; (2) forests; (3) land; (4) water; (5) pastures; (6) support services; (7) innovation plat-forms; and (8) small-scale systems. We show across 122 initiatives in 55 countries that thenumber of groups has grown from 0.50 million (in 2000) to 8.54 million (in 2020). Thearea of land transformed by the 170–255 million group members is 300 Mha, mostly inless-developed countries (98% groups; 94% area). Farmers and land managers workingwith scientists and extensionists in these groups have improved both environmental outcomesand agricultural productivity. In some cases, changes to national or regional policy supportedthis growth in groups. Together with other movements, these social groups could now supportfurther transitions towards policies and behaviours for global sustainability.
