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Bartek and Dorota, during their second meeting within Athropology Club, are going to try to reply to these and other questions. This lecture will be focused on the bitter sweet stories from various Lyuli mahallas in Kyrgyzstan and Tajikistan. How the Domari people live, work and party? How do they perceive themselves? How do they spend their free time and why don't they trust the outsiders?
Let's see how many stereotypes can we break and how many of them are going to persist'.
Dorota and Bartek are two independant researchers from Poland. Bartek gratuated from Russian Literature faculty and Dorota got her PhD based upon the dissertation in-between French Literature and Anthropology. They left Poland for a long time in May 2014 and since then they travel and work in Asia. They were recently teaching at Kasetsart University in Bangkok and International Binus University in Jakarta. Besides teaching and research projects, they are writers, journalists and cat lovers.
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ΠΠ° Π΄Π°Π½Π½ΠΎΠΉ Π²ΡΡΡΠ΅ΡΠ΅ ΡΡΡΠ΄Π΅Π½ΡΡ ΠΊΡΡΡΠ° Β«ΠΠ»ΠΎΠ±Π°Π»ΠΈΠ·Π°ΡΠΈΡ, ΠΌΠΈΠ³ΡΠ°ΡΠΈΡ ΠΈ ΡΡΠ°Π½ΡΠ½Π°ΡΠΈΠΎΠ½Π°Π»ΠΈΠ·ΠΌΒ» ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΡΡ ΡΠ²ΠΎΠΈ ΠΊΡΡΡΠΎΠ²ΡΠ΅ ΡΠ°Π±ΠΎΡΡ ΠΏΠΎ ΡΠ΅ΠΌΠ΅ ΡΡΠ°Π½ΡΠ°Π½ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΡΡ Π±ΡΠ°ΠΊΠΎΠ², Π² ΠΊΠΎΡΠΎΡΡΡ ΠΎΠ΄ΠΈΠ½ ΠΈΠ· ΡΡΠΏΡΡΠ³ΠΎΠ² β ΠΈΠ· Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΠ·ΠΈΠΈ, Π° Π²ΡΠΎΡΠΎΠΉ β ΠΈΠ· Π»ΡΠ±ΠΎΠΉ Π΄ΡΡΠ³ΠΎΠΉ ΡΠ°ΡΡΠΈ ΠΌΠΈΡΠ°. ΠΡΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»ΠΈ ΠΏΠΎΠ΄Π΅Π»ΡΡΡΡ ΠΎΡΠ΅Π½Ρ ΠΈΠ½ΡΠ΅ΡΠ΅ΡΠ½ΠΎΠΉ ΠΈ ΡΠ°Π·Π½ΠΎΠΎΠ±ΡΠ°Π·Π½ΠΎΠΉ ΠΊΠΎΠ»Π»Π΅ΠΊΡΠΈΠ΅ΠΉ ΠΈΡΡΠΎΡΠΈΠΉ Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎ-ΠΠ·ΠΈΠ°ΡΡΠΊΠΈΡ Π±ΡΠ°ΠΊΠΎΠ² Ρ Π³ΡΠ°ΠΆΠ΄Π°Π½Π°ΠΌΠΈ Π‘Π¨Π, ΠΠ²ΡΠΎΠΏΡ, ΠΡΠ°Π·ΠΈΠ»ΠΈΠΈ, Π’ΡΡΡΠΈΠΈ, ΠΡΠ°Π½Π° ΠΈ ΠΠΎΡΠ΅ΠΈ. ΠΡΠΎ ΠΈΡΡΠΎΡΠΈΠΈ ΡΠΎΠ³ΠΎ, ΠΊΠ°ΠΊ ΡΡΠΈ ΠΏΠ°ΡΡ Π²ΡΡΡΠ΅ΡΠΈΠ»ΠΈΡΡ, ΠΏΠΎΠΆΠ΅Π½ΠΈΠ»ΠΈΡΡ ΠΈ ΠΊΠ°ΠΊ ΠΎΠ½ΠΈ ΠΆΠΈΠ²ΡΡ ΡΠ΅Π³ΠΎΠ΄Π½Ρ. Π’Π°ΠΊΠΆΠ΅ ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΎΡΡ ΠΏΠΎΠ΄Π΅Π»ΡΡΡΡ ΡΠ²ΠΎΠΈΠΌΠΈ ΡΠ°ΡΡΡΠΆΠ΄Π΅Π½ΠΈΡΠΌΠΈ ΠΎ ΡΠΎΠΌ, ΡΡΠΎ Π·Π½Π°ΡΠΈΡ ΠΆΠΈΡΡ Π² ΡΡΠ°Π½ΡΠ½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΌ Π±ΡΠ°ΠΊΠ΅, Π² ΡΠ΅ΠΌ Π΅Π³ΠΎ ΠΏΡΠ΅ΠΈΠΌΡΡΠ΅ΡΡΠ²Π° ΠΈ ΡΡΡΠ΄Π½ΠΎΡΡΠΈ, ΠΊΠ°ΠΊ Π² Π½ΠΈΡ Π²ΠΎΡΠΏΠΈΡΡΠ²Π°ΡΡΡΡ Π΄Π΅ΡΠΈ, ΠΊΠ°ΠΊ ΡΠ°Π·ΡΠ΅ΡΠ°ΡΡΡΡ ΡΠ°Π·Π»ΠΈΡΠΈΡ Π² ΠΊΡΠ»ΡΡΡΡΠ΅, ΡΠ·ΡΠΊΠ΅ ΠΈ ΡΠ΅Π»ΠΈΠ³ΠΈΠΈ, ΠΈ ΡΡΠΎ ΡΠ°ΠΊΠΈΠ΅ ΠΈΡΡΠΎΡΠΈΠΈ Π³ΠΎΠ²ΠΎΡΡΡ Π½Π°ΠΌ ΠΎ Π±ΡΠ΄ΡΡΠ΅ΠΌ ΠΌΠΈΡΠΎΠ²ΠΎΠ³ΠΎ ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ²Π°, ΠΊΠΎΡΠΎΡΠΎΠ΅ ΡΡΠ°Π½ΠΎΠ²ΠΈΡΡΡ Π²ΡΠ΅ Π±ΠΎΠ»Π΅Π΅ ΠΌΠΎΠ±ΠΈΠ»ΡΠ½ΡΠΌ ΠΈ ΡΠ°Π·Π½ΠΎΠΎΠ±ΡΠ°Π·Π½ΡΠΌ.
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Π ΡΡΠΎΠΉ ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠΈ, Ρ Π½Π°ΠΌΠ΅ΡΠ΅Π½ ΠΏΡΠΎΠ°Π½Π°Π»ΠΈΠ·ΠΈΡΠΎΠ²Π°ΡΡ ΡΠ°Π·Π»ΠΈΡΠ½ΡΠ΅ ΠΏΡΠ°ΠΊΡΠΈΠΊΠΈ ΠΈ Π΄ΠΈΡΠΊΡΡΡΡ ΠΎ Β«ΠΏΡΠΈΡΠΎΠ΄Π΅Β» ΠΈ Β«ΠΎΠΊΡΡΠΆΠ°Π΅ΡΠ΅ΠΉ ΡΡΠ΅Π΄Π΅Β» Ρ ΠΏΠΎΠΌΠΎΡΡΡ ΡΠ°Π·Π»ΠΈΡΠ½ΡΡ
ΡΠ»ΡΡΠ°Π΅Π², ΠΊΠ°ΠΊ ΡΠΊΠΎΡΠΎΠ²ΠΎΠ΄ΡΡΠ²ΠΎ ΠΈ ΡΡΡΠΈΠ·ΠΌ Π½Π° ΠΎΠ·Π΅ΡΠ΅ Π‘ΠΎΠ½Π³- ΠΠ΅Π»Ρ Π² ΠΠ°ΡΡΠ½ΡΠΊΠΎΠΉ ΠΎΠ±Π»Π°ΡΡΠΈ. Π’ΡΡΠΈΠ·ΠΌ Π² ΠΏΠΎΡΡΡΠΎΠ²Π΅ΡΡΠΊΠΎΠΌ ΠΊΡΡΠ³ΡΠ·ΡΠΊΠΎΠΉ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΠΊΠΈ Π±ΡΠ»ΠΈ Π²ΡΠ΅Π³Π΄Π° ΡΠΏΠΎΡΠ½ΠΎΠΉ ΡΠ΅ΠΌΠΎΠΉ, Π½Π΅ ΡΠΎΠ»ΡΠΊΠΎ ΠΊΠ°ΠΊ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΈΠΉ ΠΈΠ»ΠΈ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΈΠΉ Π²ΠΎΠΏΡΠΎΡ Π½Π° Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΌ ΡΡΠΎΠ²Π½Π΅, Π½ΠΎ ΡΠ°ΠΊΠΆΠ΅ ΡΠΈΠΌΠ²ΠΎΠ»ΠΈΡΠ΅ΡΠΊΠΎΠΌ, Π½Π° ΠΌΠ΅ΡΡΠ½ΠΎΠΌ ΡΡΠΎΠ²Π½Π΅. ΠΠ°ΠΊ ΡΡΠΈ ΡΠΈΠΌΠ²ΠΎΠ»ΠΈΡΠ΅ΡΠΊΠΈΠ΅ ΠΈ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠ΅ "ΠΏΡΠΎΡΡΡΠ°Π½ΡΡΠ²Π°" ΠΊΠΎΡΡΠ΅Π»ΠΈΡΡΡΡ Ρ ΠΌΠ΅ΡΡΠ½ΡΠΌΠΈ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΡΠΌΠΈ ΠΈ ΡΠΊΠΎΡΠΎΠ²ΠΎΠ΄ΡΠ΅ΡΠΊΠΎΠΉ ΠΏΡΠ°ΠΊΡΠΈΠΊΠΎΠΉ? Π ΠΊΠ°ΠΊΠΎΠΉ ΡΡΠ΅ΠΏΠ΅Π½ΠΈ ΡΠΎΠ²Π΅ΡΡΠΊΠΎΠ΅ Π½Π°ΡΠ»Π΅Π΄ΠΈΠ΅ ΠΈΠ³ΡΠ°Π΅Ρ ΡΠΎΠ»Ρ? Π ΠΊΠ°ΠΊΡΡ ΡΠΎΠ»Ρ ΡΠΊΠΎΡΠΎΠ²ΠΎΠ΄ΡΠ΅ΡΠΊΠ°Ρ ΠΊΡΠ»ΡΡΡΡΠ° ΠΈΠ³ΡΠ°ΡΡ Π² ΠΌΠ΅ΡΡΠ½ΠΎΠΌ ΡΠΎΠΏΡΠΎΡΠΈΠ²Π»Π΅Π½ΠΈΠΈ? Π£ΡΠΈΡΡΠ²Π°Ρ ΠΊΠΎΠ½ΡΠ»ΠΈΠΊΡΡ, Π² Π³ΠΎΡΠ½ΠΎΠ΄ΠΎΠ±ΡΠ²Π°ΡΡΠ΅ΠΉ ΠΎΡΡΠ°ΡΠ»ΠΈ, Π° ΡΠ°ΠΊΠΆΠ΅, Π² ΠΎΠ±Π»Π°ΡΡΠΈ Π·Π°Π³ΡΡΠ·Π½Π΅Π½ΠΈΡ ΠΎΠΊΡΡΠΆΠ°ΡΡΠ΅ΠΉ ΡΡΠ΅Π΄Ρ, Ρ ΡΠ°ΠΊΠΆΠ΅ ΠΏΠΎΠΏΡΡΠ°ΡΡΡ ΠΏΡΠΎΠ°Π½Π°Π»ΠΈΠ·ΠΈΡΠΎΠ²Π°ΡΡ Π³ΠΎΡΡΠ΄Π°ΡΡΡΠ²Π΅Π½Π½ΡΠ΅ ΠΊΠΎΠ½ΡΠ΅ΠΏΡΠΈΠΈ Π² ΠΎΠ±Π»Π°ΡΡΠΈ ΡΠΊΠΎΠ»ΠΎΠ³ΠΈΠΈ.
ΠΠΠ:
Π ΡΡΠ»Π°Π½ Π Π°Ρ
ΠΈΠΌΠΎΠ² ΠΏΠΎΠ»ΡΡΠΈΠ» ΡΡΠ΅ΠΏΠ΅Π½Ρ Π΄ΠΎΠΊΡΠΎΡΠ° Π² ΠΡΡΡΠ΅ΠΉ Π¨ΠΊΠΎΠ»Π΅ Π‘ΠΎΡΠΈΠ°Π»ΡΠ½ΡΡ
ΠΠ°ΡΠΊ (EHESS - Π€ΡΠ°Π½ΡΠΈΡ, ΠΏΡΠΎΠ³ΡΠ°ΠΌΠΌΠ° "cotutelle") ΠΈ ΠΊΠ°Π½Π΄ΠΈΠ΄Π°Ρ ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΈΡ
Π½Π°ΡΠΊ ΠΠ°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΉ ΠΠΊΠ°Π΄Π΅ΠΌΠΈΠΈ ΠΠ . ΠΠ½ ΡΠ²Π»ΡΠ΅ΡΡΡ Π΄ΠΎΡΠ΅Π½ΡΠΎΠΌ ΠΏΡΠΎΠ³ΡΠ°ΠΌΠΌΡ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΠ£Π¦Π. Π’Π°ΠΊΠΆΠ΅ ΡΠ²Π»ΡΠ»ΡΡ ΡΠ»Π΅Π½ΠΎΠΌ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»ΡΡΠΊΠΎΠΉ Π³ΡΡΠΏΠΏΡ ΠΌΠ΅ΠΆΠ΄ΡΠ½Π°ΡΠΎΠ΄Π½ΠΎΠ³ΠΎ ΠΏΡΠΎΠ΅ΠΊΡΠ° (CNRS-Π€ΡΠ°Π½ΡΠΈΡ) ΠΏΠΎ ΡΠ΅ΠΌΠ΅: Β«ΠΠ°ΡΡΠΎΡΠ°Π»ΡΠ½ΡΠ΅ ΠΎΠ±ΡΠ΅ΡΡΠ²Π° Π² ΠΏΠ΅ΡΠ΅Ρ
ΠΎΠ΄Π½ΡΠΉ ΠΏΠ΅ΡΠΈΠΎΠ΄: ΠΏΡΠΎΡΡΡΠ°Π½ΡΡΠ²ΠΎ ΠΈ ΠΌΠ΅ΡΡΠ½ΡΠ΅ Π²Π»Π°ΡΡΠΈΒ». Π ΡΠ°ΠΌΠΊΠ°Ρ
ΡΡΠΎΠ³ΠΎ ΠΏΡΠΎΠ΅ΠΊΡΠ°, ΠΎΠ½ ΠΏΡΠΎΠ²ΠΎΠ΄ΠΈΠ» ΠΏΠΎΠ»Π΅Π²ΡΠ΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ Π² ΠΠΈΠ³Π΅ΡΠ΅, ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅ ΠΈ ΠΠ°Π·Π°Ρ
ΡΡΠ°Π½Π΅. ΠΠ½ ΠΎΠΏΡΠ±Π»ΠΈΠΊΠΎΠ²Π°Π» ΡΠ°Π±ΠΎΡΡ ΠΏΠΎ ΡΠ°Π·Π»ΠΈΡΠ½ΡΠΌ Π²ΠΎΠΏΡΠΎΡΡ ΡΡΠ°Π½ΡΡΠΎΡΠΌΠ°ΡΠΈΠΈ ΠΊΡΡΠ³ΡΠ·ΡΠΊΠΎΠ³ΠΎ ΠΈ ΠΊΠ°Π·Π°Ρ
ΡΠΊΠΎΠ³ΠΎ ΠΏΠ°ΡΡΠΎΡΠ°Π»ΡΠ½ΡΡ
ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ² Π² ΡΠΎΠ²Π΅ΡΡΠΊΠΈΠ΅ Π²ΡΠ΅ΠΌΠ΅Π½Π°, ΠΈ Π΅Π³ΠΎ Π½Π°ΡΡΠ½ΡΠ΅ ΠΈΠ½ΡΠ΅ΡΠ΅ΡΡ ΠΊΠΎΡΠ΅Π²Π½ΠΈΠΊΠΈ ΠΈ ΡΠΎΡΠΈΠ°Π»ΠΈΠ·ΠΌ, ΠΌΠΈΠ³ΡΠ°ΡΠΈΡ ΠΈ ΡΡΠ°Π½ΡΠ½Π°ΡΠΈΠΎΠ½Π°Π»ΠΈΠ·ΠΌ Π² Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΠ·ΠΈΠΈ, ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠ°Ρ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΡ, ΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠ΅ Π½Π°ΡΠ»Π΅Π΄ΠΈΠ΅.
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ΠΠ΅ΡΠΌΠΎΡΡΡ Π½Π° ΡΠΎ, ΡΡΠΎ ΠΊΠΎΠ½ΡΠ»ΠΈΠΊΡΡ ΠΌΠ΅ΠΆΠ΄Ρ ΠΈΠ½ΠΎΡΡΡΠ°Π½Π½ΡΠΌΠΈ ΠΈΠ½Π²Π΅ΡΡΠΎΡΠ°ΠΌΠΈ ΠΈ "ΠΌΠ΅ΡΡΠ½ΡΠΌΠΈ ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ²Π°ΠΌΠΈ" ΠΏΡΠΎΠ΄ΠΎΠ»ΠΆΠ°ΡΡΡΡ Π½Π° ΠΏΡΠΎΡΡΠΆΠ΅Π½ΠΈΠΈ ΠΌΠ½ΠΎΠ³ΠΈΡ Π»Π΅Ρ ΠΈ ΠΎΡ Π²Π°ΡΡΠ²Π°ΡΡ Π±Π΅Π· ΠΈΡΠΊΠ»ΡΡΠ΅Π½ΠΈΡ Π²ΡΠ΅ ΠΎΠ±Π»Π°ΡΡΠΈ ΡΡΡΠ°Π½Ρ, Ρ Π½Π°Ρ Π΄ΠΎ ΡΠΈΡ ΠΏΠΎΡ Π½Π΅ ΡΠ»ΠΎΠΆΠΈΠ»ΠΎΡΡ ΡΡΠ½ΠΎΠ΅ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΠ΅ ΠΎΠ± ΡΡΠ°ΡΡΠ½ΠΈΠΊΠ°Ρ ΡΡΠΈΡ ΠΊΠΎΠ½ΡΠ»ΠΈΠΊΡΠΎΠ². ΠΡΠΎ ΡΠ°ΠΊΠΈΠ΅ "ΠΌΠ΅ΡΡΠ½ΡΠ΅ Π°ΠΊΡΠΎΡΡ", ΠΊΠΎΡΠΎΡΡΠ΅ Π³ΠΎΠ²ΠΎΡΡΡ ΠΎΠ± ΡΠΊΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ ΡΠΈΡΠΊΠ°Ρ ΠΈ ΠΊΠΎΡΠΎΡΡΠ΅ ΠΌΠΎΠ±ΠΈΠ»ΠΈΠ·ΡΡΡ ΠΎΠ΄Π½ΠΎΡΠ΅Π»ΡΡΠ°Π½ ΠΏΡΠΎΡΠΈΠ² Π³ΠΎΡΠ½ΠΎΠ΄ΠΎΠ±ΡΠ²Π°ΡΡΠΈΡ ΠΏΡΠΎΠ΅ΠΊΡΠΎΠ² Π΄Π°ΠΆΠ΅ Π½Π° ΡΡΠ°Π΄ΠΈΠΈ ΡΠ°Π·ΡΠ°Π±ΠΎΡΠΊΠΈ? Π‘ΠΠ, ΠΈΠ½Π²Π΅ΡΡΠΎΡΡ ΠΈ Π΄Π°ΠΆΠ΅ ΡΠΊΡΠΏΠ΅ΡΡΡ ΡΠΈΡΠΎΠΊΠΎ ΡΠΏΠΎΡΡΠ΅Π±Π»ΡΡΡ ΡΠ°ΠΊΠΈΠ΅ ΡΠ΅ΡΠΌΠΈΠ½Ρ ΠΊΠ°ΠΊ ΠΊΡΠΈΠΌΠΈΠ½Π°Π», "ΡΠ΅ΡΠ½ΡΠ΅", ΠΌΠ΅ΡΡΠ½ΡΠ΅ ΡΠ»ΠΈΡΡ, ΠΈ ΠΏΠΎΡΡΠ΅Π΄Π½ΠΈΠΊΠΈ Π΄Π»Ρ ΠΈΡ ΠΎΠ±ΠΎΠ·Π½Π°ΡΠ΅Π½ΠΈΡ. Π§ΡΠΎ Π² ΠΊΠΎΠ½Π΅ΡΠ½ΠΎΠΌ ΠΈΡΠΎΠ³Π΅ Π΅ΡΠ΅ Π±ΠΎΠ»ΡΡΠ΅ ΠΌΠΈΡΠΈΠ·ΠΈΡΡΠ΅Ρ ΠΈ Π΄Π°ΠΆΠ΅ Π΄Π΅ΠΌΠΎΠ½ΠΈΠ·ΠΈΡΡΠ΅Ρ ΡΡΠΈΡ ΡΡΠ°ΡΡΠ½ΠΈΠΊΠΎΠ². ΠΡΠ½ΠΎΠ²ΡΠ²Π°ΡΡΡ Π½Π° ΡΡΠ½ΠΎΠ³ΡΠ°ΡΠΈΡΠ΅ΡΠΊΠΎΠΌ ΠΈΠ·ΡΡΠ΅Π½ΠΈΠΈ ΠΎΠ΄Π½ΠΎΠ³ΠΎ ΠΊΠΎΠ½ΡΠ»ΠΈΠΊΡΠ° (Π’Π°Π»Π°ΡΡΠΊΠ°Ρ ΠΎΠ±Π»Π°ΡΡΡ), Ρ ΠΏΠΎΠΏΡΡΠ°ΡΡΡ ΠΏΠΎΠΊΠ°Π·Π°ΡΡ Π°ΠΌΠ±ΠΈΠ²Π°Π»Π΅ΡΠ½ΡΡ "Π°Π³Π΅Π½ΡΠ½ΠΎΡΡΡ" ΡΡΠΈΡ ΡΡΠ°ΡΡΠ½ΠΈΠΊΠΎΠ² ΠΈ ΠΈΡ Π½Π΅ΠΎΠ΄Π½ΠΎΠ·Π½Π°ΡΠ½ΠΎΠ΅ ΠΌΠ΅ΡΡΠΎ Π² ΠΌΠΎΠ·Π°ΠΈΠΊΠ΅ ΠΌΠ΅ΡΡΠ½ΠΎΠΉ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠΈ. ΠΠ½Π΅ Π±Ρ Ρ ΠΎΡΠ΅Π»ΠΎΡΡ ΠΎΠ±ΡΠ°ΡΠΈΡΡ Π²Π½ΠΈΠΌΠ°Π½ΠΈΠ΅ Π½Π° ΠΈΡ Π΄Π²ΠΎΠΉΠ½ΡΡ ΠΏΠΎΠ²Π΅ΡΡΠΊΡ Π΄Π½Ρ (Π²Π»Π°ΡΡΡ ΠΈ ΡΠΊΠΎΠ»ΠΎΠ³ΠΈΡ), ΠΈΡ Π²ΠΎΡΠΏΡΠΈΡΡΠΈΡ ΠΌΠ°ΠΉΠ½ΠΈΠ½Π³ΠΎΠ²ΡΡ ΠΏΡΠΎΠ΅ΠΊΡΠΎΠ² ΠΈ ΠΈΡ ΡΠΎΠ»Ρ Π² ΡΠΎΡΠΌΠΈΡΠΎΠ²Π°Π½ΠΈΡ Π½Π΅Π³Π°ΡΠΈΠ²Π½ΠΎΠ³ΠΎ ΠΌΠ½Π΅Π½ΠΈΡ ΠΎ ΠΏΡΠΎΠ΅ΠΊΡΠ°Ρ ΡΡΠ΅Π΄ΠΈ ΠΌΠ΅ΡΡΠ½ΡΡ ΠΆΠΈΡΠ΅Π»Π΅ΠΉ. ΠΠ΄Π½Π°ΠΊΠΎ ΠΈΡ ΡΠΎΠ»Ρ Π² ΡΠΎΡΠΌΠΈΡΠΎΠ²Π°Π½ΠΈΠΈ ΠΌΠ΅ΡΡΠ½ΠΎΠ³ΠΎ ΠΎΠ±ΡΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠ³ΠΎ ΠΌΠ½Π΅Π½ΠΈΡ ΠΎΠ³ΡΠ°Π½ΠΈΡΠ΅Π½Π°. Π― ΠΏΠΎΠΊΠ°ΠΆΡ ΠΊΠ°ΠΊ ΠΎΠ±ΡΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠ΅ ΠΌΠ½Π΅Π½ΠΈΠ΅ ΡΠ°Π±ΠΎΡΠ°Π΅Ρ Π² ΡΠΎΠ·Π΄Π°Π½ΠΈΠΈ ΡΠΎΠΏΡΠΎΡΠΈΠ²Π»Π΅Π½ΠΈΡ ΠΈΠ»ΠΈ ΡΠΎΡΡΡΠ΄Π½ΠΈΡΠ΅ΡΡΠ²Π° Ρ ΠΈΠ½Π²Π΅ΡΡΠΎΡΠ°ΠΌΠΈ Π² ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½Π½ΠΎΠΉ Π½Π΅Π·Π°Π²ΠΈΡΠΈΠΌΠΎΡΡΠΈ ΠΎΡ ΡΡΠΈΡ Π°ΠΊΡΠΎΡΠΎΠ².
ΠΠΈΠΎ: ΠΡΠ΅Π»Ρ Π·Π°ΡΠΈΡΠΈΠ»Π° ΡΠ²ΠΎΡ PhD Π΄ΠΈΡΡΠ΅ΡΡΠ°ΡΠΈΡ Π² Π£Π½ΠΈΠ²Π΅ΡΡΠΈΡΠ΅ΡΠ΅ ΠΠΊΡΠ΅ΡΠ΅ΡΠ° (ΠΠ΅Π»ΠΈΠΊΠΎΠ±ΡΠΈΡΠ°Π½ΠΈΡ). ΠΠ΅ Π΄ΠΈΡΡΠ΅ΡΡΠ°ΡΠΈΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎΠΉ ΠΌΠΎΠ±ΠΈΠ»ΠΈΠ·Π°ΡΠΈΠΈ Π² ΡΠ΅Π»ΡΡΠΊΠΎΠΌ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅. Π£ ΠΡΠ΅Π»Ρ ΠΌΠ½ΠΎΠ³ΠΎ ΡΡΠ°ΡΠ΅ΠΉ ΠΎΠΏΡΠ±Π»ΠΈΠΊΠΎΠ²Π°Π½Π½ΡΡ Π² ΡΠ΅ΡΠ΅Π½Π·ΠΈΡΠΎΠ²Π°Π½Π½ΡΡ Π°ΠΊΠ°Π΄Π΅ΠΌΠΈΡΠ΅ΡΠΊΠΈΡ ΠΆΡΡΠ½Π°Π»Π°Ρ , ΡΡΠ΅Π΄ΠΈ ΠΊΠΎΡΠΎΡΡΡ ΡΡΠ°ΡΡΡ ΠΎ Π³ΠΎΡΠ½ΠΎΠ΄ΠΎΠ±ΡΠ²Π°ΡΡΠ΅ΠΉ ΠΏΡΠΎΠΌΡΡΠ»Π΅Π½Π½ΠΎΡΡΠΈ: Β«ΠΠΎΡΡΠ΄Π°ΡΡΡΠ²ΠΎ ΠΊΠ°ΠΊ ΡΠ΅ΡΡΡΡ, ΠΌΠ΅Π΄ΠΈΠ°ΡΠΎΡ, ΠΈ ΠΈΡΠΏΠΎΠ»Π½ΠΈΡΠ΅Π»Ρ: ΠΌΠ΅ΡΡΠ½Π°Ρ ΠΈ Π³Π»ΠΎΠ±Π°Π»ΡΠ½Π°Ρ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠ° Π·ΠΎΠ»ΠΎΡΠΎΠ΄ΠΎΠ±ΡΠ²Π°ΡΡΠ΅ΠΉ ΠΏΡΠΎΠΌΡΡΠ»Π΅Π½Π½ΠΎΡΡΠΈ Π² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅Β» Ρ ΠΠΆΠΎΠ½ΠΎΠΌ Π₯ΡΠ΄Π΅ΡΡΠΎΡ, Central Asian Survey, Vol. 34, Issue 1, March 2015
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Π ΡΠ°ΠΌΠΊΠ°Ρ ΡΡΠ°Π²Π½ΠΈΡΠ΅Π»ΡΠ½ΠΎΠ³ΠΎ ΠΏΡΠΎΠ΅ΠΊΡΠ° ΠΏΠΎ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠΌΡ Π½Π°ΡΠ»Π΅Π΄ΠΈΡ, Π ΡΡΠ»Π°Π½ Π Π°Ρ ΠΈΠΌΠΎΠ² ΠΈΠΌΠ΅Π» Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΡ ΠΏΡΠΎΠ²Π΅ΡΡΠΈ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ Π² ΠΠ΅ΠΊΡΠΈΠΊΠ΅ Π² ΠΌΠ°ΡΡΠ΅ 2016 Π³ΠΎΠ΄Π°. Π ΡΡΠ»Π°Π½ ΠΏΠΎΠ΄Π΅Π»ΠΈΡΡΡ ΠΎΠ±ΡΠΈΠΌΠΈ Π²ΠΏΠ΅ΡΠ°ΡΠ»Π΅Π½ΠΈΡΠΌΠΈ ΠΎΡ ΡΠ²ΠΎΠ΅ΠΉ ΠΏΠΎΠ΅Π·Π΄ΠΊΠΈ, ΠΏΡΠ΅Π΄Π²Π°ΡΠΈΡΠ΅Π»ΡΠ½ΡΠΌΠΈ ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΠ°ΠΌΠΈ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΠΈ Π½Π΅ΠΊΠΎΡΠΎΡΡΠΌΠΈ ΡΠ΅ΠΎΡΠ΅ΡΠΈΡΠ΅ΡΠΊΠΈΠΌΠΈ ΡΠ°Π·ΠΌΡΡΠ»Π΅Π½ΠΈΡΠΌΠΈ. ΠΠ΅ΠΊΡΠΈΠΊΠ° ΠΈΠΌΠ΅Π΅Ρ ΠΎΡΠ΅Π½Ρ Π΄ΠΎΠ»Π³ΡΡ ΠΈ ΠΈΠ½ΡΠ΅ΡΠ΅ΡΠ½ΡΡ ΠΈΡΡΠΎΡΠΈΡ, ΠΊΠΎΡΠΎΡΠ°Ρ ΡΠ»ΡΠΆΠΈΡ ΠΎΡΠ½ΠΎΠ²ΠΎΠΉ Π΄Π»Ρ ΡΠ½ΠΈΠΊΠ°Π»ΡΠ½ΠΎΠΉ ΠΈ ΠΌΠ½ΠΎΠ³ΠΎΡΠ»ΠΎΠΆΠ½ΠΎΠΉ ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΠΎΠΉ ΠΌΠ΅ΠΊΡΠΈΠΊΠ°Π½ΡΠΊΠΎΠΉ ΠΈΠ΄Π΅Π½ΡΠΈΡΠ½ΠΎΡΡΠΈ. Π ΡΡΠ»Π°Π½ ΠΏΠΎΠΏΡΡΠ°Π΅ΡΡΡ ΠΏΡΠΎΠ²Π΅ΡΡΠΈ Π½Π΅ΠΊΠΎΡΠΎΡΡΠ΅ ΠΏΠ°ΡΠ°Π»Π»Π΅Π»ΠΈ Ρ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½ΠΎΠΌ Ρ ΡΠ΅Π»ΡΡ ΠΏΠ΅ΡΠ΅ΠΎΡΠΌΡΡΠ»Π΅Π½ΠΈΡ Π½Π΅ΠΊΠΎΡΠΎΡΡΡ ΠΌΠ΅ΡΡΠ½ΡΡ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΈΡ ΠΏΡΠΎΡΠ΅ΡΡΠΎΠ².
Π ΡΡΠ»Π°Π½ Π Π°Ρ
ΠΈΠΌΠΎΠ² β Π΄ΠΎΡΠ΅Π½Ρ ΠΊΠ°ΡΠ΅Π΄ΡΡ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΠΠ£Π¦Π
ΠΠ°ΡΠΈΡΠΈΠ» ΡΠ²ΠΎΡ PhD Π΄ΠΈΡΡΠ΅ΡΡΠ°ΡΠΈΡ Π² ΠΡΡΡΠ΅ΠΉ Π¨ΠΊΠΎΠ»Π΅ Π‘ΠΎΡΠΈΠ°Π»ΡΠ½ΡΡ
ΠΠ°ΡΠΊ, ΠΠ°ΡΠΈΠΆ-Π€ΡΠ°Π½ΡΠΈΡ ΠΈ Π² ΠΡΡΠ³ΡΠ·ΡΠΊΠΎΠΉ ΠΠΊΠ°Π΄Π΅ΠΌΠΈΠΈ ΠΠ°ΡΠΊ.
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Π ΡΠ²ΠΎΠ΅ΠΉ ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠΈ Π’Π°Π°Π»Π°ΠΉΠ±Π΅ΠΊ ΠΡΠ°Π΅Π² Π·Π°ΡΡΠΎΠ½Π΅Ρ ΡΠ»Π΅Π΄ΡΡΡΠΈΠ΅ ΡΠ΅ΠΌΡ:
- ΠΡΠΏΠΎΠ»ΡΠ·ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΊΡΠΈΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΌΠ΅ΡΠΎΠ΄Π° Π² ΠΈΠ·ΡΡΠ΅Π½ΠΈΠΈ ΠΈΡΡΠΎΡΠΈΠΈ, Π½Π° ΠΏΡΠΈΠΌΠ΅ΡΠ΅ ΠΠ°ΡΡ-Π±Π΅ΠΊΠ° ΠΈ Π³ΠΎΡΡΠ΄Π°ΡΡΡΠ²Π΅Π½Π½ΡΡ ΠΏΡΠ°Π·Π΄Π½ΠΈΠΊΠΎΠ² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π°. ΠΡΠ΄ΠΈΡΠΎΡΠΈΠΈ Π±ΡΠ΄Π΅Ρ ΠΏΡΠ΅Π΄ΠΎΡΡΠ°Π²Π»Π΅Π½Π° Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΡ ΡΠ°ΠΌΠΈΠΌ Π²ΡΡΠΈΡΠ»ΠΈΡΡ Π³ΠΎΠ΄ Π³ΠΈΠ±Π΅Π»ΠΈ ΠΠ°ΡΡ-Π±Π΅ΠΊΠ°.
- ΠΠΎΡΠ°Π»ΡΠ½ΠΎ-ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠ°Ρ ΡΡΠΎΠΈΠΌΠΎΡΡΡ Π½Π΅ΠΊΠΎΡΠΎΡΡΡ ΠΏΡΠ°Π·Π΄Π½ΠΈΠΊΠΎΠ² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π°.
- ΠΠ½Π°ΠΊΠΎΠΌΡΡΠ²ΠΎ Ρ Π½ΠΎΠ²ΡΠΌ ΡΠ°ΠΉΡΠΎΠΌ, Π³Π΄Π΅ ΠΊΠ°ΠΆΠ΄ΠΎΠΌΡ ΠΊΡΡΠ³ΡΠ·ΡΡΠ°Π½ΡΡ ΠΏΡΠ΅Π΄ΠΎΡΡΠ°Π²Π»ΡΠ΅ΡΡΡ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΡ ΡΠ°ΠΌΠΈΠΌ ΠΏΠΈΡΠ°ΡΡ ΠΈΡΡΠΎΡΠΈΡ ΡΠ²ΠΎΠ΅ΠΉ ΡΠ΅ΠΌΡΠΈ, Π½Π°ΡΠ΅Π»Π΅Π½Π½ΠΎΠ³ΠΎ ΠΏΡΠ½ΠΊΡΠ° ΠΈ ΡΠ΅Π³ΠΈΠΎΠ½Π°.
- ΠΡΠΎΠ΅ΠΊΡ Β«ΠΠ΅Π·ΠΎΠΏΠ°ΡΠ½ΡΠΉ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Β».
Π’Π°Π°Π»Π°ΠΉΠ±Π΅ΠΊ ΠΡΡΠ°ΡΠΎΠ²ΠΈΡ ΡΠ²Π»ΡΠ΅ΡΡΡ ΠΊΠΎΠΎΡΠ΄ΠΈΠ½Π°ΡΠΎΡΠΎΠΌ Π²ΠΎΠ»ΠΎΠ½ΡΠ΅ΡΠΎΠ² Π€Π΅ΡΡΠΈΠ²Π°Π»Ρ Π΄ΠΎΠΊΡΠΌΠ΅Π½ΡΠ°Π»ΡΠ½ΡΡ ΡΠΈΠ»ΡΠΌΠΎΠ² ΠΏΠΎ ΠΏΡΠ°Π²Π°ΠΌ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° Β«ΠΠΈΡ ΠΡΠΉΠ½ΠΎΒ» ΠΈ ΠΏΡΠ΅ΠΏΠΎΠ΄Π°Π²Π°ΡΠ΅Π»Π΅ΠΌ ΠΈΡΡΠΎΡΠΈΠΈ ΠΈ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΠΊΠΈ Π² ΡΡΠ΅Π΄Π½Π΅ΠΉ ΡΠΊΠΎΠ»Π΅ β60 Π³. ΠΠΈΡΠΊΠ΅ΠΊ.
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ΠΠ°ΠΊ Π³ΠΎΠ²ΠΎΡΠΈΡ Π§ΠΎΠ»ΠΏΠΎΠ½ Π§ΠΎΡΠ°Π΅Π²Π°, ΠΈΠ΄Π΅Ρ Π½Π°ΠΏΠΈΡΠ°Π½ΠΈΡ ΡΠ°ΠΊΠΎΠ³ΠΎ ΡΡΠ΅Π±Π½ΠΈΠΊΠ° Π²ΠΎΠ·Π½ΠΈΠΊΠ»Π° Ρ Π½Π΅Π΅ Π½Π΅ΡΠΊΠΎΠ»ΡΠΊΠΎ Π»Π΅Ρ Π½Π°Π·Π°Π΄, ΠΊΠΎΠ³Π΄Π° ΠΎΠ½Π° Π½Π°ΡΠ°Π»Π° ΡΠΈΡΠ°ΡΡ ΠΊΡΡΡ ΠΏΠΎ ΠΈΡΡΠΎΡΠΈΠΈ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π° ΡΡΡΠ΄Π΅Π½ΡΠ°ΠΌ ΠΠ£Π¦Π ΠΈ Π½Π΅ Π½Π°ΡΠ»Π° ΠΏΠΎΠ»Π½ΠΎΡΠ΅Π½Π½ΠΎΠ³ΠΎ ΡΡΠ΅Π±Π½ΠΈΠΊΠ°, Π³Π΄Π΅ Π±Ρ ΡΠΎΠ΄Π΅ΡΠΆΠ°Π»Π°ΡΡ Π²ΡΡ ΠΈΡΡΠΎΡΠΈΡ ΠΠ , Π½Π° Π°Π½Π³Π»ΠΈΠΉΡΠΊΠΎΠΌ ΡΠ·ΡΠΊΠ΅.
ΠΠ°Π½Π½ΡΠΉ ΡΡΠ΅Π±Π½ΠΈΠΊ Π°Π΄ΡΠ΅ΡΠΎΠ²Π°Π½ ΠΈ Π±ΡΠ΄Π΅Ρ ΠΏΠΎΠ»Π΅Π·Π΅Π½ Π½Π΅ ΡΠΎΠ»ΡΠΊΠΎ Π΄Π»Ρ ΠΈΠ½ΠΎΡΡΡΠ°Π½Π½ΡΡ
ΡΡΡΠ΄Π΅Π½ΡΠΎΠ², ΠΊΠΎΡΠΎΡΡΠ΅ ΠΏΡΠΈΠ΅Π·ΠΆΠ°ΡΡ ΡΡΠΈΡΡΡΡ Π² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½, Π½ΠΎ ΠΈ Π΄Π»Ρ ΠΈΠ½ΠΎΡΡΡΠ°Π½Π½ΡΡ
ΡΡΡΠΈΡΡΠΎΠ² Π² ΡΠ΅Π»ΠΎΠΌ.
ΠΠ½ΠΎΡΡΡΠ°Π½ΡΡ, ΠΏΠΎ ΠΈΡ
ΠΏΡΠΈΠ·Π½Π°Π½ΠΈΡ, ΠΏΠΎΡΡΠΎΡΠ½Π½ΠΎ ΡΡΠ°Π»ΠΊΠΈΠ²Π°ΡΡΡΡ Ρ ΠΎΡΡΡΡΡΡΠ²ΠΈΠ΅ΠΌ ΠΏΠΎΠ»Π½ΠΎΠΉ ΠΈ ΠΏΠΎΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»ΡΠ½ΠΎΠΉ ΠΈΠ½ΡΠΎΡΠΌΠ°ΡΠΈΠΈ ΠΎΠ± ΠΈΡΡΠΎΡΠΈΠΈ Π½Π°ΡΠ΅ΠΉ ΡΡΡΠ°Π½Ρ ΠΎΡ Π΄ΡΠ΅Π²Π½Π΅ΠΉΡΠΈΡ
Π²ΡΠ΅ΠΌΠ΅Π½ Π΄ΠΎ ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΠΎΡΡΠΈ Π½Π° Π°Π½Π³Π»ΠΈΠΉΡΠΊΠΎΠΌ ΡΠ·ΡΠΊΠ΅.
ΠΠΎΠΎΡΠ΄ΠΈΠ½Π°ΡΠΎΡ ΠΏΡΠΎΠ³ΡΠ°ΠΌΠΌ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΈ ΡΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΈ ΠΏΡΠ΅ΠΏΠΎΠ΄Π°Π²Π°ΡΠ΅Π»Ρ Π§ΠΎΠ»ΠΏΠΎΠ½ Π§ΠΎΡΠ°Π΅Π²Π° ΡΠ΅ΡΠΈΠ»Π° ΡΡΡΡΠ°Π½ΠΈΡΡ ΡΡΠΎΡ ΠΏΡΠΎΠ±Π΅Π», Π½Π°ΠΏΠΈΡΠ°Π² Π½Π΅Π±ΠΎΠ»ΡΡΠΎΠΉ ΠΏΠΎ ΠΎΠ±ΡΠ΅ΠΌΡ, Π½ΠΎ Π΅ΠΌΠΊΠΈΠΉ ΡΡΠ΅Π±Π½ΠΈΠΊ, ΠΊΠΎΡΠΎΡΡΠΉ ΡΠΆΠ΅ ΠΏΠΎΠ»ΡΡΠΈΠ» ΠΏΠΎΠ»ΠΎΠΆΠΈΡΠ΅Π»ΡΠ½ΡΠ΅ ΠΎΡΠΊΠ»ΠΈΠΊΠΈ ΠΎΡ ΡΡΡΠ΄Π΅Π½ΡΠΎΠ² ΠΈ ΠΊΠΎΠ»Π»Π΅Π³.
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Π ΡΠ²ΠΎΠ΅ΠΉ ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠΈ ΠΠ»ΡΠΌΠΈΡΠ° ΠΠΎΠ³ΠΎΠΉΠ±Π°Π΅Π²Π° ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΠΈΡ ΡΠ΅Π·ΠΈΡΡ ΠΏΠΎΠ»Π΅Π²ΠΎΠ³ΠΎ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ Β«ΠΠΎΠ»ΠΎΡΠΎ ΠΠ°ΡΠΊΠ΅Π½Π°Β»: Π‘ΠΎΡΠΈΠΎΠΊΡΠ»ΡΡΡΡΠ½ΡΠ΅ Π°ΡΠΏΠ΅ΠΊΡΡ Π²Π·Π°ΠΈΠΌΠΎΠ΄Π΅ΠΉΡΡΠ²ΠΈΡ ΠΌΠ΅ΡΡΠ½ΡΡ ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ² ΠΈ ΠΈΠ½Π²Π΅ΡΡΠΎΡΠΎΠ² Π² ΠΠ .
ΠΡΠΎΠ±Π»Π΅ΠΌΡ Π²Π·Π°ΠΈΠΌΠΎΠ΄Π΅ΠΉΡΡΠ²ΠΈΡ Π² ΠΎΠ±Π»Π°ΡΡΠΈ ΠΈΠ·Π²Π»Π΅ΡΠ΅Π½ΠΈΡ ΠΏΡΠΈΡΠΎΠ΄Π½ΡΡ ΡΠ΅ΡΡΡΡΠΎΠ² Π½Π°ΠΈΠ±ΠΎΠ»Π΅Π΅ Π°ΠΊΡΡΠ°Π»ΡΠ½Ρ ΡΠ΅Π³ΠΎΠ΄Π½Ρ Π΄Π»Ρ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π°. Π’ΡΠΈ Π³Π»Π°Π²Π½ΡΡ ΠΈΠ³ΡΠΎΠΊΠ° ΡΡΠΎΠ³ΠΎ ΠΏΡΠΎΡΠ΅ΡΡΠ°: ΠΌΠ΅ΡΡΠ½ΠΎΠ΅ ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ²ΠΎ, ΠΈΠ½Π²Π΅ΡΡΠΎΡ ΠΈ Π³ΠΎΡΡΠ΄Π°ΡΡΡΠ²ΠΎ ΡΠ°ΡΡΠΎ Π½Π΅ ΠΌΠΎΠ³Ρ Π½Π°ΠΉΡΠΈ ΠΎΠ±ΡΠΈΠΉ ΡΠ·ΡΠΊ. Π‘ΠΎΠΎΡΠ²Π΅ΡΡΡΠ²Π΅Π½Π½ΠΎ ΠΈΠ½Π²Π΅ΡΡΠΈΡΠΈΠΎΠ½Π½ΡΠΉ ΠΏΡΠΎΠ΅ΠΊΡ ΡΠ²ΠΎΡΠ°ΡΠΈΠ²Π°Π΅ΡΡΡ, ΠΈΠ½Π²Π΅ΡΡΠΎΡ ΡΡ ΠΎΠ΄ΠΈΡ ΠΈΠ· ΡΡΡΠ°Π½Ρ. ΠΠΎΡΡΠ΄Π°ΡΡΡΠ²ΠΎ, ΠΌΠ΅ΡΡΠ½ΡΠ΅ ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ²Π° Π½ΠΈΡΠ΅Π³ΠΎ Π½Π΅ ΠΏΠΎΠ»ΡΡΠ°ΡΡ.
ΠΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΠΎΠΏΡΡΠ°Π»ΠΎΡΡ ΠΎΡΠ²Π΅ΡΠΈΡΡ Π½Π° Π²ΠΎΠΏΡΠΎΡ β Π§ΡΠΎ Π²Π»ΠΈΡΠ΅Ρ Π½Π° ΡΠ°Π·Π²ΠΈΡΠΈΠ΅ ΠΈΠ½Π²Π΅ΡΡΠΈΡΠΈΠΎΠ½Π½ΡΡ ΠΏΡΠΎΠ΅ΠΊΡΠΎΠ² Π² ΠΎΠ±Π»Π°ΡΡΠΈ Π΄ΠΎΠ±ΡΡΠΈ ΠΏΡΠΈΡΠΎΠ΄Π½ΡΡ ΡΠ΅ΡΡΡΡΠΎΠ² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π°? Π’ΠΎΡΠ½Π΅Π΅: ΠΠ°ΠΊΠΈΠ΅ ΡΠ°ΠΊΡΠΎΡΡ ΠΊΠΎΠ½ΡΠ»ΠΈΠΊΡΠΎΠ³Π΅Π½Π½ΠΎΡΡΠΈ β ΠΏΡΠ΅ΠΏΡΡΡΡΠ²ΡΡΡ, ΠΈ Π½Π°ΠΎΠ±ΠΎΡΠΎΡ - ΠΊΠ°ΠΊΠΈΠ΅ ΡΠ°ΠΊΡΠΎΡΡ Π²Π·Π°ΠΈΠΌΠΎΠ΄Π΅ΠΉΡΡΠ²ΠΈΡ β ΡΠΏΠΎΡΠΎΠ±ΡΡΠ²ΡΡΡ?
ΠΠ»ΡΠΌΠΈΡΠ° ΠΠΎΠ³ΠΎΠΉΠ±Π°Π΅Π²Π° - ΠΠΈΡΠ΅ΠΊΡΠΎΡ Π°Π½Π°Π»ΠΈΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΠ΅Π½ΡΡΠ° Β«ΠΠΎΠ»ΠΈΡ ΠΠ·ΠΈΡΒ».
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It has been almost 50 years since European and American scholars began insisting that archaeological research must become more scientific.
But while the new technologies and new information that followed made archaeologists ever more capable of practicing science, new participants in the field brought in new ideas that seemed to reject a scientific approach to understanding the past. Now that the fires of disagreement have been doused and the smoke cleared away, archaeologists have begun to realize that the science of archaeology has changed because science has changed. In this talk I will talk about these changes and how archaeology in Europe and America has come to be better science.
Bio
Pr. Pyburn has directed major excavations of three ancient Maya cities in Central America, where she discovered a previously unknown style of water conservation and irrigation technology, developed a new perspective on ancient political economy, and has proposed an alternative explanation for the Maya "collapse." Most recently she has collaborated with colleagues in Central Asia promoting grassroots development of projects for cultural preservation.
Through her work she has inspired students, introduced curricular reforms and promoted the rights of indigenous communities. Pyburn has conducted numerous archaeological field schools in Belize, where she emphasized collaboration with the local community in the context of rigorous scientific research. In Kyrgyzstan, she has worked with archaeologists and citizens' groups to develop projects for cultural resource management.
"Anne is a major international scholar and educator on the leading edge of archaeological and anthropological thought," said Catherine Tucker, chair of the Department of Anthropology. "Her energetic leadership has helped redefine archaeology as a discipline that involves living people as much as those of the past, one that empowers indigenous and minority populations to become active participants in interpreting their cultural heritage."
Pyburn has taught popular undergraduate courses on the scientific method, the ancient Maya and women in prehistory, as well as seminars on research methods, ethics and gender. She was principal investigator for the National Science Foundation-funded Making Archaeology Teaching Relevant to the XXI Century project, founded the Archaeology in Social Context Ph.D. program at IU and directs the Center for Archaeology in the Public Interest. She has chaired the Ethics Committee of the American Anthropological Association and is vice president-elect of the World Archaeological Congress. She has a Bachelor of Arts from Reed College and a Ph.D. from the University of Arizona.
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In my dissertation I analysed representations of Soviet socialism in post-Soviet history textbooks and in the life stories of history teachers in Kyrgyzstan. I analysed, first, how the post-Soviet Kyrgyz state reconstructs its Soviet past on the level of official discourse, particularly in school history textbooks, and second, how history teachers β as professionals and private citizens β relate to the official discourse when making sense of the Soviet past. Answers to these questions contribute to a better understanding of state- and nation-building processes in post- Soviet Kyrgyzstan both in terms of how official discourse is formed and how subjects and official discourse interact.
Based on the analysis of history textbooks, first, I argue that discourse about Soviet socialism in the post-Soviet Kyrgyz history textbooks is ambivalent and contradictory and there is not a new hegemonic discourse about the Soviet past. At the same time, I argue that there is a hegemonic discourse of the Kyrgyz nation-and-state and their modernization in the post-Soviet Kyrgyz history textbooks, which, however, is also ambivalent and contradictory.
I argue that history teachers like history textbooks produced ambivalent and contradictory images of the Soviet past. Moreover, I claim that they have appropriated the hegemonic discourse of the Kyrgyz nation-and-state and their modernization. However, due to the factors of nostalgia and status loss, self-justification or a particular way of appropriation of the official discourse they introduce internal displacements to the hegemonic discourse.
Short Biography
Damira Umetbaeva has defended her PhD dissertation in 2015 at the European University Viadrina in Frankfurt/Oder, Germany. From 2008 until 2012 she was a research fellow at the Georg-Eckert-Institute for International Textbook Research in Brunswick, Germany. At the institute she was embedded with her PhD project βNegotiating Kyrgyz Nationhood: Of History Textbooksβ and History Teachersβ Attitudes Towards the Soviet Pastβ in the bigger project funded by the Volkswagen Foundation and titled: βThe Institutionalization of Cultural Models of Interpretation: History Teachers as Mediators between Collective and Individual Memory in Georgia, Kyrgyzstan, and Lithuania.β
Damira Umetbaeva has publications in peer-reviewed international academic journals, one of them winning Best Graduate Paper Award in 2014 from the Central Asia Program at the George Washington University, USA. Since January 2016 Damira Umetbaeva is an associate professor at the Journalism and Mass Communications Department of the ΒΜΓ±»»Ζή. She is also a research consultant for several international organizations in Kyrgyzstan. Ms. Umetbaeva has launched new research projects on informal lending and inter-ethnic relations between Kyrgyz and Russians in Kyrgyzstan and in preparation of publications of the research results. Her main research interests include: Politics of Memory Practices, Textbook Research, Relationship between Education and Nation-State Building Processes, Discourse Theory and Methods, Oral History and Biographical Interviews, Anthropology of the State, Minorities and Economic Biographies.
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The paper discusses the development of Islamic Education in post-Soviet Kyrgyzstan. Taking as a starting point Ashirbek Muminovβs statement that βThe system of Islamic Learning prevailing in CA was developed mainly during Timurid era (1370-1506), and it has presented until the present day with only insignificant modificationsβ (2010) , we will look how previous system is preserved and what was changed there through different βreformistβ projects such as Development of New System of Islamic Education in Kyrgyzstan ( 2013), Development Concept ( 2013) Standartization of the Curriculum of Islamic Educational Institutions ( 2013)etc. In the presentation, special attention will be paid to the perception of and contribution to those reforms made by Islamic teachers. The presentation will be based on the fieldwork conducted in different regions of Kyrgyzstan between 2013-2015.
Bio: Toktogulova Mukaram is associate professor of ΒΜΓ±»»Ζή. Teaches at Anthropology Deaprtment. Defended her dissertation in Philology in 2001, and received Kandidat Nauk degree. Currently works on her doctoral dissertation β Islamic Education in post-Soviet Kyrgyzstan: contested discoursesβ, which is co-supervised by KNU, Bishkek and EHESS, Paris.
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Central Asian Gypsies represent a group set apart from the others. The essential difference concerns their nomadic lifestyle β the status quo that persisted until 1922. Since the World War II, soviet authorities have undertaken many attempts to assimilate those Gypsies but with no results. Once again this situation took place after 1989 when, in a great chaos and rush, post-soviet republics were being created. In this new, post-soviet reality, Luli, again, ended up being stigmatised by mainstream society. All in all, after long-term repressions over the years, directed against their ethnicity, political actions destinated to create homo sovieticus and falling by the wayside in view of forming brand new βstatesβ, Asian Gypsies Luli are deprived of explicit features of their identity. This study aims to investigate and understand the identity based on (forced) nomadism, hostility from authorities and society and various influences of national (and soviet), non-gypsy, culture, customs and traditions.
Dorota and Bartek are two independant researchers from Poland. Bartek gratuated from Russian Literature faculty and Dorota got her PhD based upon the dissertation in-between French Literature and Anthropology. They left Poland for a long time in May 2014 and since then they travel and work in Asia. They were recently teaching at Kasetsart University in Bangkok and International Binus University in Jakarta. Besides teaching and research projects, they are writers, journalists and cat lovers.
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Π₯ΠΎΡΡ ΠΈ ΠΈΡΠ»Π°ΠΌ ΡΠ²Π»ΡΠ΅ΡΡΡ Π΄ΠΎΠΌΠΈΠ½ΠΈΡΡΡΡΠ΅ΠΉ ΡΠ΅Π»ΠΈΠ³ΠΈΠ΅ΠΉ Π² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅, Π΅Π΅ ΠΏΡΠ°ΠΊΡΠΈΠΊΠ° Π²ΡΠ·ΡΠ²Π°Π΅Ρ Π±ΠΎΠ»ΡΡΠΈΠ΅ ΡΠΏΠΎΡΡ ΠΈ ΡΠ°Π·Π½ΠΎΠ³Π»Π°ΡΠΈΡ Π² ΠΎΠ±ΡΠ΅ΡΡΠ²Π΅. Π‘ ΠΎΠ΄Π½ΠΎΠΉ ΡΡΠΎΡΠΎΠ½Ρ ΠΈΡΠ»Π°ΠΌΡ ΠΏΡΠΎΡΠΈΠ²ΠΎΡΡΠΎΡΡ ΠΈΡΠΊΠ°ΠΆΠ΅Π½Π½ΠΎΠ΅ ΠΏΠΎΠ½ΡΡΠΈΠ΅ ΡΠ²Π΅ΡΡΠΊΠΎΡΡΠΈ, ΡΠ°Π·Π»ΠΈΡΠ½ΡΠ΅ Π΄ΠΎΠΈΡΠ»Π°ΠΌΡΠΊΠΈΠ΅ Π²Π΅ΡΠΎΠ²Π°Π½ΠΈΡ, ΡΠΎΡ ΡΠ°Π½ΠΈΠ²ΡΠΈΠ΅ΡΡ Π² ΠΏΡΠ°ΠΊΡΠΈΠΊΠ΅ ΠΊΡΡΠ³ΡΠ·ΠΎΠ² ΠΈ ΡΠΎΠ²Π΅ΡΡΠΊΠΎΠ΅ ΠΏΠΎΠ½ΠΈΠΌΠ°Π½ΠΈΠ΅ ΡΠΎΠ»ΠΈ ΠΈ ΡΠ΅Π»Π΅ΠΉ ΠΈΡΠ»Π°ΠΌΠ°. Π‘ Π΄ΡΡΠ³ΠΎΠΉ ΡΡΠΎΡΠΎΠ½Ρ ΠΈΡΠ»Π°ΠΌΡ ΡΠ³ΡΠΎΠΆΠ°ΡΡ ΡΠ΅Π»ΠΈΠ³ΠΈΠΎΠ·Π½ΡΠ΅ ΡΠΊΡΡΡΠ΅ΠΌΠΈΡΡΡΠΊΠΈΠ΅ ΠΈΠ΄Π΅ΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΠΊΠ°ΠΊ ΠΈΠΌΠΏΠΎΡΡΠΈΡΠΎΠ²Π°Π½Π½ΡΠ΅ ΠΈΠ·Π²Π½Π΅, ΡΠ°ΠΊ ΠΈ Π²ΠΎΠ·Π½ΠΈΠΊΡΠΈΠ΅ Π² ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΠ΅ Π²Π½ΡΡΡΠ΅Π½Π½ΠΈΡ ΡΠΎΡΠ°ΠΈΠ»ΡΠ½ΠΎ-ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΈΡ ΡΠ°ΠΊΡΠΎΡΠΎΠ². Π’Π°ΠΊΠΈΠΌ ΠΎΠ±ΡΠ°Π·ΠΎΠΌ, ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»ΡΠ΅Ρ ΡΠΎΠ±ΠΎΠΉ ΠΏΡΠΈΠΌΠ΅Ρ ΠΏΡΠΎΡΠΈΠ²ΠΎΡΡΠΎΡΠ½ΠΈΡ ΠΈΡΠ»Π°ΠΌΡ ΡΠ°ΠΌΠΈΠΌΠΈ ΠΆΠ΅ ΠΌΡΡΡΠ»ΡΠΌΠ°Π½Π°ΠΌΠΈ. Π ΡΡΠΎΠΉ ΡΠ°Π±ΠΎΡΠ΅ ΠΌΡ ΡΠ°ΡΡΠΌΠΎΡΡΠΈΠΌ Π΄ΠΈΠ½Π°ΠΌΠΈΠΊΡ ΡΠ°Π·Π²ΠΈΡΠΈΡ ΠΈΡΠ»Π°ΠΌΠ° Π² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅ ΠΈ ΡΡΡΠ΄Π½ΠΎΡΡΠΈ ΡΠΎΠΏΡΡΡΡΠ²ΡΡΡΠΈΠ΅ Π²ΡΡΠ°ΠΆΠ΅Π½ΠΈΡ ΡΠ²ΠΎΠ΅ΠΉ ΠΈΡΠ»Π°ΠΌΡΠΊΠΎΠΉ ΠΈΠ΄Π΅Π½ΡΠΈΡΠ½ΠΎΡΡΠΈ.
ΠΠΈΠΎ:
Π 2011 Π³ΠΎΠ΄Ρ ΠΠΉΠΊΠΎΠ» ΠΠΎΠ»ΠΎΡΠ±Π΅ΠΊΠΎΠ²Π° ΠΎΠΊΠ½ΠΎΡΠΈΠ»Π° ΡΠ°ΠΊΡΠ»ΡΡΠ΅Ρ ΠΠΎΡΡΠΎΠΊΠΎΠ²Π΅Π΄Π΅Π½ΠΈΡ, ΠΎΡΠ΄Π΅Π»Π΅Π½ΠΈΠ΅ ΠΌΠ΅ΠΆΠ΄ΡΠ½Π°ΡΠΎΠ΄Π½ΠΎΠΉ ΠΆΡΡΠ½Π°Π»ΠΈΡΡΠΈΠΊΠΈ ΠΡΡΠ³ΡΠ·ΡΠΊΠΎβΠΡΠ°Π½ΡΠΊΠΎΠ³ΠΎ Π½Π°ΡΡΠ½ΠΎβΠΎΠ±ΡΠ°Π·ΠΎΠ²Π°ΡΠ΅Π»ΡΠ½ΠΎΠ³ΠΎ ΡΠ΅Π½ΡΡΠ° ΠΏΡΠΈ ΠΠΠ£, ΡΠΏΠ΅ΡΠΈΠ°Π»ΠΈΠ·ΠΈΡΠΎΠ²Π°Π»Π°ΡΡ Π½Π° ΠΏΠ΅ΡΡΠΈΠ΄ΡΠΊΠΎΠΌ ΡΠ·ΡΠΊΠ΅. ΠΠΎΡΠ»Π΅ ΡΡΠ΅Π±Ρ Π΄Π²Π° Π³ΠΎΠ΄Π° ΠΏΡΠΎΡΠ°Π±ΠΎΡΠ°Π»Π° ΠΊΠΎΡΡΠ΅ΡΠΏΠΎΠ½Π΄Π΅Π½ΡΠΎΠΌ Π½Π° ΡΠ°ΠΉΡΠ΅ kloop.kg. Π 2013 Π³ΠΎΠ΄Ρ ΠΏΡΠΎΠ΄ΠΎΠ»ΠΆΠΈΠ»Π° ΠΌΠ°Π³ΠΈΡΡΡΠ°ΡΡΡΡ Π² ΠΎΡΠ΄Π΅Π»Π΅Π½ΠΈΠΈ ΠΡΠ»Π°ΠΌΡΠΊΠΎΠΉ ΡΠΈΠ²ΠΈΠ»ΠΈΠ·Π°ΡΠΈΠΈ ΠΈ ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΠΎΠΉ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠΈ Π£Π½ΠΈΠ²Π΅ΡΡΠΈΡΠ΅ΡΠ° ΠΡΡΠ½Π΅ΠΉ ΠΠ°ΡΡΡΡΠ°Π»Π°ΠΌ. Π’Π΅ΠΌΠ° ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»ΡΡΠΊΠΎΠΉ ΡΠ°Π±ΠΎΡΡ: Β«The Role of Mass Media in Daβwah: A Case Study of Post-Soviet KyrgyzstanΒ» (ΠΠΎΡΡ-ΡΠΎΠ²Π΅ΡΡΠΊΠΈΠΉ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½: ΡΠΎΠ»Ρ Π‘ΠΠ Π² Π΄Π°Π°Π²Π°ΡΠ΅ (ΠΏΡΠΈΠ·ΡΠ²Π΅ ΠΊ ΠΈΡΠ»Π°ΠΌΡ)Β»
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A once proud, busy industrial settlement, today Balykchy is a place of rowdy characters, strangers in their own landscape; silence and nostalgia; a broken communist utopia. In this study, historian Yuri Boyanin uses photography and sound in the search of a distinct Kyrgyz experience of communism and post-communism. This is, however, not merely a chronicle of destruction and the meaninglessness that followed. It is an acoustic archaeology of sound that once both repressed and empowered; a search, through thae camera lens and microphone, of a troubled, ruined landscape of factories and industries people once built with their bare hands. This study joins multi-disciplinary conversations - artistic and scholarly - of the utopia in ruins.
Yuri Boyanin is a Bulgarian PhD student of history at La Trobe University, Australia. His field of research is the 1930s Kyrgyzstan. His interests include ethnography, photography, sound. In his work he is trying to tear down old colonial walls and bring together academic disciplines. Yuri has travelled to 104 countries, including all former Soviet republics. He longs to go back to Mongolia, Pakistan and India, and not least Kyrgyzstan, where part of his heart is.
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The Eastern Pamir region, Tajikistan, is a semi-deserts biome and lacks forests. Mostly occupied by Kyrgyz people, local habitants experience currently heavy dependency on natural resources. When the Soviet Union broke apart, political and socio-economical frameworks had, as for many other places, changed and state provisonning ceased abruptely. During the Soviet era, energy demands were supported by the State through imported coal, diesel generators and mini hydro power station. After the collapse, the energy supply has among others stopped. On individual and collective basis, locals started collecting plants in the region, tersken (Krascheninnikovia ceratoides) and shybak (Artemisia), in order to heat their houses and cook. . Thus, Murgabians have been sustaining their life only through this process. The problem was designed by some scholars as βteresken syndromeβ (Breckle and Wucherer 2006). Kraudzun, Tobias, Kim AndrΓ© Vanselow, Cyrus Samimi 2014. Realities and myths of the Teresken Syndrome β An evaluation of the exploitation of dwarf shrub resources in the Eastern Pamirs of Tajikistan. Journal of Environmental Management 132:49-59.
In this regard, I ask: Where there historical antecedents to the collecting practice? How is collecting organized and socially valuated? What are localsβ points of view toward energy issues? How is the problem addressed from experts on local knowledge? Is there any improvement scheme that could be proposed by convening local practices with state of the arts knowledge on environmental issues?
The aim of the research is to understand how interaction system of harvesters (terskenchiler) function, why they are βcertainβ regarding the sustainability future of energy supply and how experience or strong believes or local knowledge effect their βperceivedβ suitability of the energy supply. This would show, in general, what the harvesters really think about their energy resources, and help us to understand the unending energy fight process in Eastern Pamir in the context of pre-soviet, during soviet, and independence periods. Especially, how the socio-economic changes during the independence period effected the harvester and why the social systems emerged and its relations to the past life. Lastly, how the Tajikistanβs transition to market economy is effecting the plan vegetation and local harvesters?
Daler Kaziev is a student at the Environmental Management and Sustainable Development (EMSD) Program, ΒΜΓ±»»Ζή (ΒΜΓ±»»Ζή) E-mail: kaziev_d@auca.kg. Daler is passionate about Anthropology, particularly in relation to ecology and resources. His main research field is Pamir.
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The Issyk-Kul lake being a part of the landscape participates in material interrelations and processes, but also represents the semiotic side of relations. This interdisciplinary approach takes us to the conception of βspaceβ as well as the interaction between the material and immaterial worlds of actor-network theory. As a point of descriptive departure, I will advance on the role of material objects around water bodies, i.e. sanatoriums or tanks and ask: how the physical space comes into cooperation with social and political actions? How place making becomes the triggering factor for changing perceptions of the lake and water use in the region? How did the changing landscape and new infrastructure shape the attitudes of people towards the Issyk-Kul Lake? How do people cooperate with the lake and with water in the region? How do people live by the lake and water? What practices do people do with water?
My research project is therefore contributing to the issue of exploring interrelations of socio-cultural dynamics that arise around the contested sacredness of the Issyk-Kul lake, and the economic value it brings to people living in Cholpon-Ata and Jeti-Oguz.
Nurzat has graduated from Anthropology department in ΒΜΓ±»»Ζή in 2005, and continued her studies in Central European University. After completion of her MA and teaching at ΒΜΓ±»»Ζή for 3 years she is currently doing her PhD at the University of Tuebingen.
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As teachers, we sometimes face silent classrooms; students who do not understand simple concepts; do not ask any questions and do not seem to bring any interest to what we are so hard trying to teach. There are many different ways to address such issues, and this lecture will discuss one in particular.
Angie Popova will present the findings of her PhD research in educational technology. Her lecture will discuss some of the fundamental principles of learning and point out at how taking these into account when designing lectures, can affect studentsβ learning. In her PhD research Angie used podcasts to study whether and how this technology can enhance students learning from lectures. The findings of the research inform on pedagogically and technologically sound approaches to enhance learning from lectures.
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Despite the vast amount of research conducted by scholars from different disciplines on Islam in Central Asia, reasons behind the emergence of independent Islamic leaders have remained a largely untapped source for studying reasons for tension between state and religion in secular countries. Scholars have focused on radical and political manifestations of Islam. This study provides a different perspective on Islam in Central Asia by exploring factors for official imams to pledge loyalty to the state and reasons for independent imams to contest the state control and definition of Islam in Kyrgyzstan. It reveals how and why Islamic religious leaders either cooperate with the state or resist the control it exerts over Muslim population. The case studies of two imams from Kara Suu are explored in the study. The analysis of their stories focuses on their education, life experiences, features of the town they lived and worked in, political and economic situation in the country, retaining of material assets, and their personalities.
Short Biography
Nurbek Bekmurzaev is an independent researcher based in Bishkek, Kyrgyzstan. He holds an MA Degree in Politics and Security (Central Asia) Program from the OSCE Academy in Bishkek.
Nurbek has an extensive experience of conducting research on topics related to state policy toward Islam in Central Asia, conflict prevention mechanisms, religious radicalism, and ethnic violence. He has published a series of articles on factors of religious radicalism in Central Asia.
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ΠΠΎΠ»Π΅Π΅ 15 ΠΌΠΈΠ»Π»ΠΈΠΎΠ½ΠΎΠ² ΡΠ΅Π»ΠΎΠ²Π΅ΠΊ ΠΏΠΎ Π²ΡΠ΅ΠΌΡ ΠΌΠΈΡΡ ΠΆΠΈΠ²ΡΡ Π½Π° ΡΡΠ΅Π΄ΡΡΠ²Π° ΠΎΡ ΡΠ±ΠΎΡΠ°, ΡΠΎΡΡΠΈΡΠΎΠ²ΠΊΠΈ, ΠΈ ΠΏΠ΅ΡΠ΅ΡΠ°Π±ΠΎΡΠΊΠΈ ΠΌΠ°ΡΠ΅ΡΠΈΠ°Π»ΠΎΠ², ΠΊΠΎΡΠΎΡΡΠ΅ Π±ΡΠ»ΠΈ Π²ΡΠ±ΡΠΎΡΠ΅Π½Ρ ΠΊΠ΅ΠΌ-ΡΠΎ Π΄ΡΡΠ³ΠΈΠΌ. ΠΠΎ ΠΌΠ½ΠΎΠ³ΠΈΡ
ΡΡΡΠ°Π½Π°Ρ
ΡΡΡΠ½ΠΎΠΉ ΡΠ±ΠΎΡ ΠΈ ΡΠΎΡΡΠΈΡΠΎΠ²ΠΊΠ° ΠΌΡΡΠΎΡΠ° Π½Π΅ΡΠΎΡΠΌΠ°Π»ΡΠ½ΡΠΌΠΈ ΡΠ±ΠΎΡΡΠΈΠΊΠ°ΠΌΠΈ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»ΡΡΡ Π΅Π΄ΠΈΠ½ΡΡΠ²Π΅Π½Π½ΡΡ ΡΠΎΡΠΌΡ ΡΠΏΡΠ°Π²Π»Π΅Π½ΠΈΡ ΡΠ²Π΅ΡΠ΄ΡΠΌΠΈ Π±ΡΡΠΎΠ²ΡΠΌΠΈ ΠΎΡΡ
ΠΎΠ΄Π°ΠΌΠΈ. ΠΠ΅ΡΠΌΠΎΡΡΡ Π½Π° Π²ΠΊΠ»Π°Π΄, ΠΊΠΎΡΠΎΡΡΠΉ ΠΎΠ½ΠΈ Π΄Π΅Π»Π°ΡΡ Π² ΡΠΏΡΠ°Π²Π»Π΅Π½ΠΈΠ΅ ΠΎΡΡ
ΠΎΠ΄Π°ΠΌΠΈ, ΡΠ±ΠΎΡΡΠΈΠΊΠΈ ΠΌΡΡΠΎΡΠ° ΠΈΠΌΠ΅ΡΡ Π½ΠΈΠ·ΠΊΠΈΠΉ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΡΠΉ ΡΡΠ°ΡΡΡ, ΡΡΠ°Π»ΠΊΠΈΠ²Π°ΡΡΡΡ Ρ ΠΏΡΠΈΡΠ΅ΡΠ½Π΅Π½ΠΈΡΠΌΠΈ ΡΠΎ ΡΡΠΎΡΠΎΠ½Ρ ΠΏΠΎΡΡΠ΅Π΄Π½ΠΈΠΊΠΎΠ² ΠΈ Π²Π»Π°ΡΡΠ΅ΠΉ, Π·Π°ΡΠ°Π±Π°ΡΡΠ²Π°ΡΡ Π½Π°ΠΌΠ½ΠΎΠ³ΠΎ ΠΌΠ΅Π½ΡΡΠ΅ Π΄ΡΡΠ³ΠΈΡ
ΡΡΠ°ΡΡΠ½ΠΈΠΊΠΎΠ² Π½Π΅ΡΠΎΡΠΌΠ°Π»ΡΠ½ΠΎΠΉ ΠΌΡΡΠΎΡΠ½ΠΎΠΉ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΠΊΠΈ. ΠΡΠΎΡ Π½Π΅ΡΠΎΡΠΌΠ°Π»ΡΠ½ΡΠΉ ΡΠ΅ΠΊΡΠΎΡ Π² ΠΏΠΎΡΠ»Π΅Π΄Π½Π΅Π΅ Π²ΡΠ΅ΠΌΡ ΠΈΠ·ΡΡΠ°Π΅ΡΡΡ, Π² ΠΎΡΠ½ΠΎΠ²Π½ΠΎΠΌ, ΠΊΠΎΠ½ΡΡΠ»ΡΡΠ°Π½ΡΠ°ΠΌΠΈ Β«ΠΏΡΠΎΠ΅ΠΊΡΠΎΠ² ΡΠ°Π·Π²ΠΈΡΠΈΡΒ», ΡΡΠΈ Π²ΡΠ²ΠΎΠ΄Ρ ΠΌΠΎΠΆΠ½ΠΎ ΠΎΠ±ΠΎΠ±ΡΠΈΡΡ ΡΠ°ΠΊ: 1) ΡΠ±ΠΎΡΡΠΈΠΊΠΈ ΠΌΡΡΠΎΡΠ° Π±Π΅Π΄Π½Ρ ΠΈ ΡΡΠ·Π²ΠΈΠΌΡ, 2) ΡΠ°ΡΡΠΈΡΠ΅Π½ΠΈΠ΅ ΠΈΡ
ΠΏΡΠ°Π² ΠΈ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΠ΅ΠΉ ΡΠ΅ΡΠ΅Π· ΡΠΎΡΠΌΠ°Π»ΠΈΠ·Π°ΡΠΈΡ ΠΈ Π½ΠΎΡΠΌΠ°Π»ΠΈΠ·Π°ΡΠΈΡ ΠΏΡΠΈΠ²Π΅Π΄Π΅Ρ ΠΊ ΠΏΠΎΠ²ΡΡΠ΅Π½ΠΈΡ ΠΈΡ
Π΄ΠΎΡ
ΠΎΠ΄ΠΎΠ² ΠΈ ΠΏΡΠΈΠ·Π½Π°Π½ΠΈΡ, 3) ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΠ° ΠΈ ΠΈΠ½ΡΠ΅Π³ΡΠ°ΡΠΈΡ ΡΡΡΠ½ΠΎΠ³ΠΎ ΡΡΡΠ΄Π° ΡΠ±ΠΎΡΡΠΈΠΊΠΎΠ² ΡΠ²Π»ΡΡΡΡΡ ΡΡΠ΅Π΄ΡΡΠ²ΠΎΠΌ Π΄ΠΎΡΡΠΈΠΆΠ΅Π½ΠΈΡ ΡΡΡΠΎΠΉΡΠΈΠ²ΠΎΠ³ΠΎ ΡΠ°Π·Π²ΠΈΡΠΈΡ Π² ΡΠ°Π·Π²ΠΈΠ²Π°ΡΡΠΈΡ
ΡΡ ΡΡΡΠ°Π½Π°Ρ
.
Π‘ Π½Π΅Π΄Π°Π²Π½ΠΈΡ
ΠΏΠΎΡ ΠΌΡΡΠΎΡΠ½ΡΠΉ ΠΏΠΎΠ»ΠΈΠ³ΠΎΠ½ Π² ΠΠΈΡΠΊΠ΅ΠΊΠ΅ ΡΠΎΠΆΠ΅ ΡΡΠ°Π» ΠΎΠ±ΡΠ΅ΠΊΡΠΎΠΌ Β«ΡΠ΅ΡΠΎΡΠΌΠΈΡΠΎΠ²Π°Π½ΠΈΡΒ». Π ΠΏΠ»Π°Π½Π°Ρ
Π³ΠΎΡΠΎΠ΄ΡΠΊΠΈΡ
Π²Π»Π°ΡΡΠ΅ΠΉ ΠΏΠΎ ΠΌΠΎΠ΄Π΅ΡΠ½ΠΈΠ·Π°ΡΠΈΠΈ ΡΠΈΡΡΠ΅ΠΌΡ ΡΠΏΡΠ°Π²Π»Π΅Π½ΠΈΡ ΠΎΡΡ
ΠΎΠ΄Π°ΠΌΠΈ β ΡΠ΅ΠΊΡΠ»ΡΡΠΈΠ²Π°ΡΠΈΡ ΡΠ²Π°Π»ΠΊΠΈ (ΠΊΠΎΡΠΎΡΠ°Ρ ΡΠ΅ΠΉΡΠ°Ρ Π·Π°Π½ΠΈΠΌΠ°Π΅Ρ ΠΎΠΊΠΎΠ»ΠΎ 27 Π³Π΅ΠΊΡΠ°ΡΠΎΠ², ΠΈ Π½Π°Ρ
ΠΎΠ΄ΠΈΡΡΡ Π² 10 ΠΊΠΌ ΠΊ ΡΠ΅Π²Π΅ΡΡ ΠΎΡ Π³ΠΎΡΠΎΠ΄Π°). ΠΠΎΠ»ΠΈΠ³ΠΎΠ½ ΠΏΠ΅ΡΠ²ΠΎΠ½Π°ΡΠ°Π»ΡΠ½ΠΎ ΠΏΡΠΈΠ²Π»Π΅ΠΊ Π²Π½ΠΈΠΌΠ°Π½ΠΈΠ΅ ΠΌΠ΅ΠΆΠ΄ΡΠ½Π°ΡΠΎΠ΄Π½ΡΡ
ΠΎΡΠ³Π°Π½ΠΈΠ·Π°ΡΠΈΠΉ ΠΊΠ°ΠΊ ΡΠ³ΡΠΎΠ·Π° ΠΎΠΊΡΡΠΆΠ°ΡΡΠ΅ΠΉ ΡΡΠ΅Π΄Π΅, Π½ΠΎ ΡΠΊΠΎΠ»ΠΎΠ³ΠΈΡ - ΡΡΠΎ Π»ΠΈΡΡ ΠΎΠ΄Π½Π° ΡΡΠΎΡΠΎΠ½Π° Π²ΠΎΠΏΡΠΎΡΠ°. Π‘Π²Π°Π»ΠΊΠ° ΡΡΠ°Π»Π° ΠΌΠ΅ΡΡΠΎΠΌ, Π³Π΄Π΅ ΠΆΠΈΠ²ΡΡ ΠΈ ΡΠ°Π±ΠΎΡΠ°ΡΡ Π²Π½ΡΡΡΠ΅Π½Π½ΠΈΠ΅ ΠΌΠΈΠ³ΡΠ°Π½ΡΡ, ΠΏΡΠΈΠ΅Ρ
Π°Π²ΡΠΈΠ΅ Π² Π³ΠΎΡΠΎΠ΄ Π² ΠΏΠΎΠΈΡΠΊΠ°Ρ
Π·Π°ΡΠ°Π±ΠΎΡΠΊΠ° Π² 1990-Π΅, Π² Π½Π°Π΄Π΅ΠΆΠ΄Π΅ Π½Π°Π»Π°Π΄ΠΈΡΡ ΠΆΠΈΠ·Π½Ρ ΠΈ ΠΏΡΠΈΡΠΏΠΎΡΠΎΠ±ΠΈΡΡΡΡ ΠΊ Π½ΠΎΠ²ΠΎΠΉ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠΉ ΡΠ΅Π°Π»ΡΠ½ΠΎΡΡΠΈ. Π ΡΠ°Π·Π½ΠΎΠ΅ Π²ΡΠ΅ΠΌΡ Π³ΠΎΠ΄Π°, Π½Π° ΡΠ²Π°Π»ΠΊΠ΅ ΡΠ°Π±ΠΎΡΠ°Π΅Ρ ΠΎΡ 150 Π΄ΠΎ 300 ΡΠ΅Π»ΠΎΠ²Π΅ΠΊ. ΠΡΠ½ΠΎΠ³ΡΠ°ΡΠΈΡΠ΅ΡΠΊΠΎΠ΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅, ΠΏΡΠΎΠ²Π΅Π΄Π΅Π½Π½ΠΎΠ΅ ΠΠΉΠΊΠΎΠΊΡΠ»Ρ Π² 2013 Π³ΠΎΠ΄Ρ, ΠΏΠΎΠΊΠ°Π·Π°Π»ΠΎ, ΡΡΠΎ Π²ΠΎΡΠΏΡΠΈΡΡΠΈΠ΅ ΡΠΈΡΡΠ°ΡΠΈΠΈ Π² ΡΠ°ΠΌΠΊΠ°Ρ
Π΄ΠΈΡΠΊΡΡΡΠ° Β«ΡΠ°Π·Π²ΠΈΡΠΈΡΒ» Π½Π΅ ΡΠΎΠΎΡΠ²Π΅ΡΡΡΠ²ΡΠ΅Ρ ΡΠ΅Π°Π»ΡΠ½ΠΎΠΉ ΠΆΠΈΠ·Π½ΠΈ ΡΠ±ΠΎΡΡΠΈΠΊΠΎΠ² ΠΌΡΡΠΎΡΠ°. ΠΠΎΠ»Π΅Π΅ ΡΠΎΠ³ΠΎ, ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΡ ΠΎ Β«Π±Π΅Π΄Π½ΠΎΡΡΠΈΒ» ΠΈ Β«ΡΡΠ·Π²ΠΈΠΌΠΎΡΡΠΈΒ» Π»ΡΠ΄Π΅ΠΉ ΡΠΎ ΡΠ²Π°Π»ΠΊΠΈ, ΠΎΠΊΠ°Π·Π°Π»ΠΈΡΡ ΠΏΠΎΠ΄ Π²ΠΎΠΏΡΠΎΡΠΎΠΌ, ΡΠ°Π²Π½ΠΎ ΠΊΠ°ΠΊ ΠΈ ΡΠΌΡΡΠ» Π΄Π΅ΡΡΠ΅Π»ΡΠ½ΠΎΡΡΠΈ ΠΏΠΎ Π΄ΠΎΡΡΠΈΠΆΠ΅Π½ΠΈΡ Β«ΡΡΡΠΎΠΉΡΠΈΠ²ΠΎΠ³ΠΎ ΡΠ°Π·Π²ΠΈΡΠΈΡΒ».
ΠΠ° Π²ΡΡΡΠ΅ΡΠ΅ ΠΠΉΠΊΠΎΠΊΡΠ»Ρ ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΠΈΡ ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΡ ΡΠ²ΠΎΠΈΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ 2011 ΠΈ 2013 Π³ΠΎΠ΄Π°, ΠΏΠΎΡΠ»Π΅ ΡΠ΅Π³ΠΎ ΠΌΡ ΠΎΠ±ΡΡΠ΄ΠΈΠΌ:
β’ ΠΊΠ°ΠΊ ΠΏΠΎ-ΡΠ°Π·Π½ΠΎΠΌΡ ΠΌΠΎΠΆΠ½ΠΎ ΠΎΡΠ½ΠΎΡΠΈΡΡΡΡ ΠΊ Β«ΠΆΠΈΠ·Π½ΠΈ Π½Π° ΡΠ²Π°Π»ΠΊΠ΅Β»,
β’ ΠΊΠ°ΠΊ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»ΡΡΡ ΠΆΠΈΠ·Π½Ρ Π² Π³ΠΎΡΠΎΠ΄Π΅ ΡΠ°Π±ΠΎΡΠ½ΠΈΠΊΠΈ ΡΠ²Π°Π»ΠΊΠΈ,
β’ ΡΡΠΎ ΠΏΡΠΎΠΈΡΡ
ΠΎΠ΄ΠΈΡ Π² Π΄ΡΡΠ³ΠΈΡ
Β«ΡΠ°Π·Π²ΠΈΠ²Π°ΡΡΠΈΡ
ΡΡΒ» ΡΡΡΠ°Π½Π°Ρ
ΠΈ Π³ΠΎΡΠΎΠ΄Π°Ρ
Π² ΠΎΡΠ½ΠΎΡΠ΅Π½ΠΈΠΈ ΠΎΡΡ
ΠΎΠ΄ΠΎΠ² ΠΈ ΡΠ±ΠΎΡΡΠΈΠΊΠΎΠ² ΠΌΡΡΠΎΡΠ°,
β’ ΠΊΠ°ΠΊΠΈΠ΅ ΡΡΡΠ΅ΡΡΠ²ΡΡΡ ΠΏΡΠ°ΠΊΡΠΈΠΊΠΈ Β«Π½ΠΎΡΠΌΠ°Π»ΠΈΠ·Π°ΡΠΈΠΈΒ» ΠΈ Β«ΡΠΎΡΠΌΠ°Π»ΠΈΠ·Π°ΡΠΈΠΈΒ» ΡΠ°Π±ΠΎΡΡ ΡΠ±ΠΎΡΡΠΈΠΊΠΎΠ² ΠΌΡΡΠΎΡΠ° Π·Π°ΡΡΠ±Π΅ΠΆΠΎΠΌ ΠΈ Π½Π°ΡΠΊΠΎΠ»ΡΠΊΠΎ ΠΎΠ½ΠΈ ΠΏΡΠΈΠΌΠ΅Π½ΠΈΠΌΡ Π² ΠΊΠΎΠ½ΡΠ΅ΠΊΡΡΠ΅ ΠΠΈΡΠΊΠ΅ΠΊΠ°,
β’ ΠΈ, Π½Π°ΠΊΠΎΠ½Π΅Ρ, ΠΎ ΡΠΎΠΌ, ΡΡΡΠ΅ΡΡΠ²ΡΠ΅Ρ Π»ΠΈ ΠΏΡΠΎΠ±Π»Π΅ΠΌΠ° Π²ΠΎΠΎΠ±ΡΠ΅? ΠΠ»ΠΈ Π½Π°ΠΌ Π΄ΠΎΡΡΠ°ΡΠΎΡΠ½ΠΎ Π²Π·Π³Π»ΡΠ½ΡΡΡ Π½Π° Β«Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΡΒ» ΠΏΡΠ΅Π²ΡΠ°ΡΠ΅Π½ΠΈΡ ΠΌΡΡΠΎΡΠ° Π² ΡΠ΅ΡΡΡΡ? (Π½ΠΎΠ²ΡΠ΅ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Ρ).
Π Π΄ΠΎΠΊΠ»Π°Π΄ΡΠΈΠΊΠ΅: ΠΠΉΠΊΠΎΠΊΡΠ»Ρ ΠΡΠ·ΠΈΠ΅Π²Π° β ΡΠΎΡΠΈΠΎΠ»ΠΎΠ³, ΠΏΠΎΠ»ΡΡΠΈΠ»Π° ΡΡΠ΅ΠΏΠ΅Π½Ρ ΠΌΠ°Π³ΠΈΡΡΡΠ° ΠΏΠΎ Π½Π°ΠΏΡΠ°Π²Π»Π΅Π½ΠΈΡ Β«Π‘ΠΎΡΠΈΠ°Π»ΡΠ½Π°Ρ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΡΒ» Π² Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΌ ΠΠ²ΡΠΎΠΏΠ΅ΠΉΡΠΊΠΎΠΌ Π£Π½ΠΈΠ²Π΅ΡΡΠΈΡΠ΅ΡΠ΅ (ΠΡΠ΄Π°ΠΏΠ΅ΡΡ) Π² 2013 Π³, ΡΠΏΠ΅ΡΠΈΠ°Π»ΠΈΠ·ΠΈΡΡΠ΅ΡΡΡ ΠΏΠΎ Π³ΠΎΡΠΎΠ΄ΡΠΊΠΈΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡΡ
. Π Π½Π°ΡΡΠΎΡΡΠ΅Π΅ Π²ΡΠ΅ΠΌΡ ΠΏΡΠ΅ΠΏΠΎΠ΄Π°Π΅Ρ ΡΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΡ Π² ΠΠ£Π¦Π. Π ΡΡΠ΅ΡΠ΅ Π΅Π΅ ΠΈΠ½ΡΠ΅ΡΠ΅ΡΠΎΠ² β ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΠΉ ΠΎ Β«Π»ΡΡΡΠ΅ΠΉ ΠΆΠΈΠ·Π½ΠΈΒ», Π° ΡΠ°ΠΊΠΆΠ΅ Π½ΠΎΠ²ΡΡ
ΡΠΏΠΎΡΠΎΠ±ΠΎΠ² ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ Π² ΡΡΠ»ΠΎΠ²ΠΈΡΡ
ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΈ ΡΠΊΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΡΠΎΠ±Π»Π΅ΠΌ.
Π ΠΎΠ±ΡΡΠΆΠ΄Π΅Π½ΠΈΠΈ ΡΠ°ΠΊΠΆΠ΅ ΠΏΡΠΈΠΌΡΡ ΡΡΠ°ΡΡΠΈΠ΅ ΡΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈ, ΡΠΊΠΎΠ»ΠΎΠ³ΠΈ, Π³ΡΠ°ΠΆΠ΄Π°Π½ΡΠΊΠΈΠ΅ Π°ΠΊΡΠΈΠ²ΠΈΡΡΡ, ΡΠΎΡΠΈΠ°Π»ΡΠ½ΡΠ΅ ΡΠ°Π±ΠΎΡΠ½ΠΈΠΊΠΈ, ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΠΈΡΠ΅Π»ΠΈ Π³ΠΎΡΠΎΠ΄ΡΠΊΠΈΡ
Π²Π»Π°ΡΡΠ΅ΠΉ. ΠΡ ΠΏΡΠΈΠ³Π»Π°ΡΠ°Π΅ΠΌ Π²ΡΠ΅Ρ
Π½Π΅ΡΠ°Π²Π½ΠΎΠ΄ΡΡΠ½ΡΡ
ΠΊ ΡΡΠΎΠΉ ΠΏΡΠΎΠ±Π»Π΅ΠΌΠ΅ Π³ΠΎΡΠΎΠΆΠ°Π½ ΠΏΡΠΈΡΠΎΠ΅Π΄ΠΈΠ½ΠΈΡΡΡΡ ΠΊ Β«ΡΠ°Π·Π³ΠΎΠ²ΠΎΡΡΒ».
Μύ
Μύ
Π ΠΠΈΡΠΊΠ΅ΠΊΠ΅ 28 ΠΌΡΠ½ΠΈΡΠΈΠΏΠ°Π»ΡΠ½ΡΡ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊ β ΡΡΠΎ ΡΠ΅Π»Π°Ρ ΡΠ΅ΡΡ, ΠΎΡ Π²Π°ΡΡΠ²Π°ΡΡΠ°Ρ Π±ΠΎΠ»ΡΡΠ΅ ΠΏΠΎΠ»ΠΎΠ²ΠΈΠ½Ρ ΡΠ°ΠΉΠΎΠ½ΠΎΠ² Π³ΠΎΡΠΎΠ΄Π°. Π Π΅ΡΡ ΠΈΠ΄Π΅Ρ Π½Π΅ ΠΎ ΡΠ΅Π½ΡΡΠ°Π»ΡΠ½ΡΡ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠ°Ρ (Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠ° ΠΈΠΌΠ΅Π½ΠΈ ΠΠ°ΡΠ»ΠΈΠ½ΠΎΠ²Π°, ΠΠ°ΡΠΈΠΎΠ½Π°Π»ΡΠ½Π°Ρ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠ°), ΠΊΠΎΡΠΎΡΡΠ΅ Π½Π°Ρ ΠΎΠ΄ΡΡΡΡ Π² Ρ ΠΎΡΠΎΡΠ΅ΠΌ ΡΠΎΡΡΠΎΡΠ½ΠΈΠΈ ΠΈ Π΄ΠΎΡΡΠ°ΡΠΎΡΠ½ΠΎ ΠΏΠΎΠΏΡΠ»ΡΡΠ½Ρ, Π° ΠΈΠΌΠ΅Π½Π½ΠΎ ΠΎ ΡΠ°ΠΉΠΎΠ½Π½ΡΡ . ΠΠ½ΠΈ ΡΠΈΠ½Π°Π½ΡΠΈΡΡΡΡΡΡ ΠΈΠ· Π³ΠΎΡΠΎΠ΄ΡΠΊΠΎΠ³ΠΎ Π±ΡΠ΄ΠΆΠ΅ΡΠ°, ΠΈ Π½Π° ΡΠ΅Π³ΠΎΠ΄Π½ΡΡΠ½ΠΈΠΉ Π΄Π΅Π½Ρ Π½Π΅ΠΌΠ½ΠΎΠ³ΠΈΠ΅ Π³ΠΎΡΠΎΠΆΠ°Π½Π΅ Π·Π½Π°ΡΡ ΠΎΠ± ΠΈΡ ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΠΈ, ΠΈ Π΅ΡΠ΅ ΠΌΠ΅Π½ΡΡΠ΅ β ΠΏΠΎΠ»ΡΠ·ΡΡΡΡΡ ΠΈΡ ΡΡΠ»ΡΠ³Π°ΠΌΠΈ. ΠΠΎΡΠ΅Π½ΡΠΈΠ°Π» ΡΠ΅ΡΠΈ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊ ΡΠ΅ΠΉΡΠ°Ρ ΠΈΡΠΏΠΎΠ»ΡΠ·ΡΠ΅ΡΡΡ Π½Π΅ ΠΏΠΎΠ»Π½ΠΎΡΡΡΡ, ΠΈ Π² ΠΏΠΎΡΡΠΎΡΠ½Π½ΠΎ ΠΌΠ΅Π½ΡΡΡΠ΅ΠΉΡΡ Π³ΠΎΡΠΎΠ΄ΡΠΊΠΎΠΉ ΡΡΠ΅Π΄Π΅ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠ°ΠΌ Π½Π΅ΠΎΠ±Ρ ΠΎΠ΄ΠΈΠΌΠΎ ΠΏΠΎΠ½ΡΡΡ, Π΄Π»Ρ ΠΊΠΎΠ³ΠΎ ΠΈ Π΄Π»Ρ ΡΠ΅Π³ΠΎ ΠΎΠ½ΠΈ ΡΡΡΠ΅ΡΡΠ²ΡΡΡ, ΠΈ Π½Π°ΠΉΡΠΈ Π½ΠΎΠ²ΡΡ ΠΌΠΎΠ΄Π΅Π»Ρ ΡΠ°Π±ΠΎΡΡ.
ΠΡ ΠΏΡΠ΅Π΄Π»Π°Π³Π°Π΅ΠΌ ΠΏΠΎΡΠΌΠΎΡΡΠ΅ΡΡ Π½Π° Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠΈ Π² ΠΊΠΎΠ½ΡΠ΅ΠΊΡΡΠ΅ ΡΠ°Π·Π²ΠΈΡΠΈΡ Π³ΠΎΡΠΎΠ΄Π°, Π½ΠΎΠ²ΡΡ
ΡΠ΅Ρ
Π½ΠΎΠ»ΠΎΠ³ΠΈΠΉ, Π³ΠΎΡΠΎΠ΄ΡΠΊΠΎΠΉ ΠΊΡΠ»ΡΡΡΡΡ ΠΈ ΠΏΠΎΡΡΠ΅Π±Π½ΠΎΡΡΠ΅ΠΉ Π³ΠΎΡΠΎΠΆΠ°Π½. ΠΠ±ΡΡΠΆΠ΄Π΅Π½ΠΈΠ΅ Π±ΡΠ΄Π΅Ρ ΠΏΠΎΡΠ²ΡΡΠ΅Π½ΠΎ Π²ΠΎΠΏΡΠΎΡΠ°ΠΌ:
- ΠΊΠ°ΠΊΠΎΠ²ΠΎ ΠΌΠ΅ΡΡΠΎ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊ Π² Π³ΠΎΡΠΎΠ΄Π΅?
- Π΄Π»Ρ ΠΊΠΎΠ³ΠΎ ΡΠ°Π±ΠΎΡΠ°ΡΡ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠΈ?
- ΠΊΠ°ΠΊΠΈΠ΅ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ Π½ΡΠΆΠ½Ρ Π² ΡΠ°Π±ΠΎΡΠ΅ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊ, ΠΈ Π²ΡΠ΅ΠΉ ΡΠΈΡΡΠ΅ΠΌΡ?
- ΠΌΠΎΠ³ΡΡ Π»ΠΈ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠΈ ΡΡΠ°ΡΡ Π½ΠΎΠ²ΡΠΌΠΈ ΠΎΠ±ΡΠ΅ΡΡΠ²Π΅Π½Π½ΡΠΌΠΈ ΠΏΡΠΎΡΡΡΠ°Π½ΡΡΠ²Π°ΠΌΠΈ?
ΠΠ° Π²ΡΡΡΠ΅ΡΠ΅ Π Π°ΡΡΠ°Π½Π½Π° Π‘Π°ΡΠΊΠ΅Π΅Π²Π° (Β«ΠΠΎΡΠΎΠ΄ΡΠΊΠΈΠ΅ ΠΈΠ½ΠΈΡΠΈΠ°ΡΠΈΠ²ΡΒ») ΠΈ ΠΠΌΠΈΠ»Ρ ΠΠ°ΡΡΠΈΡΠ΄ΠΈΠ½ΠΎΠ² (Π€Π°ΠΊΡΠ»ΡΡΠ΅Ρ ΠΠ½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΠ£Π¦Π) ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΡΡ ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΡ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ, ΠΊΠΎΡΠΎΡΠΎΠ΅ Π΄Π°Π΅Ρ ΠΎΡΠ΅Π½ΠΊΡ ΡΠ΅ΠΊΡΡΠ΅Π³ΠΎ ΡΠΎΡΡΠΎΡΠ½ΠΈΡ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊ, ΠΈΡ ΠΏΠΎΡΠ΅ΡΠ°Π΅ΠΌΠΎΡΡΠΈ ΠΈ ΠΏΠΎΡΠ΅Π½ΡΠΈΠ°Π»Π° Π΄Π»Ρ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΌΠΎΠ΄Π΅Π»ΠΈ ΡΠ°Π±ΠΎΡΡ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊ. ΠΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΡΠΎΠ²ΠΎΠ΄ΠΈΠ»ΠΎΡΡ ΡΠΎΠ½Π΄ΠΎΠΌ Β«ΠΠΎΡΠΎΠ΄ΡΠΊΠΈΠ΅ ΠΈΠ½ΠΈΡΠΈΠ°ΡΠΈΠ²ΡΒ» ΡΠΎΠ²ΠΌΠ΅ΡΡΠ½ΠΎ Ρ Π€Π°ΠΊΡΠ»ΡΡΠ΅ΡΠΎΠΌ ΠΠ½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΠ£Π¦Π ΠΈ ΠΠ°Π±ΠΎΡΠ°ΡΠΎΡΠΈΠ΅ΠΉ ΠΠΠ‘ Π£Π½ΠΈΠ²Π΅ΡΡΠΈΡΠ΅ΡΠ° Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΠ·ΠΈΠΈ, ΠΏΡΠΈ ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΠ΅ ΠΌΡΡΠΈΠΈ.
ΠΠΎΡΠ»Π΅ ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠΈ, ΡΠΎΡΡΠΎΠΈΡΡΡ ΠΎΠ±ΡΡΠΆΠ΄Π΅Π½ΠΈΠ΅ Ρ ΡΡΠ°ΡΡΠΈΠ΅ΠΌ Π±ΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠ°ΡΠ΅ΠΉ, Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΎΠ², Π°ΡΡ ΠΈΡΠ΅ΠΊΡΠΎΡΠΎΠ², Π°ΠΊΡΠΈΠ²Π½ΡΡ Π³ΠΎΡΠΎΠΆΠ°Π½ ΠΈ ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΠΈΡΠ΅Π»Π΅ΠΉ ΠΌΡΡΠΈΠΈ Π³ΠΎΡΠΎΠ΄Π° ΠΠΈΡΠΊΠ΅ΠΊ.
ΠΡΠ³Π°Π½ΠΈΠ·Π°ΡΠΎΡΡ: ΠΠ€ "ΠΠΎΡΠΎΠ΄ΡΠΊΠΈΠ΅ ΠΈΠ½ΠΈΡΠΈΠ°ΡΠΈΠ²Ρ", ΠΠ½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΠΉ ΠΊΠ»ΡΠ± ΠΈ ΠΠΈΠ±Π»ΠΈΠΎΡΠ΅ΠΊΠ° ΠΠ£Π¦Π.
ΠΡΠ΅ΠΌΡ, ΠΌΠ΅ΡΡΠΎ: 14 ΠΎΠΊΡΡΠ±ΡΡ, 17:30 , Π½ΠΎΠ²ΡΠΉ ΠΊΠ°ΠΌΠΏΡΡ ΠΠ£Π¦Π ( 12 ΠΌΠΈΠΊΡΠΎΡΠ°ΠΉΠΎΠ½), ΠΊΠ°Π±ΠΈΠ½Π΅Ρ 330, 3 ΡΡΠ°ΠΆ.
ΠΠΎΠ½ΡΠ°ΠΊΡΡ Π΄Π»Ρ Π‘ΠΠ ΠΈ ΡΡΠ°ΡΡΠ½ΠΈΠΊΠΎΠ²:
ΠΠΉΠΊΠ°Π½ΡΡ ΠΠ΅ΡΠ±ΠΈΡΠ΅Π²Π°, aikanysh@urban.kg (0555) 222 752
Π Π°ΡΡΠ°Π½Π½Π° Π‘Π°ΡΠΊΠ΅Π΅Π²Π°, raushanna@urban.kg. (0771) 560 113
ΠΠΎΡΠΎΠ΄ΡΠΊΠΈΠ΅ ΡΠ°Π·Π³ΠΎΠ²ΠΎΡΡ -ΡΡΠΎ Π½Π΅ΡΠΎΡΠΌΠ°Π»ΡΠ½Π°Ρ ΠΏΠ»ΠΎΡΠ°Π΄ΠΊΠ° Π΄Π»Ρ ΠΎΠ±ΡΡΠΆΠ΄Π΅Π½ΠΈΡ Π°ΠΊΡΡΠ°Π»ΡΠ½ΡΡ Π²ΠΎΠΏΡΠΎΡΠΎΠ² Π³ΠΎΡΠΎΠ΄ΡΠΊΠΎΠ³ΠΎ ΡΠ°Π·Π²ΠΈΡΠΈΡ ΠΈ ΠΌΠΈΡΠΎΠ²ΡΡ ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΉ Π² ΡΡΠ΅ΡΠ΅ ΡΡΠ±Π°Π½ΠΈΡΡΠΈΠΊΠΈ. ΠΠ΅ΡΠ²ΡΠ΅ ΠΌΠ΅ΡΠΎΠΏΡΠΈΡΡΠΈΡ ΠΏΡΠΎΡΠ»ΠΈ Π² ΠΠΈΡΠΊΠ΅ΠΊΠ΅ Π² 2013 Π³ΠΎΠ΄Ρ ΠΏΠΎ ΠΈΠ½ΠΈΡΠΈΠ°ΡΠΈΠ²Π΅ ΠΠΈΡΠΊΠ΅ΠΊΡΠΊΠΎΠ³ΠΎ ΠΠΎΡΠΎΠ΄ΡΠΊΠΎΠ³ΠΎ ΠΠ΅Π½Π΅ΡΠ°, ΡΠ΅ΠΉΡΠ°Ρ ΠΏΠ»ΠΎΡΠ°Π΄ΠΊΠ° ΡΠ°Π±ΠΎΡΠ°Π΅Ρ Π² ΡΠ°ΠΌΠΊΠ°Ρ ΠΠΈΡΠΊΠ΅ΠΊ Π£ΡΠ±Π°Π½ Π€ΠΎΡΡΠΌΠ° ΠΈ ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΈΠ²Π°Π΅ΡΡΡ Π€ΠΎΠ½Π΄ΠΎΠΌ βΠ‘ΠΎΡΠΎΡ-ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½β. ΠΠΎΠ΄ΡΠΎΠ±Π½ΡΡ ΠΈΠ½ΡΠΎΡΠΌΠ°ΡΠΈΡ ΠΈ ΠΊΠ°Π»Π΅Π½Π΄Π°ΡΡ Π²ΡΡΡΠ΅Ρ ΠΌΠΎΠΆΠ½ΠΎ ΠΏΠΎΡΠΌΠΎΡΡΠ΅ΡΡ Π½Π° ΡΠ°ΠΉΡΠ΅ β
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The protection of Intellectual Property (IP) rights is a core roadblock and a prerequisite for the development of knowledge-based economy of any country. Higher education institutions which bear the great responsibility in managing and organizing education on protection of IP (copyright, academic honesty and respective issues) face some generic challenges, such as: development of policies, procedures and/or regulations of IP; prevention of violation of copyright such as plagiarism and academic honesty, etc.
The PhD research of Ani Shahinyan looks into IP policies at state and university level, existing practices, courses, programs which inform the implementation of Intellectual property rights, and related problems and challenges.
Aniβs visit to ΒΜΓ±»»Ζή matches existing processes at ΒΜΓ±»»Ζή of improving academic honesty, copyright issues, and Intellectual Property. As a higher-education institution, we care of educating young people to move forward a knowledge-based economy, to be good citizens, as well as we try to stimulate their creativity and intellectual potential. At the same time, we need to foster the same attitudes in our staff. A discussion on Intellectual property rights is timely and necessary. Your contribution to it will be invaluable.
Ani Shahinyan is Coordinator at the Centre for Quality Assurance; Yerevan State Linguistic University after V. Brusov, Republic of Armenia. She has worked as a Coordinator of The Professional Development and Training Programme, at her home university, where she is currently PhD Student at the Department of Education Management and Planning.
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ΠΠ°Π½Π½ΠΎΠ΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ Π°Π½Π°Π»ΠΈΠ·ΠΈΡΡΠ΅Ρ ΡΠΎΠ»Ρ Π΄Π΅Π½Π΅ΠΆΠ½ΡΡ ΠΏΠ΅ΡΠ΅Π²ΠΎΠ΄ΠΎΠ² ΠΡΡΠ³ΡΠ·ΡΠΊΠΈΡ ΠΈ Π’Π°Π΄ΠΆΠΈΠΊΡΠΊΠΈΡ ΡΡΡΠ΄ΠΎΠ²ΡΡ ΠΌΠΈΠ³ΡΠ°Π½ΡΠΎΠ² Π² Π ΠΎΡΡΠΈΠΈ Π² ΡΠ°Π·Π²ΠΈΡΠΈΠΈ ΡΡΡΠΎΠΈΡΠ΅Π»ΡΠ½ΠΎΠ³ΠΎ ΡΠ΅ΠΊΡΠΎΡΠ° Π² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅ ΠΈ Π’Π°Π΄ΠΆΠΈΠΊΠΈΡΡΠ°Π½Π΅. ΠΠΎΠΏΡΠΎΡ ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°Π΅ΡΡΡ Π² ΡΡΠ΅Ρ ΡΡΠ΅ΡΠ°Ρ : 1) ΠΊΠ°ΠΊ ΡΡΠΎΠ»ΠΈΡΡ (ΠΠΈΡΠΊΠ΅ΠΊ ΠΈ ΠΡΡΠ°Π½Π±Π΅) ΡΠ°ΡΡΡΡ Π² Π²ΡΡΠΎΡΡ - ΠΌΠ½ΠΎΠ³ΠΎΡΡΠ°ΠΆΠ½ΠΎΠ΅ ΠΆΠΈΠ»ΠΎΠ΅ ΡΡΡΠΎΠΈΡΠ΅Π»ΡΡΡΠ²ΠΎ, 2) ΠΊΠ°ΠΊ ΡΡΠΎΠ»ΠΈΡΡ ΡΠ°ΡΡΡΡ Π² ΡΠΈΡΠΈΠ½Ρ β Π·Π° ΡΡΠ΅Ρ Π½ΠΎΠ²ΠΎΡΡΡΠΎΠ΅ΠΊ ΠΈ ΠΌΠ°Ρ Π°Π»Π»Π΅ΠΉ, ΠΈ 3) ΠΊΠ°ΠΊ ΡΡΡΠΎΡΡΡΡ Π΄ΠΎΠΌΠ° Π² ΡΠ΅Π»ΡΡΠΊΠΈΡ ΡΠ΅Π³ΠΈΠΎΠ½Π°Ρ . ΠΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ Π²ΡΡΠ²ΠΈΠ»ΠΎ ΠΌΠ½ΠΎΠ³ΠΎ ΡΡ ΠΎΠ΄ΡΡΠ²Π° Π² Π΄Π²ΡΡ ΡΡΡΠ°Π½Π°Ρ , ΠΈ Π² ΡΠΎ ΠΆΠ΅ Π²ΡΠ΅ΠΌΡ ΠΌΠ½ΠΎΠ³ΠΎ ΡΠ°Π·Π»ΠΈΡΠΈΠΉ, ΠΎΠ±ΡΡΡΠ½ΡΠ΅ΠΌΡΡ Ρ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΎΠΉ, ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΈ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-ΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠΉ ΠΏΠΎΠ·ΠΈΡΠΈΠΉ. ΠΠ»Π°Π²Π½ΡΠΉ Π²ΡΠ²ΠΎΠ΄: ΠΏΡΠΈΡΠΎΠ΄Π° ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΠ΅ΠΆΠΈΠΌΠ° ΠΈΠ³ΡΠ°Π΅Ρ Π±ΠΎΠ»ΡΡΡΡ ΡΠΎΠ»Ρ Π² ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠΌ ΡΠ°Π·Π²ΠΈΡΠΈΠΈ ΠΊΠ°ΠΊ Π³ΠΎΡΠΎΠ΄ΡΠΊΠΈΡ , ΡΠ°ΠΊ ΠΈ ΡΠ΅Π»ΡΡΠΊΠΈΡ ΡΠ΅Π³ΠΈΠΎΠ½ΠΎΠ². ΠΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΡ Π²ΠΊΠ»ΡΡΠΈΡ Π² ΡΠ΅Π±Ρ Π°Π½Π°Π»ΠΈΡΠΈΡΠ΅ΡΠΊΠΈΠ΅ ΠΊΠ°ΡΡΡ, ΡΠΎΡΠΎΠ³ΡΠ°ΡΠΈΠΈ, ΡΡΠ°ΡΠΈΡΡΠΈΠΊΡ ΠΈ ΠΆΠΈΠ·Π½Π΅Π½Π½ΡΠ΅ ΠΈΡΡΠΎΡΠΈΠΈ ΠΌΠΈΠ³ΡΠ°Π½ΡΠΎΠ².
Π‘ΠΏΠΈΠΊΠ΅Ρ: ΠΠΌΠΈΠ»Ρ ΠΠ°ΡΡΠΈΡΠ΄ΠΈΠ½ΠΎΠ², PhD, Π΄ΠΎΡΠ΅Π½Ρ ΠΊΠ°ΡΠ΅Π΄ΡΡ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΠ£Π¦Π. ΠΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΡΠΎΠ²ΠΎΠ΄ΠΈΠ»ΠΎΡΡ ΠΏΡΠΈ ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΠ΅ DFID, UK.
Π Π·Π°Π²Π΅ΡΡΠ΅Π½ΠΈΠΈ Π²ΡΡΡΡΠΏΠ»Π΅Π½ΠΈΡ, Π Π°ΡΡΠ°Π½Π½Π° Π‘Π°ΡΠΊΠ΅Π΅Π²Π° (ΠΠ€ ΠΠΎΡΠΎΠ΄ΡΠΊΠΈΠ΅ ΠΠ½ΠΈΡΠΈΠ°ΡΠΈΠ²Ρ) ΠΏΡΠ΅Π΄Π»Π°Π³Π°Π΅Ρ ΠΏΡΠΎΠ²Π΅ΡΡΠΈ Π΄ΠΈΡΠΊΡΡΡΠΈΡ Ρ ΠΏΠΎΡΠ΅ΡΠΈΡΠ΅Π»ΡΠΌΠΈ ΠΏΠΎ ΡΠ»Π΅Π΄ΡΡΡΠΈΠΌ Π²ΠΎΠΏΡΠΎΡΠ°ΠΌ: ΠΡΠΎ ΠΆΠ΅ Π±ΡΠ΄Π΅Ρ ΠΆΠΈΡΡ Π²ΠΎ ΠΌΠ½ΠΎΠΆΠ΅ΡΡΠ²Π΅ ΡΡΡΠΎΡΡΠΈΡ ΡΡ Π΄ΠΎΠΌΠΎΠ² Π² ΠΠΈΡΠΊΠ΅ΠΊΠ΅ ΠΈ ΠΊΠΎΠΌΡ ΠΎΠ½ΠΈ ΠΏΠΎ ΠΊΠ°ΡΠΌΠ°Π½Π°ΠΌ? ΠΠ°ΡΠΊΠΎΠ»ΡΠΊΠΎ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠ΅ Π±Π»Π°Π³ΠΎΠΏΠΎΠ»ΡΡΠΈΠ΅ ΠΌΠΈΠ³ΡΠ°Π½ΡΠΎΠ² ΠΎΡΡΠ°ΠΆΠ°Π΅ΡΡΡ Π½Π° ΡΡΡΠΎΠΈΡΠ΅Π»ΡΠ½ΠΎΠΌ ΡΠ΅ΠΊΡΠΎΡΠ΅ Π² ΡΠ΅Π»ΠΎΠΌ? Π Π°ΡΡΠ°Π½Π½Π° ΠΏΡΠ΅Π΄Π»Π°Π³Π°Π΅Ρ ΠΏΠΎΡΠΌΠΎΡΡΠ΅ΡΡ Π½Π° ΡΠ°Π·Π²ΠΈΡΠΈΠ΅ Π³ΠΎΡΠΎΠ΄Π° Ρ ΠΏΠΎΠ·ΠΈΡΠΈΠΈ ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΠΎΠ² ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΠΈ ΠΏΠΎΠΏΡΡΠ°ΡΡΡΡ ΠΏΠΎΠ½ΡΡΡ, ΠΊΠ°ΠΊ ΡΠΈΡΡΠ°ΡΠΈΡ Ρ ΠΌΠΈΠ³ΡΠ°Π½ΡΠ°ΠΌΠΈ Π² ΡΠ΅Π»ΠΎΠΌ ΡΠΊΠ°ΠΆΠ΅ΡΡΡ Π½Π° Π½Π°ΡΠΈΡ Π³ΠΎΡΠΎΠ΄Π°Ρ ΠΈ ΡΠ΅Π³ΠΈΠΎΠ½Π°Ρ .
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September 10, 2015
Dr. Julie McBrien
Problematic Marriages in Kyrgyzstan
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How do men and women in Kyrgyzstan contract a marriage? Does the way a marriage is contracted say anything about the long-term viability of the marriage or the happiness of the bride, groom, and their families? And, how and by whom are these various forms of marriage evaluated? In this talk, McBrien will discuss the research she is currently carrying out in Kyrgyzstan on βproblematic marriagesβ, a study embedded in a wider ERC funded research project she co-directs at the University of Amsterdam called βProblematizing Muslim Marriagesβ.
In contemporary Kyrgyzstan, at least four forms of concluding a marriage are taken to be problematic β bride abduction, βnikeβ marriages, polygamous marriages, and rather recently marriages between Kyrgyz and non-Kyrgyz. In addition, the rising costs of the most acceptable mode of marriage, and the lengths some are willing to go to finance these, are viewed as troublesome for many. These ways of getting married are matters of concern for the bride, groom, and direct families involved; they are likewise contested by local publics (e.g. wider kin, networks of sociability, village/town residents, etc.), those who would speak for βthe nationβ and, at least in the case of bride abduction, international governments and non-governmental agencies. Yet there is a significant difference in what is perceived of as problematic for the various actors involved in debating these marriages forms. For example, the frustrations of a young womenβs parents over her abduction may reside in their inappropriateness of the match while an NGO involved in securing the brideβs autonomous rights might be at the base of their concern. This research aims to understand and identify what matters of concern these marriages materialize for the various actors who see and create them as problematic. It aims to read the diverging matters of concern in light of one another but also, importantly, against the short/mid-term trajectories of marriages concluded in these ways. In this way it will investigate whether and how problematic issues identified in the form of marriage conclusion continue to play out in the mid-range run of the marriage.
Dr. Julie McBrien is Assistant Professor of Anthropology at the University of Amsterdam and co-directs the ERC funded research project βProblematizing Muslims Marriagesβ, based at the UvAβs AISSR. She has conducted multiple research projects in Kyrgyzstan including work on Islam and politics. Her work can be found in journals like JRAI, Material Religion, Anthropology Today and Critique of Anthropology. She teaches anthropological courses on religion, methods, and general theory.
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With its independence in 1991, Kyrgyzstan has experienced a great increase in religious communities and institutions. In her current PhD research Yanti Hoelzchen addresses the increase of Islamic institutions (i.e. mosques, madrasas and Islamic NGOs) and looks into the ways how these actively promote religious knowledge.
In her talk, Yanti will introduce data she has collected on madrasas throughout northern Kyrgyzstan during her field research in spring/summer 2014 and 2015. She will introduce the general workings and features of the madrasas she visited, and further frame her analysis within a βritual economyβ approach. This perspective helps to show how madrasas can be understood as materialized forms of worldview (Wells and McAnany 2008), and how economic and religious activities are inherently intertwined within these institutions for religious education. Furthermore, a ritual economy perspective illustrates how madrasas in northern Kyrgyzstan are imbedded not only within their local contexts, but stretch out their connections to broader networks on regional, national and global level.
Yanti Hoelzchen has studied Social and Cultural Anthropology at Tuebingen University (Germany). Since October 2013 she is a PhD candidate at the interdisciplinary Collaborative Research Center 1070 βResourceCulturesβ (funded by the German Research Foundation (DFG)).
Based on the Research Centerβs aim of understanding and re-conceptualizing βresourcesβ in regard to their social and cultural meanings, Yantiβs PhD project βReligious resources: achieving and converting resources in Central Asia - Kyrgyzstan's new mosques." explores (1) both the material and immaterial means that are required, acquired and transformed in order to establish and maintain institutions such as mosques and madrasas; and (2) looks at the socio-cultural dynamics that result from this engagement with these specific material and immaterial means.
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