Podcasts about russian land a historical ethnography

Yale anthropologist Doug Rogers visited Pitt back in April. The Eurasian Knot couldn't resist pulling him into the studio. Doug was one of the earliest guests on the show. So it was about time to reconnect and have a wide ranging conversation about his work on oil and corporations in Russia. Now he's looking into experiments with hydrocarbonoclastic bacteria–germs that eat oil. We survey Doug's career. The pull of anthropology and the nexus of oil, corporations, and civil society in Russia. And how he went from there to the history of petroleum microbiology. Guests:Douglas Rogers is Professor of Anthropology at Yale University. He's the author of two award-winning books: The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals and The Depths of Russia: Oil, Power, and Culture After Socialism both published by Cornell University Press.Send us your sounds! PatreonKnotty News Hosted on Acast. See acast.com/privacy for more information.

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices