By Sergei Kan
This highbrow biography of Lev Shternberg (1861–1927) illuminates the advance anthropology in past due imperial and early Soviet Russia. almost immediately after the formation of the Soviet Union the govt initiated a close ethnographic survey of the country’s peoples. Lev Shternberg, who as a political exile in the course of the overdue tsarist interval had carried out ethnographic study in northeastern Siberia, was once one of many anthropologists who directed this survey and therefore performed an enormous function in influencing the professionalization of anthropology within the Soviet Union.But Shternberg used to be even more than a central authority anthropologist. below the recent regime he persisted his paintings because the senior curator of the St. Petersburg Museum of Anthropology and Ethnography, which all started within the early 1900s. within the final decade of his existence Shternberg additionally performed a number one position in constructing a brand new Soviet college of cultural anthropology and in education a cohort anthropologists. real to the beliefs of his formative years, he additionally endured an lively involvement within the highbrow lifetime of the Jewish group, although the hot regime used to be making it more and more difficult. This in-depth biography explores the scholarly and political facets of Shternberg’s lifestyles and the way they prompted one another. It additionally locations his occupation in either nationwide and foreign views, exhibiting the context within which he lived and labored and revealing the $64000 advancements in Russian anthropology in the course of those tumultuous years. (20100305)
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Additional resources for Lev Shternberg: Anthropologist, Russian Socialist, Jewish Activist (Critical Studies in the History of Anthropology)
The Ainu, who inhabited the southern end of the island and spoke another totally unique language, were under even less control of the local Russian administration. Still, by 1897, when they numbered about ﬁfteen hundred, their material culture and economy was beginning to be inﬂuenced rather signiﬁcantly by Japanese ﬁshermen and traders. The Uil’ta, another indigenous Sakhalin people, numbered only about 750 persons in 1897. In addition, about 150 31 sakhalin Evenk had migrated to Sakhalin with their reindeer at some point in the early to mid nineteenth century.
Starting in that same year, one thousand exiles were shipped to Sakhalin annually on cramped convict vessels. By 1888 Sakhalin had become “the largest and most important penal establishment in Siberia” (Kennan 1891:221). The exile population of the island rose from a couple of thousand in 1875 to 25,500 in 1895 (Novombergskii 1903:456). The exiles were divided into three classes: hard labor convicts, convict settlers, and peasants who had formerly been Sakhalin exiles. The hard labor convicts, who by 1895 numbered about eight thousand, lived in the island’s six prisons.
The two were not only able to communicate by knocking on the walls but even saw each other once face-to-face when the guards forgot to lock their cells. ” However, once Shternberg had a comrade in his cell as well as a dear friend next door to talk to, his physical and mental condition improved greatly. It was now his turn to cheer up Krol’, which he did by repeating the phrase “we will see better days, Moisei, our star is still high on the horizon” (Krol’ 1929:234). The Journey to Exile Having kept Shternberg and his comrades in jail for several years, the government decided not to hold a trial for fear of giving the revolutionaries an open forum to express their views and gain public sympathy.
Lev Shternberg: Anthropologist, Russian Socialist, Jewish Activist (Critical Studies in the History of Anthropology) by Sergei Kan