The changing meaning of Taylagan Festival for contemporary Russia Buryat society: An adaptation of tradition

Rania Ayu Shila Febriani Adari, Mina Elfira

Abstract


Festival is a product of a culture that develops according to the needs and times, including the Taylagan Festival. Taylagan Festival is one of the most important annual rituals for the Russian Buryat Shamans. In the contemporary era, this festival has also been performed for tourists. By using Roland Barthes’s semiotic theory, this research explores the impact of the changes of Taylagan Festival meanings for Russian Buryat contemporary society. At the same time, Eric Hobsbawm’s “The Invention of Tradition" (1992) is used to investigate the inventory of Taylagan Festival traditions, based on qualitative data collected through intensive interviews for selected informants. By using the descriptive analysis method, the research result shows that the change in the sacred values of the Russian Buryat Shamans in the Taylagan Festival has been started since the presence of Neo-shamans as a form of cultural adaptation during the Contemporary Era, which is known to be more modern and active in social and cultural activities.


Keywords


Buryat; invention of tradition; Neo Shaman; Russia; Taylagan Festival

Full Text:

PDF

References


Balogh, M. (2010). Contemporary shamanism in Mongolia. Asian Ethnicity, 11(2), 229-238. https://doi.org/10.1080/14631361003779489

Balzer, M. M. (2016). Art, identity and ethnicity: Republics of Kalmykia, Buryatia, Altai, and Sakha (Yakutia). Anthropology & Archeology of Eurasia, 54(3), 1-5. https://doi.org/10.1080/10611959.2015.1207402

Balzer, M. M. (2008). Beyond belief? Social, political, and shamanic power in Siberia. Social Analysis: The International Journal of Anthropology, 52(1), 95-110.

Bernstein, A. (2008). Remapping sacred landscapes: Shamanic tourism and cultural production on the Olkhon Island. Sibirica, 7(2), 23-46. https://doi.org/10.3167/sib.2008.070203

Bernstein, A. (2011). The Post-Soviet treasure hunt: Time, space, and necropolitics in Siberian Buddhism. Comparative Studies in Society and History, 53(3), 623-653. https://doi.org/10.1017/S0010417511000272

Blain, J., & Wallis, R. J. (2006). Ritual reflections, practitioner meanings disputing the terminology of neo-shamanic ‘performance’. Journal of Ritual Studies, 20(1), 21-36.

Buyandelgeriyn, M. (1999). Who ‘makes’ the shaman? The Politics of Shamanic Practices among the Buriats Mongolia. Inner Asia, 1(2), 221-224.

Bužeková, T. (2010). The shaman’s journeys between emic and etic: Representations of the shaman in neo-shamanism. Anthropological Journal of European, 19(1), 116-130. https://doi.org/10.3167/ajec.2010.190109

Chilson, C & Knect, P. (2003). Shamans in Asia. Routledge.

Creswell, J.W. (2007). Qualitative inquiry and research design: Choosing among five approaches (Vol. III). Thousand Oaks.

Culler, J. (2001). Barthes: A very short introduction. Oxford University Press.

Darkhanova, A. I. (2009). Klassifikatsiya sovremennykh buryatskikh shamanov. Archeology and Ethnography, 8(5), 293-299.

Eliade, M. (1964). Shamanism: Archaic techniques of ecstasy. Routledge.

Federal’naya Sluzhba Gosudarstvennoy Statistiki [Федеральная Служба Государственной Статистики]. (2016). Rossiya i Strany Mira [Россия и Страны Мира]

Gorbatcheva, V., & Federova, M. (2016). Art of Siberia. Parkstone Press International.

Hamayon, R. N. (1998). Shamanism, Buddhism and epic heroism: Which supports the identity of the post‐Soviet Buryats? Central Asian Survey, 17(1), 51-67. https://doi.org/10.1080/02634939808401023

Hobsbawm, E., & Ranger, T. (1983). The invention of tradition. Cambridge University Press.

Hoed, B. H. (1996). Linguistik, semiotik, dan kebudayaan kita. Fakultas Sastra Universitas Indonesia.

Hosking, G., & Service, R. (1998). Russian nationalism past and present. School of Slavonic and East European Studies, University of London.

Humphrey, C. (1999). Shamans in the city. Anthropology Today, 15(3), 3-10.

Hürelbaatar, A. (2000). An introduction to the history and religion of the Buryat Mongols of Shinehen in China. Inner Asia, 2(1), 73-116.

Ivanov, V. V. (2008). Russia between east and west? Remarks on comparison of cultures. Russian Journal of Communication, 1(2), 113-126. https://doi.org/10.1080/19409419.2008.10756705

Jonutytė, K. (2019). Buddhists, Shamans, and Soviets: Rituals of history in post-Soviet Buryatia. Religion, State, & Society, 48(1), 76-77. https://doi.org/10.1080/09637494.2020.1705080

Konstitutsiya Rossiyskoy Federatsii [Конституция Российской Федерации]. (2008). Russia.

Krader, L. (1954). Buryat religion and society. Southwestern Journal of Anthropology, 10(3), 322-351.

Krader, L. (1975). The shamanist tradition of the Buryats (Siberia). Anthropos, 70(1), 105-144.

Krist, S. (2014). Wrestling magic: National wrestling in Buryatia, Mongolia and Tuva in the past and today. The Internation Journal of the History of Sport, 31(4), 423-444. https://doi.org/10.1080/09523367.2013.869214

Li, L. (1992). The symbolization process of the shamanic drums used by the Manchus and other peoples in North Asia. Yearbook for Traditional Music, 24(1), 52-80.

Mitrofanova, A. (2016). The new Russian nationalism: Imperialism, ethnicity and authoritarianism 2000–2015. Edinburgh University Press.

Namsaraeva, S. (2012). Ritual, memory and the Buriad diaspora notion of home. Frontier Encounters, 137-163. https://doi.org/10.11647/obp.0026.08

Paro, L. K. (2011). A methodology for a deconstruction and reconstruction of the concepts of “shaman” and “shamanism”. Numen, 28(1), 6-70. https://doi.org/10.1163/156852711x540087

Shevchenko, N. (2019). Baikal’s shamans battle spirits, demons and the worst foe of all - each other. Russia Beyond. https://www.rbth.com/travel/329944-exorcism-baikal-shamans-siberia-russia

Siembieda, K. (1998). Mystic Russia. Palladium Books.

Tagangaeva, M. (2015). Visualising (Post)-Soviet ethnicity: Fine art of Buryatia. Anthropology & Archeology of Eurasia, 54(3), 24-57. https://doi.org/10.1080/10611959.2016.1194699

Wierucka, A. (2013). Modern forms of Buryat shaman activity on the Olkhon Island. Anthropological Notebooks, 19(3), 101-119.

Zabelina, V. (2019). Cultural identity in Siberia and in analytical practice. The Society of Analytical Psychology, 64(4), 548-564. https://doi.org/10.1111/1468-5922.12520

Zhukovskaya, N. L. (1995). Religion and ethnicity in Eastern Russia, Republic of Buryatia: A panorama of the 1990s, Central Asian Survey, 14(1), 25-42. https://doi.org/10.1080/02634939508400890

Zhukovskaya, N. L., & Humphrey, C. (2000). Neo-Shamanism in the context of the contemporary ethno-cultural situation in the Republic of Buryatia. Inner Asia, 2(1), 25-26.

Zohrab, I. (1987). Russia and Mongolia. New Zealand Slavonic Journal, 177-203.




DOI: https://doi.org/10.21107/sml.v4i2.10527

Refbacks

  • There are currently no refbacks.


Copyright (c) 2021 Rania Ayu Shila Febriani Adari, Mina Elfira

Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

--------------------------------------------------------------------------------------------------------------------------------------------------------

Simulacra has been indexed in these prominent indexing services:

Sinta 2DOAJIndex CopernicusEBSCOGoogle ScholarCrossrefDimensionsWorldcatHarvard LibraryOxford LibraryUniversiteit LeidenDRJIScilit MDPIPKP IndexROADBASEMorarefColumbia LibrarySheffield LibraryCORE

 

 Simulacra is licensed under a Creative Commons BY-NC-SA and published by the Center for Sociological Studies and Community Development, Department of Sociology, Universitas Trunojoyo Madura, Indonesia.