By Valery Tishkov
This e-book illuminates one of many world's so much afflicted areas from a special perspective-that of a popular Russian highbrow. Valery Tishkov, a number one ethnographer who has additionally served in numerous very important political posts, examines the evolution of the conflict in Chechnya that erupted in 1994, untangling the myths, the long-held resentments, and the ideological manipulations that experience fueled the hindrance. specifically, he explores the main issues of nationalism and violence that feed the turmoil there. Forceful, unique, and well timed, his research combines vast interview fabric, ancient views, and deep neighborhood wisdom. Tishkov sheds mild on Chechnya specifically and on how secessionist conflicts can boost into violent conflagrations normally. With its balanced checks of either Russian and Chechen views, this e-book can be crucial examining for individuals looking to comprehend the function of Islamic fundamentalist nationalism within the modern global. Illustrations: 1 map
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Extra info for Chechnya: Life in a War-Torn Society (California Series in Public Anthropology, 6)
In the analysis of real-life stories, neither my partners nor I came across Chechen combatants’ parents holding to that view. The phenomenon of people dying for their nation is explained by the psychologist Paul Stern as resulting from limited information about possible alternatives, or variants of action, rather than as a basic instinct or human need. In certain situations, emotional links to a core group, as well as socially transmitted norms and rules, may be more powerful than individual interests and calculations, because “it is easier to follow rules than to make utility calculations” (Stern 14 Ethnography and Theory 1995: 227).
Post-Soviet ethnonationalism thus emerged as a political and academic metaphor that provoked a serious reassessment of the idea of nationalism and the concept of selfdetermination. These changes in thinking seemingly came about as effects of new political agendas and ambitions, not as a result of new knowledge. , Brubaker 1996; Suny 1993), although these did not lead to serious revision of that decrepit ideology. The Soviet Constitution did not concern itself with the notion of multinationality or the concept of “self-determination up to cessation”—there were neither procedures for nor hope of implementing any such thing—but the 1993 Russian Constitution, devised by constitutional experts, begins: “We, the multinational people of the Russian Federation.
In Chechnya, change tumbles forward too swiftly for society to cope. The state order falls into anomie, beset by such violently imposed dynamics as to fall into social disintegration. It is not a situation of organized anarchy, so long seen as an intrinsic feature of the Chechen tradition, that makes order and governance impossible in Chechnya today. Comparing it with Afghanistan, Anatol Lieven writes: “The same in Chechnya, ancient traditions of ‘Vainakh democracy’ did not prove more capable of creating a contemporary democratic state than [had] other similar tribal traditions” (Lieven 1999: 283).
Chechnya: Life in a War-Torn Society (California Series in Public Anthropology, 6) by Valery Tishkov