Sedentarization

The development measures of the Central Government implemented in Western China during the last fifteen years caused not only a grand-scale transformation of space and its use, but influenced in a significant way also the daily life and livelihood of the local population, such as the Tibetan pastoralists. As a result of the shrinking of available production space for estab-lished livelihoods, such as herding, the pastoralist population considers relocation to urban areas. This is strongly encouraged by the government, which sets up numerous settlements for the former herders to inhabit. The policy concepts of environmental restoration, of improving the local socioeconomic situation or strengthening political control in minority areas, all use the measure of sedentarisation to reach their main aims. In their implementation these con-cepts often appear to be in contradiction with each other. The data presented in this article, unless stated otherwise, represent an excerpt of the author’s research on development in Ti-betan areas of Western China in the period from 2007 to 2013.

The bagyéli of Southwest Cameroon are going through a process of sedentarisation established by the government since the 1960s. A few groups still have a forest-oriented lifestyle, but most of the bagyéli are now settled in villages along the roads, living in close contact with bantu farmers. Sedetarisation campaigns have had a great impact on bagyéli's musical and dance practices, as most of the latter are deeply bounded to hunter-gatherer's activities. Gatherings of several camps for net hunting or initiation rites are made difficult by agriculture, which restrain flexibility of the community members. Due to this phenomena, a whole set of musical repertoires are disappearing, and others have seen their meanings reinvented to fit with bagyéli's new way of life. Different rituals, intrinsically interlinked with practices such as net hunting or women initiations are not performed anymore, while others take a more and more important place in bagyéli's musical patrimony. In this paper, I will explore the consequences of the process of sedentarisation of the bagyéli on their musical and dance practices by observing the social and musical aspects of these changes, concerning both performances and the meanings and representations associated to them.

В работах, посвященных борьбе с отсталостью, достаточно убеди-тельно показаны деструктивные эффекты модернистических страте-гий государства по отношению к сообществам, зафиксированным как отсталые (Бауман 2004; Scott 1998). Принудительный выбор современ-ности вместо автономии позволяет государству исключать так назы-ваемые отсталые сообщества из правового поля в целях реализации про-извольно установленного абсолютного права сообществ на современные модели жизни (Agamben 1998). В этой перспективе связанное с переходом к современным моделям экономической активности радикальное расши-рение правового поля может сочетаться с одновременным сворачивани-ем экономических, культурных и социальных прав сообществ в рамках патерналистической логики развития. В случае кочевников процессы достижения минимального уровня культурной автономии и дееспособно-сти останавливаются в результате практик де-номадизации и прину-дительного включения в рынок. Отношения кочевых культур c совре-менным государством отличает поверхностное противоречие между создаваемыми официальными образами «угрозы» со стороны кочевников и реальными практиками ограничения автономии постномадических со-обществ. Характер и масштаб проектируемой опасности зависит от выбранной временной шкалы, если в исторической перспективе фиксиру-ются милитарный и цивилизационный характер угрозы, то в наше время подчеркиваются политические (сепаратизм), экологические и социаль-ные (отсталость) риски. Это сочетание действия рыночных механизмов и реальной де-номадизации Внутренней Азии будет рассмотрено здесь в перспективе сложных отношений микросообщества китайских эвен-ков-оленеводов с китайским государством, региональные органы кото-рого уже десять лет проводят политику закрытия леса для кочевников и создания оригинального примера эвенкийского городского поселения в тайге (эвенкийский поселок Алагуя). Возможность остановки эконо-мических, социальных и культурных прав в целях борьбы с отсталостью * Статья подготовлена при поддержке Национального центра науки (Польша) (грант номер DEC 2012/05/E/HS3/03527). Пешков Иван Олегович — кандидат экономических наук, Восточный Институт, Уни-верситет им. Адама Мицкевича в Познани (peshkov@wp.pl) Peshkov Ivan — PhD, the Institute of Eastern Studies, Adam Mickiewicz University (i.peshkov@wp.pl)

For various reasons related to human diet, social prestige or cosmology, hunting-especially of large preys-has always been central in foragers' societies. When pre-Neolithic foragers have given up their nomadic way of life they have faced a sink-source problem about game procurement in the resource-catchment area around their settlements. Baiting, by mean of the cultivation of wild plants in food plots, may have help them to attract herbivores, thus improving the return of hunting activities. These foragers were also motivated by the capture of wild animals alive, in order to keep fresh meat for a while, to translocate these animals or for milk exploitation. For this capture, the use of a passive form of drive hunting seems best suited. The cultivation of food plots within the funnel and the corral might have been used to attract wild herbivores into the drive. Baiting was therefore designed either to increase the hunt or to improve the capture of large wild herbivores such as the Near-Eastern wild caprines that were later domesticated. Therefore baiting should be viewed as a hunting strategy as well as an unconscious selection mechanism since it has inadvertently contributed to the prey pathway to animal domestication.

This paper explores the conquest and colonization effects of the
Argentinian Chaco as for the space, the language and the body of the region’s
natives. Great changes took place in the way of life of the native groups (specially
the mocovíes, tobas and pilagás, of the guaykurú linguistic branch, and the wichí,
of the mataco-maká branch) with this process — a process that became very rapid
and dynamic with the military expeditions sent by the government of Buenos Aires.
in the years of 1884 through 1911. I focus on the consequences of the official policy
carried out at the time, a policy of “pacifying” and “civilization” of the natives by
means of a “reduction” system — reduction of the state and religion, and all other
means of action associated to these. I also analyze the impact that such policies had on the construction of the legality, of the oral and written language, and also the
fate of all the bodies disciplined by means of the “work” routines and the use of
space characteristic of the western capitalist idea of work, that was to be
implemented in this region.

The article examines the specifi c ways in which the town social milieu in Yamal has been shaped. The author discusses relationships and various linkages between the tundra dwellers
and the town residents in Yamal, as well as the part that the sedentary indigenous people play in Yamal’s contemporary life.

В статье рассматриваются особенности формирования поселкового населения на Ямале, взаимоотношения и взаимосвязи между тундровыми и поселковыми/городскими коренными жителями Ямала, а также место оседлого коренного населения в современном ямальском мире.

موضوع هذا الكتاب يدور حول إشكالية توطين البدو والرعاة بصفة عامة والبدو والرعاة في العالم العربي بصفة خاصة، وهو مجال للبحث في الدراسات الأنثروبولوجية التي حظيت باهتمام كبير خلال النصف الثاني من القرن العشرين، في إطار الاهتمام بقضايا التنمية والتغير الاجتماعي، ومكافحة الفقر، والتصحر، والجفاف، والصراعات الإثنية على الموارد، وسياسات الإدماج الاجتماعي والثقافي للأقليات والجماعات العرقية.
موضوع توطين البدو شائك ومتعدد الجوانب ، وملئ بقضايا خلافية كثيرة في علوم الأنثروبولوجية والاقتصاد والإيكولوجيا والدراسات البيئية ودراسات التنمية. وقد حاولت قدر المستطاع أن أقدم للطلاب الدارسين معرفة علمية دقيقة وبطريقة مبسطة تمهد للقارئ المجال لمزيد من الاطلاع حول هذا الموضوع المهم، والذي أصبح يمثل جانباً مهماً في فهم واحدة من التحديات الكبرى التي تواجه الدولة العربية في فرض سيادتها الكاملة على الأرض والسكان.
الكتاب موجه أساساً للدارسين في برنامج علم الاجتماع التطبيقي بمركز التعليم المفتوح بجامعة القاهرة في المستوى الرابع، الفصل الدراسي السابع. ويتكون الكتاب من سبعة فصول: يعرض الأول لأهم جوانب البيئة والاقتصاد البدوي ، وفى الفصل الثاني عرض لملامح البنية الاجتماعية والثقافية للمجتمعات البدوية في العالم العربي، وفى الفصل الثالث معالجة نظرية لمعنى التوطين والملامح العامة له، ويعرض الفصل الرابع محاولات تصنيف التوطين من خلال عرض نقدي لأهم نماذج وأنماط توطين البدو والرعاة، ويختص الفصل الخامس بالتحديات الإيكولوجية والاجتماعية والاقتصادية المرتبطة بالتحول من الترحال إلى الاستقرار في حياة البدو والرعاة، وكذلك العوامل البيئية والاقتصادية والاجتماعية والثقافية والسياسية الفاعلة في عملية التوطين. ويركز الفصل السادس على دراسة التحديات السياسية المصاحبة لتوطين البدو، خاصة فيما يتعلق بصراع الدولة والقبيلة، وفى الفصل السابع عرض لدراسة حالة أجريت عام 2002 لتقييم تجربتي مشروع العون الغذائي في التوطين، ومشروع التوطين على الآبار العميقة في منطقة وسط سيناء بمصر. ولاعتبارات التدريس في المرحلة الجامعية تم إضافة ملخص وافٍ ملحق بكل فصل على حدة ، بالإضافة إلى نماذج من الأسئلة والأجوبة الاسترشادية للامتحانات الطلابية وضعت في نهاية الكتاب تحت عنوان " تطبيقات".

Estudio realizado por los profesores Ana María Sagredo Díaz, Gloría Delucchi Álvarez, Ariel Smith Marín y Wener Diesel Fuentes, en el contexto del magister en integración subregional de la Universidad Arturo Prat, y dirigido por el docente Lautaro Núñez Atencio.

Drawing on interviews with people who experienced sedentarisation – on participant observation and on conversations in Romani communities as well as statistical data and official documents – I analyse the transition to sedentary life among Roma in the former Belarussian Soviet Socialist Republic. The article begins with an analysis of the socio-economic and political processes that led to the sedentarisation of Roma in the Soviet Union. The dilemma is whether to consider the sedentarisation of Roma to be the result of Soviet assimilation policy or an adaptation response to socio-economic change. The second part of the article focuses on the transition to a sedentary life-style and its long-term impacts on Romani communities – urbanisation processes, the emergence of new economic strategies and change in social structures. I argue that social change among Roma, along with Soviet and post-Soviet transformations of a society as a whole, caused increased alienation between Romani and non-Romani populations.

Keywords: sedentarisation of Roma, Soviet assimilation policy, urbanisation, informal sector, mobility, local communities of Roma, material inequality

The Karakachans, Former nomadic shepherds, live in Bulgaria and Greece. Those in Bulgaria were forced to settle during the collectivization process in the late 1950´s. This study focuses on the changes in social organization, subsistence, and identities within this broad socio-economic transformation. Bulgarian Karakachans are now integrated on the basis of their perceived common former subsistence (mobile pastoralism) and self-perceived exclusivity, which they formulate in terms of language, ethnic and religious “purity”. Awareness of their otherness (in some contexts even superiority) remains among the younger generations apart from their loss of the Karakachan dialect and specific form of subsistence. A declining interest in official ethnic organizations in the last few years is occurring while there is a growing concern about ethnicity as categorization and identity. Group belonging is displayed on the level of symbolic memory i.e. literature, home-museums, Karakachan dog breeding, and simply gathering artifacts symbolizing the pastoral past. 
After sedentarization they were mainly employed in livestock breeding, as parts of collective farms, or as non-qualified factory workers. After 1989 Karakachans started to seek seasonal work in Greece and were able to establish their own enterprises in Bulgaria with remittances. 2008 was a turn in prosperous development for various Karakachan owned businesses in Bulgaria and also in continuity of seasonal work in Greece. During last few years they flexibly float between migration and small business opportunities to overcome the economic recession. Since Bulgaria’s entrance into the EU in 2007 a small part of Karakachan families returned to milk pastoralism (although to its sedentary form) and used European subsidies as major financial support.
As mobile shepherds Karakachans lived in pastoral units formed only for one pasturing season, today they live in stable houses and form enclave neighborhoods linked by kin relationships. The basic corporate unit for them is the “house”. “House” functions as the driving social unit of the dwellers and also as a material structure. “Houses” perform as actors and localize in the vicinity of or next to kin-related “houses” (preferably in patrilineage). Neighboring “houses” form informal cooperation between neighbors (komšilăk), in which things, words, work, and space is exchanged or shared. The core of komšilăk represents usually a group of brothers. Karakachan society is held together by binds among siblings, binds between father and son, and binds connecting grandchildren with grandparents through the sharing of first names.   
“House” is bound by the names, which circulate inside its walls and interlaces the generations of dwellers. As mobile pastoralists Karakachans used the name as a medium for creation of links within the social world “outside the house”. Today the practice of giving names according to grandparents from “inside the house” is prevalent. Unmarried daughters are considered as temporary dwellers in the “house” and therefore the bonds are not as developed with immediate family as their male siblings. Strong family ties occur upon the arrival to her new husbands “house”. While men are usually oriented towards the sibling-neighbor group, women on the contrary gravitate towards the dwellers of their “houses” (in-laws and offspring). They defend the interests of their “house” over all other priorities, holding the “house” together and integrating it´s dwellers.