The Old Faith and the Russian Land is a historical ethnography that charts the ebbs and flows of ethical practice in a small Russian town over three centuries. The town of Sepych was settled in the late seventeenth century by religious dissenters who fled to the forests of the Urals to escape a world they believed to be in the clutches of the Antichrist. Factions of Old Believers, as these dissenters later came to be known, have maintained a presence in the town ever since. The townspeople of Sepych have also been serfs, free peasants, collective farmers, and, now, shareholders in...

The Old Faith and the Russian Land is a historical ethnography that charts the ebbs and flows of ethical practice in a small Russian town over three centuries. The town of Sepych was settled in the late seventeenth century by religious dissenters who fled to the forests of the Urals to escape a world they believed to be in the clutches of the Antichrist. Factions of Old Believers, as these dissenters later came to be known, have maintained a presence in the town ever since. The townspeople of Sepych have also been serfs, free peasants, collective farmers, and, now, shareholders in...

Homelessness became a conspicuous facet of Russian cityscapes only in the 1990s, when the Soviet criminalization of vagrancy and similar offenses was abolished. In spite of the host of social and economic problems confronting Russia in the demise of Soviet power, the social dislocation endured by increasing numbers of people went largely unrecognized by the state.

Being homeless carries a special burden in Russia, where a permanent address is the precondition for all civil rights and social benefits and where homelessness is often regarded as a result of laziness and drinking, rather...

The forms of contemporary society and politics are often understood to be diametrically opposed to any expression of the supernatural; what happens when those forms are themselves regarded as manifestations of spirits and other occult phenomena? In Not Quite Shamans, Morten Axel Pedersen explores how the Darhad people of Northern Mongolia's remote Shishged Valley have understood and responded to the disruptive transition to postsocialism by engaging with shamanic beliefs and practices associated with the past.

For much of the twentieth century, Mongolia's communist rulers...

The forms of contemporary society and politics are often understood to be diametrically opposed to any expression of the supernatural; what happens when those forms are themselves regarded as manifestations of spirits and other occult phenomena? In Not Quite Shamans, Morten Axel Pedersen explores how the Darhad people of Northern Mongolia's remote Shishged Valley have understood and responded to the disruptive transition to postsocialism by engaging with shamanic beliefs and practices associated with the past.

For much of the twentieth century, Mongolia's communist rulers...

In Central Asia's Ferghana Valley, where Kyrgyzstan, Uzbekistan, and Tajikistan meet, state territoriality has taken on new significance in these states' second decade of independence, reshaping landscapes and transforming livelihoods in a densely populated, irrigation-dependent region. Through an innovative ethnography of social and spatial practice at the limits of the state, Border Work explores the contested work of producing and policing "territorial integrity" when significant stretches of new international borders remain to be conclusively demarcated or effectively...

In Central Asia's Ferghana Valley, where Kyrgyzstan, Uzbekistan, and Tajikistan meet, state territoriality has taken on new significance in these states' second decade of independence, reshaping landscapes and transforming livelihoods in a densely populated, irrigation-dependent region. Through an innovative ethnography of social and spatial practice at the limits of the state, Border Work explores the contested work of producing and policing "territorial integrity" when significant stretches of new international borders remain to be conclusively demarcated or effectively...

Since the collapse of the Soviet Union, the legacy of the historian, ethnographer, and geographer Lev Nikolaevich Gumilev (1912 1992) has attracted extraordinary interest in Russia and beyond. The son of two of modern Russia's greatest poets, Nikolai Gumilev and Anna Akhmatova, Gumilev spent thirteen years in Stalinist prison camps, and after his release in 1956 remained officially outcast and professionally shunned. Out of the tumult of perestroika, however, his writings began to attract attention and he himself became a well-known and popular figure.

Despite his highly...

Since the collapse of the Soviet Union, the legacy of the historian, ethnographer, and geographer Lev Nikolaevich Gumilev (1912 1992) has attracted extraordinary interest in Russia and beyond. The son of two of modern Russia's greatest poets, Nikolai Gumilev and Anna Akhmatova, Gumilev spent thirteen years in Stalinist prison camps, and after his release in 1956 remained officially outcast and professionally shunned. Out of the tumult of perestroika, however, his writings began to attract attention and he himself became a well-known and popular figure.

Despite his highly...