TY - JOUR
AU - NINETTO, AMY
AB -  “cows-and-kin system” developed as the state farm collapsed in the 1990s, which, she argues, rests on elders’ memories of precollectivization local knowledge. The final three chapters investigate the possibilities for indigenous action promoting sustainable development by attempting to draw parallels between the Sakha predicament—they remain dependent on the local diamond mine for cash, and they continue to cope with the environmental and health consequences of mining, nuclear testing, and second-stage rocket debris from the Soviet space program—and the struggles of indigenous peoples in Canada and Papua New Guinea with multinational mining corporations. These final chapters are less well integrated theoretically with the rest of the book, and the comparative cases, while richly drawn, are not thoroughly explored for their divergences from, as well as their similarities to, the Sakha case. The strongest part of the book is its ethnography of postsocialist subsistence practices, specifically the cows-and-kin complex. From about the 1930s, the Viliui Sakha were transformed from agropastoralists into collectivized industrial producers of meat, milk, and crops to feed workers at nearby diamond mines. In the 1980s, the Elgeeii State Farm lost its state subsidy, and in the 1990s it was dismantled, its equipment and resources seized (in 
TI - Cows, Kin, and Globalization: An Ethnography of Sustainability by Susan A. Crate
JF - American Ethnologist
DO - 10.1111/j.1548-1425.2008.00126.x
DA - 2008-11-01
UR - https://www.deepdyve.com/lp/wiley/cows-kin-and-globalization-an-ethnography-of-sustainability-by-susan-a-iloKCftrum
SP - 4082
VL - 35
IS - 4
DP - DeepDyve
ER -