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Greenland Inuit, the most of the Arctic indigenous peoples are at the early demographic transition stage, i.e. the period of high birth rate combined with high mortality was substituted with the period of low death rate and comparatively high birth rate. This is usually a result of a decrease in infant mortality and of the access to a better health care in general (which is by the way the fruit of globalization).

This is what we can observe among the Arctic indigenous population: their population is much younger than non-indigenous (for ex. the mean age of the numerically small peoples of the North in Russia is rather young – 27.5 years, whereas the national average for all of Russia is 391), their fertility rate is higher (Alaskan natives – 3 children per woman, non-natives – less than 2,52), and their mortality rate is lower due to the less percentage of the elderly population (of the total population of Arctic Indigenous peoples, the proportion of children under 15 years of age is more than 30%, of adolescents and young people more than 20%).

So we can see that the contemporary indigenous population in the Arctic is quite young, consequently we can presume that it is also rather mobile, active and adaptable. I don’t know what percentage of this young population can manage to earn their living by the traditional livelihoods activities, but given the fact that the number of this population is increasing, I venture to expect that this percentage will become lower, and especially I guess among women. These young people will migrate and apparently not only pursuing the employment, but also the better possibilities for their and their children’s education. It will probably be especially the case for the Sami living in the European Fenoscandia, where numerous academic and vocational postsecondary programs are based in the Sámi culture (the universities in Tromsø, Umeå and Oulu are regarded as national hubs for Sámi education and research3). The studies in educational institutions of the region present the synthesis of the advanced Western and traditional Sami knowledge (Sámi University College in Norway, for example, offers up to master’s degree in traditional Sámi craft, language and Sámi/Indigenous journalism) which may largely attract the youth from all over the Sapmi giving them a chance to improve their education (and thus to improve their standards of living) without the trade-off of departing from one’s parents and losing the bonds with their ancestral culture.

The situation with the education is not however that good for other Arctic region. There is a huge “education gap” among the indigenous communities in the Arctic. For example, only 4.9% of North-Western Territories, Canada, indigenous residents held university degrees in 2009 compared to 32.3% of nonindigenous. Though this is an increase in comparison to 1999 when only 1,8%

1Ibid.

2Hunsinger E., Sandberg E. The Alaska Native population: steady growth for original Alaskans through years of change // Alaska Economic Trends. 2013. № 33(4). P. 4–9.

3Arctic Human Development Report.

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of the NWT indigenous had a degree1. The same situation may also be observed in the Russian Arctic (only 5,9% of rural men in Chukotka have a postsecondary degree, for example2).

So the lack of education among the indigenous people is evident, but it also evident that there is a trend to improve this situation, and I again venture to divine that this trend will increase exponentially: at first, only a small number of the indigenous youth will go to the urban areas to receive some education, but then others in larger amounts will follow suit. It will be also supplemented by the increasing interest toward the traditional indigenous knowledge and thus probably by an increased accessibility of educational institutions. A better level of education among the indigenous people must help them to improve their living standards and also to organize a better and more effective political advocacy for their interest. This political advocacy is required by the indigenous people in order to affirm their interests and protect themselves from the possible negative impact of globalization (before I spoke mostly of the positive influence

– better medicine and education). Speaking about the negative impacts, I should say that, from the point of view of the economic globalization, the major challenge faced by the Arctic indigenous communities is the increased interest of large-scale, often international, companies in the exploitation of the Arctic natural resources. Such an activity poses a significant threat to the traditional livelihoods of the indigenous people, it is potentially hazardous for the fragile Arctic environment and may sometimes bring no socio-economical benefit for the local communities since the revenues of the international companies can go to any direction outside the region. Evidently the large-scale companies pursuing the economical profit would be glad to neglect the interests of the local communities, and there may probably be no incentive for them to listen to these communities. Therefore if the indigenous (as well as non-indigenous) communities want to make their voices heard, they should stand for themselves.

Good example was given by the Canadian Inuit in the 70-ies when they successfully opposed the construction of a pipeline down the Mackenzie River Valley. Inuit were concerned in the environmental consequences of this construction and also they didn’t want any activity to go on in the area before they had settled all the land claims. Their opposition led to the establishment of a royal commission of inquiry which reported in 1978 that there be a

1NWTBS (Northwest Territories Bureau of Statistics). (2009) [Electronic resource] Education: Highest Level of Schooling. URL: https://www.statsnwt.ca/education/highest-level/.

2Rosstat. Economic and Social Indicators in the Territories of the far North and Equated

Areas. Moscow, 2012 [Electronic resource] URL: http://www.gks.ru/wps/wcm/connect/rosstat_main/rosstat/ru/statistics/publications/catal og/doc_1140096401359.

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moratorium on pipeline construction until Aboriginal land claims were settled1. As a result the position of the Canadian Inuit was largely improved, they received a great experience of protecting their rights and also companies started to approach the industrial exploitation of the indigenous land with a greater care. Moreover such land claim organizations as the Inuvialuit Regional Corporation, for example, have been able to negotiate partnerships with major players in oil and gas development projects and are poised to become a major provider of subsidiary services. So the political advocacy of their interests may be quite useful and effective for the indigenous people, giving them also a chance to receive an additional benefit afterwards.

Here I also should notice that the increased interest to the Arctic is evidently not a one-sided phenomenon: globalization creates not just economical links between the region and the outside world, but also informational links. In other words it means that globalization gives the indigenous people instruments to enlarge the scale of their problems from local to cosmopolitan level. The indigenous can spread the information about their demands through internet and media and enlist different NGOs in voicing their interests, thus creating advocates in the “mainland”.

This confidence in the power of media may seem to be a bit naïve, but we should not forget that the climate change, for example, is already a global issue, attracting the interests of many people to the Arctic. And the indigenous people can hugely benefit from this interest. Governmental and non-governmental organization working in the Arctic help local communities to voice their problems and a bit reshape the global public opinion, especially on the resource development projects, which are now increasingly under the pressure to show that their operations will minimize impacts on the environment. Moreover there is a demand for corporate social responsibility and social licensing of any resource exploitation (and again these are the global trends, emerged not in the Arctic, but which the Arctic communities benefit from).

To protect and affirm their interests, the indigenous people may use not only the existing “mainland” organizations, they may create their own bodies as well. Good examples of them are Inuit Circumpolar Council (which unites the indigenous of Alaska, Canada, Greenland and even Russia), RAIPON (the Russian organization expressing the interests of 41 indigenous peoples of the Russian North) and the Sami Council. Creation of such organizations is as well an aspect of globalization, and a very useful aspect. Even though these are voluntary non-government and non-commercial organizations, they are not powerless and may have a real impact, global impact.

To exemplify it, I may remind the case of the EU seal products trade ban, which led to huge disputes within indigenous and non-indigenous communities

1 Dana L-P., Meis-Mason A., Anderson R. Oil and gas and the Inuvialuit people of the Western Arctic // Journal of Enterprising Communities: People and Places in the Global Economy.

2008. № 2(2). PP. 151–167.

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in Canada. At the EU General Court Inuit argued that the ban seriously decreased the demand for seal products irrespective of the hunting methods and their origins, thus it affecting the traditional livelihood and subsistence of the Inuit1. The legal process at GC was not a success, but the Inuit did not give up: using the slogan “No Seal, No Deal” Inuit organizations convinced the Canadian government not to accord the EU observer status in the Arctic Council. And not in vain. In 2013 at the ministerial meeting the Council deferred acting on the

EU’s observant status application until EU finally settled the disagreement with the Inuit. This actually is a prominent story of success: the indigenous community defeats a global superpower – something completely unimaginable just half a century ago. But even though the contemporary aborigines can so successfully overthrow the former colonialists and imperialists, some people express apprehensions about the cultural independence of the indigenous. I’m not going to discuss in detail the matter of the colonialist debris here, I may just notice that global trend is the increasing self-consciousness of the indigenous peoples, manifested in the general acceptance of their rights of selfdetermination, linguistic-determination, educational-determination; also the synergy of the traditional “Western” and traditional indigenous knowledge is widely supported – and all these happens globally (though at different pace in different areas). The only real problem here is probably the land claims.

But in spite of this revitalization of the indigenous communities, their culture may still suffer from the global trends. The increased use of internet and connections to the mainstream culture make the indigenous people (especially the enlarging youth) more susceptible to, what is called, global entertainment culture and its values. So the growing indigenous population becomes more exposed to new not traditional models to follow, which is supplemented by the increasing accessibility of the Arctic regions, improved education and modernized livelihood. All these will probably make the identities of indigenous people more diverse and complex. What faith is awaiting the indigenous culture

I don’t know, but I’m convinced that ideas are immortal and cultures, even absorbed by others, continue living as a sort of substrate within the absorbent culture. To support my opinion I may quote Csonka and Schweitzer who, discussing the impact of new communications technology, notice that indigenous culture is not disappearing, “rather, it is modernity that becomes indigenized”2.

I suppose also that globalization gives the indigenous people an opportunity to popularize and increase the demand for their traditional handicraft and art, which may largely supplement their income and increase awareness of their culture among people from the mainland. Though I should

1Arctic Human Development Report.

2Csonka Y., Schweitzer P. Societies and cultures: change and persistence // Arctic Human Development Report / Eds. N. Einarsson, J.N. Larsen, A. Nilsson and O. R. Young. Akureyri, 2004. PP. 45-67.

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also notice that it poses a threat that their culture may be prostituted and commercially abused. Anyway the faith and vitality of any culture depends largely on its bearers.

So in the article I tried to briefly describe the relationships between the Arctic indigenous communities and globalization and how the former adapts to the later. First I presented a demographic outline of these communities, distinguishing the trends of increasing number of their populations and increasing proportion of the youth, which probably make these communities more viable and adaptable to the ongoing changes.

Among the challenges posed by the globalization I mentioned the increased economical, political and environmental interest towards the Arctic. These changes create some problems for the indigenous, but they also give tools to deal with these problems. And thus I may roughly conclude that in many cases the possible affect of global trends largely depends on the will and ingenuity of the indigenous people. So they may either fall a prey of the globalization or harness it, what is inevitable is the integration of the indigenous peoples in the global world. The same picture we may contemplate in the sphere of cultural globalization.

So in general I may express the opinion that the influence of the globalization is sooner positive than negative, and the indigenous people, being humans – the apex of evolution and the most adaptable species – can use the global trends for their own benefit. Rephrasing Charles Maurice de Talleyrand, the art of success is to foresee the inevitable and to expedite its occurrence.

Bibliography

1.Arctic Human Development Report Regional Processes and Global Linkages / Nordic Council of Ministers. Denmark: Rosendahls-Schultz Grafisk, 2014.

2.Csonka Y., Schweitzer P. Societies and cultures: change and persistence // Arctic Human Development Report / Eds. N. Einarsson, J.N. Larsen, A. Nilsson and O. R. Young., Akureyri: Stefansson Arctic Institute, 2004. PP. 45-67.

3.Dana L-P., Meis-Mason A., Anderson R. Oil and gas and the Inuvialuit people of the Western Arctic // Journal of Enterprising Communities: People and Places in the Global Economy. 2008. № 2(2). PP. 151–167.

4.Hunsinger E., Sandberg E. The Alaska Native population: steady growth for original Alaskans through years of change // Alaska Economic Trends. 2013.

№ 33(4). P. 4–9.

5.NWTBS (Northwest Territories Bureau of Statistics). (2009) [Electronic resource] Education: Highest Level of Schooling. URL: http://www.statsnwt.ca/education/highest-level/.

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6.Rosstat. Economic and Social Indicators in the Territories of the far North and Equated Areas. Moscow, 2012 [Electronic resource] URL: http://www.gks.ru/wps/wcm/connect/rosstat_main/rosstat/ru/statistics/public ations/catalog/doc_1140096401359.

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СОДЕРЖАНИЕ

157

Коваленко Н.С.

Культурно-исторические масштабы преобразований Петра I:

оценка славянофилов………………………………………………………….………………… 103

Панов Д.А.

Мурманские рыбные промыслы: от масштаба частного к масштабу государственному (1860–1920-е гг.)………………………………………. 110

Карицкая Л.Ю.

Время как мера в творчестве поэта Максимилиана Волошина…………………… 114

Шарова Е.Н.

Мера присутствия человека в Арктике: масштабы и траектории миграции населения Кольского Севера ……………………………………..……………. 121

Васильева В.Н., Лобченко Л.Н.

Роль общественных организаций в уменьшении масштабов социальной дезадаптации подростков……………………………………………..………... 131

Кузьмин А.П.

Преступление и наказание: масштабы и меры………………...……………………..…… 142

Гордеев Н.О.

Глобализация и коренные этносы – большая проблема малых наро

дов?………………...……………………..………………………………………………………………. 148

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СПИСОК АВТОРОВ

Бакула Виктория Борисовна – кандидат филол. наук, доцент кафедры русской филологии и массовых коммуникаций ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Васильева Вера Николаевна – доктор социол. наук, профессор кафедры философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Войтеховский Юрий Леонидович – доктор геол.-минерал. наук, профессор, заведующий кафедрой минералогии, кристаллографии и петрографии ФГБОУ ВО «Санкт-Петербургский горный университет», г. СанктПетербург, Россия

Воронов Василий Михайлович – кандидат филос. наук, доцент кафедры философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Воропаева Евгения Владимировна – кандидат филос. наук, доцент кафедры философии, культурологии и религиоведения ФГБОУ ВО «Оренбургский государственный педагогический университет», научный сотрудник Оренбургской духовной семинарии, г. Оренбург, Россия

Гордеев Никита Олегович – студент IV курса бакалавриата направления «Лингвистика», направленность «Перевод и переводоведение» ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Карицкая Лада Юрьевна – кандидат филол. наук, доцент кафедры русской филологии и массовых коммуникаций ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Коваленко Николай Сергеевич – кандидат филос. наук, доцент Мурманского института экономики ЧОУВО «Санкт-Петербургский университет технологий управления и экономики», г. Мурманск, Россия

Кузьмин Алексей Петрович – кандидат юрид. наук, доцент кафедры уголовного и административного права ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

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Лобченко Людмила Николаевна – кандидат ист. наук, доцент кафедры философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Маслова Анастасия Владиленовна – кандидат филос. наук, доцент кафедры философских наук ФГБОУ ВО «Московский государственный лингвистический университет», г. Москва, Россия

Окорокова Екатерина Игоревна – студентка II курса бакалавриата направления «Педагогическое образование», направленность «Английский язык, немецкий язык» ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Панов Дмитрий Александрович – аспирант кафедры истории и права ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Сергеев Андрей Михайлович – доктор филос. наук, профессор, заведующий кафедрой философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Соколов Борис Георгиевич – доктор филос. наук, профессор, заведующий кафедрой культурологии, философии культуры и эстетики ФГБОУ ВО «Санкт-Петербургский государственный университет», г. СанктПетербург, Россия

Филиппова Елена Владимировна – магистрант кафедры философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Цылев Виктор Рюрикович – кандидат филос. наук, доцент кафедры философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

Циркунов Игорь Борисович – кандидат экон. наук, доцент, директор Мурманского книжного издательства, г. Мурманск, Россия

Шарова Екатерина Николаевна – кандидат социол. наук, доцент кафедры философии, социальных наук и права социального обеспечения ФГБОУ ВО «Мурманский арктический государственный университет», г. Мурманск, Россия

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