Justine Buck Quijada on her book, Buddhists, Shamans, and Soviets


Interview by Claudia Lahr

Claudia Lahr: What makes the subject of time – be it linear or recursive – so important in the context of Buryatia as opposed to other places?

Justine Buck Quijada: I think people in Buryatia are very concerned with time because time has had such political importance. On the one hand, they are post-Soviet subjects, and as people in Russia more broadly joke, when the Soviet Union ended, the past became more unstable than the future. Soviet political rhetoric relied on a Marxist linear progression of time. The Soviet state, in many ways, rested its legitimacy on the ability to produce progress, to make people feel like they were working towards a utopian future, and most urban Buryats actually succeeded on this measure. When the goal of a Soviet utopian future dissolved, it threw people’s understanding of the past into disarray. It’s like, when you’re working towards a goal, like a PhD, or tenure, and then, for whatever reason, you change course, it throws all your previous decisions into a new light. The end of the Soviet Union was like that. While this affected everyone in the Soviet Union, Buryats, like other Siberian groups, experienced this disorientation more acutely because they are an indigenous population, and indigenous people are so often put in the role of primitive in order to prove other people’s modernity. When outsiders, be they Soviet cadres or IMF reformers, are trying to make you putatively more modern, and replace your histories with theirs, you become much more self-conscious about the valences of time.

Claudia Lahr: Why did you choose to use Bakhtin’s concept of the chronotope in particular as a way of looking at history building in Buryatia? Continue reading