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Hann won a Welsh Foundation Scholarship to study [[politics]], [[philosophy]], and [[economics]] at [[Jesus College, Oxford|Jesus College]], [[University of Oxford|Oxford University]], graduating with a first class degree in 1974. He specialised in [[Eastern Europe]], which he first visited with an Inter-rail ticket in 1972. After Oxford, Hann was a graduate student at [[Corpus Christi College, Cambridge|Corpus Christi College]], Cambridge. In 1974-5 he took the Certificate course in [[social anthropology]], choosing [[Melanesia]] as his ethnographic option. For his doctorate, [[Jack Goody]] advised him to continue with the regional specialisation he already had in [[Eastern Europe]]. He spent the years 1975-77 learning [[Hungarian language|Hungarian]] and doing field research on the [[Danube–Tisza Interfluve|Danube-Tisza interfluve]], defending his thesis in 1979. He still visits the village of [[Tázlár]] regularly, arguing that the micro-level developments he tracks there reflect the efflorescence and demise of a distinctive “[[market socialism]]”.<ref>{{Cite book|title=Tázlár: A village in Hungary|last=Hann|first=Chris|publisher=Cambridge University Press|year=1980|location=Cambridge}}</ref><ref>{{Cite journal|last=Hann|first=Chris|title=Backwardness revisited: time, space and civilization in rural Eastern Europe|url=https://www.cambridge.org/core/journals/comparative-studies-in-society-and-history/article/backwardness-revisited-time-space-and-civilization-in-rural-eastern-europe/6699CEAFDF1639E9C2FA60BE4F460C28|journal=Comparative Studies in Society and History|volume=57 |issue=4}}</ref>
Hann opened a new field site in [[Southern Poland]] in 1978-9 with the aim of comparing “peasant” adaptations in a non-collectivised socialist society with his Hungarian observations. Fieldwork in the [[Carpathian Mountains|Carpathians]] coincided with food shortages, the rise of [[Solidarity (Polish trade union)|Solidarity]], and national political crisis. Apart from the insights gained into the dysfunctionality of Polish socialism, working in a region inhabited by an [[East Slavs|east Slav]] minority allowed Hann to develop new interests in [[ethnicity]] and [[national identity]]. He followed this up in the 1990s with research into Polish-Ukrainian relations and the predicament of the [[Greek Catholic Church]] in the border city of [[Przemyśl]].<ref>{{Cite book|title=A Village Without Solidarity: Polish peasants in years of crisis|last=Hann|first=Chris|publisher=Yale University Press|year=1985|location=New Haven}}</ref><ref>{{Cite journal|last=Hann|first=Chris|title=Postsocialist nationalism: rediscovering the past in South East Poland|jstor=2501049|journal=Slavic Review|year=1998|volume=57 |issue=4|pages=840–863|doi=10.2307/2501049}}</ref>
Hann is married to [http://ccrs.ku.dk/staff/?pure=en/persons/381452 Ildikó Bellér-Hann], who teaches the societies and cultures of [[Central Asia]] and [[Western China]] at the [[Institute of Regional and Cross-Cultural Studies]] of the [[University of Copenhagen]]. They have carried out field research together in [[Anatolia]] (east Black Sea coast) and in the [[Xinjiang Uyghur Autonomous Region]], [[Northwest China|N-W China]]. Hann’s main contribution to the [[Turkey]] project focused on smallholders who gave up [[Subsistence agriculture|subsistence farming]] in order to grow [[tea]] as a [[cash crop]] in the [[Rize]] region. In rural [[Xinjiang]] he investigated economic transformations, while also engaging with religion and ethnic relations.<ref>''Tea and the domestication of the Turkish State'' Huntingdon: 1990; ''Turkish region: state, market and social identities on the east Black Sea coast'' (with Ildikó Bellér-Hann), Oxford: 2000. “Embedded socialism? Land, labour, and money in Eastern Xinjiang” in Chris Hann and Keith Hart (eds.), ''Market and Society: The Great Transformation revisited'' Cambridge: 2009, pp. 256-71; “Smith in Beijing, Stalin in Urumchi: ethnicity, political economy and violence in Xinjiang, 1759-2009” ''Focaal. Journal of Global and Historical Anthropology'' 60: 108-23 (2011); “The universal and the particular in rural Xinjiang: ritual commensality and the mosque community” in Magnus Marsden and Konstantinos Retsikas (eds.), ''Articulating Islam: Anthropological Approaches to Muslim Worlds''. Dordrecht: 2013, pp. 171-91.</ref>
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