| # | Article | Downloads | |||||
|---|---|---|---|---|---|---|---|
| 1 | The article covers the process of researching the musical folklore of Chukchi, from the first references in the materials of travelers and missionaries of the XVIII–XIX centuries (G. Sarychev, F. Matiushkin, A. Argentov etc.) to the present time. Special attention is paid to the works of ethnographers of XIX–XX centuries V. Bogoraz, V. Kuznetsova, I. Vdovin and others, in which music is characterized as an integral part of ethnic culture. The article takes into account the data of archeology (N. Dikov), religious studies, philology and folklore studies (L. Belikov, V. Leontjev), art criticism (S. Ivanov, N. Kocheshkov), cultural studies, folk choreography (M. Zhornitsraya), linguistics (P. Skorik, P. Inenlikei) etc., which are relevant to musical culture. The musicological study of Chukchi folklore began in the XX century, it is associated with musical notation by E. Shirokogorova, sound fixations by E. Gippius, Z. Evald, E. Magid, P. Collaer, publications by H. Narva and V. Lytkin. The ethnomusicological studies associated with the works of I. Brodsky (Bogdanov), Yu. Sheikin, O. Dobzhanskaya, Z. Djachkova and others, multimedia publications of A. Lecomte, K. Tanimoto, etc. Some publications of cultural workers and leaders of Chukchi amateur musical-dancing groups (E. Rul’tyneut, O. Geuntonau, G. Tagrina, V. Tymnevje) also considered. Keywords: Chukchi, paleo-Asiatic peoples, musical folklore, musical ethnography, research of Chukchi musical folklore | 5216 | |||||
| 2 | Publication of the Comprehensive Dictionary of Ket (with Russian, German and English translation) (vol. I–II, LINCOM gmbh, MÜNCHEN, 2015, 943 s. Ed. by E. Kotorova and A. Nefedov is an important event for the studies in Yeniseic languages. This edition is a significant achievement in Ket language scholarship, which allows to understand better the structure of this unusual languages and serves as a good basis for further studies of Ket by future generations of Ket language scholars. The significance of this achievement is hard to overestimate, it is of great interest not only for linguists. Kets, as many other Siberian indigenous languages, did not have literacy, and the dictionary bridges information gaps on lifestyle, traditional economy, spiritual and material culture, migrations and inter-ethnic contacts, as well as on the geographical environment of Kets of past and present. | 4775 | |||||
| 3 | The author considers the functioning of obscene words in the Buryat language as statements with different objectives, interjections and pejorative words. The research is based on data of the Barguzin dialect of the Buryat language, which preserved the vocabulary of this semantic field. It is revealed that the Buryat obscene words are not used in the speech for the purpose of sending, oaths, and as a neutral insertion. The frequent dyad: ütegen ‘vulva’ – ozgoi ‘penis’ is the core component of obscene words if western dialects of the Buryat language. It is used as interjections, which express extreme variety of emotional connotations (fright, surprise, admiration, regret, etc.). Formulas in question having resemblance with the sentences are curses aimed on extinction of the kin. Equivalent of the third component of "obscene triad" in the Russian language with the meaning 'futuere' is not so productive in the Buryat language. The author analyses the etymology of some words of this semantic field, describes some ways to protect from being cursed. The obscene words of the Buryat language are used not only in speech. They function in shamanic songs, connected to the continuation of the kin, and reversing infertility. Keywords: Buryat language, dialect, words, interjection, pejorative | 4333 | |||||
| 4 | The relevance of the topic is defined by the ongoing discussions currently taking place in Germany on the correlation of national and European identity levels of Germans. The scientific novelty of the approach presented in the paper is defined by its addressing to the problem of attitude of the German society towards “the recent historical past” and its influence on the transformation of national self-consciousness of Germans within the frameworks of European identity formation. The conventional historiography considers the problem of German’s attitude towards “historical succession” while the author pays attention to the problem of “collective guilt” of German nation for the crimes of Third Reich, also considering the issues of “separated German nation” while existence of German Democratic Republic and Federal Republic of Germany. The article demonstrates the direct influence of the problem of overcoming the historical past on the transformation of national and formation of European identity levels of Germans. The evolution of German nation concept and the concept of historical policy before and after separation of Germany is considered in a close relation with the process of building the European identity, German intellectual elite and government being its main actors. The specific properties of the mentioned processes are also peculiar to western and eastern Germans as well as the influence of world society on these processes. The conclusion is made about the formation in present Federal Republic of Germany the careful policy of updating the national identity of Germans and consolidation of German nation within the frameworks of universal principles of legal state and values of European democracy. Keywords: National identity of Germans, the German nation, European identity of Germans, historical memory, historical policy | 3986 | |||||
| 5 | The article is devoted to considering the issues of the history of the origin of the Bashkir names, formed in the 16th - 19th centuries, which are still poorly explored in anthroponymy. Based on the factual material, we managed to prove that the Bashkir names among the nobility began to appear in the XVI century. The material for the study was The Bashkir Shezhere and Bashkir clan nsmes by R.G. Kuzeev, a scientific publication Documents and materials on the history of the Bashkir people: Formular lists on the service of officials of the Bashkir-Meshcheryak army for the years 1836-1842 in 2 books. In the article an attempt was made to establish the continuity of the surnames formed in the 16th - 17th centuries on the basis of a comparative analysis of the facts from the genealogical records of the leaders of the major Bashkir tribes, such as the Yurmata, the Tamyan, the Min and the Utergen, and from the census lists. Thus, the relationship between the personal names of the Bashkir nobility (biys) (Tyatigach, Aznay, Karmysh, Distan, Shagman) and the names that have survived to this day, such as Tyatigachev, Aznaev, Karmyshev (Karamyshev), Bikbov (Bikbaev) Distanov, Shakhmanov, as well as surnames on the basis of personal names of ancestors of canton superiors (Mutin, Sultanov, Kuvatov). Some of these anthroponyms have been also examined etymologically. Keywords: Bashkir language, historical anthroponymy, surname, Bashkir tribes, Shezhere, lists | 3769 | |||||
| 6 | This article presents the cult of the horse in Buryat mythology, religion, traditional medicine, and culture for the first time. In the nomads’ habitat, the horse was man’s best friend and companion, accompanying him from early childhood to old age. In the ritual and ceremonial complex of the Mongolian peoples, the horse cult had a sacred meaning that began with the initiation rites of the three- and seven-year-old boys to become horsemen and hunters and ended with the funeral and burial rites. The semantics of the horse cult can be found in various contexts: in shamanic mythology, religion, rituals, traditional culture, the Buryat circle dance – ‘yehor,’ and the musical instruments of the Mongols and Buryats. Of particular importance is the study of the phenomenon of the horse cult in connection with the origin, construction, and sacredness of the Mongolian musical instrument morinhur, the analog of which is the Buryat musical instrument khur. The deep mythological and religious ideas of the Buryats and Mongols about the horse are reflected in legends, uligers, West Buryat funeral songs of Uhelei duunuud, the circle dance of yehor as well as in the examination of the semantics of morinhura/khura in the context of the sound image of the world as an information model of shamanic rituals. Dotted parallels reflect the horse cult in the traditional culture of the Turkic and Mongolian ethnic groups. Keywords: horse cult, semantics,rituals, traditional culture, musical instruments, Buryats, Mongols | 3713 | |||||
| 7 | For centuries, linguists have been interested in the possibility of a genetic relationship between Siberian and Native American languages. In 1968 in his fundamental work “The Ket Language”, A.P. Dulzon wrote: “The Ket language being the most studied in the group of Yeniseian languages has a very complicated and peculiar verb morphology system. This system has many typological correspondences in its main features with the verb morphology system of Basque, Burushaski, many Caucasian languages and Native American’s languages” (Dulzon 1968). This paper focuses on common problems connected with the extinction of the Ket language and the current sociolinguistic situation in areas where Kets currently reside. Work on recording, processing and digitalizing archived language data performed at the Department for Siberian Indigenous Languages of Tomsk State Pedagogical University is also described below. The paper concludes with a linguist’s point of view on the hypothesis of Dene-Yeniseian relationship and also a lay-person’s point of view on it. Keywords: Ket language, sociolinguistic situation, language shift, linguistic corpus, Dene-Yeniseian Hypothesis | 3695 | |||||
| 8 | Analysis of the distribution of genetic haplogroups reveals the homeland of these groups and clarifies the direction of migrations of the genetic ancestors of the modern Samoyedic and Yeniseian people. This article examines migrations of ancient Samoyeds and Yeniseians based on the analysis of Y-chromosome markers. The main male haplogroup of Samoyeds is a genetic haplogroup N1b. Ancient Samoyeds migrated from Sayan to the Lower Ob region along the Yenisei River. Samoyeds then migrated from the north to the south along the Ob River. These results are thus, a confirmation of the so-called Sayan theory, according to which Sayan region is a place of origin of Samoyeds. Ancient migrations of Yeniseian people are marked by haplogroup Q1a3. This group is represented with a frequency of 84% in the gene pool of Kets. Genetic ancestors of Kets migrated from Sayan to the north along the Yenisei River. In their majority, Selkups also share the haplogroup Q (66.4%). Thus, the core component of the gene pool of Selkups is the component that is related to that of Kets. Genetic ancestors of Selkups are ancient migrants from the south of Central Asia (Tajikistan, Turkmenistan). Reconstruction of ancient migrations of Samoyeds and Yeniseians suggests that haplogroup Q1a3 could be present in the Samus culture and other cultures of the Middle and Upper Ob. Genetic data correlates well with the archaeological and linguistic methods. Conclusion. The use of genetic data can more accurately identify the ancient migrations of the populations and verify various existing hypotheses based on linguistic and archaeological data. Keywords: genetics, archeology, Samoyeds, Yeniseians, Selkups, Samus culture, crestdimple pottery culture, haplogroups, Ob region, Western Siberia | 3683 | |||||
| 9 | The long-term INEL project (2016–2033), carried out at the University of Hamburg, aims to develop digital linguistic corpora and supporting infrastructure for a number of selected languages of Northern Eurasia. At present, corpora of Selkup, Kamas and Dolgan are being created. The project builds upon existing materials from various archive sources, including the Selkup archive of Angelina I. Kuzmina preserved at the University of Hamburg, Kamas audio recordings from the archives in Tartu and Helsinki, and Dolgan recordings provided by the House of the Cultures of Taimyr Peninsula. All the texts in the corpora are provided with a phonological transcription, morphological interlinear glossing, free translations; selected subsets also bear additional annotations for semantic and syntactic features, information status of referents, borrowings and code-switching. The corpora are intended for typologically aware grammatical research but may also be of interest for a wider audience. A number of satellite information resources are also being developed, contributing towards a more efficient research infrastructure. Keywords: INEL project, corpora, Selkup, Kamas, Dolgan, archive materials, grammar, language contacts, interlinear glossing, annotation | 3370 | |||||
| 10 | In this article on the example of a lexeme уйат “shame to be ashamed” and its derivatives are considered how concepts “shame”, “conscience”, “shyness”, “shame” in the Khakass language picture of the world work. It is established that уйат “shame to be ashamed” is a concept more likely social and ethical: the active use of connecting combinations (уйатха сух- “to dishonor; letters to thrust into shame” and уйатха кир- “to dishonor; letters to enter into shame”) demonstrates that the responsibility for violation the subject of moral ethical standards lays down also on his relatives and relatives. Semantics of the word уйат joins a shade of the concept “conscience”, however at realization it is represented difficult to part these two values. We consider that such picture developed in a type of the fact that in the Khakass emotional sphere the shame before society surpasses the idea of individual rational judgment (conscience). Keywords: Khakass language, a concept, уйат “shame to be ashamed”, a lexeme, the subject, a language picture of the world | 3351 | |||||
| 11 | Visual Anthropology is a modern dynamic interdisciplinary "industry" of the humanities, based on research experience in the field of ethnography, sociology, history, cultural phenomenology, phenomenology of religion, social psychology, aesthetics and semiotics. The subject of visual anthropology is a set of visual presentations of social and cultural communities and traditions. In the interests of visual anthropology we get all available visual fixation and transmission of social and cultural forms of expression of meaning. Visual images take up a significant segment of the culture as a social-communicative system. Currently, the image has become a leading medium of expression and transmission of important information. "Visual turn" in the culture, which is associated with the focus shift from the semantic aspect of the image to its syntax, is recorded and described. Human ontology and culture fundamentally transformed in connection with this turn. The question about the "correctness" of the image disappears because of the elimination of its referential parameter. The image is now measured not by fidelity of reality, but on the effectiveness of its impact on the recipient: the priority shifts from its identity to its functionality. Since the entire anthropological reality is concentrated in this sort of images, the attitude to reality becomes technical, manipulative. Visual anthropology is actively formed as an integral research discipline, the focus of which is on visual acts - human action or set of actions (both synchronous and consecutive), relating to the visual image, i.e. is an active, aimed at the production, broadcast and use of a visual image. Limiting activation of visual culture sector determines the relevance of research in visual anthropology and makes it one of the most dynamic areas of contemporary humanities. Keywords: anthropology, culture, visual image, the visual turn | 3328 | |||||
| 12 | The paper discusses the history of research on Nganasan shamanism of the period from the 18th century till present. The works on shamanism written by Russian and foreign ethnographers, linguists, musiclogists are studied. Dating back to the 18th century, the works of researchers and travellers mentioned shamanism in Samoyedic cultures. The detailed description of data on shamanism is found in the works of A. F. Middendorf, A. A. Mordvinov, P. I. Tretjakov written in the 19th century. The consistent ethnographic study of Nganasan shamanism dates back to the end of 1920s and was performed by Soviet researchers. Andrey Alexandrovich Popov described the rituals of the “Clean Chum”, documented the stages and procedures of the rituals, discussed the shaman rituals in the cultural context, and provided illustrations of the shaman’s clothes and artefacts. In 1978 during the fieldtrip Yurij Borisovich Simchenko collected and later published photo, video and text data of the Nganasan shaman rituals which are of great value. The research work of Galina Nikolaevna Gracheva focuses on shamanism in the context of old Nganasan beliefs about mothers of nature. In the 1990–2000s Nikolaj Pluzhnikov and Jean-Luc Lambert studied shamanism in the perspective of folklore texts (stories about shamans). The published catalogues of the museum collections of Taimyr Local Lore Museum, Museum of Ethnography on Lama Lake are a valuable source of ethnographic data. The linguist E. A. Helimski and the folklore researcher N. T. Kosterkina first published the texts on shaman rituals in Nganasan. Ethnomusicological research on shaman rituals of the Nganasans was performed by O. E. Dobzhanskaya. Unfortunately, at present the decline in shaman practices of the Nganasans is observed. The immediate heirs of shamans, who preserved the immitation forms of the shamanic activities, passed away in 2011–2012. In conclusion it should be noted that the Nganasan shamanism as a cultural phenomenon attracts interest of young researchers who participate in the conferences in Norilsk and Dudinka. The research topic is still strong and relevant which gives hope that there will be works focusing on the new forms of shamanic beliefs and rituals persisting in the modern life of the Nganasans. Keywords: Nganasans, shamanism, shaman rituals, shaman beliefs, researchers of shamanism | 3316 | |||||
| 13 | Ancient settlement Shelomok is situated to the south of Tomsk city, on the right side of the river Tom. It occupies a separately standing isolated hill between villages Anikino and Kolarovo. The artifact is multi-layered and dates to the late Bronze Age, early Iron Age, Middle Ages. The ancient settlement occupies almost the whole top of the isolated hill that has steep slopes. On the least vulnerable side, there are artificial consolidations in the form of a pit and two earthworks. The artifact is an action-packed history of study. In 1888 the settlement and findings from its territory were mentioned for the first time, 125 years have passed since that moment. Regular archeological excavations are being performed here since 1944, but they picked special intensity at the end of 1970s – the beginning of 1980s. As of today, the collection from this site is estimated at thousands of items, but, unfortunately, the materials were published only selectively and had never been issued as a whole. Evidence of iron works production is of particular interest, as it allowed the researchers to reconstruct the technological processes of the Middle Ages. In 2011–2012 exploratory works on the artifact were carried out, aimed to survey the data on the current state of the site. Geographical position was plotted and survey of the isolated hill was performed by laser scanning, administered by experts of Tomsk Polytechnic University using Leica Scan Station C10. Keywords: archeological studies, Tomsk TransOb region, ancient settlement, laser scanning | 3308 | |||||
| 14 | Chulym Turks are an indigenous people group inhabiting the middle flow of River Chulym in the Tomsk Region and Krasnoyarsk Territory who were officially recognized only in 2000. Some scholars claim the Chulym Turks to be part of the Khakass people, however, this is not considered justified (see works by A. P. Dul’zon, E. L. L’vova etc.) due to this becoming an excessively generalized grouping of ethnic groups detached historically and quite differing linguistically. There are several criteria possibly satisfying the demand for identifying an indigenous group: etymology of (last) names, sociological characteristics, language, etc. Nevertheless, the Chulym Turkic linguistic varieties have never been normalized, the system of writing has not been introduced which strongly hinders the ‘objective’ analysis of the quality of language use among the community. Moreover, the questions on language use in the All-Russian censuses of 2002 and 2010 demanded answers based on the population’s self-estimation only and did not provide a specification of the terms used (especially regarding language). The author suggests that the term native language (Russian родной язык) used in the questionnaire of the censuses actually implies a traditional ethnic language whereas the population’s understanding of the former term makes direct parallels with the original lexeme from which the term native (Russian родной) is derived: a ‘clan, family, kin’. Thus, when claiming the Chulym Turkic language to be a native language the respondent must not necessarily have reflected the language they were fluent at, while their selection of nationality (Russian национальность) may have been the result of preference in favor of this or that community with a strong economic and social motivation. In this light, the author believes that the drastic decrease of the Chulym Turkic population from 656 in 2002 to 355 in 2010 is accounted for the transformation of ethnolinguistic selfidentification rather than any ‘natural’ reasons. Keywords: Chulym Turks, ethnos, identification, ethnolinguistic self-identity | 3295 | |||||
| 15 | The article is dedicated to the publishing and interpretation of materials of the new burial of the Early Middle Age in Ufa. Geographically and typologically the burial is related to a group of necropolises of turbaslinskaya culture in the Pre-Urals. Analysis of the materials of the adjoining complexes allowed to consolidate separated burials of the left bank of the river Sutoloka to united burial complex – the cemetery I Old Ufa (V–VI centuries AD). Keywords: the Middle Ages, Ufa, burial ritual, turbaslinskaya culture | 3252 | |||||
| 16 | This article examines the plot and motif composition of ‘bear’ folklore texts among the indigenous peoples of the Pacific coast–the Ainu and the Nivkhi–in the context of their bear cult, known in ethnography as the “bear festival of the Amur-Sakhalin type.” Both domestic and foreign scientific literature have made a few attempts to systematize the plots of such texts, and a thorough analysis has not yet been conducted. The author presents various perspectives and defines the genres of oral folklore samples of the Ainu and Nivkhi to which ‘bear’ texts belong. For the first time in domestic ethnographic studies, using typological, cultural-historical, and comparative ethnographic methods, as well as comparative analysis, a comprehensive contextual study of ‘bear’ myths and tales published in Russian, Japanese, and English has been carried out, and ‘wandering plots’ of ‘bear’ texts in the folklore of the Ainu and Nivkhi peoples are identified. Using S. Thompson’s index of folklore motifs, the author identified and systematized universal motifs and plots of Ainu and Nivkhi’ bear’ epic works, shaped by the proximity of their territories, shared economic types, close ethnic contacts, and common views on the image of the bear. Local motifs and plots specific to a particular territory and ethno-linguistic field were also identified, as well as motifs and plots not included in the index, which demonstrate the uniqueness of each people’s folklore heritage and confirm the national specificity of the works. The percentage ratio of these motifs and plots in the total number of ‘bear’ motifs and plots was determined, with universal plots predominating. However, the untranslated and unpublished corpus of Ainu and Nivkhi’ bear’ texts suggests that further research is possible. The results can serve as material for further comparative analysis of ‘bear’ texts from different genres among the Paleo-Asian peoples of the North Pacific. This analysis, from an ethnographic perspective, will contribute to identifying features of the archaic views of Paleo-Asians not only in the Amur-Sakhalin region but also in Northeast Asia. Keywords: Ainu, Nivkhi, ‘bear’ folklore, plot, motif, ‘wandering plot,’ local, universal features | 3237 | |||||
| 17 | In the culture of the peoples of Eurasia, there is a game of alchiki, also known as a game of dice, dice, etc. The purpose of the article is to study the geography of the distribution of dice games and its comparative analysis. The research materials were historical and ethnographic works, folklore collections, materials of painting and sculpture were used. Two methods of work were used — comparative-comparative and historical-geographical. To carry out a comparative analysis, the concept of a game plot is introduced — an element that forms the structure of a game and a sequence of rules for conducting. Game plot is a universal concept, and we make it a unit for comparing elements of culture. The historical-geographical approach identifies geographical boundaries. The game equipment consisted of the joint bones of small animals. The agreed number of dice was put on the game, the players knocked them out with the main dice — the bat. The bones that fell on the «right» side were taken by the winner. The earliest archaeological evidence goes back to the third millennium BC (Ur dynasty). The dice game was known throughout Eurasia from the Atlantic to the Pacific Ocean, from the Kola Peninsula to Asia Minor. One episode recorded in North America. The game was extremely popular among the pastoralists of Eurasia, as well as in the Caucasus; in Central Asia, children and adult men took part in it. The exclusively masculine character of the game and the punishment for losing allow us to assert the origin of the game from the ritual. It has been hypothesized that such a game plot could have appeared from a rite that appeared during the period of animal domestication. Recordings of the game among peoples living at a distance from the Eurasian belt of the steppes and not directly related to sheep breeding — allow us to trace possible contacts in antiquity, to the development of modern territories of settlement. Keywords: game, game plot, dice game, mapping, semantics, ethnocultural relations | 3223 | |||||
| 18 | The paper reviews the analysis of the key aspects of Khanty sacrifice ritual (exemplified by Yugan Khanty group). 1) Addressees of the sacrifice: general deities (Katl’ ‘Sun’, Myx Anki ‘Mother Earth’, etc.); local deities (Jagun Iki ‘Oldman of Yugan-river’, Evut Imi ‘Devine Oldwoman’, etc.); home deity lunk. 2) The subjects making the sacrifice: ritual initiator; actors (masters of ceremony, leading actors, general actors, passive attendees); special role is played by the keeper of the deity. 3) Depending on the category of deity, the ritual is can be held: at any location, in the wood, near the water, at the vicinity of a particular settlement, at the sacred place of the deity, inside the sacred shed (ambarchik), inside the dwelling, etc. 4) The timing of the sacrifice ritual depends on the category of the deity, on the lunar cycle, on the life circumstances, other factors. 5) Types of sacrifice ritual: treatment - Pory; sacrifice of animals – Jir; giving of the objects. 6) Sacrificial treats. During the sacrificial treatments of the deities Pory, regular food and wine is offered. During the Jir, the meat of the sacrificial animal is boiled. Gifts to the deities include: clothes, scarfs, coins, garments for the deities, etc. 7) Actions: placing of the gifts at the location of the ritual; sacrifice of the animal; addresses to the deities; nods and turns following the Sun; partaking of the food and drinks. The analysis is based on the field data collected by the author in 1970s – 1980s. The paper closes with the sketch description of the exemplar ritual. Keywords: Khanty, sacrifice ritual, key aspects, exemplar ritual | 3208 | |||||
| 19 | The article considers the interpretation of personal haplotypes of the modern ethnic Khakass with regard to their private genealogies. During DNA testing of the Khakass’ Y-chromosome, different marker panels of haplotypes were obtained, which were used to determine haplogroups, and most importantly – to compare with personal oral and archival-documentary genealogies of donors in order to verify kinship. The novelty of this genetic-genealogical (genetealogical) study involves correlating eight private Khakass surnames (Ugdyzhekov, Shulberekov, Sagataev, Borgoyakov, Sandaraev, Tarkhanov, Torosov, Mainagashev) with objective genetic markers of the Y-chromosome obtained from ten donors. Two 37-marker STR-haplotypes of the Tarkhanovs belonging to donors from the Khakass subethnos of the Kyzyl people (the Sharypovo District of the Krasnoyarsk Region), as well as the Beltir 37-marker haplotype of the Torosovs, are published for the first time. Six Khakass haplotypes were fully attributed (up to the full name). Most of DNA tests were carried out in the American Commercial Company “Family Tree DNA” (Houston, Texas, USA) for haplotypes of different lengths – from 12 to 111 STR markers. For all the presented Khakass haplotypes, it is necessary to perform genome-wide sequencing of the Y-chromosome to detect SNP mutations up to the definition of familial terminal snips. Since the Beltirs’ genealogies are the deepest among the Khakass subethnoses, going back to the 16th century, it is primary to haplotype and snip male descendants from the Beltir families/seoks. In the future, this will allow us to apply the new methodology extensively – for example, for mapping/identification of Khakass kinships/seoks in the form of phylogenetic trees (modeled on the human Y-chromosome haplogroup tree YFull YTree). The currently available anonymous population-genetic data obtained by scientists from the Laboratory of Evolutionary Genetics of the Research Institute of Medical Genetics of Tomsk National Research Medical Center are unsuitable for calibration of reconstructed documentary genealogies, and therefore the full potential of the new verification methodology remains undiscovered. Keywords: DNA, genetic genealogy, haplotype, Khakass DNA project, genealogy, subclade, revision tale, Khakas, haplogroup, seok | 3175 | |||||
| 20 | Article has survey character, and in it different versions of origin of non Turkic water-names of Khakassia are considered (and the adjoining regions of Tyva, the Kemerovo region, Mountain Altai). The explanation of origin of a number of local-name material from classic Yenisei and Samoyed languages is confirmed by conclusions of the famous comparative studies concerning “linguistic history” of Southern Siberia. The article deals in detail with two, supplementing each other, interpretations of origin of water-names of the rivers in the territory of Khakassia. According to the opinion of the famous archeologist L. R. Kyzlasov, the etymology of more than 50 non Turkic water-names of the region can be connected with material of the Samoyed and Ugrian languages which were once occurring in this territory. According to A. P. Dulzon, in disputable cases first of all it is necessary to look for Yenisei (generally – Ket) for a basis of formation of water-names of this territory. Thus, both approaches specify the right direction of search: A. P. Dulzon's interpretations do not allow to use “Ugric Samoyedic material” in those cases where the explanation with Ket is possible (more widely – Yenisei). The origin of water-names on -ba (-be), really, is well explained by the Samoyed heritage. Doubts arise concerning water-names on -as (concerning which L. R. Kyzlasov writes that in this case “the Ugrian trace” is clearly visible). Accepting treatment concerning origin of water-names on -ba (-be), the author of the article considers that in case of names on -as it is possible to state that they are Samoyed too: this element of non Turkic water-names of the considered region reflects Uralic (Ugrian and Samoyed languages) heritage. Keywords: local-names, water-names, Southern Siberia, Khakassia, Turkic languages, Altai languages family, Uralic languages, Yenisei languages | 3168 | |||||
| 21 | The article is devoted to the analysis of the term “museum anthropology” and definition of the main directions of application of this sub-discipline. Today museums meet with new functions and challenges, and not all museums can quickly adapt to existing conditions. There is an increasing need for anthropological tools for understanding the museum visitor: from their motivations to social interactions in the museum space. Based on the basic links between anthropology and museum work, as well as new challenges facing the museum field, the author suggests a new look at museum anthropology and its goals, greatly expanding both the term itself and the scope of anthropological knowledge in the museum business. The article considers the following key areas in museum anthropology: personnel management and the study of a professional museum community; anthropological study of the museum visitor and understanding of the museum space as a specific field; the adaptation of museum space based on an anthropological view of the museum visitor; community formation; building relationships with ethno-confessional groups and socio-cultural designs in the museum. Such a unified approach would be also useful for museums, as most of the problems today appear to be somehow connected with a lack of understanding of the importance of anthropological factors in contemporary world and anthropology, as museums remains one of the key platforms for popularizing scientific knowledge. Keywords: museums, museology, museum anthropology, socio-cultural anthropology, museum design, socio-cultural management, migration, ethnomuseums | 3167 | |||||
| 22 | This article examines the funeral Chukchi traditions that have survived to the present time. Many scientists believed that archaic forms of funerals would give way to a modern unified ritual. However, in some national villages of Chukotka people are still buried by burning or leaving the dead body on a hill or in an open area; modern funeral rites are also often associated with some elements of traditional culture. The authors consider the worldview associated with death, the attitude to death in the Chukchi and neighboring ethnic groups. For a comparative analysis of the rites occurring in different years, the authors give descriptions of the funeral rites by scientists and travelers of the XVIII–XX centuries. Existing ritual practices in modern Chukchi culture are represented by the following methods of burial of the dead: burning, leaving the body in the open air, laying the body with stones, burial "in Russian". Among the traditional burial practices, the most common is the ritual of burning. Moreover, in the village of Vaegi of Anadyr districts the funeral "in Chukchi" is the most preferable for residents. The exceptions are the cases when the spouses and close relatives of the representatives of other nationalities can not do the will of the dead in the ceremony of burning. Other traditional methods of burial are few but still occur in the village of Ilirney (Iultinsky district), Rytkuchi village (Chaunsky district), in some villages of Anadyr and Chukotka district. Surveys of residents showed that most often "in Chukchi" they bury the old people, who voiced their will during his lifetime, or "tundra-people" engaged in traditional farming away from the villages. It should be noted that nowadays few informants could describe the ritual as a whole, many people know the order of ritual acts, but cannot disclose their meaning. The funeral rites are frequently held in a "truncated" version (once the mandatory manipulations with the dead are no longer produced, for example, tendons cut, "open" chest, etc.). In rural areas, there are still experts who own traditional burial practices. They participate in the preparation and conduct of the rite, teach the younger generation to conduct rituals. Keywords: Chukchi, traditional culture, traditional funeral rites, rite of burning, elements of funeral rite | 3165 | |||||
| 23 | The article describes some of the interjections and modal words of the Khanty language. These are the modal words and interjections, which can act as parenthetical components of the sentence. The article also elucidates the other distinctive feature of this category of words: they convey expressiveness, emotionality, subjective modality. Examples are given from the texts in Kazym and Wakhovski dialects of the language. For Kazym dialect there is also the material, which is recorded by the author. It is noted that in the Khanty language, there is a certain group of introductory words, which are mainly the modal words, though not any. These are those modal words that point to the degree of reliability of reported information, express certain emotions or attitudes, serve for establishing and maintaining contact, characterize a train of thought, point to information source. In Khanty, these are words like ałpa ‘evidently’, sorni χătł ‘what a happiness!’, vante ‘look!’, śŏχtijn ‘however it is possible!’, nεš ‘(it) appears’, etc. In the description of the isolated examples of interjections and modal words in Khanty it is registered that their entry into the phrase as an additional (“accumulating”) semantic component is typically emphasized. Especially it concerns interjections, which are defined as unchangeable words serving for the expression of emotional and strongwilled reactions to reality. As for semantics, it is also noted that interjections regularly enter into the structure of fixed collocations and phraseology units. It is revealed that these collocations have mainly expressive character. The data from informal conversations appear to confirm the main conclusions of the author. Keywords: language modality, subjective modality, interjection, modal words, parenthetical components, Khanty (Khanty language) | 3163 | |||||
| 24 | We analyze «artistic and ethnographic» (as the authors position it) of the film «Yakut Wedding. XIX century» (2016), in which creation the leading ethnographers of the republic took an active part. The film is an example of anthropological staged movie. Visualization of the folklore text (wedding ceremony), as a parade, displays the cultural codes of the ethnos, a semiotic analysis of which is proposed in order to determine the genre specificity of ethnographic cinema. The film as a visual anthropological study of folklore text offers an interpretation of the chromatic code of the Yakut culture (analysis of the semantics of white in the culture of herders). The analysis of the musical and acoustic code is carried out: the bride’s long song — reconstruction of the archaic meloform; analysis of intonation of the participants of the ritual as a speech characteristic. In addition, an analysis of the kinetic, culinary, and numerical codes of culture visualized in the film is presented. Based on the materials of festival cinema and the works of modern researchers in the field of visual anthropology, the characteristics of ethnographic cinema are generalized. Criteria are proposed, that distinguish ethnographic from other genres of documentary films. In our opinion, any representation, including a visual one made by a person about a person, is anthropological in nature. It is revealed that the genre of ethnographic cinema involves a detailed accented consideration of everyday life; search for similarities and differences of cultural texts; scientific commentary (interpretation); direction of collective perception (manipulation); creating the illusion of being here and now; the desire to convey the aura of culture as much as possible; implantation or indigenous films; "embed" the camera; «included» cinema, the achievement of naturalness; iconophobia «avoiding direct gaze»; the inclusion of the viewer in reflective activity (empathy); obligatory consonance of film aesthetics with aesthetics of culture; preference for the look of a «stranger»; «the illusion of a neutral observer». The features of the stylistics of cinematic ethnography of the Yakuts, the problems of mutual framing in multilevel and multivalent indigenous cinema are considered. It is proved that ethnographic cinema is not only a commentary on culture, and self-portrait is not an end in itself. The film is not limited to the experience of reconstruction of the rite, but it represents a mentality, is an act of self-awareness of culture. Keywords: ethnographic cinema, folklore text, semiotic analysis, rite reconstruction, cultural codes, visual anthropology, identity | 3160 | |||||
| 25 | This article discusses the ethnohistorical prerequisites for the formation of some Kazakh tribes belonging to the trial structure of Kazakhstan nomadic population, to the union Bayuli Younger Zhuzes of Kazakhstan. The reconstruction of the historical stages of the formation of the Kazakh tribes is carried out by identifying possible ethno-political contacts that existed at the time, according to written sources and representative materials of oral historiology, between the early medieval populations residing in the territory of western Kazakhstan steppe. The Turkic-speaking tribes settled here represented the Oguz ethnic community (bayats, yazirs, salors, avshars, etc.), which played an important role in the formation of the ethnic core of the consequently formed tribes of the Kazakh Younger zhuz. Historical events of the beginning of the 2nd millennium AD contributed to the emergence of close contacts of Oguz with Kypchaks, which was reflected in the genealogical legends on the origin of the Bayuli generation of Kazakh tribes. The study of these plots is consistent with theoretical approaches based on the well-known concept of the Dakho-Massaget origin of some tribes of the Younger Zhuz, as well as the connecting role of the Oghuz ethnic component in the formation of the Kypchak confederation of tribes in western Kazakhstan. Keywords: tribal organization of the Kazakhs, Junior zhuz, generation of Bayuly, Oguz, Bersh, Aday, Isyk, Alasha | 3123 | |||||
| 26 | This paper explores the main features of development of ancient archaeological cultures of the extreme Northeast of Asia in the context of reconstruction of ethnogenetic processes in this region in the Late Pleistocene and Holocene. Based on researches of previous years and recent results the aim of the present study was to give the complex view of problems of ethnic identification of ancient cultures, reconstruction of the directions of migrations and episodes of ethnic interaction. The wide spread of the Beringian tradition could be associated with the «Ancient Paleosiberian» population, which largely became ancestral to many populations of the Holocene of the extreme Northeast Asia and North America, including Paleoeskimos, Neoeskimos and Chukotka-Kamchatkian clade, and appear as a common ancestor for Kets and Athabascans. Haplotype D2a'b of the mitochondrial genome, discovered in the burial on the lake Nozhyj (Trans-Baikal), may indicate carriers of the Kitoy tradition as a population associated with the Asian ancestors of the Paleoeskimo people. At least two large waves of the back migration from America to the extreme Northeast Asia since the Holocene were identified. Migration of the Paleoeskoimo and Aleutian groups is observed starting at ~3,500 cal. BP and expressed in the emergence of the Paleoeskimo tradition in Chukotka and the Tokarev culture in Northern Priokhotye. Starting at ~2,100 cal. BP the Neoeskimo populations expanded to Chukotka, which evinced in the development of Neoeskimo cultures of the Bering Sea. Keywords: Northeast Asia, archeological cultures, ethnogenesis, haplogroups, Beringian tradition, Sumnagin culture, Belkachi culture, Ymyyakhtakh culture, Tokarev culture, Paleoeskimos, Neoeskimos, Chukchi, Koryaks | 3116 | |||||
| 27 | One of the major systemic features of a part of speech is its numerous and diverse overlaps of different categorial functions. On the other hand, a set of forms, organized into a paradigm of a part of speech, is not a closed inventory as the forms of a particular part of speech interact with the forms of other parts of speech. Apart from common functions, each category features an extensive «covert» set of functions which can potentially be realized as long as it is allowed and required by the holistic architectonics of the paradigm. The gradual disappearance of some categories and emergence of others is always paralleled with redistribution of functions of each category. The paper focuses on the interrelation of the grammatical category of mood with the category of tense and, more generally the convergence processes in temporal and modal reference, as well as interrelation of modality and aspect. The study is accomplished in a diachronic and typological perspective which allows revealing numerous overlaps of the corresponding categorial functions of different members of a verbal paradigm as well as diverse categorial shifts emerging in the process of language evolution. The «substitutional» function of grammatical forms (e.g. the indirect modal interpretation of the indicative forms, the indirect modal interpretation of aspect constructions, or, on the contrary, the indirect Aktionsart interpretation of the modal forms, etc.) arising from the general principle of the categorial convergence is a crucial factor. | 3111 | |||||
| 28 | The paper discusses the types of toponym formation of Selkup settlements of southern and central dialectal groups of Selkup. The analysis is based on more than 200 stationary Selkup settlements (yurts) which were found in the area of the Middle Ob in the second half of XIX – early XX centuries. The information about Selkup names of settlements was obtained from the publications of A. F. Plotnikov (1901), S. K. Patkanov (1911), V. Nagnibeda (1927), C. Papae (1952; the data collected in 1888), E. G. Becker (1965), as well as geographical maps of the period and unpublished sources: the data from church parish registers and the field notes of the author. Four major types of toponymic models of place-name formation and the areas of their distribution are defined. Two main toponymic areas approximately coincide with the boundaries of settlements of chumylkup (common formants -kynak, -nak, karamo) and syussykum (-kanet / -gayet, -dabu, -anga). For the area of the chumylkups it was found that the place names of the river basins of the Kenga (namely, upper and middle), the Chizhapka (lower and middle) and the Tym (upper and lower) are particularly similar in structure. Along the Ob there can be found areas with the attested suffix -n, and the adjective suffixes -l/l’ (in chumylkup) and -j (in the area of the southern dialects). In addition, the microarea identified with the suffix -sa / -tsa (without added nomenclature terms ed or et 'settlement') was outlined – the area along the Ob (between the mouths of the Parabel and the Tym). The identification of toponymic areas will allow researchers to speak more convincingly about the migration of various Selkup groups within their domesticated territory, and will provide the opportunity to draw ethnohistorical conclusions about the process of the development of the Middle Ob. Keywords: Selkup, Middle Ob, local groups, stationary settlements, settlement names, types of toponym formation, arуфы of distribution of toponymic models | 3094 | |||||
| 29 | In this paper comparative analyses of therapeutic charms recorded from such ethical groups as Koryaks and Slavonic people are represented. Interaction between these groups (Koryaks and Slavonians) was minimal and they unrated genetically. During analysis comparative-typological method enabled to find similar typological phenomenon while comparing different empirical material. In folkloristic research charm traditions of native people from Far East is relatively poorly studied. At the same time Slavonic charm tradition has substantial background, which allows to use it as comparative material to find typologically similarities. There is no uniform structure of the charm text in different cultures, though some overlaps in the motives can be found in texts. In the charm text modulation of the situation with sacral character has a place but the character is specific for the traditional culture. In the plot of therapeutic charms, the sacral character has a function of healer who helps fight diseases. The route motive of the healer is universal. This motive is not only plot-forming for several charm texts, but also represents the initial point of the spell and magical healing ritual. The use of the spell requires special mental condition of the healer which is symbolized in the texts as a path, space crossing. The motive of disease banishment is also universal. The roots of this can be found in ancient representation of disease as an evil creature. Another characteristic feature of traditional healing process is appeal to daily circles. In particular, the sunrise id represented as healing time. Due to this concept in many ethnical tradition’s spells are pronounced and rituals are held during the sunrise. Despite ethnical tradition belief in magical healing agent is characteristic. Notably, elements of the fauna, teeth for example, are believed to have special power. The believe of the animal beginnings being equal to magical ones shows mythological basis for these motives. Even nowadays pieces of this mythological basis can be found in healing charms of different cultures. Keywords: cultural universals, Slavonic folklore, Koryak folklore, healing charms, Slavonic charms, Koryak charms, sacral character, motive of the route | 3091 | |||||
| 30 | Today narrative is used in many areas of human activity, and the museum is no exception, especially as the narrative by nature is very close to the museum space. The article is devoted to the problems of the integration of narratives into the museum space. On the example of contemporary museum expositions and exhibitions, techniques and trends in the use of narratives in the museum are analyzed. Author tries to prove the effectiveness of their application to solve the most pressing problems associated with the interpretation of historical and cultural heritage. The main attention is drawn to the narrative architecture of museum buildings, narrative in the basis of expositions, the use of literary narratives, the use of multiple narratives. In addition, the author analyzes the key problems of the contemporary museum, which can be solved by using narratives. Keywords: narrative, museum, museum design, museum anthropology, exposition, difficult heritage, interpretation of heritage | 3076 | |||||
| 31 | In article comparison between a taboo (and the tabooed words) in languages of indigenous people of Siberia is carried out. For comparison material of two Siberian languages – Khanty and Khakass is attracted. This comparison testifies to identical approach to reflection of surrounding reality, but distinction in fragments of lexical systems of two languages. This difference is explained generally by that this fragment appeared in languages of the people living and living in different geographical conditions. Main line of comparison: “bear language” and the tabooed words as a part of the Khanty language and the “false words” of the Khakass language (functioning generally in the sphere of lexicon of hunting). At this taboo it is analyzed as the ban connected with magic function of language (speech) as the phenomenon, characteristic for the languages keeping lexicon of archaic culture. From among the tabooed words only that are used instead of synonymous by it the words or expressions which are represented inappropriate on hunting and in conversation on hunting, on behavior in “a hunting landscape” are considered. In culture of the Khanty the cult of a bear and a complex of myths and ceremonies, the called “bear holiday” or “bear merrymakings” is of great importance. The lexicon connected with this cult we also call actually a taboo. But happen in languages (in our case – Khanty and Khakass) and simply tabooed words, or false names used instead of usual words by the persons involved in the sphere of secret, forbidden, specific (trade). Keywords: a taboo, the tabooed words, a fragment of lexical system, the Khanty language, the Khakass language | 3069 | |||||
| 32 | Article reflects results of a preliminary research of the subject connected with studying of problems “the language and the world reflected in it” (with a binding to problems of a lexicology and lexicography). The modern ethnic linguistics (with a cognitive bias) is characterized by complexity of definition of basic concepts: “the lexical field”, “semantic structure”, “world picture”, “categorization of concepts of language”, “cognitive semantics”, “concepts”, “frames”, many others. Article is devoted to justification of division of group of the words connected with the nomination of the person on three subgroups: the words calling (χǎnti ‘the person; the Khanty’, χö ‘man’, nε ‘woman’ and others), characterizing (χon ‘king’, vełpas χö ‘hunter’, mis nε ‘milkmaid’, pił ‘fellow traveller’, łöχas ‘friend’, ǎs ‘parent’ and others) and estimating (tuvrεm ‘the hooligan; fidget, mischievous person’, uli-muli ‘silly; silly fellow; forgetful’, χǎrχ-murχ ‘indifferent; unsociable person’, siłka ‘swine; enemy’, χom ‘devil; damned’ and others). The analysis of the dictionary structure correlated to the person (or with image of the person), allows to reveal already at the first stage three main functional and semantic subgroups, and during the further research it is possible to define also possibilities of semantic transition between them (it is possible to find out, in particular, as the words calling and characterizing can be used as estimating). It is specified insufficient representation in dictionaries of the Khanty language of words of the third subgroup, on need of collection of information about such words and preparation for the edition of dictionary of ‘anthropological’ lexicon of the Khanty language (sensible and combinatory type). Keywords: Personalized lexicon, functions of various (groups) words, nomination, characteristic, assessment, northern dialects of the Khanty language | 3067 | |||||
| 33 | Wedding ceremony is a complex set of customs and rituals, where we can find not only the social and legal norms of the present, but also preserved remnants of earlier stages of development. Development of native ethnography occurred in two ways: on the one hand, the actual material was accumulated in ethnography of peoples of the USSR, often only of a descriptive character and on the other hand, at the same time, the theoretical foundation for such research was developed. In the course of work on identifying the specific features of traditional wedding rituals of Tomsk Tartars, we tried to find the specific features of this ritual of microgroups, which formed the group of the Tomsk Tatars (Eushtins, Chats, Kalmaks). The authors who then described the rituals of different groups of Tatars (N.A. Tomilov, R.C. Urazmanova, F.T. Valeev) had no information about it. The information is sketchy. In our description of a wedding ceremony of microgroups of the Tomsk Tatars we employed field data, which was collected by the author of the paper in 2009–2012. We determined the following specific features of the traditional wedding of the Kalmak: plots of land were sometimes offered as the ransom of bride. «To pay» the ransom was hard, which was the reason for the long gap between the matchmaking and marriage; after wooing young couple a year or two; marriage portion was prepared after the matchmaking; the wedding was held the day after nikah; the wedding feast took place in the House of the bride. The Chats are marked by the following characteristics: horse races were held during a wedding celebration; when the bride was transported to her husband, bride wore a lot of clothes. The Eushtins: cradle conspiracy was spread very scarcely; a young couple could get acquainted by themselves. Thus, it becomes obvious that each microgroup had its own set of characteristic features in conducting the wedding ceremony (or a combination of sets), but to identify them in full requires further research and this has not yet been accomplished while writing this work, because these parts are missed in sources. By the way, over the last two or three centuries, microgroups fused into a united «Tomsk» group, and they established a common set of wedding ceremonies. However, the informants still have the memories of a specific character of a ritual. It is clear that this question requires further collection of data and additional comparative analysis. In conclusion, the Tatar culture consists of a variety of local options – Siberian (Tyumen, Tobolsk Tatars), Kazan (Kazan, as well as Chepeck, Perm). Materials were collected by the previous researchers and, first of all, N.А. Tomilov and the contemporary field data shed light on the «Tomsk» version of the local culture of the Tatar people, as manifested in the wedding ceremonies. The traditional wedding ceremony of Siberian Tatars was formed under the influence of the Kazan Tatars, so in the ritual area of «Siberian» (Tomsk, Tumen-Tobolsk) local varieties there are a lot of common features with the wedding ceremony of the Kazan Tatars. Keywords: Tatars of Tomsk region, wedding rituals, microgroups | 3059 | |||||
| 34 | Tomsk Trans-Ob region is situated in the forest-steppe zone at the borderline of two large natural geographic zones. The accessibility of Tomsk Trans-Ob is instrumental in discovering the models and mechanisms of cultural interaction between populations of Western Siberia in a wide chronological range. Thereupon the importance of using available archaeological monuments’ sources in their archaeological context is determined. The article concerns materials of Cherdashny Log III burial mound, which dates back to VI–VIII centuries A. D. They include 119 intact vessels and their fragments, 20 of which are ornamented with rollers. The analysis of roller ceramics spreading and its correlation to archaeological structures allows to discover the funeral rite’s peculiarity according to which putting vessels with roller ornaments into graves was not customary. In general they were discovered in burial mounds’ floors, and this fact shows that it was used for funeral activities. Thereupon it is possible to conclude that this peculiarity of the roller ceramics place in the burial mound’s planigraphy is caused by the chronological order when funeral actions were held some time after the burial. The article also concerns the main concepts of roller ceramics appearance in Western Siberia. With regard to them there are two points of view. The first is related to the migration approach. According to it the roller ceramics origin is associated with the territory of Western Siberia including Yakutia and Zabaikalie, where it exists from late Stone Age to the late Middle Ages. According to the second approach, roller ceramics appearance is connected with cultural borrowing and it is an epochal question. Keywords: Tomsk Priobie, the early Middle Ages, Cherdashny Log III burial mound, roller ceramics | 3039 | |||||
| 35 | At the present time, population genetics has taken only the first steps in the study of the gene pool of the Southern Selkup. As a result of expeditions, data were obtained on the composition of male lineages of South Selkups. These data allow to solve a some problems of the ethnogenesis of this people. This article describes the structure of the gene pool of the Southern Selkup from data on Y-chromosome polymorphism. It is concluded that the spread of genetic lineages showed near-perfect correspondence with certain territories and ethnic groups of Southern Selkup. The article reveals the territorial origin of the genetic lineages and gives an approximate dating of the emergence of these lineages on the territory of the Narym Ob. There are suggestions that genetic lineages connect with carriers of certain archaeological cultures. It is concluded that the presence of most of the genetic lineages in the territory of Narym Ob to be dated already in pre-Kulai era. Keywords: South Selkup, Narym Ob, genetics, history, archeology | 3035 | |||||
| 36 | The article contains the review of V. N. Basilov’s scientific activities and complete bibliography of his works. V. N. Basilov was one of outstanding Russian ethnographers. He made an enormous contribution to religious studies, especially to early forms including shamanism studies. His works (“Shamanism among the peoples of Central Asia and Kazakhstan”, Moscow, 1992; “Chosen by Spirits”, Moscow, 1984; “Cult of Saints in Islam”, Moscow, 1970; “What is shamanism? ” EO, 1997, № 5, etc.) have become classical. He also worked in other academic subjects, as the organizer and promoter of new areas of research. For almost all his life he was connected with the IEA. For a couple of years V. N. Basilov was a member of editorial boards of Etnologitcheskoje Obozrenie (EO) and Annual Field studies of IEA, in 1971–1978 he was the Academic Secretary and since 1987 up to 1998 – the Head of the IEA Central Asia and Kazakhstan Reseach Center. Besides he was one of those who had organized the exhibition “On the Silk Road, nomadic peoples of Eurasia” (1981–1982, 1985, 1986, 1987, 1989 – in Japan, Finland, Sweden and the United States of America); participated in the voyage on board of “Dmitri Mendeleev” to the Papua New Guinea and then published seven articles and essays based on collected matherials. He published over 30 articles in special editions (encyclopedias and handbooks on history, social and culture anthropology еtс.) and those appeared in on a wide range of readers. The range of scientific interests of V. N. Basilov cover traditional cultures of Central Asia and the Caucasus, nomadic culture, problems of ethnogenesis and ethnic processes, history and development of dwelling, place and prospects of social and cultural anthropology in modern society. Based on a large body of field data and on profound knowledge of sources and literature his works still have great theoretical and methodological significance. | 3024 | |||||
| 37 | Comparative studies of two or several languages are a priority of the modern linguistic science. Such studies help discover similarities and differences in the structure and functioning of the languages under study, which in turn may serve as a basis for typological generalizations. There is a tendency to cover all the levels of language structure as well as every single phenomenon, although no such multifaceted comparison has been completed for a concrete language pair so far. Along with some other linguistic phenomena, those of text and discourse still remain to be explored. The main constituent of discourse is the speech act that follows the rules and principles of speech behavior inherent to a given language community. A key component of the speech act is represented by illocutionary force which characterizes the communicative intentions of a speaker and embodies the communicative function of an utterance. Various means of expressing every concrete illocutionary act can be represented as a field. Examination of this field allows us to discover how frequent and prototypical each single means realizing a given utterance in the language is. The field principle has proven to be a productive means for revealing relations existing in the lexical-semantic and grammatical system of language. The article introduces a new type of field, the communicative-pragmatic field, intended for the analysis of linguistic realization of communicative behavior of interactants. The first part of the paper defines the place of the field in question among other types of fields, and describes the principles of the organization of the field as well as its structure and composition. The aim of a communicative act or its illocutionary force is regarded as a dominant that provides a possibility to consolidate all possible speech act realizations with a given illocutionary force in a language into a field. Thereby “communicative-pragmatic field” is understood as the totality of utterances realizing the same illocutionary purpose and the same strategy of communication. The second part discusses the main principles and peculiarities of the linguistic analysis based on the communicative-pragmatic field approach through the example of several speech acts. It also presents some communicative-pragmatic fields in Russian-English and Russian-German comparison. Special attention is focused on the place of performative utterances and indirect speech acts in the composition of different communicative-pragmatic fields. As a rule, performative verbs and utterances are generally regarded as prototypical forms of the realization of a certain illocutionary purpose. The results of the investigations however support the conclusion that the role of performative utterances in the expression of an illocutionary force depends on the speech act class and speech act type. It is possible to distinguish three types of coherence: 1) illocutionary act can be realized only by means of a performative verb (ex. christen, excommunicate etc.), 2) performative utterances are prototypical for the realisation of the illocutionary act, but besides there are many other means to express it (ex. excuse, promise, thank etc.), 3) illocutionary verb denoting the aim of the action can never be used as a performative one (ex. threaten, deceive, offend etc.) | 3022 | |||||
| 38 | This article analyzes the titles of articles and chapters, monographs and collections of Russian scientists on the history of Germany, France and Western Europe from the 10th to the first half of the 16th century concerning problems of gender relations, as published during the last three decades (1985–2015). The purpose of the article is to identify stylistic features of gender problems in scientific discourse of the Russian Medievalists based on a lingvocultural approach. Comprehensive analysis of the stylistic features of gender patterns (tropes and figures of speech) allows us to get access to the matter of conceptual significance of the substantive elements of the names, and to trace the connection between characteristic of the discussion of gender in medieval studies and general attitudes towards this phenomenon and practices associated with it. Keywords: contemporary domestic medieval studies, headlines of scientific publications, gender discourse, stylistic features | 3021 | |||||
| 39 | The article deals with issues related to the resettlement of the representatives of the Tatar ethnic group in Western Siberia. The author singles out government reform as the main reason of migration to Siberia. In addition, they settled on the Tomsk area as traders and exiles; settlers went for a better share. The article observed that the territory of the Volga and Ural regions is the main source for the Tatar migration. The author identifies the resettlement areas of The tatar ethnic group. Some Tatars settled in the ethnic villages of the local (Tomsk) Tatars, some established new localities. Thus Yurts Kazan, Kirek, Birch River, Serebryakovsky, Novyi Kazanka, Novyi Islamboul, Nurkai, Tukai, Sarzas were formed the same way. Most of the studied settlements are the part of the Tomsk region. Keywords: Siberia, Tomsk, resettlement, migration, Kazan tatars, Tomsk tatars, village settlers | 3013 | |||||
| 40 | The article analyzes the dynamics of word order change in the now extinct moribund non-written Lower Chulym dialect of the Chulym-Turkic language. The article deals with texts collected in the 19–21 centuries, including those recorded by the author. To ensure the representativeness principle for the selected material and in terms of the Lower Chulym text scarcity at different stages, the analysis was carried out on a sample of 20 sentences with a verb predicate for each time period (80 sentences in total). The study concludes that the tendency to preserve the typical Turkic basic word order in a simple sentence with a verb predicate (SOV) is characteristic of texts collected in the 19th and 21st centuries (including translated texts of the early period). The tendency from the middle of the 20th century to change the basic word order towards the one characteristic for Russian (SVO) persisted in the 21st century to a certain extent, however, the overwhelming majority of the simple sentence models in the texts of this period are varieties of the typical Turkic basic word order, SOV. This illustrates the point that even in the conditions of linguistic contacts, active bilingualism and strong influence of the major language, the minority language (in this case, the Lower Chulym dialect) may well retain its syntactic structure. Keywords: Chulym-Turkic language, Lower Chulym dialect, simple sentence, basic word order, text corpus | 2990 | |||||
| 41 | The article deals with the expression of predicative possession in Dolgan, a Turkic language of Northern Siberia. Predicative possession is understood as the expression of possession within a verbal phrase, the analysis follows the typology of Heine (1997) (section 1). Dolgan exhibits various types of predicative possession constructions: a companion scheme, a location/goal scheme and a genitive scheme, whereby the companion scheme occurs by far most often (section 3). As Turkic languages are usually assumed to exhibit a genitive scheme (cf. Johanson, 1998), some contact linguistic considerations are made in order to relate the Dolgan constructions to areal circumstances (section 4). Keywords: possession, predicative possession, language contact, Dolgan, Turkic languages, Siberian languages | 2979 | |||||
| 42 | The paper deals with the ethno linguistic discourse of some proper names of medieval origin from the perspective of cross-cultural and cross-linguistic contacts of the two types of ethnoses – the nomadic pastoralist and non-nomadic. The proper names are considered to code intercultural specificity of the ethnic mind, as well as to reveal the crosscultural peculiarities inside the semantic field of onyms. Keywords: Nelyudsky Ostrog, Nerchinsky Ostrog, Nikan Tsarstvo, Chinese Gou-Go, “dog-headed” people, Nicans, “gromovnik”, Konursky tribe of Tungus, nonhumans/ half-people, State Archive of Zabaikalsky Kray, fratrial names of kets Kentan or Khanta | 2965 | |||||
| 43 | One of the priorities of cultural policy in the Republic of Belarus is preservation of national heritage, which includes, among other components, and the preserving national identity of the Belarusian people. One of the core values of national culture is music. Among the diversity of musical genres is a bright, national-marking phenomenon of national culture is folk-instrumental music. Belarusian folk-instrumental music currently exists as traditional folk culture and as academic culture. These two types of folk-instrumental culture are inseparable, complementing and enriching each other. Folk-instrumental musical culture of Belarus has a special national trait, including specific timbres, instrumental ensembles and musical compositions, incorporating bright national style, and thus is an important factor in the formation of national identity of Belarusians. Keywords: folk-instrumental musical culture, national identity, folk instruments, instrumental ensembles, composers of Belarus | 2913 | |||||
| 44 | We consider the 72 Tuvan expressive words of Mongolian origin. According to the word formation pattern the words are divided into two groups: 1) the сomposites formed by the model N + -chok (өөдежок ‘stupid’, саваажок ‘crazy’, etc.); 2) direct loanwords adapted phonetically (mong. мэлхий ‘stupid’ → тув. мелегей ‘stupid’, mong. жолиг / золиг ‘ransom, hell, an evil spirit (swearword)’ → tuv. чолук ‘scoundrel’). We find the unique feature of the Turkic languages which is the homonymy of adjective (Adj) and adverbs (AdvInt), adjective (Adj) and expressive nouns (NQuol). The loanwords can have different functions depending on the context of a sentence. Keywords: тувинский язык, заимствование, монгольский язык, композит, семантика, экспрессия, экспрессивные слова | 2889 | |||||
| 45 | The article is devoted to identification and structural-semantic, functional description of phraseological combinations coding negative characteristic of the person in the Khakass language. In particular, the lexical units formed by collocations of nouns as dependents and auxiliary verbs are analyzed. In the Khakass language, two types of such combinations are widely used: Noun + sal- “to put”, and Noun + tut- “to hold”. It is revealed that auxiliary verbs as part of phraseological combination are the element organizing subordinate relation with a noun. Semantic component determining final sense of a combination is the noun. These verbal-nominal collocations belong to the Khakass colloquial expressive lexicon. In spoken speech, the following type is often seen: Togyn! Köjtіgiŋ salba! – “Work! Don't be cunning (lit. don't lay down [the] cunning)!” Or: Aniŋ, minі köp salganda, іdіrgegi tut sihhan – “When he saw me, he became irritated”. The difference between them consists in character and degree of expressiveness. In the use of collocations with sal- “to put”, light degree of manifestation of sense is expressed, actions of the subject don't cause too negative reaction: Honchiim salchigin salcha – “[My] neighbor quarrels”. A noun + tut- “to hold” combinations express stronger sense of a state affecting in some way another subject: Katya, ibzer kilgende, sajin sal sihhan – “Katya, having come home, I went into a hysteria”. We consider these collocations phraseological combinations as they are independent, semantic steady and indecomposable units, and introduction of additional verbal components in their structure is impossible. Keywords: Khakas language, collocations, verb, subject, name, connotation, expression, evaluation | 2889 | |||||
| 46 | The article deals with the identification and description of the basic means that represent a subject in verbal constructions of mental activity in the Khakass language. The authors give semantic characteristic of subjects that agree with the verbs of particular semantics and analyzes the most important semantic roles of the subject in theses verbal constructions. The functions and the names of these roles are determined by paradigmatic and sintagmatic specifics of the syntactic constructions of the analyzed language. In all the cases explicating intellectual activity, emotional experience, behavior, perception, speaking the subject is characterized as an animate, active figure with mental (anthropological) features. In the Khakass language the name representing the subject is most often acts in the form of the Nominative case (and this is basically a proper name): Чоохты алыстырарға кирек, – хабын салған Евсейка ‘It is necessary to change a topic of conversation, – said Evseyka’. Though personal pronouns take actively the position of the subject, first and second person pronouns, singular and plural, are not used in the constructions (the category of person is expressed by the verb). Third person pronouns are often used in the position of the subject's not to repeat the name. The name of the subject in the Khakass language can be also expressed by Locative case and Directive case. Оолахты школада матап хырысханнар ‘The boy was strongly criticized at school’. Both cases have principles of semantic restriction of the verbs according to the expressed action. The subject in the Directive case may denote organizations and establishments: Синi институтсар хығыртчалар ‘You are called for to the institute’. The article concludes about the form of the subject and the features of the syntactic constructions with the subject name agreeing with the verbs of mental activity. Keywords: . | 2881 | |||||
| 47 | The article studies the eagle totem in Yakut and Buryat mythology. The aim of the article is to establish the connection of the totem cult with the social organization of society, the presence of a single totem indicates the tribal organization of society. The objectives of the article can be considered the study of information about the veneration of the eagle in the Yakut and Buryat mythological culture. The relevance of the article is shown in the fact that the information about the archaic totemic cult is compared with modern rites and folklore texts. The study of totemic beliefs refers to the study of the pre-religious state of society. The novelty of the article is the use of research methods of foreign anthropologists in the study of the totemic beliefs of the Sakha. The research method is comparative. The materials and results. The ideas of the Sakha people about the eagle (the sun — the creator — the regenerator of nature, the bringer of fire, the eagle and the cosmic egg, the eagle and shamanism, the eagle and the world tree) are universal. Mythological ideas associated with the Eagle and the Sun is universal and goes back to the deepest antiquity. Interesting parallels with the Yakut and Buryat ideas are found in the mythology of the Scandinavia peoples and in the religious cults of ancient Egypt. It is showing the commonality of mythological ideas. In the Sakha religious beliefs, the Eagle occupies a key position. The cult of the eagle is associated with the Khangalas family, but according to the materials of G. F. Miller, it was considered its patron by the Khorins and Batulians. Moreover, in folklore texts, the terms horo and Hotoi — eagle are compared. In Buryat folklore the Eagle is the owner of the Olkhon and the totem bird of the Ekhirit tribe of the Upper Lena, in the old days it was a revered bird among the Khorin people. Totem beliefs belong to the oldest cults. They are characteristic of societies that have not begun to create their own state-hood, a primitive tribal community. Primitive families believed in their origin from the revered bird and personified themselves with it. Keywords: religious beliefs, shamanism, mythology, ethnography, Yakut studies, totemism, eagle | 2880 | |||||
| 48 | The article analyzes the main images which associated with a shaman drum in the culture of the Samoyed peoples. These are: a drum-reindeer, a drum-boat, a drum-Universe, a drum-year, a drum-week, a drum-cloud and some individual reflections of shaman’s drum. Ethnological and ethnomusico-logical materials are interpreted through cultural geography that allows us to deepen the understanding of the figurative meanings of the Shaman drum. As one music instrument, a drum considered as a ritual attribute of a shaman. Special attention is paid to ideological properties of drum’s sounding. The article is based on published sources and the author's field materials, recorded in 1990 from D. D. Kosterkin. Keywords: Samoyed peoples, Nganasans, Nenets, Enets, Selkups, musical instruments, shaman drum, the image of drum-reindeer, cultural geography, geo-cultural image | 2864 | |||||
| 49 | The verb ‘to give’ belongs to the group of the so-called ditransitive verbs. The verb's behaviour can firstly be investigated based on the argument structure, that is how the recipient and the theme, i.e. the object, are coded by the language. Secondly, this phenomenon can also be studied regarding the form of the verb. This work will focus on this point of view, but the form of the two arguments will also be discussed. There are two verbs with the meaning ’to give’ in the Samoyedic languages. Despite the distinction in meaning there is a strong tendency in the distribution of the two verbs determined by the person of the receiver, which is well reflected in the reconstruction of the verbs. A distribution similar to the one in Nganasan can be detected in the Enets, the Nenets and the Selkup languages. Keywords: Nganasan, Selkup, ditransitive construction | 2852 | |||||
| 50 | The article deals with the stylistic device metamorphosis and peculiarities of its representation in Selkup fairy tales and world mythology. Metamorphosis together with hyperbole and metaphor is one of the most ancient and effective stylistic devices that is widely used in different folklore and literature genres. In modern linguistics this stylistic device is not thoroughly investigated. Moreover, there is no common point of view on the nature, grounds and motivation of metamorphosis. Every fairy tale and myth is a complex folklore work that contains all plot constituent parts, characters with their speech peculiarities, philosophic/instructive conclusions. Many aspects of fairy tales discourse need detailed linguistic study. Selkup fairy tales (for example, folk tales of Narym Selkups, the Parabel region fairy tales) and different ethnic myths (Aztec, Native American, Greek) served as the basis for linguistic research. During the analysis of folk and mythological plots the author determines ways, reasons, character and motivation of metamorphoses that happened with people/objects involved in the narration. Metamorphoses have different functions in mythological and fairy tales discourse, i.e. the mean of plot-building, way of revealing hero’s character or manner of creating emotional tension (climax). The grounds of transformation can be the following: “magical escape” motive, motive of turning into stone, touching or eating magical things, putting on/off skin of birds/animals. Metamorphoses that lead to the creation of animate as well as inanimate (toponyms, landscape parts) objects are considered in the article. The modern interpretation of metamorphosis in world literary tradition is analyzed. Keywords: metamorphosis, stylistic device, the Selkup language, Selkup fairy tales, world mythology, folklore, transformation, plot, motive | 2839 | |||||
Search by Author
