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| 401 | Studying the symbolic complex of wild fauna as part of the general worldview of the peoples of Russia is one of the critical tasks of Russian ethnography. In order to solve this problem, fundamental studies of the material of individual ethnic groups (Russians, Veps) have been carried out. In this regard, it remains relevant to conduct further research on this topic, including the culture of other peoples. One of the central ornithomorphic images in the traditional worldview of many peoples of Eurasia is the image of the duck, which is due to its extensive habitat and the utilitarian value it has as an object of meat hunting. This image is ambiguous and characterized by an ambivalent meaning. This topic has not yet been explored in Buryat ethnography. This article is dedicated to the image of the duck in the mythological imagination of the Buryats. The work is based on folkloristic, linguistic, and ethnographic sources. The main method used in the work is the structural-semiotic method, which makes it possible to determine the symbolism reflecting the ideas about the duck. This waterfowl did not belong to the category of sacred, totemic animals, and the Buryats did not avoid its meat. It is pointed out that of the two Buryat duck names – hono and nugahan – the latter is the bird’s generic name and has a common Mongolian origin. It is emphasized that the image of the duck in Buryat mythology is polysemantic and ambiguous. According to traditional Buryat belief, the duck symbolizes the female principle. This water bird was associated with two spheres of life – the sky and the water - and served as a mediator between them. Its image was inscribed in the Buryats’ cosmogonic ideas about the world’s creation. In mythology and folklore, the duck was ascribed to a therapeutic function. The idea of a person turning into a duck is associated with a duck (turpan). The motif of the transformation of the soul of the deceased into a duck has also been passed down. In the folk symbolism of the Buryats, the duck has a negative connotation. Keywords: Buryats, traditional worldview, wild fauna, duck image, folklore | 1917 | |||||
| 402 | The Selkup language belongs to the only living language of the South Samoyed branch of the Samoyed group of the Ural language family. The peculiarities of the semantics of the Selkup dialects are of interest in connection with the increased attention to the issues of lexical typology in domestic and foreign linguistics, and to the languages of the indigenous peoples of Siberia, in particular. This article is devoted to the problems associated with the organization of the semantic structure of Selkup lexemes on the example of Vas., Ket., Tym., laga, laγa; Taz. laka. In our opinion, this lexeme is worthy of special study, since it is of great interest from the point of view of the implementation of its semantic structure and the ways of its representation in lexicographical sources. The article offers an analysis of examples from folklore and lexicographic Selkup sources, which revealed discrepancies both in the number of distinguished values of dialect variants, and in the very scheme of presentation of semantic information. Prose folklore published texts, archival records of Tomsk State Pedagogical University, field work with native speakers of the Narym dialect and Ivankino dialect of the Selkup language, as well as comparative research, including data from both related and genetically unrelated languages, served as material for analysis. During the analysis, it was possible to establish that the semantic structure of a lexical unit in a number of dictionaries is described as a polysemantic noun, but in fact such a description hardly answers the hierarchical scheme of polysemy. For completeness of semantic research and description of the features of the semantics of Vas., Ket., Tym., laga, laγa; Taz. laka the analysis included all the complex structures that are part of the relevant semantic paradigm. A study has shown that Vas., Ket., Tym., laga, laγa; Taz. laka is characterized by correlation with the concept of a broad scope, characterizing objects that denote a separate part of something or a certain set of homogeneous parts. The goal of the article is to develop a convenient strategy for the presentation of semantic information in Selkup lexicography using the analysis of the semantics of one lexeme as an example. Keywords: Selkup language, folklore text, lexicography, dialects of Selkup language, semantics, vocabulary, polysemy, semantic derivation, grammaticalization, lexicolization | 1914 | |||||
| 403 | Various theoretical approaches to possessiveness in general and predicative possessiveness in particular are considered, differences of attributive and predicative possessiveness at the semantic level are described. The short review of use / non-use of the verbs of life and possession in the possessive constructions of the Ural languages relating to the Esse-languages is provided: transitive verbs of Indo-European type can be used for verbal expression of possessiveness in Ob-Ugrian, Nganasan and a number of southern dialects of the Lappish language. The main predicative possessive constructions of the Selkup language the parts of which are the verbs ēqo ‘to have, possess’ and the verb with the opposite meaning čaηkįqo are analyzed. The most frequent predicative possessive constructions in the Selkup language are constructions with a noun or a pronoun having the marker -nan and the verb ēqo or čaŋkįqo. Keywords: possession, Selkup, predicative possessive constructions | 1912 | |||||
| 404 | In written sources of the late XIX — early XX centuries of the Finno-Ugric peoples of the Permian and Volga groups fragments of an old monetary settlements using monetary terms dating back to the name of a fur-bearing animal (squirrels): Komi ур “copeck”, Udm. коньы “copeck”, “money”, Mar. ыр, уp “сopeck”, “small coin”, Mord. oral ур “copeck”, “penny” have been preserved. This count differs significantly from the modern one, however, it is consistently identified as common to ethnically and geographically different groups of the non-Russian population of the Volga region and the Urals, for example, 7 ур, ыр, коньы — 2 сopecks; 17 ур, ыр, коньы — 5 сopecks; 77 ур, ыр — 22 сopecks; 105 ур, ыр, коньы — 30 сopecks; 140 ур, ыр — 40 сopecks; 350 ур, коньы — 100 сopecks, etc. In the 1950s of the last century, attempts were made to reconstruct the national accounting and monetary systems based on these fragments, to determine the time of their appearance and mathematical methods of converting Russian monetary units into the national currency, but the problem remained at the level of discussions. In order to further verify the existing narratives, as well as to clarify the origin and historical essence of these cultural and linguistic artifacts, the author carried out a comprehensive analysis of all monetary archaisms of the Komi, Udmurt and Mari languages as elements of a single system. The presented research results allow us to draw fairly definite conclusions of both a specific and more general nature. They are as follows: 1) the origin of the “squirrel” monetary terms, obviously, should be referred to the early period of monetary exchange trade, with fur being an important element; however, in the foreseeable historical retrospect, there was no “squirrel currency”, the nominal values of уров, ыров and коньы were not related to the cost of squirrel skin; 2) in a multinational state with a single financial and monetary system, national monetary terms could only be the names of Russian monetary units, as a rule, of small change denominations required for retail turnover; 3) at different times, depending on the state of the national monetary system, national names of money were applied to different monetary units that were in circulation, and, accordingly, had nominal values of these units; 4) fragments of the Komi, Udmurt and Mari monetary settlements preserved in written sources, folklore and folk memory are almost identical, which indicates their common origin; they are a relic reflection of the state of the Russian monetary system during the reform period of 1839–1846, when different paper and metal money were in simultaneous circulation, and were exchanged at the rate of 1:3.5; 5) attempts to reconstruct national monetary systems in which уры, ыры and коньы were in “equivalent relations with the Russian copeck” have no prospects, since Russian (old and new) copper copecks were in equivalent relations at that time, and national terms at different times acted only as the names of both; 6) the national monetary terminology, which is also available in other languages of Russia, is of interest for ethnohistorical research, since it can be used in the reconstruction of the all-Russian monetary settlements in one or another period of its history. Keywords: the Russian financial system, monetary reform, names of money, the Komi, the Udmurts, the Mari, XIX century | 1907 | |||||
| 405 | The paper discusses the semantics of certain suffixal predicates (bound verbalizers with concrete, root-like semantics) in Amguema Chukchi. I study the semantic oppositions in the system of Chukchi suffixal predicates on the basis of my field data. This study shows that Chukchi suffixal predicates exhibit bleached (as compared to the semantics of the corresponding verbal roots) semantics. Still, this group of suffixes retain some semantic properties which align these predicates with verbal roots and distinguish them from the Chukchi verbalizers in the strict sense. These properties include the specification of the manner of action and of the resultant state to which this action leads. I compare the semantic properties of Chukchi suffixal predicates with the properties of affixal predicates in other languages, including Inuktitut (Eskimo-Aleut) studied by Johns (2007), Bella Coola (Salish) studied by Mithun (1997) and Oneida (Iroquoian) studied by Barrie (2011). This comparison provides an evidence that one of the most probable sources of affixal predication construction in Chukchi is noun incorporation construction. Finally, I highlight some evidence which may serve to distinguish between the two grammaticalization sources of affixal predication in general. Namely, the erosion and bleaching of verbs in noun incorporation construction and the morphologization of light verbs in light verb construction. Keywords: The Chukchi language, affixal predication, denominal verbs, lexical affixes, grammaticalization | 1899 | |||||
| 406 | The article presents the results of research on Muslim burials in the hillfort named ‘Toyanov gorodok’ – one of the oldest Islamic sites in the Lower Tom region. The conclusion is drawn that in the middle to the second half of the seventeenth century, two different groups of Muslim burials coexisted here. The first group of the Muslim burials encompasses graves with no inventory, with the deceased placed with their heads to the north-west and their faces turned to the right. It is concluded that this tradition is not consistent with the burial rite spread in the Lower Tom and was brought in from outside, namely, the Tar Irtysh region. The emergence of such burials in the Toyanov Gorodok was associated with the settlement of the Chat Tatars on the outskirts of Tomsk in the first third to the middle seventeenth century. Characteristic of the second group was the placement of the deceased according to the Qiblah, with the head turned to the south-east and the face turned to the left. Some inventory was found in these burials, which is indicative of pre-Islamic beliefs. The origins of this group are accounted for by the transformation of the local burial rite. In the second half of the seventeenth century, the kurgan type of burials disappeared, whereas the number of burials with no inventory grew due to the strengthening of the new faith. At the same time, the vestiges of pre-Islamic beliefs can be seen in the burial rite, which in itself is natural for the spread of any religion in the world. The author concludes that at the turn of the seventeenth to the eighteenth centuries, the rite of placing the deceased with their heads to the south-east ceased to exist, and the ‘Qiblah north-west orientation’ replaced the local tradition. In the early eighteenth century, the burial rite changed significantly: the kurgan type of burials ceased to exist completely, the graves became deeper, and grave niches started to appear which were not reported to be found in older Muslim necropolises. These changes were connected with the arrival of the Muslim population from the Volga and the Ural regions and its settlement in the Tatar Sloboda. From the early eighteenth century up until the turn of the nineteenth to the twentieth centuries, the Muslim rite was consolidated and remained unchanged since. Keywords: the ‘Toyanov gorodok’ burial site, Lower Tom region, Islam, seventeenth century, Eushta Tatars, Chat Tatars | 1899 | |||||
| 407 | The purpose of this article is to analyze the conditions and factors influencing the transmission of the Azerbaijani language in the Azerbaijani community in Moscow among well-integrated and socially successful migrants of the first and second generation. The research complies with the problem of linguistic contacts in the city in the aspect of the sociolinguistic dynamics of maintaining and preserving the language. The choice of the Azerbaijani community was due to the complexity of its social structure, developed connections within the community, the presence of linguistic environment in various domains, a complex sociolinguistic configuration of the languages used, including the relationship between the literary and dialectal forms of the Azerbaijani language and the Russian language. The use and transmission of the language by young Azerbaijanis was considered taking into account symbolic and instrumental dimensions of the language situation. The analysis of both real linguistic practices and linguistic representations of native speakers of the idiom made it possible to solve two problems: to identify the directions of the dynamics of the use and transmission of the Azerbaijani language in conditions of migration and to analyze how the desires of native speakers, their attitudes and linguistic representations correspond to their real efforts to support and preserve the language. The research methodology involved a sociolinguistic questionnaire (70 questionnaires in total) and a series of research interviews with community representatives (6 interviews). Interest in the level of language proficiency and transmission in the younger generation led to the division of informants according to the age criterion into two cohorts: from 18 to 29 years old and from 30 to 65+ years old. Further, we analyzed and compared the language practices of these cohorts. The results of the study show a high preservation and level of language transmission, strong loyalty of its speakers and a positive type of representations in both cohorts. Meanwhile, among the younger generation we observe the dynamics of linguistic practices towards increasing the role of the Russian language and a shift in the use of dialectal and literary forms of the Azerbaijani language; symbolic representations and overvaluation of the affective type prevail in the social image of the language. Keywords: languages of migration, language situation, Azerbaijani language, sociolinguistic dynamics, language transmission, language practices, language ideologies, language representations, language declarations, instrumental and symbolic function | 1899 | |||||
| 408 | This article presents the results of a study of deictic (demonstrative) pronouns in the Khakass language. Deictic pronouns, like other demonstrative words, act as words that serve to determine the degree of remoteness of the object relative to the position of the speaker ("deictic center"). Each language has its own (binomial, three-term, and more) system for determining the degree of remoteness of the subject relative to the deictic center. In the Khakass language, the degree of remoteness of objects relative to the speaking person is determined through a three-term system: proximal ("closer to the speaking person"), medial ("slightly further from the speaking person") and extreme ("far from the speaking person"). In addition, deictic pronouns serve to develop a temporal meaning. In the sentence, the deictic pronouns are assigned the role of the definition and the circumstance of time. Keywords: deictic pronouns-nouns, deictic pronouns-adjectives, deictic pronouns-numerals, proximal demonstrative, medial demonstrative, extreme demonstrative, Khakass language | 1897 | |||||
| 409 | 1895 | ||||||
| 410 | This study examines a linguistic situation in Russia, focusing in particular on the phenomenon of respondents in sociological surveys and Russian censuses reporting the language they do not actually speak as their mother tongue. This phenomenon emphasizes the emotional significance of the Russian term ‘mother tongue’ and its unique symbolic status. The authors introduce a new term, the ‘coefficient of emotiveness,’ which quantitatively measures the proportion of people who do not speak the language but describe it as their mother tongue. At the same time, the strengthening of ethnic identity and the increasing importance of a language as a symbol are influenced by socio-political changes. The study’s main hypothesis is that the language conflict of 2017–2018 impacted the emotional significance of minority languages in the Russian Federation. A linear mixed-effects model based on the 2010 and 2020 Russian census data revealed a significant positive increase in the coefficient of emotiveness in 2020. Our research confirms that the 2017-2020 socio-political context influenced the ethnic identity and symbolic meaning of minority languages in Russia Keywords: mother tongue, identity, Russian census, minority language, symbolic power of language, coefficient of emotiveness | 1892 | |||||
| 411 | The article deals with the problems of alignment and asymmetry of parallel texts of differently-structured languages, Buryat (text-original) and Russian (text-translation). The author gives a description of the procedures for identifying and analyzing the alignment of relevant texts. For demonstration of asymmetry examples, revealed with obligatory post-automatic leveling, the analysis presented in the article is based on the prose literature of the Buryat classic Khotsa Namsaraev. The article points out that the alignment of parallel texts contributes to identification of the style of the translator, the identification of changes in the sequence of the author's narrative by the translator, the development of principles and methods of alignment of Buryat-Russian texts, allows to identify omission text fragments. Aligning of parallel texts provides opportunity to find a linguospecific, so-called, non-equivalent vocabulary, which is important for the theory of translation in general. The main results of the work carried out are idenified types of asymmetry: I. asymmetric division of the sentence; II. asymmetry of the transmission of direct speech in the original and translation; III. asymmetry at the level of translation. The first type of asymmetry shows that the division of one sentence of the original in translation may reach eight sentences. Reverse cases of division are revealed, when two or more sentences of the original are translated by one sentence. According to the second type of asymmetry, the original sentence with direct speech can be divided into two separate phrases. Asymmetry is manifested in the graphic design of the inner speech in translation. In the original, the inner speech is not represented graphically, but by adverbial constructions. The third type of asymmetry shows several subtypes: 1) the transfer of a fragment of one sentence of the original to the next; 2) lack of translation; 3) omission / insert in the translation of significant / insignificant fragments; 4) inaccuracy / error of the translation; 5) a change in the translation of the form of appeal to the person; 6) change of the context of the sentence in the translation from the original; 7) changing the linear sequence of sentences of the original, i.e., rearranging sentences in the text-translation. Keywords: the Buryat-Russian texts, alignment, asymmetry of parallel texts, parallel corpus | 1887 | |||||
| 412 | The 4th International scientific conference "Preservation and development of Siberian indigenous languages and cultures" was held on May 19–20, 2016 in Katanov Khakass State University with the participation of more than 130 scientists, teachers, representatives of authorities and non-governmental organizations from 10 regions of Russia and 6 foreign countries. The aim of the conference was to identify priority areas of research on language policy, to study and exchange experience of innovations in the field of ethno-cultural and bilingual education, to discuss recommendations on the preservation and development of minority languages and cultures of the Indigenous peoples of Siberia, taking into account Russian and foreign experience in the field. Proceedings of the conference were published by the Publishing house of the Katanov Khakass State University before the start of the conference. The resolution of the conference contains recommendations for the development of the language law, improving effectiveness of native languages teaching, implementation of research results in the fields of languages, folklore and literature of indigenous peoples of Siberia in the practice of modern ethno-cultural education. Keywords: conference, minority languages, indigenous peoples of Siberia, language policy | 1886 | |||||
| 413 | In a situation of global cultural leveling and widespread ethnic conflicts, problems which are related to the formation and preservation of national identity of both representatives of the people and the individual arise. This problem is especially relevant in the linguoculturological field of humanitarian research. Meanwhile, the name of the people, nationality is one of the options for the ethnicity of a person. Ethnonyms contain a “genetic code” that allows us to designate defining national features, to distinguish “us” from “them”. The ethnonym itself is highly informative, as it makes it possible to study the ways of belonging to a particular ethnic community, its interaction with the culture and language of the progenitor people, cultural contacts with other peoples, indicates occupation, the confessional affiliation of the representatives of community. The purpose of the article is to analyze the formation, functioning and word-formation potential of the ethnonyms Bukharians, Sarts, which call the ethno-social group of immigrants from Central Asia who moved to Siberia at the end of the 14th–18th centuries and took an active part in the development of this large and rich in opportunities territory. Having gone through a difficult path of historical development, the Siberian Bukharians eventually assimilated with the local peoples, making a significant contribution to the formation of the culture of the Turkic population of Siberia and becoming a significant ethnic component in the structure of the ethnic group of the Siberian Tatars. The material for the study was the monuments of business writing of the 19th — early 20th centuries, including birth records, census documents, official correspondence, petitions, documents on taxes and fees, records on legal procedures, decrees, protocols, reports, etc. which reflected the facts of the economic, political and cultural development of the community of Siberian Bukharians. The sources are both official documents that were used in the office work of the capital's ministries and departments, regional orders and departments, as well as handwritten notes made at mosques in the Old Tatar language in Arabic script. As illustrative material, the records of the authors' field expeditions to rural settlements (2014–2021) are presented. The analysis of the content side of the documents, on the one hand, allows us to trace the ways of forming the self-identity of a separate ethnic community, on the other hand, to see the regional specifics and determine the linguistic potential of self-name terms. Ethnonyms become the basis for the emergence of new derivatives: nicknames, names, patronymics, surnames, toponyms. For the analysis of the onomasticon presented in the article, a descriptive method with its main techniques, that include observation, generalization and classification of the material, was used. For semantic reconstruction, the method of etymological analysis was used, taking into account phonetic and word-formation aspects. The analysis of the formation and development of ethnonyms in the region seems relevant, since new anthroponymic data are introduced into scientific circulation. The study of ethnonyms that name the ethno-social group of Siberian Bukharians makes it possible to give a more complete historical and cultural description of one of the important ethnic communities in the region and expand scientific understanding of the culture and history of Western Siberia as a whole. Keywords: ethnic identity, ethnonym, self-name, Siberian Tatars, Bukharians, Sarts, Western Siberia, Tobolsk province | 1882 | |||||
| 414 | Toys have long been the subject of ethnographic research. Among the toys, balls, bats, dolls, and random toys made of natural materials stand out. They are rarely mentioned in the scientific literature. The article, based exclusively on the field material of the author’s team, is devoted to the study of these types of toys among Bashkir children, i.e., play objects that return to the natural environment after play. The study aims to reveal an unexplored aspect of the problem and show the stability of random toys (or eco-toys) as an element of play culture. These toys are classified according to their material of origin: stones, wood, clay, and plant toys made of grass, flowers, and fruit. The classification of games is based on gender and age: boys’ games, girls’ games, and general games. A historiographical overview of the literature on the games of Bashkir children leads to the conclusion that Bashkir toys have hardly been researched and that the subject of random toys has not been dealt with at all. The authors found that the objects in question are characterized by simplicity of manufacture, the games are quick, and the play objects return to the natural environment. Nevertheless, such games are of great importance as they help to develop children’s dexterity, accuracy, and observation skills; they familiarize them with the properties of objects and the world around them; they have an educational value as the child learns through play to recognize plants, materials, their properties and the possibility of their use in everyday life. All games and eco-games reflect the traditional occupations and way of life of the Bashkir people - animal husbandry, hunting, and gathering. In the child’s imagination, the surrounding world, the reality of life, and everyday life are represented by wood, clay, flowers, herbs, and stones. Examples of the oldest hunting and gathering techniques can sometimes be seen in this type of toy – a sling, whistles, slingshots, and plants for decoration. Even today, the toy has not lost its significance and retains its niche in modern children’s culture. Keywords: toys, eco-toys, play, games, play culture, Bashkirs, whistles, dolls, sling, plants, flowers | 1879 | |||||
| 415 | Word order typology can be referred to as a poorly developed area of Turkic syntax. The Teleut language belongs to the SOV-type of the left-branching languages. The predicate verb is located at the end of a simple sentence containing one proposition, with a direct object directly adjacent to it. The position of the indirect object and the adverbial may vary depending on the communicative perspective (information structure) of the sentence. The word order in the subordinate clause tends to copy that in the main clause. Functionally, the word order is responsible for the linear distribution of the predicate head and its dependents. The basic word order defines the distribution of verb arguments regardless of the adjuncts’ position. The theta roles of the arguments do not affect their syntactic functions and their position within a sentence. A change in the SOV-word order in Teleut may be concurred by its information structure, for example, when the subject and the predicate become focal and topical parts of the sentence respectively. At the present stage, the influence of Russian bringing about the pragmatically unconditioned SVO-pattern model is noted. Keywords: simple sentence, word order, information structure, the Teleut language, Turkic lan-guages | 1876 | |||||
| 416 | The paper is devoted to the current state of the tradition of honoring family and ancestral spirits-patrons — one of the main ceremonial practices of the Yugan Khants. The materials for the article were obtained during a complex expedition to the Surgut district of the Khanty-Mansi autonomous region. The article deals with the current ceremonial and religious situation on the Bolshoy and Maly Yugan rivers, and shows the differences in attitude to traditional beliefs on the part of the inhabitants of both rivers. The object of research was the rites of honoring of the spirit of Evut Iki and the daughters of Pugos Anki, recorded in the vicinity of the Achimov yurts on the Maly Yugan river. When fixing the rites, the method of included observation was used: members of the expedition participated in both rituals on an equal basis with local residents. The article discusses in detail both rituals-preparation for the rite, the appearance and internal arrangement of the sacred places, actions with ritual figures (washing, dressing, feeding spirits), offering gifts to the spirits, setting the table for the ritual meal and prayer, and the completion of the rite — the distribution of old headscarfs to participants. The place of these spirits in the Khanty Pantheon and the semantics of names are considered separately. The author makes a comparative analysis of the two rites in order to identify common and distinct features in the structure of both sacral places and rituals. The conclusion is made about the traditional character of both rites and the stability of the tradition of honoring of family and ancestral spirits-patrons at Malyi Yugan at present. It is considered promising to compare the recorded rites with the materials of the expeditions of the 1980s and 2000s recorded in the same area by members of the same family. The article introduces an extensive new field material into scientific circulation and may be of interest to ethnologists, religious scholars, and folklorists. Keywords: ritual, spirits-patrons, sacred place, Yugan Khants, current state | 1876 | |||||
| 417 | This article analyzes the socio-cultural peculiarities of the Siberian Bukharans in the 19th and early 20th centuries. The analysis is based on the material of handwritten mosque books of Komarovsky yurts in Bukhara Volost, Tobolsk province. The authors transliterated and translated the Muslim metrical (mosque) books “On a Note to the Born, on Marriages, Divorce, and Deaths” into Russian. The transliteration and translation of the old Tatar texts bring new source material into scholarly circulation. It is shown that the metrical books contain unique information. This information and some other sources allow one to consider in detail and comprehensively the socio-historical and linguistic nature of the Muslim population of Western Siberia. It turns out that the structure of these documents is uniform and corresponds to the generally accepted standards of the historical period under study. The authors of the Muslim metrical records were imams serving in local mosques. This is evident from the records in the books of marriages and divorces. The Muslim metrical books of the Komarovskaya Mosque preserved information for 27 years, from 1835 to 1852 and 1854 to 1862, during which Suyujbaki b. Gabdelgaziz was the imam of the Komarovsky Yurts. The authors present some facts about the biography of the decreed Imam and compile his genealogy. It turned out that the two books on births and marriages allow us to determine the ethnic and class structure of the studied population in the 19th century. These categories are given in the mosque books of the Komarovsky Yurts and include soldiers, Yazak Tatars, Bukharians. It is typical of the designation of the population of Bukhara that in these handwritten documents, the lexemes bukhartin (бухартин) and sart (старт) are used as equivalents. The authors note that some elements of the regional dialect are recognizable in the transfer of phonetic features of pronunciation of personal names in the graphic design of the word (devoicing) and vocabulary (dialectisms). Keywords: Tobolsk province, Bukhara volost, Komarovskie yurts, Bukharians, mosque books, birth register, decreed Imam Suyujbaki b. Gabdelgaziz, linguistics and cultural studies | 1872 | |||||
| 418 | The proposed study brings information about the ethnographic film “Bukhara” (1927) by well-known Soviet filmmakers, the cinematographer Ya. M. Tolchan and the editor E. I. Svilova. Based on this film work, the article examines the “experimentation of filmmakers” in the process of developing an ethnographic tendency in Soviet cinema. In the period under study, filmmakers fascinated by ethnographic exoticism and expeditionary romanticism actively tested various approaches to visualizing ethnicity and constructed a screen image of the Union of Nationalities Liberated by the Revolution, in which the party leadership, as the monopolist of thematic and production plans in the film industry, was interested, in order to strengthen the programs of the “Cultural Revolution” Among the tasks of the work is the description of the images of the collapse of the traditional existence of Uzbek society during the socialist upheavals in the east of the country in the mid-1920s, which were captured in the mentioned film. Since the heterogeneous Soviet East was one of the most problematic regions regarding Sovietization programs in the early Soviet period, it was assigned special cinematographic resources – the filming of the Central Asian film expedition by Ya. M. Tolchan and the subsequent editing of an independent film, “Bukhara” by E. I. Svilova, are considered in the context of the development of the large-scale state project “Cinema-Atlas Of The USSR” and in the context of parallel processes of Soviet national policy. The reference sources for the study were little-known archival documents and materials from the Soviet periodical press. The study uses an effective method of the author to read the film as a film text because, due to the peculiarities of silent film, the film “Bukhara” consists of approximately equal parts of film images and text subtitles interspersed in the narrative. The conclusion points to the film “Bukhara” as a multi-layered visual document of its time and to the need to study the phenomenon of the Soviet film atlas as a whole as a unique phenomenon that has produced a range of practical and theoretical materials that are in demand in modern visual anthropology. Keywords: visual anthropology, Cinema-Atlas of the USSR, ethnographic film, "Bukhara" | 1872 | |||||
| 419 | Among many household ceremonies of the Western Buryats so called cult of Mongol is of special interest. The mysterious image of mythological character of “Mongol” was researched by many ethnographers, so in this paper ethnographic and folkloristic analysis of the cult of Mongol is mostly based on present-day field materials of the author. It is important to make the cross-disciplinary research of the folklore text in the ethnocultural context connected to realities of time. It generates new paradigmatic questioning. Analysis along the historical / mythological coordinates reveals the prototype of the Mongols, formerly inhabiting this area. From the mythological point of view, the study considers the spirit of character of “Mongol” living in the courtyard or in the house, in the forest nearby. Some ethnic groups of the Buryats have the cult of the Mongol as spirit of the owner of the area. The unknown mythological spirit “Mongol” can resemble the spirit owner of the yard; also possible are other local embodiments with identical function of the protector. As a result of the analysis of one private ceremony, the author comes to the conclusion that in present-day ritual events, the reality often exaggerates the subtext containing more ancient mythological history, and replaces it with the new meaning. The mythological character with initial harmful function by means of ceremonies of worship turns into protecting spirit. In some local traditions over time its function of the owner of the area was narrowed and transformed to the protector of the cattle and a farmstead. In other local traditions it extended to the heavenly deity. Keywords: cult, mongol, history, myth, tradition, etymology, symbol | 1870 | |||||
| 420 | This article discusses the polysemy models of the Hill Mari suffix la, which main meaning is marking the standard of comparison in similative constructions: glottonym marker, marker of the actant in constructions with the verb madaš ‘play’, marker of the approximate localization. In addition to the typologically expected patterns of polysemy (for example, the marker of glottonyms or the complementizer marker in constructions with the verbs čučaš ‘seem’, kajaš ‘be seen, seem’), the Hill Mari similative marker la has some functions that are less studied from typological perspective. Previous research has shown that la can have different morphosyntactic restrictions depending on the context. The article presents the restrictions for contexts of la that were not studied previously in a proper way. Thus, when used as a glottonym marker or as a marker of an actant in constructions with the verb madaš ‘play’, la has a more limited morphosyntactic distribution compared to similative constructions and constructions with verbs like čučaš ‘seem’. Another context for la is locative expressions. The suffix is used to indicate the direction and not a final point. In this function, la is attached to a noun phrase marked by one of the locative cases, as well as to a postpositional group with a spatial postposition or to an adverb that retains the old forms of locative cases. It is important that la can be attached to all three locative cases, not just to the illative, as noted in the grammars. Moreover, the article analyzes the existing polysemy network: there is an attempt to present a possible invariant underlying all functions of the la. This is the similative meaning of the suffix, which is spread from the similative constructions to other contexts. Keywords: Uralic languages, Hill Mari language, similative constructions, polysemy models, typology | 1868 | |||||
| 421 | The paper deals with uses of different productive verbal derivational markers (desiderative, inchoative, debitive, associated motion) in the prospective function (such meanings as ‘be going’, ‘be about’). Field data of Nanai (Tungusic) is used. The research is intended to illustrate some more general mechanisms while some semantic domain which belongs to the periphery of grammar (a prospec tive one here) is covered by a range of secondary uses of competing markers from other semantic domains (modal / aspectual derivational markers here). Such a situation presuppose a high degree of detalization of the semantic domain which is less typical for dedicated markers. E.g. in Nanai language such distinctions within the prospective domain as avertive / proximative / neutral prospective and intentional / providential prospective are attested. Keywords: Tungusic languages, Nanai, verbal derivation, grammaticalization, prospective, desiderative, debitive, inchoative, associated motion | 1864 | |||||
| 422 | The research is dedicated to revealing and analyzing of archival materials from the fund of the Altai ecclesiastical mission (State archive of the Altai Krai, Fund 164) that concern the specifics of ethnocultural identity of the Russian population who lived at the territory (Gorny Altai and low elevational parts of the Altai) that referred to the running of this mission. The religious identity of the people is seen as closely connected to the ethnocultural identity and is its important integral part. The finding of these materials is believed of much relevance, for it allows using the method of integration of archival and field ethnographical resources and further obtaining of a more clear picture of the specific features in the ethnocultural identity of the Russians, and how it was transformed in conditions of the foreign surrounding and multiconventional environment. The study of the observations of missionaries of the 20th century is especially interesting due to its potential to reflect processes that followed the declaration of freedom of worship in 1905. The studied materials show a growing activity in the sphere of religion among Old Believers and alienation from church among the Orthodox believers. The research reveals a particular competition between the Orthodox church and the communities of Old Believers to have more parishioners, which was a specially evident problem at settlements with confessionally mixed relationships. The research discovers processes of transformation of the identity of people, such as transferring of from the Orthodox church to Old Believers and on the contrary visa versa, what is still noticed much rarer. There were cases of leaving one Old Beleivers’ community for another, and these cases most interesting explosion of the transformation processes of the ethnocultural identity. The work also names the most common reasons of these transformative changes, which were largely dependent on practical perspectives of the people, including willing to get married again, or acquiring a more lucrative economic conditions. The missionaries note in their records a number of most essential ethnocultural markers that belong to the Old Belief, such markers that not only concern rituals, but referring to the outlook of a person, his clothes, accepting or not accepting some new things in life. In general, one can say that in the beginning of the 20th century in Gorny Altai and its neighboring low elevations in Russia the ethnocultural composition of the Russian population was quite varied and was subject to different transformation processes of the ethnocultural identity. Keywords: ethnocultural identity, religious identity, transformations of identity, Orthodox parishioners, Old Believers, Austrians, starikovschina, Gorny Altai | 1864 | |||||
| 423 | The article describes the presence of Samoyed-Mongolian language contacts on the example of the common vocabulary of the Sel’kup, Khamnigan dialect of the Buryat language and the literary Buryat language. Both lexical and semantic correspondences of Sel’kup, Khamnigan and Buryat words were found. This suggests the problem of studying the nature of these correspondences, both in terms of the ethno-linguistic substrate and in terms of language borrowings as a result of long-term contacts. The lexica taken from the Khamnigan-Russian dictionary, compiled and being based on field records of well-known Buryat educator Tsyben Zhamtsarano’s collection of folklore texts “Sacred tales of the Ononsky khamnigans” in1911. We reveal the problem through phonological correlations. The so-called “K-speech” of Khamnigans suggests that this dialect represents the “intermediate” language, or the “space-time bor-der” in the historical development of the Buryat language. For example, a comparison of khamnigan kubke (n), kobko(n) ‘forest moss’ and Buryat khubhe(n) ‘moss’ reveals an alternation of k- // x-, typical for Sel’kup kalderko ~ kaltyryko ‘walk; wander; run’ and Buryat haltirkha ‘slip; slide; sledge’. The results of the Samoyedic onomastic substrate of Eastern Transbaikalia allow us to confirm thesis of the tribal names Samoyed and Khamnigan as one and the same onoma. We suppose the so-called “khamnigan” past of the Buryats, i. e. Samoyed, is an intermediate link, which simultaneously explains the ethnogenetic origin of the Mongolian-speaking Buryats. A detailed study of the correspondence of the common vocabulary of two unrelated languages (which does not exclude the hypothesis of the Ural-Altaic language union) allows, first, to keep in mind the presence of the Turkic-language basis as a common one, and secondly, confirms the presence of typologically determined linguistic phenomena of both Sel’kup and Buryat languages in the field of phonology and grammar. Keywords: Selkup language, khamnigan dialect, Buryat language, lexical and semantic correspondences, “intermediate” language, typology of verb forms, phonological similarities | 1863 | |||||
| 424 | This article interprets the issues of their ethnolinguistic identity and linguistic behavior based on the results of a mass survey conducted among the rural and urban youth of the indigenous peoples of the North in the Republic of Sakha (Yakutia). From the theoretical point of view, different approaches to the interpretation of the concept of “mother tongue” and their projections in the programs of Russian censuses are analyzed. In comparison with the results of previous studies, the value orientations of young people from the North were examined, which revealed a significant shift in ethno-cultural attitudes: it was found that the ethnic marker "mother tongue" fell from first to fourth place in the hierarchy of ethno-communicative markers. The ethnolinguistic identity of young people was analyzed in the context of the process of linguistic change reflected in the results of the censuses throughout the Union and in Russia. In addition, the status and place of the state languages of the Republic of Sakha (Russian and Yakut) in the lives of people in the North were revealed through the prism of ethnolinguistic self-identification of respondents and the functional distribution of languages in the spheres of communication. The positive trends in language maintenance were identified by analyzing the responses to the question about the mastery of the mother tongue in the immediate environment as a function of age and place of residence. Rural youth are characterized by a high level of commitment to the ethnic language, which they consistently recognize as their native language. The successful transmission of the language from generation to generation shows a good level of language preservation. In the urban environment, there is a linguistic shift in favor of the more “prestigious” Russian language among respondents aged 15–19, but the older youth use their native language in almost all cases of communication. Nevertheless, the authors note a gradually growing ethnic self-awareness among young people from the North, which at the individual or group level may give a "second breath" to the indigenous national languages of the indigenous peoples of the North in Yakutia. Keywords: native language, ethnolinguistic identity, linguistic behavior, indigenous peoples of the North, the youth from the North | 1863 | |||||
| 425 | A set of methods built on the main property of patterns of symmetry was developed and successfully applied by the author in the analysis of Andronovo and Sintashta complexes. In this article is taken the first attempt of application of simmetrometria for ornamental complexes of a different era and a different tradition. The ground for testing became some series of ornamented vessels from the burial grounds of Tomsk Ob river area TKM-I and TKM-II. This experience should provide reasons to assume that the methods of symmetrometria more universal, than previously thought. Keywords: ornament, symmetry, bronze age, early middle ages | 1861 | |||||
| 426 | The study examines Khanty lexemes with figurative meanings recorded as borrowings in Russian written sources from 1870 through 1930. Analysis objectives: 1) Establish nomination methods and semantic characteristics of recorded lexemes; 2) Add new content to the etymological dictionary by W. Steinitz; 3) Show reasons for lexemes’ emerging lexico-semantic variations and specifics of how Khanty words get recorded in Russian texts. The study’s methodology incorporates general scientific (analysis, synthesis, comparison) and specific linguistic methods: descriptive, etymological, comparative, as well reconstructive and statistical processing of materials. Figurative meanings of words are presented in the source context, accompanied by their etymologies from the Steinitz dictionary, as well as literal translations. The study lists lexemes and their graphical variants chronologically, in groups based on the nomination approach: metaphoric transference according to 1) form (6 units); 2) color (2); 3) spatial orientation (3); 4) function (2); examples of metonymic transference (4) and synecdoche (1). Included multicomponent lexemes are used for naming animals and including the words “man” (2), “woman” (4), and “beast” (4). The study lists new lexemes, which complement the dialect data of the Steinitz dictionary taking into account various geographic variants and dialects. They include 4 compound words not recorded in the above dictionary. The study analyzes the causes of emerging lexico-semantic variability as presented in the examined materials: 1) compared to those recorded in the Steinitz dictionary, some lexemes show new components and therefore semantic facets of a compound word (3 units); 2) polysemy of the Khanty language in lexemes with component ЮХ “tree” includes cases with one of the metonymy-based meanings being “a wooden utensil” (4). The study points out specific ways, in which Russian written texts recorded figurative meanings of borrowings from the Khanty language before it became a written language. The study shows cognitive and linguistic processing, on the part of creators of examined sources, of the inner form of complex lexemes when translating them: using a more general literary term; shortening one of the word components while preserving its figurative meaning; literal translation; describing an object (in combination with translation or without it). The article introduces new material to the scientific domain and could be of interest for linguists, ethnographers, historians and archeologists. Keywords: Khanty-Russian language interoperability, Russian written sources 1870-1930, Khanty lexicon, associative values, semantics, new information to the dictionary of W. Steinitz | 1860 | |||||
| 427 | One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors. Keywords: сhuvashs, funeral and memorial customs and rituals, prohibitions, omens, beliefs | 1859 | |||||
| 428 | This article examines the anthropology of sound in the context of studying the acoustic code and the sound picture of the world as a universal information model in the traditional culture of the Mongolian peoples. Such an information model is a differentiated system of sounds with its own grammatical and syntactic rules, which can not only convey the complexity of a person's ideas about the surrounding world, but also affect it, serving as a guarantee of preserving the world order. The sound of the human voice, which performs a communicative function and has a huge impact on nature and society, is considered in the context of an acoustic or sound code of the steppe culture of the Mongolian peoples. The acoustic code of traditional culture, characterizing the cultural and natural landscape, includes a wide range of sounds from natural to strictly organized verbal and musical texts and is characterized by polyfunctionality. Folk beliefs and legends, which reflect the mythological and religious ideas of the Mongolian peoples, testify to the magic of the sound of the human voice. The article examines the semantics of sound in the exclamatory chants and ritual long songs of the urtynduu Mongols, which represent a special “genetic code” and are an ethnic marker of their cultural tradition. The ritual long songs urtynduu, including chants performed during thunderstorms, melodic whistling or whistling, are closely related to the rite of invoking heavenly grace and the cult of ancestors. They are one of the important components of the integral ritual system, organizing the sound field of the traditional culture of the Mongolian peoples. In addition, the article presents the dotted line phenomenon of sound in the multidimensional space of the shamanic and Buddhist cosmos. Keywords: sound, sound picture of the world, semantics, traditional culture, Mongolian peoples | 1857 | |||||
| 429 | The most important component of the traditional culture of the Ob Ugrians are the cults of patron spirits-outstanding heroes-ancestors. In ancient times, the deified person gradually turned into a means of existence of society, the organization of its life. The cult of the ancestor can be considered as a cultural factor and even a cultural model of traditional society, which served the goals of survival and adaptation of people to new historical conditions, building relationships with the surrounding world. The article considers the image of one of the patron spirits of the Khanty people-the Kazim warrior goddess (also known in literature as Vut-imi or Kasum-nai, etc.), reflected in the folklore of the Kazim and other Khanty groups, Sosva Mansi and Nenets. The “history” of her life points to constant migrations and the development of new territories in ancient times, explains the contacts of the ancestors of the Kazim Khants with neighboring ethnic groups. The purpose of the work is to reveal the nature of interethnic and intraethnic relations of the Kazym Khants on the basis of folklore texts about the Vut by them, based on cultural-historical, descriptive, functional-semantic and typological methods, taking into account existing developments on this topic. As a historical and ethnographic source containing information about the intercultural communications of the Kazym Khants, the author considers both previously published songs, legends and legends about the Vut-im, including information about its zoomorphic images, attributes, epithets; as well as new material recorded by the author from informants. The author notes that the image of the main patron spirit of R. Kazym shows Permian features. Stable contacts with the Mansi territory are clearly expressed in the language, folklore, and cultural traditions. Khanty legends also indicate a significant influence of the Nenets culture (primarily in the field of reindeer husbandry). The mythology of the marriage relations of the goddess with the Khanty heroes reflects the kinship and nature of the intra-ethnic relations of the Khanty: the Kazim group with other local formations (Irtysh, Pim and other Khanty). Keywords: Kazym goddess, Kazym Khanty, Sosva Mansi, Nenets, patron spirits, interethnic contacts | 1855 | |||||
| 430 | The Aryshevskoe 2 site is currently located in one of the peripheral places of the West Siberian oecumene of the Stone Age people. It differs from other monuments in the area by the nature of the industry and the lack of absolute dating. These circumstances have led to resuming its exploration in 2019. The purpose of this article is to publish the materials obtained and the results of their analysis. A series of pits were excavated around the trenches already dug in 2000 on the side of the terrace. A collection of 427 artifacts was found during the excavations. The materials from 2000 and 2019 were studied using a number of methods: the method of analogies, descriptive statistics, and multivariate statistics. The cores show the predominance of the flat-flaking principle. In the case of the tools, the bifacial forms predominate, to which analogies can be found in the adjacent areas in the south and east. The chips are divided into 3 clusters according to technological criteria. This is the result of a cluster analysis of the size and morphology of their force bulbs and butts. Blades with a constantly reproducible shape predominate over flakes with a wide variety of shapes. The collection of tools appears to be typical of the Late Paleolithic. In addition, the collection also contains tools that are atypical for this period. The reasons for their distinction are described in detail in a separate part of the article. The result of the study is the determination of the characteristic features of the industry and the relative time of its existence. The industry is distinguished from similar Paleolithic sites by its characteristic lamellar and bifacial artifacts. Chips with features of percussion dominate the overall statistics, despite the division into three groups of chips according to the results of cluster analysis. The prospect of further study of this site is evident in the spatial analysis of the distribution of artifacts and in the absolute dating of the deposits they contain. Keywords: Yaya, Aryshevskoe, Late Paleolithic, Neolithic, stratigraphy, statistics, typology, Tomsk region | 1854 | |||||
| 431 | The article discusses the nomenclature and classification of Mari idioms, which are recognized as one of the state languages in the Republic of Mari El alongside Russian. While some researchers believe that there is only one Mari language, others argue that there are multiple Mari languages. The article reviews the various names given to Mari idioms in Soviet and post-Soviet literature and concludes that the categorization of Hill Mari as a dialect or an independent language has largely been influenced by political factors, such as the desire of Hill Maris to have their idiom recognized as a separate language rather than a dialect. The author also conducted a sociolinguistic survey in a Moscow region Mari diaspora to determine how Mari speakers perceive their idioms. The survey found that the nomination of Mari idioms is largely based on the respondent's sub-ethnic identity and personal experience with members of other sub-ethnic groups, rather than the legal status of the idioms. The majority of respondents (56 %) indicated that there are “two Mari languages” while 24 % believed there are “several (more than two) Mari languages”. Only 20 % of respondents identified Mari as a single language, and this group was largely composed of Meadow Maris and natives of Bashkortostan. Keywords: Mari language, Meadow-Eastern Mari language, Hill Mari language, literary language, legal status of the language | 1853 | |||||
| 432 | The article discusses the image of Genghis Khan in Buryat folklore, including oral stories, legends, and songs. The aim of the study is to understand the level of preservation or loss of mythological and historical elements in Buryat folklore. Through analysis of the available material, it is revealed that Genghis Khan is depicted as a mythological hero, endowed with the features of an epic hero and connected to the anthropogonic and cosmogonic myths of the Buryats. He is also portrayed as a cultural hero, creator and inventor, with parallels drawn to the future Buddha. In toponymic legends, some areas are associated with Genghis Khan's presence in those places. It is concluded that the myth and history in Buryat folklore are represented unequally, with Genghis Khan being characterized in three aspects: mythological, folklore-epic, and Buddhist. In some versions of the folklore, he is depicted as the initiator of certain wedding ceremony rituals, while in others he is portrayed as a cultural hero and the creator of a set of moral and ethical rules. The article also discusses the portrayal of Genghis Khan's horses as his unchanging companions and the inclusion of the motif of a red fox, which refers to the plot of were foxes and emphasizes the harmful nature of this mythological character. Keywords: Buryat folklore, Genghis Khan, folklore character, cultural hero, toponymic legends | 1853 | |||||
| 433 | The article is devoted to the use of outdated ethnonyms and ethnophaulisms in contemporary Russian museum practice. In a number of European and North American countries in recent years there has been a tendency to rename museum objects containing ethnophaulisms in their names (Negro, savage, barbarian, Kaffir, etc.). In the Russian museum practice, this problem was not voiced in any way, although its scale is comparable with the situation in the museums of other former empires. Basing on the labeling of exhibition projects in Russian museums, as well as the materials presented in the State Catalog of the Museum Fund of the Russian Federation, the authors conduct a quantitative and qualitative analysis of the use of outdated ethnonyms and ethnophaulisms in Russian museum practice and formulate practical recommendations on the use and adaptation of outdated ethnonyms in museums. Keywords: ethnophaulisms, museum, museum anthropology, etiquette, museum communities, ethnonyms, the State Catalog of the Museum Fund | 1851 | |||||
| 434 | The veneration of the horse is one of the bright and widespread phenomena represented in the traditional culture of many peoples engaged in horse breeding. Khakas are no exception. In their minds, this animal was endowed with a positive characteristic, which was due to the involvement of the horse in almost all spheres of human activity. The horse was an indispensable assistant in economic activity and the military sphere, the fastest and most reliable means of transportation, a source of meat and dairy products and various raw materials, etc. At the same time, the respectful attitude was not limited to a purely utilitarian value. The sacralization of the image of а horse was also influenced by the people’s faith in its heavenly nature, which contributed to the formation of a special ritual associated with it. The purpose of this work will be to characterize the horse / horse as a religious and mythological character in the traditional worldview of the Khakas associated with the sky. The chronological framework of the work is limited to the framework of the late XIX – XX centuries. The choice of such time limits is determined by the state of the source base on the research topic. Ethnographic and folklore materials, both published and introduced into scientific circulation, served as a source base. Among folklore sources, heroic tales (alyptyg nymakhtar) are widely used, excerpts from which are presented for the first time in the author’s translation in Russian. Leading in the study is the principle of historicism, when any cultural phenomenon is considered in development taking into account a specific situation. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. As a result of the research, the author comes to the conclusion that in the Khakas culture, the horse has a wide semantic field. One of the most striking facets of his image is the perception as a celestial being and the endowment of a high semiotic status. This animal was included in the mytho-ritual complex associated with the idea of heaven and the celestials. Among the diverse manifestations of this phenomenon, one should distinguish such as: the dedication of a horse – yzyh, solar-lunar and astral symbolism of a horse and its fiery nature, identification of images of a horse and a bird, etc. Keywords: Khakas, traditional culture, worldview, ritual, horse, sky, sun, moon, stars, fire, bird | 1851 | |||||
| 435 | This article discusses the derivation of verbs from adjectives in two areally related languages, Hill Mari and Tatar (Mishar dialect). Such verbs in both languages are formed using the suffix -l, which, presumably, was borrowed into Hill Mari from the Turkic languages. In both cases, the suffix derives verbs of several structural types (inchoatives, causatives and unergatives), but the semantic relations between the original stem and the derived verb are not always predicted by the existing theories of the phenomenon. In particular, it is commonly assumed that the adjectives of the so-called open scales derive telic verbs by default, and the adjectives of closed scales derive atelic verbs. We show that this prediction is not always confirmed in the languages in question and present an overview of existing derivational models that differ from each other in terms of semantic relationships between the adjectival stem and the derived verb. Although most deadjectival verbs in Hill Mari and Tatar are expected to form telic verbs with an inchoative component (‘become A’), there are exceptions to this principle in both languages. In Hill Mari, telicity is associated exclusively with the closed scale of an adjective, while in Tatar it also correlates with non-zero change-of-state readings available with some verbs. In addition, in both languages, the unergative model is widely represented by atelic behavior-related verbs (‘behave in a manner associated with A’). We propose that in the latter case, adjectival stems undergo covert substantivization and can be integrated into an unergative structure, which does not violate any principles of known theories and does not require any additional assumptions. This proposal is consistent both with the fact that adjectives forming behavior-related verbs are also widely used as nouns in the languages under consideration, and the scale of an adjective correctly predicts telic properties of a verb. Keywords: Hill Mari, Tatar, derivational morphology, deadjectival verbs, adjectives, aktionsart, event structure | 1851 | |||||
| 436 | The study compares for the first time the mythological images of characters in shaman ceremonial materials of the Turk-Mongolian people. The aspect of areal interethnic research is relevant for revealing the boundaries of distribution and genesis of important facts in a cult ceremony of the Turk-Mongolian people. The main method of a research is the comparative analysis of characters’ metamorphosis in the Mongolian, Buryat, Tuva and Yakut shaman ceremonies. The aim of the study is to explore of system of features of spirit transformations in the Turk-Mongolian mythology, revealing the similar features and motives in the metamorphosis of characters in a ceremonial event. As a result of the study, the authors define the semiotics status of characters, the universal facts of identical or similar characters in the Turk-Mongolian tradition. It is possible to trace the general schemes of metamorphosis of characters, the repetition and variations of dominant characters in ceremonial actions in the Turk-Mongolian mythology. Keywords: ceremony, spirit of the shaman, anthropomorphous character, zoomorphic character, myth, tradition, motive, symbol | 1850 | |||||
| 437 | The paper deals with the semantics of causal markers in polypredicative constructions; it is based on an areally and genetically balanced sample of 100 languages (Africa – 14 languages, Eurasia – 8 languages, Southeast Asia & Oceania – 13 languages, Australia & New Guinea – 27 languages, North America – 18 languages; South America – 20 languages; where the number of languages taken from each family depends on its size). The research is based on typologically oriented grammars, language descriptions, corpus data and consultations with language experts. It turns out that apart from their basic causal meaning, causal markers can express other additional meanings in the Reason clause, in the Result clause or in both of them. To my knowledge, a number of these parameters have never been mentioned in typological studies of polypredicative causal constructions. The most frequently mentioned additional meaning was evaluation, widely attested in European languages. Both positive and negative evaluation usually refers to the Reason clause and the Result clause at the same time, but in some cases, it can refer to only one of the clauses. The other parameters include: the degree of control of the Reason and Result; conformity or non-conformity of Result to the hearer’s expectations; the reality/objectivity of Reason; emphasis on the Motive vs. the Causer; greater or smaller temporal distance between the propositions; degree of causal relationship between the propositions; and critical attitude toward the causal relationship in polypredicative constructions. Causal markers can combine two additional meanings as well. The fact that most of the additional meanings were attested in languages of Eurasia and Southeast Asia & Oceania can be explained in two ways. First, the languages of these Macroareas are well-described, and, second, both Macroareas possess a larger number of causal markers, typical of written texts, sometimes having additional semantic features. Keywords: polypredicative constructions, semantics, reason, motive, consequence, evaluation, control, reality | 1843 | |||||
| 438 | The paper deals with the expression of caritive in Nanai. The research is based on the author’s elicitation materials collected during the fieldwork as well as oral texts recorded from the Nanai speakers by various scholars. The study leads to a conclusion that the expression of caritive in Nanai varies greatly from one dialect to another: while varieties of the lower Amur (Naikhin, Dzhuen, Gorin) obtain a determined marker ana, Sikachi-Aljan dialect uses a negative existential aba to express caritive. The paper describes grammatical and semantic properties of ana in detail. Thus, in modern Nanai, ana almost does not combine with morphological markers, although combination of ana with possessive markers is attested in earlier texts of mid-20th century. Absentee (dependent from caritive marker) can be expressed by any nominal phrase including pronouns, nouns with dependents and even adjectives. When an absentee is expressed by an adjective, ana marks for privative deriving an antonym of the adjective. Absentee cannot be expressed by a verbal form, even by a participle form, although it is close to a nominal phrase. The use of inflectional markers with absentees is acceptable, however, the use of a bare stem is preferable. As for the semantic properties, absentee can have different potential semantic roles such as a companion, instrument, possessum, relative, etc. Absentee cannot refer to an action. Besides, the use of clitics’ variants is described. Variants anaǯi and abaǯi (with an instrumental marker) appear mostly in the case when the situation of absence/non-involvement modifies another situation. They correlate with co-predicate and adverbial syntactic position of the caritive phrase. The variant ana bi is usually attested in the case when the situation of the absence modifies a target participant. Caritive phrases with ana bi tend to have an attributive syntactic position. Keywords: The Nanai language, caritive, abessive, dialectal variety, syntactic positions, grammatical semantics, parts of speech | 1842 | |||||
| 439 | In Russian ethnography and folklore studies, the question of combining the functions of a shaman and a rhapsode in a comparative aspect at the interethnic level is one of the topical and poorly studied problems. The purpose of the work is to identify mythological, functional and genetic connections between shamans and rhapsodes. In the course of the study, for the first time in Russian science, through a comparative analysis for identifying the universal functions of shamans and storytellers in the tradition of peoples of Siberia, a unified archetype of the syncretic image of a bard was revealed. It has been established that the picture of the world in epic texts among the peoples of Siberia is built according to the traditional shamanic mythological version. For the first time, using specific examples, a comparison is made between epic and shamanic texts recorded both from a rhapsode performing the functions of a shaman and a shaman performing an epic text. The general functions of the shaman and the rhapsode as the heaven’s chosen one, the prophet and the soothsayer, possessing a gift from above, an inspiration, are revealed. The universal motives of the divine gift, involuntary actions, punishability, deprivation are defined. As a result of the study, we come to the conclusion that the functions of the shaman and the rhapsode in the Buryat, Yakut and Tuvan traditions have typological similarities. The ancient functions of a shaman and a rhapsode separated with the development of the oral tradition, but in subsequent generations they could be simultaneously performed mainly by those who have shamanic roots. The Buryats retained the combination of the functions of a shaman and a rhapsode as long as the storytelling tradition was alive. In the Khakass traditions, the functions of the shaman and the rhapsode have completely diverged over time, but our research reveals the rudiments of ancient syncretism. Keywords: epos, rite, text, mythology, ethnos, cultural universals, syncretism | 1839 | |||||
| 440 | This article discusses the history and development of the names of languages spoken in the Mountainous Badakhshan Autonomous Region of Tajikistan as they appear in Russian and Tajik texts. The focus is on the nomenclature of minority Iranian languages known as Pamir languages, including the various names of individual local languages, the reasons for the displacement of some language names by others, and the presence of variants and their coexistence. The article also covers the linguistic and historical background of this nomenclature in Russia/USSR, Tajikistan, and elsewhere, and discusses how changes in the interpretation and application of this terminology, which have acquired the character of trends, are manifested in socio-political discourse. The analysis is based on statutory documents, official statements, scholarly discourse, and social media data related to language policy in Tajik and Russian. The article also examines the use of ethnonyms and glotonyms formed in the Soviet period during the national demarcation of borders and the impact on Iranian and Turkic peoples in Central Asia. The article utilizes sociolinguistic methods to monitor modern trends in language nomenclature and identify retrospective tendencies, revealing the causal relationships underlying changes in language designation in relation to extra-linguistic factors and identifying key ethno-political moments that trigger differentiation of individual terms. Keywords: Iranian languages, Pamir languages, linguistic minority, language policy, Tajikistan, Mountainous Badakhshan Autonomous Region, Pamir | 1839 | |||||
| 441 | The aim of this work is to describe the syntactic features of one of the first written monuments in southern Selkup by St. Macarius (Nevsky) «Conversations About the True God and True Faith in the Dialect of Ob Ostyaks». The analyzed material is included in the Central-Ob dialect of the Selkup language. The translation of the monument into Selkup was made by St. Macarius from the Altaic language. The literal Russian translation is also attached to the text. The text of the monument was analyzed to identify the order of the main constituents of the sentence: S — subject, V — predicate, O — direct object. The dominant word orders of the text are SOV, SV и OV, which fully correspond to the word order in Samoyedic languages in general and in Selkup in particular. Special constructions consisting of an imperfect converb and a verb, as well as infinite clauses with a nomen actionis in the locative case to express the circumstance of time, are spread in the text. When compared with modern Middle-Ob texts, constructions with imperfect converbs and verbs are still frequent, while examples with a nomen actionis in the locative case are absent. Instead of them finite clauses with the connectives and connective words are used. The conjunctionless link type of the homogeneous parts of the sentence, as well as of complex sentences, is common. Connectives and connective words, including those borrowed from the Russian language, are also used. Comparing the obtained data with modern materials on the Middle-Ob dialect, no significant changes are noted in this aspect. The conjunctionless link type of the homogeneous parts of the sentence, as well as of complex sentences, is combined with parallel use of connectives and connective words, including those borrowed from the Russian language. Comparing the obtained data with modern materials on the Middle-Ob dialect, the use of connectives and connective words gained a foothold. Keywords: Selkup language, Middle-Ob dialect, syntax | 1837 | |||||
| 442 | This article deals with individual peculiarities of word usage by Shor storytellers (qaychi’s). We have analyzed (and, partially, deciphered) a row of manuscripts of Shor heroic epic stories and delineated some linguistic features typical for a certain storyteller. Storytellers use similar or identical stylistic devices and communicative and pragmatic means. Firstly, each storyteller preserves the features of his or her dialect or subdialect, both lexical and grammatical ones. Secondly, modern storytellers widely use Russian borrowings as global or partial copies. Thirdly, practically all storytellers use typical for the spoken language contracted forms of verbs, verbal forms, pronouns and nouns. Fourthly, storytellers abundantly use communicative and pragmatic particles of their choice. Such particles are difficult for translation into Russian; they are often omitted in written editions of epic texts (e. g. polza, tedir, noo, etc.). Fifthly, each storyteller has its own individual expressions and words. The oral register of telling an epic story makes the use of communicative and pragmatic particles especially prominent. Each storyteller has his or her preferred particles used most often, although, of course, all particles can be used by any storyteller. Such particles help the storyteller to collect his or her thoughts, to communicate with the listeners, etc.; moreover, they fulfill very important semantic and pragmatic functions: Tedir stresses the hearsay evidentiality of epic texts or a certain distance of the speaker to the narrated events meaning ‘as one says, as people say, as far as I can judge, as far as I could understand, it has appeared (to me), etc.’ Izä in epic texts stresses the adequacy of a narration. Polza is used in Shor as a particle marking switch reference (as for …); in epics, it is a particle serving as a stylistic device suspense, and helping to raise the interest of the listeners in the continuation of the story. Even if these features are common to all storytellers whose epic texts we have analyzed, their choices of a certain word, expression or form are individual. Certain words and peculiarities of their usage indicate the personality of a storyteller, similar to his typical handwriting; both of them are individual and unique. Moreover, some usages give a clue to the emotions and the state of mind of the qaychi during his performance. Keywords: the Shor language, vocabulary, heroic epic story, storyteller, individual word usage, communicative and pragmatic particles, audio recording | 1833 | |||||
| 443 | The article presents the results of the research, which were based on the material of 123 Yakut, Altai and Khakass folk tales from academic publications. Semantic convergence of 22 names of food on the composition of the dish is given: dairy, meat, fish, vegetable. It is emphasized that in the stories of folk tales, presented are words that reflect the gastronomic vocabulary of the real life of the people. Food is tied to a traditional occupation, to everyday life, i.e. in many ways has an everyday character. It was revealed that the system of names of food of the Yakuts, Khakass and Altaians arose on the basis of the general type of traditional occupations — cattle breeding and horse breeding. The comparative-comparative method established that the considered vocabulary of food has a heterogeneous nature, which is directly related to the development of territories with different natural and climatic conditions. The comparison and collation method established that the considered vocabulary of food has a heterogeneous nature, which is directly related to the development of territories with different natural and climatic conditions. The main difference is due to different conditions of occurrence: cold climate, permafrost Yakut lyyba); developed agriculture (Altaic talkan), etc. The lexemes related to the periphery of the gastronomic vocabulary are described: common Turkic base bïš- 'to boil, stew; names of kitchen utensils, dishes (Khakass берёста ‘table’, etc.); fragments of the ritual of asking for a child (Khakass tale "Khuzurgas"); national traditions (hospitality, ritual food). Keywords: Yakut language, Altai language, Khakass language, Turkic languages, folk tale, food vocabulary | 1833 | |||||
| 444 | The article analyzes the Kalmyk folk songs about the pilgrimage to Tibet through the example of the texts titled “Zu gidg gazr” (“The Country Called Tibet”), “Alta gidg gazras” (“From the Land Called Altai”). The comparative study of records of the song “Zu gidg gazr” of different times (1897, 1903, late 20th century) and insights into historical data and versions of legends about Jijeten Lama conclude that the religious song is dedicated to the pilgrimage embassy of Khan Donduk-Dashi (1755‒1757) and contains information about the way to Tibet through Mongolia and Kokonor. The analysis of the song “Alta gidg gazras” and the data of the most complete text of the song “Zu gidg gazr” recorded by G. J. Ramstedt makes it possible to conclude that those reflect information about two main routes to Tibet. Archival and literary materials about pilgrimages to Tibet indicate that in the 17th century when boundaries of the emerging Kalmyk Khanate were still mobile, routes to the shrines of Lhasa (Zu) went through the traditional territories of Oirat settlement ― “from the area called Altai”. From the beginning of the 18th century, for a number of reasons, the way to Tibet lay through Mongolia and Kokonor. Only at the beginning of the 20th century the path to Tibet which had been traditional for ancestors (now called the “new one”) was mastered again. Keywords: Kalmyks, Tibet, religious songs, pilgrimage, path, delegation of Donduk-Dashi | 1828 | |||||
| 445 | The article is aimed at a retrospective social reconstruction of the inhabitants of one ancient settlement – Soshnikovo1, which belongs to the Soshnikovskii stage of the Odintsovskaya culture (the second half of the 4th – the first half of the 5th century). On the basis of historiographic data with the involvement of paleogenetic reconstructions, it has been assumed that the inhabitants of the reconstructed settlement belonged to the Samoyed ethnic group. Following on the ethnographic materials, the authors derived the average data characterizing both individual demographic indicators and some stratification positions. These averaged data were applied to the planigraphic information obtained by archaeological methods in the study of settlement Soshnikovo 1. As a result of a comprehensive study involving ethnographic, paleogenetic and archaeological data, a conclusion has been made about the social organization of the ancient village inhabitants. The inhabitants of the village lived in brotherly families. According to the ethnographic data, the average number of members in one family was about 14 people. On the basis of the average number of families and the average area of the dwelling, an average area of living space per 1 person — about 1.8 sq. m. — has been calculated. The total number of inhabitants of the settlement belonging to all age and sex groups was about 148 people. The planigraphy of the dwelling is characterised by its division into 2 parts: the holy part — for men, guests, located behind the hearth at the far wall of the dwelling and the unclean part — for women, household activities, behind-the-threshold zone. This is evidenced by the accumulation of household equipment (ceramics) in the pre-entrance zone of the dwelling pits. The planigraphic analysis of the ancient settlement made it possible to support the previously stated hypothesis about the demarcation-social, rather than fortification-defensive function of the moat-rampart division line and the presence of certain layers of dependent population, which allows us to speak about the existence of a rigid system of vertical stratification. The involvement of ethnographic data resulted in putting forward a hypothesis about the system of household management and the existence of certain types of land ownership. The article opens discussion on the issue and aims at testing the proposed methodology for its subsequent use when carrying out reconstructions of larger scale on the basis of sufficiently representative planigraphic material of the settlements in the forest-steppe Altai, which belonged, most likely, to Samoyed people and can be related to the final stages of the Kulaiskaya and Odintsovskaya cultures. Keywords: archaeology, ethnography, paleogenetics, social organization, family, dwelling, de-mography, stratification, reconstruction | 1823 | |||||
| 446 | The article examines the religious and moral phenomenon of hospitality in the picture of the world among the Russian Old Believers-bespopovtsy Ust-Tsilma, living in the lower reaches of the river. Pechory in the Komi Republic. The source for the writing of the work was the ethnographic field materials collected by the author in the Ust-Tsilemsky region of the Komi Republic and the corpus of Ust-Tsilma phraseological units, proverbs, and sayings identified from dictionaries. As a concept of culture, hospitality is widely represented in paremias, where situations related to hospitality are revealed allegorically, norms, attitudes and prescriptions in the behavior of contacting parties are comprehended, and the value of guest contacts in establishing and maintaining social ties is revealed. On the stated topic, terms and expressions are presented and analyzed that characterize the hosts and guests, depending on various situations (hospitality — inhospitable, meeting — farewell, etc.). The article reveals that hospitality was of great educational value, familiarizing children with the norms of hospitality was based not only on personal observations and examples, but also with the use of stable expressions and texts. The study showed that guest communication brought together not only relatives, but also representatives of the community as a whole. It was revealed that despite the well-known closeness of the Old Believers-bespopovtsy, they showed friendliness and mutual understanding to the representatives of other confessions, provided them with shelter and food. In the picture of the world of Russian Old Believers-bespopovtsy Ust-Tsilma, hospitality was of great importance in the preservation and development of the enduring value of their existence. Keywords: Russian Old Believers, hospitality, paremia, wanderer, guest, host, treat | 1816 | |||||
| 447 | The article presents the results of research on the ceramics of two settlements of a local variant of the kulai cultural and historical community from the Tomsk Ob region. The first monument reflects the appearance in Tomsk Ob region population kulai culture and its interaction with the indigenous population shelomok (kizhirovo) culture, which is formed in Tomsk local option kulai KIO. The second relates to the final stage of its existence in the Tomsk Ob region. The main task of technical and technological analysis was to identify the specifics of cultural traditions in the selection of raw materials and the preparation of pottery paste and a comparative analysis of the results obtained. As a result of research, it was found that the potters from Kizhirovo II preferred weak ferruginous and non iron raw plastic clay, used several sources of raw materials, and noted a stable tradition in the selection of mineral impurities (the addition of crushed stone). There is a mix of cultural traditions and interaction of the population. One of the reasons for the presence of vessels from other clays may be due to the new population on the monument. The main cultural traditions on Shelomok III include the use of plastic medium- iron clay and the crushed stone. There is a mix of cultural traditions: local (adding crushed stone) with brought (adding chamotte). Comparative analysis revealed common and different of Kizhirovo II and Shelomok III ceramics. General — the use of plastic clays, the predominance of the tradition of adding crushed stone to the pottery paste, the presence of contacts with the population with skills developed in areas where stone outputs were not available. The difference between ceramics from Shelomok III and other monuments of the Tomsk Ob region is in other skills in the choice of raw materials — the use of medium ferruginous clays that are not typical for the region. The pottery from Shelomok III differs from the ceramics from the monuments located nearby. For settlement Kizhirovo II are characterized by the same tradition, as with other monuments in Tomsk Ob river area. Keywords: the Tomsk Ob region, Tomsk local version of the kulai cultural and historical commu-nity, сeramics, technical and technological analysis of ceramics, ornament | 1815 | |||||
| 448 | In the 19th century, the Russian Academy of Sciences (RAS) continued the traditions of the study of the history, ethnography, and languages of the peoples living in the country. Ernst-Eduard Kunik, V. V. Radlov, N. Ya. Bichurin, N. I. Ilminsky, and August Ahlqvist were among the RAS members who took active part in this honorable initiative. In the 19th–20th centuries, a person standing out from the rest of them is N. Ya. Marr who was ambiguously assessed in science, from raising to incredible height to bringing down to zero. Marr managed to become one of the scientific leaders of St. Petersburg: V. V. Radlov, V. A. Zhukovsky, S. F. Oldenburg, V. V. Bartold, I. Yu. Krachkovsky and others were his intimate friends and relatives. An attempt to make an objective assessment of the works and identity of Nikolay Yakovlevich Marr. Marr’s works on the ethnogenesis and language of the Chuvash people are specified as the main subjects. Always focused on enrolment of the audience, Marr found a welcome audience among the young people and the government of Chuvashia. He started to work with post-graduates in the philological discipline, he and his employees were invited to take part in expeditions, deliver lectures, and study the museums. His works were published willingly in Cheboksary. Marr quickly managed to assure that the Chuvash were Japhetides which came from Mesopotamia. And his contemporaries promoted the assurance of the master’s ideas and even “extended” the thrown vision. However it is worth emphasizing that Marr never followed out the ethnogenesis ideas. He only dealt with ethnoglottochronology. Nevertheless, his vision is sometimes suggestive. For example, an explanation of the Chuvash ethnonym, the indirect indication of the fact that the historical ancestors came from the Caucasus, and the theory of dialects where unstressed “u” and “o” are pronounced. The negative thing in his works and speeches is the denial of ethnicity, and the illfated theory of four elements in the word semantics search. In many cases one has to agree with those who criticize Marr that he surrounded himself with great numbers of disciples, for the most of whom the Jathetide theory was above all else. Marr’s followers did severe damage to science. They used their positions to strike a blow against their personal enemies: at first they said that the “ethnos” term was difficult to prove and then gave preference to the same. However, this is familiar picture also in today's life. Keywords: N. Ya. Marr, Chuvash, ethnogenesis, language, disciples | 1815 | |||||
| 449 | The article analyzes means of expressing possession relations with constructions not belonging to nominal ones in Chulym Turkic. Based on new field data, examples of predicative possession constructions in use are considered, locational, comitative, topical and transitive possession types are analyzed. It is proven that topical possession constructions in Chulym Turkic also include genitive possession constructions in which the logical subject (i.e. topic) is realized in the form of the possessive case. This very construction is the most frequent one in expressing category of possession through relations of predication in Chulym Turkic. Keywords: Chulym-Turkic, possession, category of possessiveness, predication | 1812 | |||||
| 450 | The article presents the results of a sociolinguistic survey conducted by the author in the Mari diaspora of the Moscow region aimed at identifying and describing the functioning of the ethnic language. One of the aspects of the study is devoted to the establishment of the functions, assigned to the ethnic language in the conditions of the diaspora residence of an ethnic group. Despite the insignificant degree of the Mari language use in the Moscow region (due to the ubiquity and dominance of the Russian language there) and its use mainly in family, household, friendly, sometimes professional communications, the Mari language, however, performs several important functions in the diaspora. The survey results revealed the following functions: communicative, phatic (contact-establishing), the function of a secret language (used in a public space between Mari speakers or in the home communication between some family members), emotional (which language the respondents are likely to think, dream, swear, joke in), sacred (the language of appeal to the divine powers, the language of religion and religious practices) and symbolic (language used as a symbol of group identification). As a result of the survey, the distribution of functions of the Mari language by generations was established, as well as some patterns, majorly related to the proficiency levels in the Mari language and the respondents’ belonging to the first or the second diaspora generation. Factors preventing the use of Mari in some functions mentioned above have been equally singled out. Keywords: Mari language, ethnic language, internal diaspora, Moscow region, functions of the language | 1811 | |||||
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