| # | Article | Downloads | |||||
|---|---|---|---|---|---|---|---|
| 451 | 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 | |||||
| 452 | Ljudmila Mikhajlovna Pletneva is an outstanding Russian archeologist, a true representative of Tomsk archeology school. | 1809 | |||||
| 453 | The article focuses on linguistic geography and etymology for naming the concept of ‘rainbow’ in dialects of Vepsian language. In the language, lexemes are used as nouns that are adapted to transfer the desired value according to the similarity of semantics (bembel’ ‘arc in harness ’; kare ~ kar’ ‘arc in boat, strut’). Composites are widely distributed, including the named tokens as the component being defined. Jumal ‘God ’, kollii ‘dead ’, as well as hebo ‘horse ’(heboine - dimin.) and others, which are historical evidence, influenced the occurrence of names Veps mythological ideas about the rainbow. In existence, there is a significant variety of forms and variants of existence, where rainbow naming has also been actively involved, which have arisen in children's speech. The variety of names is complemented by borrowing from the Russian language. Keywords: Vepsian language, language contacts, linguistic geography, etymology, mythology | 1806 | |||||
| 454 | The article deals with the descendants of the speakers of the Seto idiom who moved from the western part of the Russian Empire to Siberia during Stolypin's agrarian reform. Based on the materials of expeditions to settlements in the Krasnoyarsk territory, where the Setos still live compactly, the preservation of the idiom is investigated, conclusions are drawn about some of the reasons for the loss of the language. Positive aspects are stated, such as high language loyalty, amazing safety during long-term contacts not only with Russian, but also with the closely related Estonian language. Nontrivial features of language transmission are described, attention is paid to two factors that influenced the language (non) transmission. First, it is the “monopoly” of grandmothers on the transfer of the language to the younger generation. Traditionally, grandmothers are engaged in raising children in the Siberian Seto community, since, unlike their parents, they are no longer engaged in production. At the moment, those who were brought up by their grandmothers preserve the language best of all. It often happens that the younger siblings, who have not found their grandmothers, do not know the language, while the older ones have a good command of the language. In such cases, parents who once received the language from their grandmothers communicate with older children in Seto, and the younger ones cannot support the conversation, although they understand and answer in Russian. Another factor highlighted in the article is the concentration of speakers. Three cases identified during the author's sociolinguistic survey are shown, in which the variable of speakers concentration turned out to be relevant at a level lower than the local one, in terms of (Grenoble & Whaley 1998). It turned out that even within a very small settlement there may be a different concentration of native speakers of the idiom in different parts, which, in turn, entails differences in the acquisition of languages by children at preschool age. In a very small settlement, the appearance of a critical mass of non-Seto speakers caused the displacement of the idiom from the sphere of home communication and, as a result, its complete disappearance. Keywords: Seto, migration to Siberia, language preservation, language contacts, language shift | 1805 | |||||
| 455 | The identification, self-identification and related issues represent the actual and demanded subjects of attention of modern humanitarian knowledge. The purpose of this study is to determine and analyze the identity discourses among the Nogais, an ethnic group in the Khanty-Mansi Autonomous Okrug of Russia. The concept of "discourse" in this context refers to the reasoning and identification processes occurring among the Nogais, and their self-awareness in action. The research was conducted using semi-formalized interviews and observations, with the aim of understanding the informants and providing an objective interpretation of their opinions. The findings reveal the full range of Nogai identities and their brief historical and cultural characteristics, including issues related to migration, population dynamics, and everyday life. The language situation among the Nogais is complex, but this is a natural process. It is concluded that the Nogai identity categories are stable. This research is valuable because it shows how language does not dominate self-awareness and identification with the Nogai ethnic group. The study's approach is based on theoretical propositions of primordialism and constructivism. Overall, this research adds to the understanding of identity and self-identification among the Nogais, and has implications for the broader field of modern humanitarian knowledge, including anthropology, ethnology, sociology, and philosophy. Keywords: Nogais, Ugra, identity, ethnicity, population and settlement, space, northern city | 1804 | |||||
| 456 | The paper is devoted to the development of animal husbandry among the Narym Selkups in the period 1920–1940. The analysis of the sources showed that at this period, Selkups maintained a steady interest in animal husbandry, which became an integral part of the ethnic culture for many of them. The paper focuses on the development of animal husbandry in the Tym river basin. In a short period of time Tym Selkups were able to join the livestock breeding tradition and include the maintenance of domestic animals in the scope of their economic activities. At the same time, if at the earlier stages, when the Central Ob Selkups acquainted with animal husbandry, and throughout the nineteenth century, the process of consolidating the skills to maintain livestock was natural (evolutionary), then during this period of time the conditions for external (state-administrative) influence on development of the Selkup livestock breeding tradition manifested greatly. This “external” influence was primarily due to the economic and ideological attitudes of this time. As a result, it is stated that in the twentieth century livestock breeding has firmly entered the culture of Selkups, radically changing their traditional way of life and economic priorities. Keywords: The middle Ob Selkups, traditional agriculture, livestock, collectivization, the change of culture | 1803 | |||||
| 457 | The subject of the study is interrogative speech acts which appear to be one of the markers of the shamanic ritualism. The research work was carried out on the linguistic data of the Rigveda genetically traced to the times of Proto-Indo-European unity and in the range of traits typologically relevant to the Eurasian shamanism. The author raises the issue if the questions presented in the monuments of developed priestly cult refer to the shamanic verbal practice. The achievement of the outlined objective was provided by solving such research problems as description and analysis of different types of interrogative speech acts of the Rigveda, revealing their communicative intentions in the context of hymns and ritual practice. In the paper the functional analysis of interrogative speech acts is productively complemented with appealing to approaches and data of such scientific disciplines as communication studies, pragmalinguistics, history, ethnography, folklore and religion studies. In addition to the descriptive method as well as the contextual analysis and the statistical technology the author makes use of comparative analysis of the published ceremonial material of shamanism. Historical and genetic analysis of the text of the Rigveda also finds its application in the study. The author elicits that both in shamanic activity and in the Vedic hymns questions fulfil general functions of communication: message, interaction and impact. The paper demonstrates that apart from nonspecific pragmatic the questions in ceremonial practice objectivate the magical and invocatory speech function. Light is thrown upon the genesis and functions of questions of the cosmogonic hymns. Keywords: pragmatics, speech act, interrogation, illocution, communicative intention, shaman-ism, the Rigveda | 1803 | |||||
| 458 | The images of the Others are an integral part of the folklore worldview, also they play a significant role in the (self) identification of ethnic and confessional groups. Folk ideas about the confessional characteristics of the Others, as well as a set of features that allowed to mark them as the Others are formed in the course of direct communication. The article examines the formation and transformation of ideas about a confessional Other in a mono-ethnic and poly-confessional environment, using the example of Old-Believers Wanderers who lived in the Udorskii and Troitsko-Pechorskii districts of the Komi Republic. The article based on the archival data and field materials of folklore and ethno-graphic’ expeditions that took place in the early 2000s. The emergence of Wanderers, who were positioning themselves as keepers of the «true faith», and striving to limit contacts with non-Wanderers as much as possible, became the impetus for singling out this group as confessional Others. On the upper Pechora, where at the time of our research Wanderer’s communities existed, the ideological confrontation between different groups of believers were still persisted, that was reflected in various local nomination of Wanderers. On Udora, where the followers of the Wanderers disappeared in the 1970s, an outer nomination of this confessional group was widely used, which had no evaluative connotations. Their religious practices had a decisive influence on the formation of perceptions of the Wanderers as Others. The key indicator that characterizes the essence of the religion of the Wanderers in the eyes of their confessional neighbors, as for Wanderers themselves, was «flight from the world» – a complete refusal to participate in state and social life, and to have any interaction with representatives of the other faith. No less significant for the system of ideas about this group were the features of the funeral rituals (secret funerals of Udora’ Wanderers) and ritual of baptism (baptism in old age). The closedness of the daily and ritual life of the Wanderers contributed to the spread of rumors, which compensated the lack of information. Objective changes of the reality (the disappearance of Wanderers communities of Udora, the change in the age structure of the communities) led to changes and adjustments of the existing ideas. Keywords: the image of the Other, Old-Believers Wanderers, Komi-Zyryan, nominations of the confessional group, rumors, ritual practices | 1802 | |||||
| 459 | The article presents the results of the research of the contracted forms of compound verbs in Malokarachkinskij dialect of Chuvash language. Four verbs jar/jer ‘let’, jol ‘remain’, il ‘take’ and yk ‘fall’ can be the heads of the contracted forms of compound verbs. These forms differ from the full ones not only phonetically but also morphologically. At the same time, certain semantic features of these four verbs remain present even when they become heads of the compound verb constructions, thus restraining their distribution. | 1797 | |||||
| 460 | Publication of the Encyclopedia of Altai Republic toponyms by O. Molchanova is an important milestone for the research on toponymy of Siberia. This two-volume work crowns the author’s exten-sive research that lasted for about four decades. A thourough analysis of toponimic names presented in the publication encompasses diverse facts and data from various disciplines, including history, geography, ethnography, cartography, mythology, folklore, etc., which gives this work a distinctly ency-clopedic character. It is sure that this encyclopedia will serve as a solid basis for future research activities in the field of Siberian toponymy. | 1796 | |||||
| 461 | Today the Southern Selkup dialects are least described among other Selkup dialects. At the same time there are almost no Southern Selkup speakers left. It is known that one speaker of the Middle Ob Selkup dialect, which is attributed to the Southern Selkup dialectal group (Glushkov, Tuchkova, Baidak 2013), lives in Kolpashevo, Tomsk region. There are no speakers of the Chaya, Upper Ob and Chulym dialects left. Moreover, a number of insufficiently described unique features and phenomena differentiate the Southern Selkup dialects from other Selkup dialects. In some cases, they were mentioned as possible mistakes which might have been made in the process of documentation. This article considers the function of -m suffix in combinations of two nouns. The unusual use of this suffix is characteristic to the text recorded by N. P. Grigorovskiy “The Sacred History in Ostyak Samoyed language” (1879). It also occurs in the text recorded by Saint Makarius ‘Besědy ob Istinnom Bogě I Istinnoj Věrě Na Narěčii Obskich Ostjakov'’ (1900) and in the archive materials of the second half of the 20 century by A. I. Kuzmina, Hamburg University. The present article contains the interpretation variants analysis of the -m suffix in the constructions under study. It is supposed that it could be a form of a verbal noun, an atypical Accusative or a possessive form. Each hypothesis has arguments in its favour. Besides, the article offers the preliminary data on areal extent of the described phenomenon. Keywords: the Southern Selkup dialects, morphology, atypical cases of -m suffix usage | 1794 | |||||
| 462 | The article is devoted to one of the scantily studied verb forms of Kolymsky dialect of the Yukaghir language, which doesn’t have any consistent description – the participle. We study participles with suffixes = yoon, = sioon, = dioon, their formation and main functions. Having analyzed the language material we made conclusion that participles with these suffixes are substantivized, therewith a person (or a thing) is named according to his (its) action, specific occupation as well as the person (or a thing) exposed to an action. In view of the fact that participles with = yoon, = dioon are subjected to occasional substantivisation, having nominal features, i.e. they change forms according to case and number and in a sentence can be used as a subject, direct and indirect object, and an adverbial modifier. Participles with = yoon can be used to make analytic structures with participial form of the second component and analytic constructions, which are formed by the two-word combination of the first component expressed by a participle and the second component expressed by an auxiliary verb which shows grammar features of a person, number and tense. Participles with this suffix are often used to express a continuous action happening at the moment and formed with the affix = nu. Participle with the suffix = dioon and a negative participle with = sioon are subjects to adverbialization. It is shown that the participle with = sioon is made from qualitative verbal stems and is used in attributive function. The negative participle with = sioon is exposed to adverbialization. The author comes to the conclusion that in negative forms, participles with suffixes = sioon/= chuon are used as an adverbial participle. The participles with = dioon are formed from stems of intransitive/transitive verbs in the passive voice. Keywords: Yukaghir language, Kolyma dialect, participle, participial forms, occasional substantivation, adverbialization | 1792 | |||||
| 463 | This paper refers to the problem of the origin of such sector of husbandry in traditional culture of the Ob River Selkup as animal husbandry. During investigations the author revealed that the reliable information about Selkup animal husbandry is dated back to the 18th – the beginning of the 19th century. It was at this time in a number of Selkup farms appear Pets. Analysis of the historical situation in which began to undergo the process of introducing the culture of the Selkups of livestock showed that the cause of this phenomenon is the increase in inter-ethnic contacts Selkup Russian population. There was also stated that deployment and development of animal husbandry in Selkulp culture spread from Ob River to its tributaries. Available sources show that the development of animal husbandry among the Selkups was uneven. On such tributaries of the Ob river as the ket river and the Tym river, animal husbandry by the end of the XIX century was poorly developed or it was completely absent. The first Pets on the river Tym appear only in the early XX century. The important role in spreading the skills of maintenance of domestic animals played inter-ethnic marriages (mainly marriages with Russians). At the first stage of this innovation the most common domestic animals in Selkup husbandry were horses, then (at the end of 19th – the beginning of 20th century) cattle (caws) became widespread; at this period the spread of sheep took place in Ob settlements. As the result, the author concludes that animal husbandry significantly changed the traditional Middle Ob Selkup Culture and influenced their traditional set of values. The new sector of the economy required major changes in the traditional economic cycle and the age-sex structure of the division of labor. Keywords: Animal husbandry, Selkups, traditional economy, traditions, innovations | 1786 | |||||
| 464 | The article provides an account of two participial passive constructions employing the -mə̑- participle in Hill Mari. The data was collected in 2017 and 2019 in the villages of Kuznetsovo and Mikryakovo of the Gornomarijskij district, Republic of Mari El. The two constructions with the -mə̑- participle differ in the first place in how the patient is marked: in one of them the patient is marked for nominative, whereas in the other construction the accusative marking is inherited from the transitive verb. The aim of this study is to compare the two constructions in terms of their syntax and semantics and explore the rules that govern the choice between them. In the existing literature two kinds of passive constructions are described: adjectival passive constructions with stative interpretation and verbal passive constructions with dynamic interpretation. The two Hill Mari -mə̑- constructions were expected to demonstrate the same distinction. In order to test this hypothesis, we considered a) the syntactic properties of the constructions, and the nominal or verbal behavior of the -mə̑- form in both cases; b) the aspectual semantics of the two constructions, i.e. the possibility of stative and dynamic interpretation in both constructions; c) the marking of the arguments in the constrictions, i.e. the possibility of overt expression of the agent and the referential properties of the patient. Syntactically, the passive construction with the nominative marking of the patient turned out to be an adjectival predication. This construction is stative, and the nominative patient NP is always definite. The construction with accusative patient marking is a verbal clause with a dynamic interpretation. The accusative patient NP may have any referential properties. However, both constructions can refer to habitual events, which needs further investigation. The observed properties of the two constructions lead to the following generalization: the construction with nominative patient marking denotes a resultant state of an event, whereas the construction with accusative patient marking denotes the event itself. This difference may be interpreted in the first phase syntax framework developed by G. Ramchand: in the nominative construction the patient is the Resultee, whereas in the accusative construction the patient is the Undergoer. Keywords: Uralic languages, Hill Mari, passive, participle, resultative, case, aspect, referentiality, event structure | 1786 | |||||
| 465 | The article is devoted to the problem of linguistic identity of the Kumandy, Tubalars and Chelkans. The article will consider ethnic-language processes, will determine the current position and will char-acterize the future of the ethnic-language situation among the Kumandins, Tubalars and Chelkans. Based on the analysis of archival sources (materials of paperwork of regional authorities, materials of the All-Russian Agricultural Census of 1917), published census data, and indepth interviews, results sociological survey the processes of ethnolinguistic transformation among the indigenous peoples of the foothills of Northern Altai are presented. The study identified factors that influenced the change in the linguistic picture, the consequences of the change for these ethnic groups. It is proved that during the XIX — early XXI centuries. The ethnic-language situation of the indigenous population of the foothills of the Northern Altai has changed dramatically. It is concluded that until 1930s the vast majority of the population of the studied region spoke their native language, despite the work of the Altai spiritual mission. Within 10 % of the total number of indigenous Türkic-speaking inhabitants, mainly men, spoke Russian. In the early Soviet period, including thanks to the programs of the Soviet government to form a network of schools and the organization of “national collective farms”, the distribution of the Russian language among the Kumandy, Tubalars and Chelkans was restrained. In the future, “national” schools and collective farms were closed. The Russian language began to dominate in the public sphere. It is the generation born in the 1920–1930s becomes massively bilingual. The starting point for the leveling of minority languages was the destruction of the environment in which they functioned as a result of the liquidation of unpromising villages and separation from their native language environment due to the migration of young people outside the ethnic territory in the 1950–1970s. Currently minority languages are being lost. The number of their carriers is reduced. The Kumandin, Tubalar and Chelkan languages can retain the interest of indigenous people and the activities of public organizations. Keywords: indigenous population, Kumandy, Tubalars, Chelkans, Altai, ethno-linguistic processes, minority languages | 1786 | |||||
| 466 | The article describes the religious vocabulary in Russian Sign Language (RSL). It shows that the effects of visual modality in sign languages, namely iconicity and the use of space, are clearly expressed in RSL religious terms. There is also a clear tendency to distribute the mechanisms of direct iconic representation, visual metonymy, and metaphor to different subgroups of the lexemes studied. Material objects such as priestly vestments and ecclesiastical paraphernalia are primarily described by direct iconic representation. In contrast, religious rituals, denominations, holidays, and some religious and mythological figures are primarily described by visual metonymy, where a sign is based on an iconic representation of one of its visually perceived attributes. The signs whose meaning is in some way related to the concept of spirituality are mainly based on visual metaphor. The influence of the surrounding Russian spoken language is also clearly felt in the religious vocabulary of the RSL. There are different types of borrowings: fingerspelled lexemes, lexicalized fingerspelled lexemes, initialized signs, and replication. A large number of borrowings can be explained both by the complexity of the meanings expressed and by the constant use of sacred texts written in spoken Russian in this domain. At the same time, the article shows the differences between RSL and spoken Russian in the division of the religious semantic domain. Some terms for which there are several words in spoken Russian, differing in subtle nuances of meaning or contexts of use, are expressed with the same sign in RSL. On the other hand, some meanings in RSL are more differentiated than spoken Russian when a Russian word corresponds to several signs that differ in more subtle nuances of meaning or contexts of use. Keywords: Russian Sign Language, religious vocabulary, effects of visual modality, iconicity, metonymy, metaphor, borrowings | 1785 | |||||
| 467 | As a result of the semantic analysis of the materials of Selkup folklore, beliefs, rituals, the study of food preferences and prohibitions, several ancient religious ideas were revealed that made food the most effective magical means in the Selkup mythological field. Among them, the idea of eating a deceased person, crossing the border of the earthly and otherworldly worlds, by an ancestor animal, later grew into ideas about the connection between eating and crossing the border, as well as death; a view of food as a benefit sent to a person by spirits, and a view of spirits as material beings who eat and drink, and who need to be fed, appeasing; the idea of similarity, according to which a person who has eaten meat or some part of the spirit acquires the same properties that the spirit or this part of it has, etc. Each of the ideas is universal and characteristic of all peoples of the world at the early stages of the development of culture and religion. This is the first time such a study is carried out on the basis of Selkup religious beliefs, which is its novelty and scientific significance. The relevance of the study is given by the process of the formation of a new ethnicity among the modern Selkups and the resulting demand for any developments on the issues of Selkup history and culture. Keywords: Selkups, mythological concepts, rituals, food prohibitions and preferences, magical properties of food | 1783 | |||||
| 468 | This corpus-based study is dedicated to the topic of spatial orientation in two genetically unrelated but geographically neighboring languages, Ngnasan and Dolgan. Nganasan belongs to the Northern-Samoyedic branch of the Uralic language family, while Dolgan is a Turkic language. The Dolgans reached the peninsula later than the Nganasan and inhabited rather the eastern part. The goal is to typologically examine the linguistic realization of the directions of the so-called compass orientation. This is a very well-known fact that many indigenous languages, including many languages spoken in Siberia, do not know compass orientation. According to Brown (1983), speakers of many indigenous languages use three or only two cardinal points, however, in many languages, the speakers do not necessarily use the names of the compass direction but apply other concepts for expressing spatial directions. Brown (1983) identifies several sources of lexemes expressing the cardinal points, such as celestial bodies, which is the most often used source. It also occurs in the Samoyedic languages, e.g. in Selkup, but as we will see, not in the closely related Nganasan. Atmospheric features such as wind, seasons, blizzards, or environment- specific features such as a mountain, forest, or tundra can be metaphorically extended, thereby acting as the conceptual source of cardinal directions. The study follows Brown's typologization and tries to classify the results into their typological categories. We will find similarities and differences between the two languages regarding the conceptual sources. Both languages rely on the so-called landmarks for orientation in the surrounding areas, such as tundra, forest, river, or mountain, but beyond that, Nganasan uses other, non-common categories as well. These reflect a connection to their way of life; thus, it can be interpreted as a culture-specific source, which in turn has its origin in the environment. In contrast, the Nganasans do not use rivers as orientation points at all, although they live partly on the same rivers. Also typical only for the Nganasan is the use of atmospheric features a conceptual source. It does not play a role in any way in the Dolgan. Keywords: Nganasan, Dolgan, cognitive linguistics, spatial orientation | 1781 | |||||
| 469 | The publication is dedicated to the biography of Professor and Doctor of History L. M. Pletneva, Russian archaeologist, and her contribution to archaeological studies of Siberia. Her research interests are focused on the Early Iron Age and the Middle Ages of the Tomsk Ob Region (the south of Western Siberia). Over forty field seasons (1963–2005), Lyudmila Pletneva accumulated a strong source base and used these data for creating the original concept – the cultural and historical development of the region for the whole Iron Age. In particular, based on archaeological data of the Middle Ages, she identified the migration of Turkic groups to the Tomsk Ob Region, to the areas populated by the local (Samoyedic) peoples. The publication highlights some social activities of L. M. Pletneva: she contributed to developing the archaeological education of Tomsk school children in the 1970s. Keywords: archaeologist L. M. Pletneva, Western Siberia, Tomsk Ob Region, field studies, the Early Iron Age, the Middle Ages, biography of a scientist | 1774 | |||||
| 470 | The article discusses homemade beer as a traditional drink of the Chuvash people of Bashkortostan. The aim is to study the degree of preservation of ethnic traditions related to beer in the everyday life and ritual culture of the Chuvash, and to identify changes in brewing recipes due to local natural conditions, technological and industrial developments, and the multi-ethnic environment. The research is based on previously published works, Internet resources, and field materials collected by the author. It was found that women are traditionally involved in brewing and singing songs that mention beer. Among the Chuvash of Bashkortostan, beer is consumed for thirst, energy, and health, and is also offered to the Earth as a way to bring well-being to people. While beer is traditionally prepared for various seasonal, wedding, funeral, and memorial ceremonies, it is not as widely consumed as it was in the past. However, it remains a popular ritual drink among unbaptized Chuvash (those who adhere to traditional ethnic faith) living in the villages of Yultimirovka and Akhmanovo. Traditional wooden dishes for making and drinking beer at home have been preserved. The study also discusses the establishment of the Autumn beer holiday, which is based on the traditional ritual of commemorating the deceased and is organized by local cultural figures. Keywords: Chuvash people of Bashkortostan, brewing, brewing recipes, preservation of traditions, seasonal and family rituals | 1771 | |||||
| 471 | The analysis of the words that denote Yakut clothing and its details (components) detects the presence of a peculiar lexical layer, the origin of which requires clarification from the point of view of their source and adaptation in the taken language. This thesis defines the formulation of the task to identify which of them were borrowed. The analysis of borrowings clothing names was carried out with the help of lexicographic dictionaries and represents the initial stage of research. The composition of the borrowed vocabulary is various. This allows us to consider it as separate lexical and semantic groups that cover such kinds of clothing as headdress, outerwear, underwear (pants), shoes and clothing items. These denominations attract attention because they are also found in the materials of the epic text-olonkho which creates the further study of this problem in the possibility of identifying interethnic contacts. The studied vocabulary of borrowing-categories of clothing is closely related to the historical and social changes in the life of the northerners, the features of the natural and climatic conditions of living, their material culture. It was revealed that the most of the borrowed lexemes were included in the Yakut dialects, mainly preserving their phonetic and morphological structure. At the present time, some of the considered words of clothing items are becoming obsolete. The items of clothing themselves are becoming a thing of the past and with them the nominations are forgotten. Therefore, it is necessary to continue studying the accumulated linguistic and factual materials containing rich information about the processes of changing the language and history of the peoples of the North. Keywords: Yakut language, traditional clothing, vocabulary, adoption, types of clothing, clothing details, evens | 1766 | |||||
| 472 | The article addresses the understanding of the problematic of “man in the city”. Semantic intentionality related to urban space is fundamental for the urban person because it amounts to a continuum of coexistence, communications, interactions, relationships, and needs. The study provides a perspective of understanding the city space as a value-semantic construction of reality formed in the process of subjective perception. The issue involves analytical work within the framework of an anthropological approach in understanding of urban life. The interpretation of the variety of contents of citizens’ spatial experiences as situational and semantic is carried out in a communicative and semiotic way. It is consistent with the phenomenological and cognitive interpretation of urban space. Throughout the article, the space of the city, experienced as an anthropological phenomenon, is understood in relation to the specifics of a particular object space and the “urban imaginary”, which is situational and city-fixed consciousness. It was revealed that in the process of urban space perception different dimensions become relevant, such as the material (the material environment created by people: transport infrastructure, parks, buildings.), the social (social interactions and communications of individuals and groups, the way in which they use parts of urban space), the symbolic (how certain signs, symbols, representation systems, specific images construct places). In general, the citizen’s spatial experience is set by a semantic dichotomy in varying degrees of “habitable” and “uninhabited” urban spaces. At one pole, there are frequently visited places inscribed in the everyday order of life. At the other, there are rarely or not visited parts of the city, whose the space texture differs from routine. In conclusion, the findings show that the citizens have the requirement to organize the disparate sensations and experiences of the urban space and to form a holistic image of the city. It becomes the task of semantic and axiological correlation with specific places. The article has been demonstrated it by focusing on the everyday life spaces, the specificity of (social) vision in the city and subjective experiences of the urban life temporality. Keywords: urban space, image of the city, space perception, urban anthropology, city daily occurrence, topology | 1764 | |||||
| 473 | The article deals with the vocabulary of folk games in the Eastern dialect of the Mari language: Malmyzh, Kungur, and Krasnoufimsk subdialects. Games studied include dice, tip-cat, and a variation of skittles game (in which a stick is thrown at a piece of wood impaled on a stake twisted into the ground). The research is based on Russian and foreign publications on the Mari language, folklore, ethnography, and archival and modern field data, which are being put into scientific circulation for the first time. The main research method is comparative: the words in question are compared with the vocabulary of folk games in the dialects of Mari, Russian, and other Finno-Ugric languages. The Mari dialects studied in the article (in the north of the Mari region) are strongly influenced by the local Russian dialects, while the Mari dialects of the southern region experience a stronger Turkic influence and borrowings from Chuvash and Tatar languages predominate in their vocabulary for folk games. The article deals with the names of playthings (pieces of wood) and the names of games with them (chinok, chizik, chizhik, baklanom, plishka, panok, peshki, shishka, shorchok, sholchok, kapke, babki), as well as with the verbs galitlash, galitlyktash ‘to play a difficult role in the game’. Most of these lexemes are not included in the Mari dictionaries. Some of them are not so much borrowings as the result of changing codes in the situation of Mari Russian bilingualism, especially since some words (baklanom, plyshka, shishka, peshki) were used by Mari informants when they told Russian ethnologists about Mari games in Russian. Thus, the Mari speak local Russian dialects and represent specific local Russian folk game terminology. The Russian words in the Mari language revealed in this article are also found in other Finno-Ugric languages of the Volga-Ural region: Mordovian, Udmurtian, Komi, and Chuvash. Keywords: Folk games, Mari language, game vocabulary, game terminology, Finno-Ugric languages, dialectology, folk lexicology, Russian dialects, borrowings, language contacts, borrowings, etymology | 1764 | |||||
| 474 | Translation of three Russian folk tales: “The Little House”, “The Turnip”, and “Ryaba the Hen”, and one A. Pushkin’s “The Tale of the Fisherman and the Fish” is analyzed there in the present paper. In the paper these translations are observed for the first time since the moment of their appearance in 1999. The purpose of the analysis is to distinguish lexical and/or grammatical peculiarities of translation of Russian fairy texts into Udihe language. We describe correspondence of titles and characters of the tales, borrowings from Russian into Udihe, translator’s accuracy in interpretation of Russian texts (texts’ adequacy). We come to the conclusion that the translation of two Russian folk tales — “The Turnip”, and “Ryaba the Hen” — completely corresponds to Russian original texts. The Udihe translation of A. Pushkin’s tale is quite close to Russian text although it has several different features. The Udihe translation of the Russian folk tale “The Little House” essentially differs from Russian original text. Keywords: Russian folk tales, A. Pushkin’s tale, loan words, characters (personages) of tales, adequacy (equivalence) of the translation, difference in translation, Russian language, Udihe language | 1762 | |||||
| 475 | In the village of Podgornoye, founded in 1815 in the Andropovsky district of the Stavropol region, 70 descendants of Estonian settlers live to this day, speaking their language in everyday life. Several expeditions were made to this village to describe the dialect comprehensively. We recorded the narrations, songs, stories, and a dictionary of 1869 lexemes from the native speakers of Podgornoe. This dictionary is available on Lingvodok [Dictionary of Estonian dialect p. Podgornoe 2022]. In this article, the first part of this work, an analysis of semantic differences of words from the dialect of Podgornoe village compared with Estonian literary language and Estonian dialects is carried out. In order to classify the semantic differences, Estonian words were selected from 1869 words and sorted into groups. The words that also occur in the literary language are of interest but have different meanings. There were 12 such words. Then the words from the Podgorny dialect were compared with more than 250 Estonian dialects listed in the Dialect Dictionary of Estonian Language [Eesti Murrete Sõnaraamat 1994]. The analysis showed that the vast majority of words (more than 1800) in the Estonian dialect of Podgornoe village have the same meaning as in the written language. Considering that the Estonian inhabitants of Podgornoe were resettled more than 200 years ago, it is obvious that the Estonian written language is quite archaic, and the dialect of the settlers had a small number of innovations, namely eight lexemes whose meaning has no equivalent in other Estonian dialects. In one case, kɨɾ̠ ku 'height,' which occurs in the language of speakers from the village of Podgornoe, is not found in the literary dialect but occurs in both southern and northern dialects and is thus archaic. In three other cases, the innovation occurring in the village of Podgornoe is mentioned only in the northern dialects, and the word l̪ ʲol̪ l̪ us̪ 'madness' only in a dialect in the village of Laius. Keywords: dialects, semantics, toponyms, map analysis, Estonian | 1760 | |||||
| 476 | The paper discusses sociolinguistic aspects of Russian Sign Language (RSL) and attempts to show that the tools used to access the degree of language vitality, which were developed for spoken languages, are not quite suitable to access vitality of sign languages. For example, if to try to assess the vitality of RSL in terms of six-point scale of the “nine factors” system proposed by UNESCO (Language vitality ..., 2003), which is used in the Atlas of Endangered Languages, the assessment of RSL would be no more than 3 points. In other words, RSL would be characterized as an endangered language. It is an unwritten language, mainly used in everyday communication; it exists in the environment of functionally much more powerful spoken Russian; the overwhelming majority of RSL signers are bilinguals, they use spoken Russian, at least in its written form; most deaf children acquire RSL not in the family, from birth, but later in life, at kindergartens or schools; the conditions of RSL acquisition affect the deaf signers’ language proficiency, as well as spoken Russian affects RSL’s lexicon and grammar; RSL still remains insufficiently studied and poorly documented, etc. However, RSL, as a native communication system of the Deaf, based on visual modality, is not only well maintained, but even expands some spheres of use. The main factor, which supports maintenance of RSL and which is not taken into account in the existing tools to access the degree of language vitality is visual modality. The auditory modality is inaccessible or poorly accessible for the deaf, so they can not completely shift to spoken Russian. Visual modality remains the most natural for their communication. In addition, modern technologies and the internet provide much more opportunities for the existence of RSL in this modality and for its development. Keywords: language vitality, sign languages, visual modality | 1759 | |||||
| 477 | The article deals with the cultural and linguistic dynamics in the development of the Oirat ethnic minority in Mongolia, who have lived compactly in a linguistically related environment for several centuries. This includes Oirat ethnic groups such as the Durvud, Torguud, Zakhchin, Myangad, Bayad, Uriankhai, Uuld, Khotgoid, Khoshuud, Khoyt and Khoton. The Oirat language belongs to the western branch of the Mongolian languages of the Altaic language family. It is an ancient written language. The Oirat script “Todo bichg” (clear script) was de-veloped in 1648 by the Oirat scholar Zaya Pandita. A characteristic feature of the language situation in Mongolia is that most languages belong to the Mongolian language family and are, therefore, surrounded by other closely related languages. The article aims to analyze the dynamics in the development of Oirat idioms in Mongolia under the conditions of a cognate environment in order to specify their linguistic vitality. Language contact between related languages can lead to the assimilation of the language of a smaller language community, usually into a dialect of the dominant language community. Rapid assimilation can occur for several reasons. Firstly, the psychological factor is decisive. As a rule, the speakers of the assimilating language have no psychological barriers, since they are in a culturally and linguistically related environment and are not subject to any moral or psychological pressure from the dominant group, the language change takes place almost unnoticed. Secondly, due to the genetic proximity of the idioms with which they come into contact, the minority languages are restricted in their range of functions, giving way to the dominant language and thus losing prestige. These linguistic processes can be clearly traced in the functional and structural development of the language of the Oirat groups in Mongolia. The article analyzes the language change of the Oirat people in Mongolia based on material from a sociolinguistic field study conducted in 2024 among the Oirat people in Mongolia. Keywords: Mongolian languages, the Oirats, language contacts, cognate language environment, language shift, language vitality | 1758 | |||||
| 478 | The article is devoted to identification aspects of marriage preferences and wedding ceremonialism of descendants of the Belarusian peasants-migrants of the second half of XIX – the beginning of the 20th centuries living in the territory of Siberia and the Far East of Russia. Based on comparison of results of modern field researches in areas of compact living of the migrants and ethnographic descriptions which have been made in places of their exit, the features of preservation and transformation of wedding rituals are considered. The wedding ceremonialism of the Belarusian migrants had an all-Slavic basis and is typologically close to its South Russian and Ukrainian versions. In the territory of Asian Russia, because of close contacts of different groups of migrants, in the first half of the 20th century it is possible to observe examples of synthesis of various local variations of wedding ceremonialism. It is established that the moment of the choice of the marriage partner from the own resettlement group or from an external ethnic environment in many respects defined the further strategy of ethnocultural identity of a family which had an impact on identity of all local community to which it belonged. Transformations of wedding ceremonialism of a certain resettlement group can be considered as the peculiar markers reflecting the processes of assimilation and ethnic integration as well as modernization of its way of life. During the period from the 1920th to the 1940th, despite preservation of a traditional basis of wedding ceremonialism of all East Slavs living in the territory of Siberia and the Far East, its many components began to become simpler or be reduced. During the post-war period, due to arisen demographic crisis, the choice of marriage partners in the ethnocultural principle finally lost its former value. Since 1950-60 the features of wedding ceremonialism which developed in the urban environment have been introduced into villagers. At the same time, at the beginning of the 21st century we can see the nostalgic interest of some people in reconstruction of certain elements of traditional wedding ceremonialism most of which often have the stylized way. Keywords: wedding ceremonialism, marriage preferences, Belarusians in Siberia and in the Far East, peasant migrations, ethnocultural identity, ethnic interactions | 1751 | |||||
| 479 | The purpose of the article is to determine the function of the horse and horse harness in the representations and rituals of the Khakas associated with the children’s cycle. The chronological framework of the work covers the late XIX — mid 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 collected by both pre-revolutionary and modern researchers: I. G. Gmelin, N. F. Katanov, V. Ya. Butanaev, N. S. Teneshev, etc. served as a source base. Folklore materials — excerpts from heroic tales (alyptyg nymakhtar) used in this work presented for the first time in the author's translation in Russian. In the article under consideration, archival ethnographic materials on the indicated problems are also introduced into scientific circulation. Leading in the research is the principle of historicism, when any cultural phenomenon is considered in development and 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 analysis, the following conclusions can be drawn: 1) in the traditional culture of the Khakass, the horse and its image occupied an important place. This pet was included in the ritual associated with the children's cycle; 2) In the religious and mythological consciousness of the people, the image of a horse was steadily associated with the idea of vitality and fertility; 3) Not only the image of this ungulate and some parts of its body were endowed with magical protective properties; 4) The sacralization of the horse contributed to the fact that its image in its various manifestations was widely represented in the rituals associated with prenatal, birth and postnatal childhood cycles. An important place in this process was given to individual elements of horse equipment; 5) The horse performed a significant function in the socialization of the child, including in such stages as naming and mastering riding skills. Keywords: Khakas, traditional culture, folklore, worldview, ritual, horse, harness, the world of childhood, naming | 1743 | |||||
| 480 | The article considers the development of language legislation in the Russian Federation at the federal and regional levels after the 1990s, starting from the trends in language policy, its goals, actors, and debates. The current state of the subject shows that the legal, juridical, and sociolinguistic aspects of this issue are still poorly researched in relation to the materials on ethnic languages of the Russian Federation. The changing attitude of the world community towards linguistic diversity and the principles of language policy, which also affected the approach to the solution of the language issue in Russia, led to the admission of the need to develop a new language policy reflecting the interests of the state and its citizens, or to the introduction of new provisions in the legal acts concerning the ethnic languages of Russia. The main legal acts of the Russian Federation were adopted under different political conditions and therefore reflect the multidirectional language policy of the country as a whole. Language legislation falls under the jurisdiction of the Russian Federation and its subjects, with the federal legislature having the right to create the basis for the legal regulation of the languages of the Russian Federation. The legislation of the Russian Federation has maintained not only the Soviet hierarchy of language status, but also the principle of territorial division of language function, in which a given language changes its function in the official spheres of communication depending on its localization in a given subject and the compact way of life of its speakers. The researchers note that the language policy of the Russian Federation since 2010 has existed on two levels – de jure and de facto. On the one hand, a policy of linguistic unity in diversity is built – multilingualism is a priority, on the other hand, there is a language policy of centralization – the creation of a monolingual single communicative space, which leads to a linguistic monopoly, dominance in all areas of the functioning of the Russian language. The role of other languages in the life of the state is no longer recognizable. The last decade has reflected this trend in a number of adopted language laws. The most important innovation in the language legislation of the Russian Federation is the amendment to Article 68 of the Constitution of the Russian Federation of 14.03.2020, which was adopted in the all-Russian vote on 01.07.2020. According to it, the Russian language received a specific definition of the language of the state-forming ethnos, i.e., a part of the multi-ethnic union of equal peoples. Another innovation in the language legislation of RF is the adoption of amendments to the Federal Law “On Education in the Russian Federation” and the introduction of the norm for the voluntary study of native languages, which active debates in recent years have accompanied. As a result, researchers point to an obvious deterioration of conditions for bilingualism, which are uneven in all subjects of the Russian communication space and create conditions for the expansion of monolingualism. In the article, special attention is paid to the analysis of the development of language policy and legislation in the Republic of Sakha (Yakutia). The linguistic context of the Republic of Sakha (Yakutia) is considered from the point of view of “key actors”, “key models”, and active discussions in public and scientific discourses. The changes in language behavior and attitudes of young people and children in Sakha, gradually leading to Russian monolingualism, a decline in bilingual practices, and an imbalance in legislative initiatives on language use, are of great importance to the Yakut community. This fact urges an analysis of the activities of the current language policy in the republic. The considered experience in language policy and peculiarities of language legislation of the Republic of Sakha (Yakutia) allow to highlight the positive and negative aspects of the current federal and regional language policy and to consider the possibility of transferring the positive experience to other regions of the Russian Federation. Keywords: languages of Russia, language policy, language legislation, language rights | 1738 | |||||
| 481 | In the anthropocentric paradigm, the human being as a native speaker, as a representative of a particular culture, is at the center of modern linguistics. This formulation of the object of research requires a new approach, and other methods of its cognition, which take into account the role of the human factor in language, which determines the formation of the internal content of linguistic units and their decoding. In this work, the anthropocentric approach implies the principle of studying a person in a language, namely a person in the phraseological units of the Yakut language. The aspect of gender is relevant to the study of a person when considering the semantic features of naming men and women as components of phraseological units. The phraseological units of the Yakut language have not yet been studied under the aspect of gender. This work is the first attempt to identify from the set of phraseological units those expressions that contain the names of men/women and which come from the phraseographic and lexicographic dictionaries of the Yakut language. It turns out that a large number of phraseological units contain as a component the naming of the person ‘kihi’, whose gender identification is possible only based on the broad context, so in this work the interpretation of the values of most of the units is supported by examples from artworks or periodical. The difficulty in reading units with gendered semantics is due to the lack of a grammatical category for the gender of nouns denoting a person in the Yakut language. The study involved a systematization of the gender-marked units, i.e. the component denoting a person of male and/or female gender or marking the domain of their profession or social status, and a definition of the qualitative features established in the figurative bases of these units as signs with culturally significant information. The units labeled diakhtar “woman” and the areas in which they occur, despite their small number, reveal the theme of morality, especially as a violation of the norm for women’s behavior in this society. The phraseological units labeled er kihi “man” and the sphere in which he acts mainly reflect the description of his external features as well as the condemnation of the manifestations of his behavior in society. Keywords: phraseological units, Yakut language, gender, socio-culture, image of human | 1716 | |||||
| 482 | The article deals with the local musical and song tradition of Udmurtsof Chainsky district of Tomsk region that belong to the Siberian group of Udmurts. The overwhelming majority of Udmurts migrated therefrom Sharkansky district. They moved to Siberia at the beginning of the 20th century and preserved their identity in a non-ethnic environment for a long time. Nevertheless, by the beginning of the 21st century their song tradition began to fade under the influence of various factors. The purpose of the article is to analyze different song genres of Udmurt people from Tomsk region in their historical dynamics (expeditions of 1974, 2001, 2003, 2006). The main audiocollection of musical tradition ofthe Siberian Udmurts is stored in the Scientific Archive of the Udmurt Institute of History, Language and Literature of the Udmurt Federal Research Center of the Ural Branch of the Russian Academy of Sciences. It was gathered during expeditions of 1974 and 2006. The author of the article discovered new material — video recording of song tradition of examined territory. It allowed using more song samples. The methodology of the work is dictated by its task. The author uses a philological approach, which includes a plot-thematic analysis of the poetic text. Similar genres of the indigenous tradition were involved to identify the overall picture of the song genre system of the Siberian Udmurts. The earliest expedition found the largest number of recorded songs — there were 7 ritual (wedding, recruiting) and 17 non-ritual songs (lyrical and one comic song in Russian). The other expeditions recorded one sample of a wedding tune (2001 and 2006) and a guest song of late formation (2001, 2003, and 2006) that was not recorded before. Later trips also revealed a smaller number of non-ritual songs (3 songs in 2003 and 5 songs in 2006). However, they completely coincide with the repertoire of the earliest expedition. A large number of lyrical songs recorded during the first trip can be explained by the feelings of people: state of anguish and loss of their homeland, loss of parents and/or children (many people could not endure the way to Siberia). The analysis of the lyrics of both traditions (migrated “Chainsky” and native “Sharkan”) allowed us to identify the main motives: the text of Chainsky version of s'uan gur (the wedding chant of the groom's relatives) reflects older images associated with a natural, uncultured locus. Seeing off chants (kelis' gur / s'uan kyrdzhan) in Sharkan versions are performed with the traditional motive of separation, while in Chainsky songs the motive of involuntary marriage is emphasized. In the texts of recruiting tunes and lyrical songs of Chainsky tradition the emotional component is strengthened, that is probably directly related with the state of longing for native motherland. Keywords: Siberian Udmurt, Tomsk oblast, migrants, musical folklore, original tradition, comparative analysis | 1702 | |||||
| 483 | The article is based on the data obtained through sociolinguistic research in the Chuvash and Mari diasporas in the Moscow region. It examines the linguistic practices of representatives of ethnic groups living in the internal diaspora. These show a high level of linguistic loyalty and a desire to preserve their ethnic language as one of the main features of ethnic identity. Nevertheless, the respondents' linguistic loyalty level does not correlate with the level of language maintenance, as shown by the low level of intergenerational transmission of the ethnic language in the samples. Passing the language on the children is transferred from the diaspora representatives to the ethnic village. Special attention is paid in this paper to the analysis of the language ideologies underlying such practices and to the description of the mechanism of (non)transmission of the ethnic language characteristic of these communities living in urban environments. These are an ideology of legitimacy (authenticity), which confines the language to a specific area where traditional speakers live, and an ideology of anonymity, which is widespread in urban spaces and de facto presupposes the use of Russian as an unmarked linguistic and social norm, regardless of the identity of the speakers. Stereotypes, deeply rooted beliefs, attitudes towards the respective languages, and negative and traumatic experiences traced in the linguistic biographies of the respondents are crucial to ethnic language maintenance in the internal diaspora. The results of the survey provide a comprehensive picture of the language situation in Chuvash and Mari villages in diachrony and synchronicity and show that the ethnic village is currently unable to cope with the task of uninterrupted language transmission, as the village itself, which is considered the traditional compact place of residence of these ethnic groups, is affected by the language shift. The author concludes that there is an urgent need to revise existing language practices in the diaspora in order to develop new and more effective strategies for ethnic language transmission. This requires – in the case of the representatives of the internal diaspora – a conscious adaptation of their current language practices in the village, as well as a growing awareness of their own responsibility for the transmission of their ethnic language to the future generation. Keywords: Mari language, Chuvash language, ethnic language, Moscow region, internal diaspora, language practices, language ideologies, language transmission, language management, language policy, language situation, language shift | 1701 | |||||
| 484 | The Vth International Scientific Conference "Preservation and Development of Languages and Cultures of the Indigenous Peoples of Siberia" was held in Abakan on May 19–20, 2022. The conference was dedicated to the 160th anniversary of the orientalist and turkologist Nikolai Fedorovich Katanov and brought together over 200 scientists, teachers, and representatives of authorities and of non-governmental organizations from 17 regions of Russia and 4 foreign countries. The main objectives of the conference were to exchange new approaches and results on a wide range of linguistic, cultural, ethnographic, and historical aspects related to N. F. Katanov's heritage; to disseminate knowledge about new trends and initiatives aimed at promoting the languages of indigenous peoples at the Russian and international levels as a valuable cultural heritage and a resource for sustainable development; and to discuss new scientific knowledge in the field of lingual-cognitive, cultural, folklore, and historical research on the material of Turkic and other Ural-Altaic languages. The conference emphasized the importance of researching, preserving, and supporting the linguistic diversity of Siberia and other regions, and discussed trends, innovations, and ways to address pressing linguistic and ecological issues. Recommendations were made for improving language policy and promoting active regional and territorial bilingualism based on international experience. Keywords: conference, minority languages, indigenous peoples of Siberia, language policy | 1698 | |||||
| 485 | The article analyzes family anthroponyms associated with lexemes expressing family relationships. The study revealed a large number of surnames belonging to this group. The special majority are anthroponymic units formed by adding such terms of kinship as ata ‘father’, baba ‘grandfather’, eiən ‘grandson’, аҡai ‘elder brother’, etc. These anthroponyms are considered one of the most ancient. The high frequency of use in the book «Bashkir Shezhere» of such personal names associated with lexemes denoting kinship relations, such as Adykai, Atikey, Atagai-biy, Kuste, Mirzakilde, Mirzash, Myrzai, Myrzash Babysh, Sabai, Tenei, Tenekai (Tenkei), confirm the archaic nature of the onyms of this species. The study also proved the formation of most of the anthroponyms we are considering from lexemes with the meaning of consanguinity. In the article, for the first time, an analysis was made of the participation in the formation of anthroponyms of such lexemes with the meaning of kinship relations that are used in dialects of the Bashkir language, such as aby, aҡai ‘elder brother’, babҡai, babyҡai, dəүəтəй ‘grandfather’, tөpsөк ‘the youngest’. In the course of this study, it was suggested that anthroponyms based on dialect lexemes with the meaning of kinship are inherent exclusively in these dialects. It was also revealed that many Turkic peoples have many personal names formed from kinship terms, in particular, for example, the Kyrgyz people have many proper names with the ata component, and the name of the young dancer Kirghiz Atai is currently known. Keywords: onomastics, anthroponyms, family onym, shezhere, kinship terms | 1697 | |||||
| 486 | This article is devoted to the analysis of eleven folklore Selkup texts, four of which can actually be called heroic tales. They were recorded in the middle of the XIX century (1845) by the linguist M. A. Castren in the Middle Ob; another text from the XIX century was recorded in the 1870s by N. P. Grigorovsky. In the course of the study, the main plot scheme was revealed, in which the main motifs are courtship or bride kidnapping by a hero, the hunt for the hero by her brothers and former grooms, and fights between the heroes. The other six texts analyzed are from the twentieth century and also show a similar plot development, but their recording is more concise, and the plot is laid out as a “short retelling”. In the course of the study, the difference in motifs between the texts was noted, and several plot variations were identified in which form this plot exists – a ‘male’ version where the main character is a male hero and a ‘female’ version where the plot revolves around a bride who is courted or abducted by a hero (but then the woman is the main character as the narrative focuses on her and begins from her perspective). There is also a significant difference in the use of narrative within the text. Keywords: Selkup folklore, folklore recordings by М. A. Castren, heroic songs, plot, narrative style | 1693 | |||||
| 487 | The article discusses the composition of the dishes on the festive feast in the multinational city of Syktyvkar, the capital of the Komi ASSR, in the 1970s–1980s. The choice of this chronological framework is due to the fact that by the end of the 1960s the food crisis of the post-war period was overcome, while the economic crisis of the 1990s had not yet begun. The sources for studying the composition of the guest menu were the memories of urban residents born in 1929–1960, Russians and Komi, who created families with Komi, Russians and Ukrainians. The corpus of sources has been expanded with handwritten collections of recipes for festive dishes. The relative prosperity with food, although with some difficulties in obtaining it, especially manifested in the provinces, made it possible to revive the practice of organizing a festive feast. The hostesses were faced with the task of satisfyingly feeding the guests, and the mentality of that period required serving home-cooked food. The repertoire of the festive menu included cold appetizers, hot dishes, sweets and alcoholic drinks. Salads “Olivier”, “Herring under a fur coat”, “Mimosa”, rice with crab sticks were seasoned with mayonnaise, so they were very high-calorie and satisfying. Salted mushrooms, cucumbers and tomatoes, herring and aspic made a variety in the composition of cold appetizers. Hot main courses were presented from meat, chicken, fish dishes were absent due to its shortage in sales. Food raw materials purchased through the trading network, the same recipe and cooking technology predetermined the serving of dishes with unified features. The ethno-cultural specificity of the festive feast in the serving of game and fish, which was manifested earlier, has practically disappeared, but the serving of mushrooms and berries has been preserved. In those years, there is a tendency to blur the difference between festive and everyday food. Nevertheless, it can be unequivocally said that salads and sweets were considered exclusively as dishes of the festive table. The hostesses spared no effort and time to prepare a “sweet” table, especially for children’s parties. Keywords: Syktyvkar, 1970–1980, festive menu, cold appetizers, salads, hot dishes, sweets, alcoholic drinks | 1692 | |||||
| 488 | The article considers syntactic means of expressing emotions, as well as means of their intensification at the first time in the Buryat linguistics. The topicality of the research is determined by the increasing importance of the anthropocentric scientific paradigm and the little study of the expression of emotions in Buryat constructions. The purpose of this article is to identify and describe the syntactic means and stylistic figures that convey the emotional state of a person, and the means of intensification the expressiveness and emotionality in them. The author adheres to the widespread opinion that the most emotional speech is dialogical speech, which has only its characteristic set of means of expressing emotions. The object of the research is constructions from dialogical speech of heroes in texts. The research methods are linguistic description, context-semantic analysis, introspection. The material of the research was the texts of literary works of fiction by Buryat authors, including those posted in the electronic Buryat corpus. The author examines a variety of emotionally expressive syntactic means (addresses, introductory constructions, incomplete sentences, punctuation) and stylistic figures (rhetorical exclamations, rhetorical questions, repetitions). It is noticed that the expression and emotionality in the constructions under consideration are additionally supported by various means of intensification accompanying full-valued words. The specificity of the Buryat language consists in the use of the infinite forms of the interrogative verb ya- ‘what to do, how to be’ as a means of increasing emotional tension. The same means are used by the interrogative pronoun yun ‘what’ in combination with the polysemic particle geeshe. All considered particles are characterized by emotional diffuseness. The author comes to the conclusion that typical emotive syntactic means and stylistic figures are widely used in the Buryat language, and grammatical participial and adverbial forms from the interrogative verb ya — 'what to do, how to be', and also the interrogative pronoun yun 'what' in combination with the geeshe particle are too. Keywords: Buryat language, emotive syntax, grammaticalization, means of expressing expressiveness, amplifying particles | 1690 | |||||
| 489 | The article is devoted to the publication of materials from the Samuska III settlement, discovered in 2016 on the territory of the Samus archeological microdistrict (Tomsk Ob region), and is a continuation of the previously published results of the study of the stone industry of the site based on the results of the 2018 works. The basis for writing the article was the materials of the 2018–2019 field studies, obtained from 7 test pits with a total area of 14 m². The finds include fragments of ceramic vessels, fragments of technical ceramics, stone objects, and their fission products, fragments of mineral pigments, a fragment of petrified wood, slag, and calcined bones. The artifacts of the Shelomok culture from the Early Iron Age and the Samus culture from the Early and Middle Bronze Age as well as individual vessel fragments from the Late Neolithic and Eneolithic form the basis of the ceramic complex. The analysis of the site's lithic industry is complemented by findings from the 2019 collection and is consistent with previously published data. Tools with traces of crushing and grinding of dyes and mineral pigments with traces of processing reflect the phases of paint production by the Samus culture population. The stratigraphy in the test pits with occupation layers corresponds to the stratigraphic situation in the areas with natural soil formation. In the 2018 pit, however, two stratigraphic layers were distinguished, corresponding to the Early and Middle Bronze Age and the Early Iron Age. In addition, an assemblage of tools, intermediates, and objects with nonutilitarian functions was found in this pit, which is located near a site with dark gray, dense, sandy clay immersed in an archeologically sterile layer. This work made it possible to place the previously published data from the site in a cultural and historical context and to attribute the stone industry to the Samus culture. The radiocarbon data obtained, together with the collected finds, give reason to attribute the Early and Middle Bronze Age complex to the late phase of the Samus culture. Given the stratigraphic and planigraphic position, the collection of artifacts from the 2018 pit can be interpreted as a set that was kept or carried in a case, or as grave goods. Keywords: Tomsk Ob region, Samus, Tom, Early and Middle Bronze Age, Early Iron Age, Samus culture, Shelomok culture | 1690 | |||||
| 490 | . | 1688 | |||||
| 491 | The image-forming verbs represent a special lexico-semantic group of verbs, in the meaning of which the main function is performed by sensorial perception and action, and in many cases, the visual image appears. The article provides a study of image-forming verbs of the Yakut and Altai languages, which perform the function of epic expressive means and are often applicable in the speech of the narrator. The purpose of this study is the identification of the structural and semantic specifics of image-forming verbs of the Yakut and Altai languages, and establishment of the functional features of this verbs group in the epic text. Materials of research: Yakut olonkho “Bogatyr Köbyue Dzhagyl” of P. Khabarov and Altai epic “Altai Buuchay” of N. Ulagashev. The systematization of verbs was done based on the work of L. N. Kharitonov. Methods: continuous sampling method for collecting verbs from epic texts; component analysis, which considers the meaning of the word as consisting of elementary meanings (signs, components, seme); the method of contextual (distribution) analysis, which allows to identify various meanings and nuances of the meanings of the studied verbs by their function inside the text. Result: 17 verbs have been identified from the Yakut olonkho and 10 verbs – from the Altai epic; verbs are divided into groups: verbs of movement in a broad sense; verbs characterizing gait, body movement, body parts; verbs characterizing facial expressions, a person’s face; verbs characterizing light perception. Among the identified Yakut image-forming verbs borrowing of stems with Mongolian origin predominates, and for Altai verbs – the overwhelming majority of stems with Turkic origin. The function of image-forming verbs in olonkho is presented in the description of the terrain, wealth of the inhabitants and nature of the Middle World, also for characterizing positive and negative characters, revealing their well-being and appearance, and evaluating actions. In the Altai epic image-forming verbs are more involved in the description of characters. In addition, the analysis of these verbs shows that image-forming verbs in the Yakut and Altai epics serve as components of the widespread methods of imaginative description as comparison and parallelism. According to the author, the using of linguistic units as image-forming verbs can have common features and characteristics, despite the style of performance, skill and lexical resources of the narrator. To identify more specific general and distinctive functional features of image-forming verbs, it is necessary to conduct research with epic texts of large volumes. Keywords: epic language, verb, image-forming verbs, olonkho, Altai epic, functionality, comparative study, narrative, vocabulary of the narrator | 1687 | |||||
| 492 | The article discusses the current use of fly agaric mushrooms in rituals among the Koryaks, a native people of the Russian Far East. It provides a review of previous research on the subject, including the Second Kamchatka Expedition (1733–1743) and rock paintings found in the Pegtymel River region of Chukotka. The article also examines the role of fly agaric and other mushrooms in the cultures of Siberia and the Russian Far East. It describes the main occasions, both sacred and secular, in which fly agaric mushrooms are used, and presents new field material collected by the author during an expedition to the Olyutorsk region of the Koryak Autonomous Area in 2004. This material includes accounts from informants of their own experiences with fly agaric mushrooms and those of their friends and relatives, as well as folklore texts known as “fly agaric songs” and “fly agaric tales” that were recorded after the use of the mushrooms. The author concludes that there are two parallel traditions of fly agaric consumption in Kamchatka – sacral and ritualized on the one hand, and common drug addiction (mostly in the city) on the other hand. The article introduces a vast new field material and may be of interest to ethnologists and folklorists. Keywords: fly agarics, ritual use, ritual, the Koryaks, current state | 1684 | |||||
| 493 | The article deals with adjectives and adverbs meaning ‘loud’ / ‘loudly’ and ‘quiet’ / ‘quietly’ in Hill Mari ( Uralic). The data were collected in fieldwork in the village of Kuznetsovo and in some nearby villages. I relied on the method of elicitation, as well as on the analysis of the corpus of transcribed oral narratives. The material from the published dictionaries was also considered. Studies of the domain in question (although quite rare) in other languages were taken into account as well. The theoretical framework of the article is the frame-based approach to lexical typology, which implies comparing the semantics of lexemes through the analysis of their combinability. I discuss semantic oppositions in the domain under consideration (low sound vs. absence of sound, speech vs. non-speech contexts, special lexemes for human behaviour and environment). Polysemy patterns developed by the relevant lexemes are analysed (the use of intensifiers with broad combinability in the contexts of loudness, the relation to the domain of speed). Some diachronic issues are touched upon, in particular the historical link between the meanings of low sound and low speed. The data are discussed in a theoretical perspective, including the issues of lexical polysemy (cf. papers by E. Rakhilina, T. Reznikova, V. Plungian, among others), caritive expressions in the lexicon (S. Tolstaya, among others), the opposition between a meaning component and an implicature which can be cancelled in a context (E. Paducheva, K. Kearns, among others). Keywords: Uralic languages, Hill Mari, semantics, polysemy, expressions of loudness, intensification, semantic caritives | 1683 | |||||
| 494 | The following article analyzes the concept of HOMELAND in the Siberian Turkic languages (Altai, Khakas, Tuvan, Yakut) and Khanty (an Ob-Ugric language), in contrast to the Mongolian languages. Compared to Russian, where HOMELAND encompasses the ‘small homeland’ and the ‘large homeland’ as a state, the concept of HOMELAND is still developing in the Siberian languages, partly under the influence of Russian linguaculture. In the Siberian and Mongolian linguistic images of the world, the homeland is represented as an idealized space (both physical and spiritual) conquered by the ancestors. The notion of homeland is associated with birth (the land where a person was born and their afterbirth was buried), kinship (homeland as a parent, metaphorical connection with the homeland through the umbilical cord), objects that mark one’s ‘own’ space (rivers, mountains, meadows, forests, campsites, hearths). Also important are the national characteristics and qualities attributed to the homeland by native speakers (junipers, healing springs, richness of flora and fauna, abundance of people). Emotional components of the concept are also essential and are verbalized through expressions that positively characterize the homeland. We distinguish common and unique national features of the concept of HOMELAND in the languages mentioned above. For example, HOMELAND is defined in all languages as the land where someone was born and raised; the idea of kinship with the land is also universal, as is the sacralization of space and the presence of a body of water. In the descriptions of the Altai, certain similarities can be found between the linguistic worldviews of Altaic and Mongolian (frequent epithets such as ‘sacred,’ ‘golden,’ and ‘healing’). Certain unique somatisms and verbs characterizing the homeland as an anthropomorphic being are found in different Turkic languages. Keywords: Siberian Turkic languages, Khanty language, Mongolian languages, linguistic worldview, concept, linguaculture, lexis | 1681 | |||||
| 495 | Most phraseological units that name a person do not contain in their semantic structure any reference to the actual biological sex of the person they denote. By their grammatical nature, Russian phraseological units have a masculine or feminine form expressed by the inflection of the main grammatical component. However, this form is usually not gender-specific and is used to refer to both a man and a woman (kisejnaya baryshnya, belaya vorona. Free translation: blue-haired girl, white crow). In Tatar and Khanty languages, there is no category of gender. Phraseological units denoting persons of both genders can be found mostly in Russian. In a small part of phraseological units it is possible to change the gender of the main grammatical component to denote persons of the opposite gender (zmeya podkolodnaya – zmej podkolodnyj. Free translation: snake in the grass(she/he)), the component is rarely replaced to identify the referent of the speech situation (bazarnaya baba – bazarnyj muzhik. Free translation: Gossipmonger (she/he)). The article presents the results of a comparative analysis of phraseological units characterizing only one woman in languages of different systems. Although phraseological units are a deeply national phenomenon, their analysis suggests that the signs of femininity and the features of the female behavioral model named by these units coincide in Russian, Tatar, and Kantian linguistic images of the world. The problems of gender identity, gender differentiation, and cultural conditioning align with the most popular humanitarian research today, which determines the relevance of this work. The article analyzes phraseological units reflecting ideas about the feminine principle or femininity, and their classification is made according to the classification of semantics and connotations. Feminine phraseological units in different linguistic cultures mainly characterize a woman’s physiological-anatomical, intellectual-psychological and socio-axiological features and the “world of women.” From the differences in the figurative basis of phraseological units characterizing a woman in the languages of neighboring peoples, one can infer a culturally universal approach to evaluating certain traits recognized as purely feminine. Keywords: phraseological unit, phraseological image of the world, femininity, gender stereotypes, semantic properties, figurative basis of phraseology | 1678 | |||||
| 496 | Since its domestication, the horse has played an important role in human life. It has contributed to making people extremely mobile. By covering great distances relatively quickly, they managed to dominate large areas. People actively involved the horse in economic, military, religious, ceremonial, and other activities. Its importance was so great that it became an obligatory part of funeral rites. Horses were buried with their deceased owners, so they became signposts to the "other world" for them and continued to serve them even after death. Archaic consciousness often attributed the use of a horse as a mount to the inhabitants of the subterranean world of non-human nature. Similar ideological ideas were definitely present among the Khakass. This work aims to characterize the horse as a religious and mythological figure of the Khakass, having a chthonic nature. The work's chronological framework is limited to the late XIX–XX century framework. The source material on the research topic determines the choice of this time frame. Ethnographic and folkloric materials, published and put into scientific circulation, served as a source base. Among the folk sources, the heroic stories (Alyptyg Nymakhtar) are widely used, from which excerpts in the author's translation are presented in Russian for the first time. Guiding the study is the principle of historicism, in which each cultural phenomenon is considered in its development, considering a specific situation. The research methodology uses historical and ethnographic methods: Vestiges (relics), folklore, and semantic analysis. The results of the study suggest that the image of the horse in the Khakass culture was endowed with extensive and diverse symbolism. It was a sacred animal and directly related to traditional ideas about death and the other world. The horse is a signpost to the other world and also an attribute of lower mythological beings. As a chthonic being, it is endowed with a number of specific characteristics: various physical anomalies, polymorphism, size, supernatural abilities, and connection with the element of water. Keywords: Khakass, traditional worldview, myth, ritual, horse, chthonism, underworld, demon | 1677 | |||||
| 497 | The Anikin Kamen 1 burial ground is located in the Tomsk district of the Tomsk region. A. D. Gaman excavated it in 1994 and 1996. The burial ground consisted of two groups of burial mounds: a northern and a southern one. This article examines the findings from the southern group. The work aims to analyze the objects and finds in the burial mounds and the soil, including special wooden constructions for burial and memorial rituals, from the southern burial mound group of the Anikin Kamen 1 burial ground and to relate these objects and finds to other cultures of the High Middle Ages in the upper and middle Ob region. In addition to the objects found in the burial mounds (animal bones, stones, pottery, personal items), burnt wooden constructions were also found in two burial mounds. Similar objects were found in monuments of the Srostki, Basandaika, and Kyshstovka cultures in western Siberia. The finds in the burial mounds and soil indicate that the burial and memorial rituals were carried out. These rituals can be traced back to the Upper and Middle Ob regions’ Early and High Middle Ages. In the High Middle Ages, special wooden constructions were erected inside and outside the burial mounds in this area. The author of this work agrees with the opinion of M. F. Kosarev that all burial and memorial acts are connected with a pagan worldview of rebirth. Keywords: burial ground, burial, funeral and commemoration rituals, wooden cult constructions | 1674 | |||||
| 498 | The article discusses the expression of volition in Hill Mari, a language belonging to the Uralic family. The author focuses on two strategies for expressing volition: a synthetic strategy using the desiderative mood with the suffix -ne and an analytical strategy using the construction NMLZ + šoeš (‘achieve-NPST.3SG’). The semantics of these constructions is analyzed in terms of the subjects’ preference for certain alternatives, with the lexical verb representing the most preferred option. The construction with the desiderative suffix adds an additional component of the subjects’ strong willingness to realize their desire and take control of future events. The morphosyntax of the constructions is also compared, with the analytical construction being more flexible in terms of expressing tense and subject. The author also proposes a hypothesis about the development of the analytical construction in Hill Mari and other languages in the Volga region under the influence of Turkic languages, where a similar construction also exists. In contrast, languages in other groups of the Uralic family, such as Ugric and Samoyed, as well as the Permic language Komi, use constructions with the finite verb ‘want’ or a desiderative affix rather than an analytical construction with a grammaticalized verb of movement. Keywords: volition, scale of alternatives, semantics, morphosyntax, areal typology, Hill Mari, Uralic languages | 1672 | |||||
| 499 | The paper examines the role of educational cinema in the USSR during the 1930s, with a focus on films about the “socialist reconstruction” of remote regions of the Soviet Union. As an example, the film “Eastern Siberia” (1935) filmed at the “Sibtechfilm” studio, directed by A. I. Gaidul is analyzed, using scripts and other documentation from the State Archives of the Novosibirsk Region. The film is analyzed in terms of its place in the history of regional cinema and its role in the construction of ideas and images in the context of Soviet history. The paper also discusses the historical context of the creation of educational films in the 1930s, the production process at the Novosibirsk studio “Sibtechfilm”, and the biography and methods of the film's director, A. I. Gaidul are considered. The authors also address methodological issues related to educational cinema at the Sibtechfilm studio in the 1930s. It is concluded that the creation of educational geographical films was a significant development in Russian visual anthropology and that the analysis of such films helps to understand the ideological, conceptual, and creative considerations involved in their production and use in the USSR in the 1920s–1930s. Keywords: visual anthropology, Soviet cinema, film production, educational cinema in the 1930s, Sibtechfilm, Eastern Siberia (1935), A. I. Gaidul | 1669 | |||||
| 500 | Chinese graduates returning to China from Russian universities face a competitive job market, accompanied by criticism and expectations from families and society. Due to their collective annual return from foreign universities, Chinese graduates are labeled ‘sea turtles.’ The difficulties in finding a well-paid job and the problems in getting practical recognition for the efforts made during their stay abroad also discursively turn these young graduates into ‘sea turtles.’ The transition of Chinese graduates from university to working life, the complexity of finding a job in China’s ambiguous social and economic environment, and the role of universities in Siberia trying to attract international students are important epistemological issues. This article attempts to reconsider the symbolic value and practical recognition of international higher education in the Chinese labor market. A specific contemporary Chinese terminology about returning graduates is at the center of our attention. This social discourse shapes transnational education and labor markets. These issues are illuminated by ethnographic data collected by the author during his fieldwork with Chinese students in Tomsk and Irkutsk. The students and soon-tobe graduates were looking for a job in China, and as their career plans show, few would stay in Russia. These first-hand insights provide an opportunity to analyze the students’ reflexivity in relation to their employment practices from below. The internationalisation and diversification of education have created space for alternative study destinations such as Russia and new private-sector players with different interests in higher education. Chinese employers are becoming more demanding, while foreign university degrees are no longer exclusively a guarantee of career advancement. Keywords: internationalisation of education, Russian universities, Chinese students, transition from study to work, employment, public service | 1663 | |||||
Search by Author
