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| 401 | The paper deals with the expression of caritive in Nanai. The research is based on the author’s elicitation materials collected during the fieldwork as well as oral texts recorded from the Nanai speakers by various scholars. The study leads to a conclusion that the expression of caritive in Nanai varies greatly from one dialect to another: while varieties of the lower Amur (Naikhin, Dzhuen, Gorin) obtain a determined marker ana, Sikachi-Aljan dialect uses a negative existential aba to express caritive. The paper describes grammatical and semantic properties of ana in detail. Thus, in modern Nanai, ana almost does not combine with morphological markers, although combination of ana with possessive markers is attested in earlier texts of mid-20th century. Absentee (dependent from caritive marker) can be expressed by any nominal phrase including pronouns, nouns with dependents and even adjectives. When an absentee is expressed by an adjective, ana marks for privative deriving an antonym of the adjective. Absentee cannot be expressed by a verbal form, even by a participle form, although it is close to a nominal phrase. The use of inflectional markers with absentees is acceptable, however, the use of a bare stem is preferable. As for the semantic properties, absentee can have different potential semantic roles such as a companion, instrument, possessum, relative, etc. Absentee cannot refer to an action. Besides, the use of clitics’ variants is described. Variants anaǯi and abaǯi (with an instrumental marker) appear mostly in the case when the situation of absence/non-involvement modifies another situation. They correlate with co-predicate and adverbial syntactic position of the caritive phrase. The variant ana bi is usually attested in the case when the situation of the absence modifies a target participant. Caritive phrases with ana bi tend to have an attributive syntactic position. Keywords: The Nanai language, caritive, abessive, dialectal variety, syntactic positions, grammatical semantics, parts of speech | 687 | |||||
| 402 | The main purpose of the article is to uncover and analyze language ideologies underpinning multilingual practices of non-Russian first-generation migrants from the former Soviet Union from a translanguaging perspective. The article uses data collected by the authors during a 3-month ethnographically-oriented field study in Western European countries (in-depth semi-structured interviews and participant observation) supplemented by sociolinguistic analysis of informal online communication. It was found that fluid, translingual practices are generally not characteristic for the majority of well-educated post-Soviet migrants, despite the presence of ethnic languages (L1), Russian (L2) and foreign languages (L3-n) in their linguistic repertoire. Instead, we observe predominantly Russian normative speech, lack of desire to cross language boundaries and create hybrid linguistic forms, at least between L1 and L2. The authors see the reasons for this in the Soviet language policy, which products the immigrants from the USSR are “exporting” the relationship between Russian and ethnic languages formed in their home country. The article examines some of the language ideologies and habits that serve as a barrier to translanguaging, namely the ideology of language purism and (Russian) monolingualism, as well as adherence to the “standard language culture”. The level of education is also associated with “pure” speaking in Russian — the more prestigious and more familiar language in which the respondents have the greatest linguistic competence. In general, the authors come to the conclusion that the speech behavior of this polyethnic and multilingual group of migrants described in the article is a consequence of a habitus — deeply hidden, unconscious, “imprinted” linguistic and cultural habits inherited from the Soviet experience and reproduced in life practices abroad. Keywords: translanguaging, code switching, language ideologies, multilingual post-Soviet migrants, linguistic purism, monolingual ideology, standard language culture | 687 | |||||
| 403 | The aim of this work is to describe the syntactic features of one of the first written monuments in southern Selkup by St. Macarius (Nevsky) «Conversations About the True God and True Faith in the Dialect of Ob Ostyaks». The analyzed material is included in the Central-Ob dialect of the Selkup language. The translation of the monument into Selkup was made by St. Macarius from the Altaic language. The literal Russian translation is also attached to the text. The text of the monument was analyzed to identify the order of the main constituents of the sentence: S — subject, V — predicate, O — direct object. The dominant word orders of the text are SOV, SV и OV, which fully correspond to the word order in Samoyedic languages in general and in Selkup in particular. Special constructions consisting of an imperfect converb and a verb, as well as infinite clauses with a nomen actionis in the locative case to express the circumstance of time, are spread in the text. When compared with modern Middle-Ob texts, constructions with imperfect converbs and verbs are still frequent, while examples with a nomen actionis in the locative case are absent. Instead of them finite clauses with the connectives and connective words are used. The conjunctionless link type of the homogeneous parts of the sentence, as well as of complex sentences, is common. Connectives and connective words, including those borrowed from the Russian language, are also used. Comparing the obtained data with modern materials on the Middle-Ob dialect, no significant changes are noted in this aspect. The conjunctionless link type of the homogeneous parts of the sentence, as well as of complex sentences, is combined with parallel use of connectives and connective words, including those borrowed from the Russian language. Comparing the obtained data with modern materials on the Middle-Ob dialect, the use of connectives and connective words gained a foothold. Keywords: Selkup language, Middle-Ob dialect, syntax | 685 | |||||
| 404 | 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 | 685 | |||||
| 405 | The article analyzes female sculptural images from the Ulaan Haram Sharoon Bumbagar barrow in the Bayannuur Somon of the Bulgan aimag in Mongolia. Among other things, female figures made of terracotta were found in the burial. All materials are currently stored in the Kharkhorin museum. The characteristics of ceramic microplastics are given according to the author's approved scheme for describing votive sculptures, taking into account gender differences. The purpose of the publication is to introduce the scientific circulation of information about the features of female medieval images of the Turkic time, made by their contemporaries. The characteristics of 13 ceramic figures made in full growth are given. The characteristics of ceramic microplastics are given according to the author's approved scheme for describing votive sculptures, taking into account gender differences. The purpose of the publication is to introduce the scientific circulation of information about the features of female medieval images of the Turkic time, made by their contemporaries. The characteristics of 13 ceramic figures made in full growth are given. The description provides the characteristics of the manufacturing material; inventory numbers and sizes are given according to the museum's documentation; the degree of safety of the figures is noted; a description of the costume, hairstyles, makeup details is given; the anthropological features of sculptural images are characterized; the racial and, if possible, ethnic identification of the prototypes of the images is given. The article notes the similarity of finds (ceramic microplastics) from the investigated burial with previously studied materials from the Shoroon bumbagar mound in Zamar somon of the Central aimag of Mongolia (stored in the G. Zanabazar Museum of Fine Arts, Ulan Bator, Mongolia). In addition, apparently identical sculptural images were found during excavations in northwestern China of a burial dating from the Tang Dynasty, near the village of Yancun, Xixian District, Shaanxi Province. The tomb belongs to Xue Shao, the first husband of Princess Taiping, daughter of Emperor Gaozong. The study of the sculptural materials from the Bayannur burial mound made it possible to record the appearance of noblewomen of the Middle Ages from the Central Asian steppes. The comparative analysis confirmed the updated date of the mound to the last quarter of the 7th century AD, which corresponds to the Turkic time during the reign of the Tang Empire. The analysis of the statuettes made it possible to draw a conclusion about the possible presence of both South Siberian (Turkic) and East Asian (Chinese) components among the prototypes of female images. New data made it possible to expand knowledge about the population of the Central Asian steppes during the era of hegemony of the Tang Empire. Keywords: women, Central Asia, Mongolia, Tang Empire, barrow, sculpture, anthropology, South Siberian race, East Asian race | 679 | |||||
| 406 | 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 | 679 | |||||
| 407 | 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 | 678 | |||||
| 408 | This research was presented at the colloquium “The fate of linguistic heritage: transmitted to the younger generations or lost?” held at the RAS Institute of Linguistics of the Russian Academy of Sciences in May 2021. My presentation was a short overview of the language acquisition patterns within four indigenous communities in Latin America, speakers of the following indigenous languages: South Eastern Huastec (Mayan, Mexico), Tsotsil of San Isidro de la Libertad (Mayan, Mexico), Huilliche/Tsesungun (Mapudungan, Chile) and Mixe (Mixe-Zoquean, Mexico). I carried out extensive fieldwork and research with these communities (more details can be found in Kondic 2021, Kondic 2021 (forthcoming), Kondic 2015b, Kondic 2014a, Kondic 2014b, Kondic 2011b, Kondic 2010). At the moment my research concentrates on the sociolinguistic situation with the language Mixe (Mixe-Zoquean, Mexico), namely, on their language attitudes. During each of these four projects I produced learning materials to facilitate language teaching and revitalization (Kondic 2009b, Kodic 2016, Kondic 2015a, Kondic 2013b, Kondic 2015c, Kondic 2018b). The materials I produced and left in the communities are now being used for language teaching and maintenance. In this article I am going to present my insight into the patterns of native language learning within the above four communities. Many of Mexican indigenous languages are at present in decline and falling into disuse. Language endangerment often causes interruption in the process of language transmission, and it will be interesting to see what the situation is like within these different languages of Latin America that I had an opportunity to work with. Keywords: усвоение языка, автохтонные языки, угроза исчезновения языка, языки майя, мапудунган, михе-зокеан, Латинская Америка | 677 | |||||
| 409 | 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 | 665 | |||||
| 410 | The article is devoted to a topical but poorly developed topic in the Russian humanities – visual anthropology as a form of scientific knowledge, a means of fixing and representing materials. It is well known, that the decisive role in the development of the frontier regions of the country during the imperial period was played by professional researchers and travelers, who actively used photographic technology in their activities. Numerous photographic documents collected by them during scientific expeditions are scattered among the funds of central and regional museum and archival institutions. This study focuses on visual anthropological materials from the expedition of the famous ethnographer Ivan Alekseevich Lopatin in 1913, stored in the archives of the Society for the Study of the Amur Region, and studied by the author of the article during research work in the summer of 2020. Many of the photographic documents under consideration, being unique evidence of the cultural evolution of the peoples of the Amur region at the turn of the 19th–20th centuries, are introduced into scientific circulation for the first time. By comparing the textual and visual archives of the researcher, the key ethnographic images recorded by him among the Orochs and Golds (Nanai) peoples are distinguished and analyzed: phenomena of material and spiritual culture, fishing processes and physical types. The methodological discoveries of Ivan Lopatin in the field of the ethnographer's field work are also specially considered: parallel written and photographic recording of materials in the process of expeditionary research for the subsequent use of photographic documents as illustrations to the main provisions of scientific publications. The photographic work of Ivan Lopatin is analyzed in a historical and anthropological vein, in comparison with thematically related studies of other authors and academic paradigms of the corresponding period. The conclusion is made about the scientist's archival photographic heritage as an informative historical and ethnographic source, visually reflecting not only the culture of the photograph, but also the one who is filming; transmitting not only ethnographic information, but also its figurative and emotional context. The historical experience of Ivan Lopatin is shown as a completely relevant methodological example for today's visual anthropological practices. Keywords: ethnographic photography, visual anthropology, Golds, Orochi, Ivan Lopatin | 664 | |||||
| 411 | The relevance of the topic is determined by the need to preserve the intangible cultural heritage of the peoples of Russia, including knowledge about their traditional picture of the world, which includes folk views about wild fauna. In the mythological representations of the peoples of Eurasia, the squirrel is a common zoomorphic image, which is associated with its wide range of habitat and the utilitarian meaning that it had as a fur-bearing animal. In buryat ethnography, this topic has not been considered before. The aim of the work is to reconstruct the complex of buryat folk beliefs about the squirrel with the definition of its symbolism and to clarify the representation of the image of this animal in their traditional rituals. The sources for the research are ethnographic-folklore and linguistic information, especially ethnographic and folklore materials collected by N. N. Agapitov, S. P. Baldaev, Ya. I. Lindenau, etc. The main linguistic material is obtained from the two-volume dictionary “Buryad-orod toil” (2010). The author's field materials are of an auxiliary nature. The main method of research is the structural-semiotic method, which provides for the determination of values, including squirrel. The methodological basis of the work was the works of A. K. Bayburin, P. G. Bogatyrev, A.V. Gura and others. It is proved that the squirrel was a revered wild animal among the buryats. It is revealed that the image of this animal is ambiguous and characterized by ambivalence of connotation. It was determined that this animal was endowed with heavenly, feminine and producing symbols, and received a positive connotation. In addition, it was found out that in the epic of the buryats, some ornithomorphism was attributed to the image of a squirrel. At the same time, he also receives a negative connotation: the motive of the soul of the enemy of the cultural hero was associated with him; he was perceived as a sign of trouble. The image of the squirrel can be traced in family rituals, in the rituals of shamans and hunters. In family rituals, fetishes are associated with it (Ekhe Toodei, Khermeshi-noyon and Bulgasha-khatan, etc.), endowed with a protective function. In shaman rituals, he is perceived as an assistant spirit, an animal dedicated to the patron spirit, and his skin was also considered an attribute of the shaman (an emblem of the clan). Keywords: Buryats, traditional worldview, wild fauna, squirrel image, folklore, ritual | 662 | |||||
| 412 | The article is aimed at a retrospective social reconstruction of the inhabitants of one ancient settlement – Soshnikovo1, which belongs to the Soshnikovskii stage of the Odintsovskaya culture (the second half of the 4th – the first half of the 5th century). On the basis of historiographic data with the involvement of paleogenetic reconstructions, it has been assumed that the inhabitants of the reconstructed settlement belonged to the Samoyed ethnic group. Following on the ethnographic materials, the authors derived the average data characterizing both individual demographic indicators and some stratification positions. These averaged data were applied to the planigraphic information obtained by archaeological methods in the study of settlement Soshnikovo 1. As a result of a comprehensive study involving ethnographic, paleogenetic and archaeological data, a conclusion has been made about the social organization of the ancient village inhabitants. The inhabitants of the village lived in brotherly families. According to the ethnographic data, the average number of members in one family was about 14 people. On the basis of the average number of families and the average area of the dwelling, an average area of living space per 1 person — about 1.8 sq. m. — has been calculated. The total number of inhabitants of the settlement belonging to all age and sex groups was about 148 people. The planigraphy of the dwelling is characterised by its division into 2 parts: the holy part — for men, guests, located behind the hearth at the far wall of the dwelling and the unclean part — for women, household activities, behind-the-threshold zone. This is evidenced by the accumulation of household equipment (ceramics) in the pre-entrance zone of the dwelling pits. The planigraphic analysis of the ancient settlement made it possible to support the previously stated hypothesis about the demarcation-social, rather than fortification-defensive function of the moat-rampart division line and the presence of certain layers of dependent population, which allows us to speak about the existence of a rigid system of vertical stratification. The involvement of ethnographic data resulted in putting forward a hypothesis about the system of household management and the existence of certain types of land ownership. The article opens discussion on the issue and aims at testing the proposed methodology for its subsequent use when carrying out reconstructions of larger scale on the basis of sufficiently representative planigraphic material of the settlements in the forest-steppe Altai, which belonged, most likely, to Samoyed people and can be related to the final stages of the Kulaiskaya and Odintsovskaya cultures. Keywords: archaeology, ethnography, paleogenetics, social organization, family, dwelling, de-mography, stratification, reconstruction | 661 | |||||
| 413 | This article examines the anthropology of sound in the context of studying the acoustic code and the sound picture of the world as a universal information model in the traditional culture of the Mongolian peoples. Such an information model is a differentiated system of sounds with its own grammatical and syntactic rules, which can not only convey the complexity of a person's ideas about the surrounding world, but also affect it, serving as a guarantee of preserving the world order. The sound of the human voice, which performs a communicative function and has a huge impact on nature and society, is considered in the context of an acoustic or sound code of the steppe culture of the Mongolian peoples. The acoustic code of traditional culture, characterizing the cultural and natural landscape, includes a wide range of sounds from natural to strictly organized verbal and musical texts and is characterized by polyfunctionality. Folk beliefs and legends, which reflect the mythological and religious ideas of the Mongolian peoples, testify to the magic of the sound of the human voice. The article examines the semantics of sound in the exclamatory chants and ritual long songs of the urtynduu Mongols, which represent a special “genetic code” and are an ethnic marker of their cultural tradition. The ritual long songs urtynduu, including chants performed during thunderstorms, melodic whistling or whistling, are closely related to the rite of invoking heavenly grace and the cult of ancestors. They are one of the important components of the integral ritual system, organizing the sound field of the traditional culture of the Mongolian peoples. In addition, the article presents the dotted line phenomenon of sound in the multidimensional space of the shamanic and Buddhist cosmos. Keywords: sound, sound picture of the world, semantics, traditional culture, Mongolian peoples | 660 | |||||
| 414 | In this article, using examples of handwritten texts of heroic legends and self-recordings by Shor storyteller (kaichi), the collecting activity of the folklorist and the performance of the epic at home are considered. Performing a legend at home is a situation for kaichi that is directly opposite to the generally accepted tradition, when an honorary invitation followed and the performance of alyptyg nybak in a circle of friends and fellow villagers, who perfectly knew the epic tradition of kai The storytellers needed a real audience, an epic environment that would support him on his way beyond the alyp. In the case of one collector-listener-guest, the kaichi, more like a hospitable host, personally thanked him, blessed and bestowed good luck on the alyp. Some storytellers (A. P. Napazakov), in the presence of one collector or in self-recordings (V. E. Tannagashev), completely missed the appeal to the audience. In their room, the storytellers, having lost the habit of performing kai, felt constrained, tuned in for a long time and were forced to perform one epic from morning to dinner, sometimes until evening, if they were in no hurry to go anywhere. However, thanks to confidential communication with storytellers at home, we managed to clarify some “dark places” of the texts, to find out the meaning of archaic words and expressions. Sometimes the collector could make changes to the names of epic works, and the storytellers, trying not to offend the guest in their home, agreed with the opinion of the person who wrote down about the renaming of the legend. Performing alyptyg nybak for one listener-collector in the daytime, the storytellers, for various reasons (mood, haste, arrival of guests, etc.), reduced the performance, which undoubtedly affected the quality of the content of the epic. V. E. Tannagashev has repeatedly reported that due to the limited time, he is forced to shorten the legends, or say it by recitative. Performing legends in an unusual situation, especially for the collector, the kaichi, finding themselves outside the epic environment, did not feel in unity with their listeners, which affected the narrators' remarks and the traditional poetics of legends. Keywords: heroic epic story, storyteller, listener, collector, performance, self-record, audio record | 655 | |||||
| 415 | The paper deals with the semantics of causal markers in polypredicative constructions; it is based on an areally and genetically balanced sample of 100 languages (Africa – 14 languages, Eurasia – 8 languages, Southeast Asia & Oceania – 13 languages, Australia & New Guinea – 27 languages, North America – 18 languages; South America – 20 languages; where the number of languages taken from each family depends on its size). The research is based on typologically oriented grammars, language descriptions, corpus data and consultations with language experts. It turns out that apart from their basic causal meaning, causal markers can express other additional meanings in the Reason clause, in the Result clause or in both of them. To my knowledge, a number of these parameters have never been mentioned in typological studies of polypredicative causal constructions. The most frequently mentioned additional meaning was evaluation, widely attested in European languages. Both positive and negative evaluation usually refers to the Reason clause and the Result clause at the same time, but in some cases, it can refer to only one of the clauses. The other parameters include: the degree of control of the Reason and Result; conformity or non-conformity of Result to the hearer’s expectations; the reality/objectivity of Reason; emphasis on the Motive vs. the Causer; greater or smaller temporal distance between the propositions; degree of causal relationship between the propositions; and critical attitude toward the causal relationship in polypredicative constructions. Causal markers can combine two additional meanings as well. The fact that most of the additional meanings were attested in languages of Eurasia and Southeast Asia & Oceania can be explained in two ways. First, the languages of these Macroareas are well-described, and, second, both Macroareas possess a larger number of causal markers, typical of written texts, sometimes having additional semantic features. Keywords: polypredicative constructions, semantics, reason, motive, consequence, evaluation, control, reality | 653 | |||||
| 416 | 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 | 651 | |||||
| 417 | The most important component of the traditional culture of the Ob Ugrians are the cults of patron spirits-outstanding heroes-ancestors. In ancient times, the deified person gradually turned into a means of existence of society, the organization of its life. The cult of the ancestor can be considered as a cultural factor and even a cultural model of traditional society, which served the goals of survival and adaptation of people to new historical conditions, building relationships with the surrounding world. The article considers the image of one of the patron spirits of the Khanty people-the Kazim warrior goddess (also known in literature as Vut-imi or Kasum-nai, etc.), reflected in the folklore of the Kazim and other Khanty groups, Sosva Mansi and Nenets. The “history” of her life points to constant migrations and the development of new territories in ancient times, explains the contacts of the ancestors of the Kazim Khants with neighboring ethnic groups. The purpose of the work is to reveal the nature of interethnic and intraethnic relations of the Kazym Khants on the basis of folklore texts about the Vut by them, based on cultural-historical, descriptive, functional-semantic and typological methods, taking into account existing developments on this topic. As a historical and ethnographic source containing information about the intercultural communications of the Kazym Khants, the author considers both previously published songs, legends and legends about the Vut-im, including information about its zoomorphic images, attributes, epithets; as well as new material recorded by the author from informants. The author notes that the image of the main patron spirit of R. Kazym shows Permian features. Stable contacts with the Mansi territory are clearly expressed in the language, folklore, and cultural traditions. Khanty legends also indicate a significant influence of the Nenets culture (primarily in the field of reindeer husbandry). The mythology of the marriage relations of the goddess with the Khanty heroes reflects the kinship and nature of the intra-ethnic relations of the Khanty: the Kazim group with other local formations (Irtysh, Pim and other Khanty). Keywords: Kazym goddess, Kazym Khanty, Sosva Mansi, Nenets, patron spirits, interethnic contacts | 640 | |||||
| 418 | The authors consider the vocabulary of Siberian Turkic and Mongolian languages, related to the cult of mountains, land and water in a semantic context with the ritual action. The main languages of the study are Altai, Buryat and Yakut with the involvement of Mongolian, Khakas, and Tuvan parallels. In rites of Turkic-Mongolian people devoted to the host spirits of the area, the general principles of the organization of the sacred space, conceptually similar ritual actions are traced. There are universal attributes and symbols which are illustratory of shamanism and Buddhism. For the first time, a comparative analysis of lexemes, semantics and symbolism of words related to ritual actions and accompanying their verbal context was carried out. The purpose of the work is identifying the preservation, dissemination and transformation of cultural universals with verbal expression. A study of the oldest cultural codes preserved in the subject and actional spheres of rite seems relevant. The concept of a cultural code in the study of rite will provide a key to understanding the cultural picture of the world and allows deciphering the deep meaning of the components of the rite (meanings, signs, symbols, norms, etc.). As a result, we state that there was once a united Turkic-Mongolian tradition of shamanism, which had a common culturally significant system. It is confirmed by lexical material and their ritual context. The considered two main rituals of sacrifice (bloody and bloodless) prove both ancient ties and a stable universal sequence and the preservation of national codes in the ritual event of the Mongolian and Turkic peoples of Siberia. It is revealed that the key lexemes used in the subject code have a universal semantics in the ritual event. Lexical correspondences and similar ritual objects and actions most likely prove the ascension of the rite to single roots with subsequent regional and temporary transformations. It was established that the same attributes of the ritual with a similar or different lexical designation are archetypes reflecting the general cultural codes of the Turkic peoples of Siberia and Mongolian ethnic groups. Keywords: Turkic-Mongolian people, cultural universals, cultural code, historical vocabulary, rite | 636 | |||||
| 419 | This article examines the somatic code of culture, which is one of the important and universal codes in the linguoculture of the Evens, reflecting the perception of the world of the Even ethnos. The bilingual dictionaries, folklore and artworks of Even, and the author's field materials collected during expedition trips to the small residency of the Evens were used for data of the article. The specificity of the verbalization of somonyms in the Even paremias and phraseological expressions was revealed. The semantic features of metaphors with elements of somatisms in the ven language are determined. Anatomical vocabulary, participating in the creation of figurative meanings, associations and possessing symbolic functions, reflects the archetypal visions and thinking of the people. Somatisms are reflected in spatial vocabulary, landscape vocabulary, ritual culture, idioms, metaphors, proverbs and sayings of the evens. In the even linguistic culture the sacredness of some parts of body was reflected in prohibitions-amulets. Semantization and meaning of the somatic code of culture is universal and has parallels in the vision of the world of other folks. Keywords: Even language, somatic code, linguoculture, component, metaphor, phraseological unit | 628 | |||||
| 420 | 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 | 624 | |||||
| 421 | The article is devoted to the stylistic peculiarities of presenting information about one of the North-ern peoples in the first printed article about them, published in 1732 in the popular scientific academic magazine “Notes to the Saint-Petersburg Vedomosti” (republication [Malyshev, 2014]) and intended to acquaint the audience (mostly in St. Petersburg and Moscow) with the way of Samoyed's life. The article was prepared by its author on the basis of Nicolaes Witsen’s book “Noord en Oost Tartarye” (Amsterdam, 1692), but the defining role is precisely given to the stylistic manner of the recounted book presentation. The materials take four releases (16 pages, parts XXVIII–XXXI). In the article, the speech representation of Samoyeds is done doubly: “from the outside” and “from within”. First, the article is built according to the general scheme realizing typical steps of the ethnographic informing communicative scenario: 1) Contribution of the key nomination and etymological information about it; 2) Contribution of the nationality origin and structure; 3) Story about relationship with colonists of the Russian North; 4) Description of religion and its status in Samoyed’s life. Secondly, in the end of the article the reader can see a part of language which Samoyeds speak: some examples of keywords in Archangelsk Samoyed dialect (71 words and 16 short everyday phrases) are given, the translations of “Lord’s Prayer” prayer into three dialects of the Samoyed language (in Archangelsk, Turukhansk and Tafsk) and the counting from one to ten on the same dialects are shown. The article “About the Samoyeds” not only told the Russian readers about the “strange foreign” people, but also acquainted these people and the territory they lived on with other people and lands as a part of the Russian state. In this article, the tonality as a key factor plays a special role in forming the reader’s general perception of the Russian North nation’s original culture and formed the positive perception of Samoyeds as common people which are living subsistence economy, kept streaks of primitive culture, but at the same time goodhearted, partly naive and friendly. Keywords: historical stylistics, speech representation, ethnic identity, speech assimilation, Samoyeds, popular scientific journalism, journalism of the 18th century | 617 | |||||
| 422 | 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 | 617 | |||||
| 423 | 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. | 616 | |||||
| 424 | 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 | 613 | |||||
| 425 | This article presents the results of a study of deictic (demonstrative) pronouns in the Khakass language. Deictic pronouns, like other demonstrative words, act as words that serve to determine the degree of remoteness of the object relative to the position of the speaker ("deictic center"). Each language has its own (binomial, three-term, and more) system for determining the degree of remoteness of the subject relative to the deictic center. In the Khakass language, the degree of remoteness of objects relative to the speaking person is determined through a three-term system: proximal ("closer to the speaking person"), medial ("slightly further from the speaking person") and extreme ("far from the speaking person"). In addition, deictic pronouns serve to develop a temporal meaning. In the sentence, the deictic pronouns are assigned the role of the definition and the circumstance of time. Keywords: deictic pronouns-nouns, deictic pronouns-adjectives, deictic pronouns-numerals, proximal demonstrative, medial demonstrative, extreme demonstrative, Khakass language | 612 | |||||
| 426 | The article is devoted to the study of Bashkir surnames that go back to the ancient protective (apotropic) personal names, designed to ward off "evil forces" from a newborn, which are obsolete and absent in the modern Bashkir name list. The main source of this study was the Bashkir surnames recorded in the collection of documents "Formulary lists on the service of officials of the Bashkir-Meshcheryak army for 1836-1842", published in two books (2012, 2014), in which documents of the second quarter of the 19th century were published. , first of all, formular lists of officials of the Bashkir-Meshcheryak army. A comparative-historical study of the meanings of individual personal names against the general Turkic background was carried out based on data extracted from the “Ancient Turkic dictionary” and “Bashkir shezhere” by R. G. Kuzeeva. On the basis of ethnocultural works not only in the field of the Turkic peoples, but also of the Eastern Slavs, it was established that the origin of many protective names is associated with the ritual of buying and selling a child, in particular, these are names based on the lexemes katyu 'sell', tүlәү 'pay' , tabyu 'find', al in the meaning '(this) did not die, remained', tor ,on, in which the meaning of yshәһen is embedded, үlmәһen 'let him live, stay', tuҡta 'stop, stop'. Protected, according to the ancient Bashkirs, was considered the child who, according to the terms of the old rite, lay in a dog kennel next to its owner and was named with a name containing the lexeme et ‘dog’. The names of stones and minerals, such as altyn 'gold', kөmөsh 'silver', bulat 'bulat' and, of course, timer 'iron', for which the child was exchanged during the imaginary purchase and sale. In order to protect against evil forces, the ancient Bashkirs also had a tradition of criticizing a child with a bad name (for example, Buzuk, Yamanbai, etc.). Protective personal names with the ish ‘couple, couple’ component, which were given to children if their previous brothers or sisters did not survive, also stand out in a special group. All the protective personal names we have considered, which are a reflection of the ceremony of buying and selling a baby, as well as the people's belief in the power of the word, are currently mainly found in surnames. Keywords: onomastics, anthroponymy, family name, names-amulets, apotropic personal names | 611 | |||||
| 427 | One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors. Keywords: сhuvashs, funeral and memorial customs and rituals, prohibitions, omens, beliefs | 608 | |||||
| 428 | 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 | 605 | |||||
| 429 | Purpose. The paper analyzes one of the aspects of the comprehensive post-revolutionary Soviet policy for the “emancipation of women” — anti-religious work among the female population, which was closely intertwined with the general practices of militant atheism and anti-religious work among the population. However, in the author's opinion, working with women was a separate line of efforts of early Soviet cultural traders that required special consideration. Results. The struggle against the church, faith and believers occupied one of the central places in the general policy of modernization of the country according to the Soviet type, and it was the high level of religiosity, mainly of the female population, that seemed to be the biggest obstacle on the way of building a godless New society. If such work as the creation of institutions of motherhood and infancy, women's educational program, the involvement of women in Soviet social life, despite massive resistance, found at least any response among certain segments of the population, then a campaign to seize church values, persecution of clergy, attempts to undermine Orthodox axiological basis for the existence of Russian society was caused only by persistent negativism and tough opposition from the population, primarily women. Conclusion. Initially, Soviet leaders underestimated the depth of women's spiritual life, and considered visiting churches as a tribute to tradition and a form of leisure, which were supposed to gradually be replaced by Soviet cultural and social events. By the end of the first decade of Soviet power, it became clear that these methods of struggle were not at all effective, the level of women's involvement in church life during the opposition to theomachy only increased and even gave rise to new forms of women's participation in church parishes, including participation in liturgical life and mass phenomena of female asceticism. Keywords: female religiosity, antireligious campaign, 1920ies, women and the church, mansplaining, gender and religion, orthodox’ feminization | 601 | |||||
| 430 | 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. | 596 | |||||
| 431 | 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 | 596 | |||||
| 432 | 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 | 593 | |||||
| 433 | The article analyzes the Kalmyk folk songs about the pilgrimage to Tibet through the example of the texts titled “Zu gidg gazr” (“The Country Called Tibet”), “Alta gidg gazras” (“From the Land Called Altai”). The comparative study of records of the song “Zu gidg gazr” of different times (1897, 1903, late 20th century) and insights into historical data and versions of legends about Jijeten Lama conclude that the religious song is dedicated to the pilgrimage embassy of Khan Donduk-Dashi (1755‒1757) and contains information about the way to Tibet through Mongolia and Kokonor. The analysis of the song “Alta gidg gazras” and the data of the most complete text of the song “Zu gidg gazr” recorded by G. J. Ramstedt makes it possible to conclude that those reflect information about two main routes to Tibet. Archival and literary materials about pilgrimages to Tibet indicate that in the 17th century when boundaries of the emerging Kalmyk Khanate were still mobile, routes to the shrines of Lhasa (Zu) went through the traditional territories of Oirat settlement ― “from the area called Altai”. From the beginning of the 18th century, for a number of reasons, the way to Tibet lay through Mongolia and Kokonor. Only at the beginning of the 20th century the path to Tibet which had been traditional for ancestors (now called the “new one”) was mastered again. Keywords: Kalmyks, Tibet, religious songs, pilgrimage, path, delegation of Donduk-Dashi | 591 | |||||
| 434 | This article discusses the polysemy models of the Hill Mari suffix la, which main meaning is marking the standard of comparison in similative constructions: glottonym marker, marker of the actant in constructions with the verb madaš ‘play’, marker of the approximate localization. In addition to the typologically expected patterns of polysemy (for example, the marker of glottonyms or the complementizer marker in constructions with the verbs čučaš ‘seem’, kajaš ‘be seen, seem’), the Hill Mari similative marker la has some functions that are less studied from typological perspective. Previous research has shown that la can have different morphosyntactic restrictions depending on the context. The article presents the restrictions for contexts of la that were not studied previously in a proper way. Thus, when used as a glottonym marker or as a marker of an actant in constructions with the verb madaš ‘play’, la has a more limited morphosyntactic distribution compared to similative constructions and constructions with verbs like čučaš ‘seem’. Another context for la is locative expressions. The suffix is used to indicate the direction and not a final point. In this function, la is attached to a noun phrase marked by one of the locative cases, as well as to a postpositional group with a spatial postposition or to an adverb that retains the old forms of locative cases. It is important that la can be attached to all three locative cases, not just to the illative, as noted in the grammars. Moreover, the article analyzes the existing polysemy network: there is an attempt to present a possible invariant underlying all functions of the la. This is the similative meaning of the suffix, which is spread from the similative constructions to other contexts. Keywords: Uralic languages, Hill Mari language, similative constructions, polysemy models, typology | 588 | |||||
| 435 | The article examines one of the frequent phenomena of the past of the northern Selkups — famine; the frequency of hunger strikes is examined, the groups of the Selkup society most susceptible to regular malnutrition are identified, and the causes of hunger are revealed. As a result of the research, the author comes to the following conclusions. The Selkups experienced famine annually, in the winter-spring period, then all the reserves made for the winter were consumed. In summer and autumn, the Selkups stored food in insufficient quantities. This is due to the Selkup national character, which was not characterized by such qualities as thrifty and prudent. The Selkups also did not make a large number of procurements because of the nomadic way of life. The seasonal famine ended with the arrival of spring migratory birds. After a collective hunt for them, a holiday and a general feast were arranged, at which the Selkups ate their fill for the first time in a year. After the ducks, fish returned — the main summer-autumn food of the Selkups. During the hungry winter-spring period, the Selkups lived by hunting, but full-fledged hunting was impossible for the deerless Selkups, since they required going to places where fur-bearing animals lived, or wild reindeer migrated. Hunting success often did not meet the expectations of the Selkups, since it depended on the whims of nature — migrations of fishing objects, severe frosts, the «yield» of the current year for the animal, etc. In addition to the nomadic way of life, peculiarities of national character and unsuccessful hunting, the Selkup famine had another socio-economic reason. The Selkups were exploited, drunk and deceived in commercial transactions by Russian officials, representatives of the Orthodox Church, merchants and traders, as well as their own clan nobility. Bakeries established by the state, designed to prevent hunger among the population of the Turukhansk region, only exacerbated the situation of the Selkups, making them eternal debtors to the treasury. The overwhelming part of the Selkup society was exposed to hunger. The Selkups did not fight hunger, but humbly endured it, for which they had several passive methods, which included «waiting for spring», a special hungry "diet", kindred and non-kindred mutual assistance. Hunger in the form in which it was experienced by the Selkups can be considered one of the Selkup traditional economic practices. Keywords: northern Selkups, hunger, causes of hunger, national character, social relations, economic practices | 586 | |||||
| 436 | The article is focused on the transmission of native languages to the next generation among the population of the Mountainous-Badakhshan Autonomous Region, Tajikistan. The article is based on data collected during field research in Tajikistan and Russia, using observational methods and interviews, in particular focus groups. It also draws on monitoring of social media in the Pamir languages and on publications addressing the mother tongues and linguacultural identity of the Pamir ethnic groups. Particular attention is given to the areas where language contacts are especially active. First, the steadily shrinking fragmented zones of distribution of various minority Pamir languages (Wakhan, Ishkashim) mixed with the Tajik language; here, fragmentation of the population in the contact zones is aggravated by socio-cultural practices and intensified by specific marriage patterns, whereby men marry women from neighbouring villages speaking languages other than their own. Another area where language contact and linguistic shift are most apparent concerns members of these ethnic groups who undertake internal or external migration. The analysis of linguistic situations is based on Edwards’ typological model employing a set of sociolinguistic and demographic factors which affect the viability of a language group. We examine the ways in which mother tongues are transmitted to the next generation among members of these ethnic groups in conditions of compact residence; we consider their specific bilingual model, when the native language turns to be a father’s language. We also trace multilingual models in the context of increasing translocal and transnational migration, with its variety of approaches. It has been established how family life support strategies, such as the type of settlement and marriage patterns or the choice of a certain type of migration, influence the transfer of language skills to children, as well as the choice and preference of languages by parents, and later by children themselves. Among our outcomes, we reveal the types of bilingualism of certain groups (passive/early bilingualism, multilingualism), the reasons for this bilingualism and the specific means of its maintenance (such as settlement and marriage patterns). We reveal a recent development whereby a neutral attitude towards native (Pamir) languages has given way, among the younger generation, to linguistic activism, the promotion of these languages in the digital space and the creation of educational products on them. Keywords: Pamir languages, Shughnani, Wakhi, Ishkashimi, Tajik, Western Pamir, Mountainous-Badakhshan Autonomous Region | 584 | |||||
| 437 | In a situation of global cultural leveling and widespread ethnic conflicts, problems which are related to the formation and preservation of national identity of both representatives of the people and the individual arise. This problem is especially relevant in the linguoculturological field of humanitarian research. Meanwhile, the name of the people, nationality is one of the options for the ethnicity of a person. Ethnonyms contain a “genetic code” that allows us to designate defining national features, to distinguish “us” from “them”. The ethnonym itself is highly informative, as it makes it possible to study the ways of belonging to a particular ethnic community, its interaction with the culture and language of the progenitor people, cultural contacts with other peoples, indicates occupation, the confessional affiliation of the representatives of community. The purpose of the article is to analyze the formation, functioning and word-formation potential of the ethnonyms Bukharians, Sarts, which call the ethno-social group of immigrants from Central Asia who moved to Siberia at the end of the 14th–18th centuries and took an active part in the development of this large and rich in opportunities territory. Having gone through a difficult path of historical development, the Siberian Bukharians eventually assimilated with the local peoples, making a significant contribution to the formation of the culture of the Turkic population of Siberia and becoming a significant ethnic component in the structure of the ethnic group of the Siberian Tatars. The material for the study was the monuments of business writing of the 19th — early 20th centuries, including birth records, census documents, official correspondence, petitions, documents on taxes and fees, records on legal procedures, decrees, protocols, reports, etc. which reflected the facts of the economic, political and cultural development of the community of Siberian Bukharians. The sources are both official documents that were used in the office work of the capital's ministries and departments, regional orders and departments, as well as handwritten notes made at mosques in the Old Tatar language in Arabic script. As illustrative material, the records of the authors' field expeditions to rural settlements (2014–2021) are presented. The analysis of the content side of the documents, on the one hand, allows us to trace the ways of forming the self-identity of a separate ethnic community, on the other hand, to see the regional specifics and determine the linguistic potential of self-name terms. Ethnonyms become the basis for the emergence of new derivatives: nicknames, names, patronymics, surnames, toponyms. For the analysis of the onomasticon presented in the article, a descriptive method with its main techniques, that include observation, generalization and classification of the material, was used. For semantic reconstruction, the method of etymological analysis was used, taking into account phonetic and word-formation aspects. The analysis of the formation and development of ethnonyms in the region seems relevant, since new anthroponymic data are introduced into scientific circulation. The study of ethnonyms that name the ethno-social group of Siberian Bukharians makes it possible to give a more complete historical and cultural description of one of the important ethnic communities in the region and expand scientific understanding of the culture and history of Western Siberia as a whole. Keywords: ethnic identity, ethnonym, self-name, Siberian Tatars, Bukharians, Sarts, Western Siberia, Tobolsk province | 581 | |||||
| 438 | This paper is the third one within the series of studies devoted to the linguistic situation in the Kolyma-Alazeia tundra, a region of intense ethnic and linguistic contacts, in the late 19th — early 20th centuries. The study focuses on Tundra Yukaghirs and the Tundra Yukaghir language, which was in contact with Chukchi, Even, Yakut and Russian. First, we provide a brief historical review on Yukaghirs in the 17–19th centuries, which shows that the region in question became a contact area only since the 18th century. Then, using the literature on the Yukaghir loanwords and our own field data, we consider the phenomena in Tundra Yukaghir that were caused by the influence of other languages of the Kolyma-Alazeia tundra. This overview displays that the number of lexical borrowings in the modern Yukaghir language is the lowest from Chukchi (less than 5), and comprises about 50 words from Even, more than 60 words from Yakut and, finally, more than 150 words from Russian. Based on the various sources (ethnographic literature, eyewitness accounts), we describe the social conditions that accompanied contacts between the representatives of various peoples in the Kolyma-Alazeia tundra. These data are compared with the data on linguistic evidence of the contacts. Contacts with Chukchis in the Kolyma-Alazeia tundra were quite recent, which explains the small number of borrowings in Yukaghir. On the contrary, marital and neighborly ties between Yukaghirs and Evens were very tight (for example, there were mixed Even-Yukaghir clans, and Even-Yukaghir bilingualism was most likely widespread). The relations between Yakuts and Yukaghirs were mainly of a commercial nature (Yakuts possessed valuable products of horse and cattle breeding). Contacts with Russians have ancient history, and in many cases they involved control over the state duties that was exercised by Russians, which indicates the hierarchical nature of these contacts. Thus, the study shows that a large number of borrowings can be explained both by the long-term history and cultural mixing (Evens and Yukaghirs), and the hierarchical nature of the relations between the communities in contact (Yakuts and Yukaghirs, Russians and Yukaghirs). Keywords: Yukaghir languages, Tundra Yukaghir, Yukaghirs, language contact, multilingualism, lexis, loanwords, kinship terms | 581 | |||||
| 439 | The relevance of this research is due to the fact that in Yukaghir linguistics the verb of the forest Yukaghir language has not been studied from the point of expression of the functional-semantic category of aspectuality. The theoretical and methodological basis was the works of famous Russian scientists in the field of aspectology: Yu. S. Maslova, A. V. Bondarko, V. S. Khrakovsky and others. It is known that aspectuality is a functional-semantic category that includes interacting linguistic means (morphological, word-formation, lexical, etc.) that serve to convey character and distribution actions in time. This article is the first to describe the main morphological and lexical ways of expressing one of the types of quantitative aspectuality in the language of the forest Yukaghirs — iteration. On the basis of the actual linguistic material, it is concluded that specialized morphological (grammatical) and lexical means are used to implement the iterative meaning. The main grammatical inventory of means of conveying iterative meaning in the language of the forest Yukaghirs has been determined. So, the affixes -yi, -ii-, -ui- with iterative semantics are universal, i.e. join the stems of both transitive and intransitive verbs. Indicators of iteration for intransitive verbs are the affixes -y-, -sii-, — (n) dy-, -dya-, for transitive — -t-, -s-. The iterative value is also conveyed by the habitual metrics. In the language of the forest Yukaghirs, the suffixes -nu-, -nun-, -nunu- are used to express the habitual meaning, i. e. regular or constant repetition of an action that is an ability, inclination, or a characteristic feature of a participant in an event. The lexical means of expressing the idea of iteration can include adverbs of time such as pugame ʽin summerʼ, youleme ʽeveningʼ, ideinede ʽsometimesʼ, postpositions such as chichkin ʽduringʼ, designating repeating periods of time; actions such as uskuom ʽusuallyʼ, chuote ʽalwaysʼ, denoting a relatively regular repetition of an action; adverbs of the measure and degree type as atahlid'e ʽtwiceʼ, n'ingel'id'e ʽmany timesʼ, denoting the number of manifestations of the action. Keywords: Yukaghir language, forest Yukaghir, iteration, habituality, grammatical indicators, lexical means | 580 | |||||
| 440 | 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 issue of intergenerational transmission of the ethnic language in the conditions of diasporic residence. The first-generation respondents in the sample generally demonstrate a high level of language loyalty and are confident that they will not lose their ethnic language, their concerns are more likely to deal with to the second-generation representatives who grew up in the Moscow region. Among the main factors contributing to the early acquisition of an ethnic language in the second generation, the following ones were mentioned: immersion in the language environment in the Mari village in the summer; intra-family everyday communication in an ethnic language; children’s participation in cultural events organized in Moscow by the Mari community, as well as on the initiative of individual representatives or groups of the diaspora. However, when directly implemented, these models reveal several significant drawbacks in practice: further russification of the Mari rural areas, which leads to a child’s poor proficiency in Mari; assigning the child the role of a passive listener in the conversations of older family members; lack of cultural forms that meet the adolescents’ demands. Negative attitudes, stigmatizing ideologies as well as language practices inherited by respondents in relation to the Mari language in their small homeland all play a significant role in the weak transmission of the ethnic language to children. The survey revealed some positive changes, mainly among young respondents, due to their increased language awareness and changes in language strategies and ideologies. The Mari language is one of the main features of ethnic identity in the sample: the decay of the ethnic language in the second generation of the diaspora leads to the loss of some other ethnic markers and, as a result, to the blurring of the boundaries of the ethnic group. Keywords: Mari language, ethnic language, internal diaspora, Moscow region, intergenerational language transmission, attitudes, ideologies, language practices | 575 | |||||
| 441 | In the 19th century, the Russian Academy of Sciences (RAS) continued the traditions of the study of the history, ethnography, and languages of the peoples living in the country. Ernst-Eduard Kunik, V. V. Radlov, N. Ya. Bichurin, N. I. Ilminsky, and August Ahlqvist were among the RAS members who took active part in this honorable initiative. In the 19th–20th centuries, a person standing out from the rest of them is N. Ya. Marr who was ambiguously assessed in science, from raising to incredible height to bringing down to zero. Marr managed to become one of the scientific leaders of St. Petersburg: V. V. Radlov, V. A. Zhukovsky, S. F. Oldenburg, V. V. Bartold, I. Yu. Krachkovsky and others were his intimate friends and relatives. An attempt to make an objective assessment of the works and identity of Nikolay Yakovlevich Marr. Marr’s works on the ethnogenesis and language of the Chuvash people are specified as the main subjects. Always focused on enrolment of the audience, Marr found a welcome audience among the young people and the government of Chuvashia. He started to work with post-graduates in the philological discipline, he and his employees were invited to take part in expeditions, deliver lectures, and study the museums. His works were published willingly in Cheboksary. Marr quickly managed to assure that the Chuvash were Japhetides which came from Mesopotamia. And his contemporaries promoted the assurance of the master’s ideas and even “extended” the thrown vision. However it is worth emphasizing that Marr never followed out the ethnogenesis ideas. He only dealt with ethnoglottochronology. Nevertheless, his vision is sometimes suggestive. For example, an explanation of the Chuvash ethnonym, the indirect indication of the fact that the historical ancestors came from the Caucasus, and the theory of dialects where unstressed “u” and “o” are pronounced. The negative thing in his works and speeches is the denial of ethnicity, and the illfated theory of four elements in the word semantics search. In many cases one has to agree with those who criticize Marr that he surrounded himself with great numbers of disciples, for the most of whom the Jathetide theory was above all else. Marr’s followers did severe damage to science. They used their positions to strike a blow against their personal enemies: at first they said that the “ethnos” term was difficult to prove and then gave preference to the same. However, this is familiar picture also in today's life. Keywords: N. Ya. Marr, Chuvash, ethnogenesis, language, disciples | 570 | |||||
| 442 | 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 | 570 | |||||
| 443 | 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 | 567 | |||||
| 444 | 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 | 558 | |||||
| 445 | In written sources of the late XIX — early XX centuries of the Finno-Ugric peoples of the Permian and Volga groups fragments of an old monetary settlements using monetary terms dating back to the name of a fur-bearing animal (squirrels): Komi ур “copeck”, Udm. коньы “copeck”, “money”, Mar. ыр, уp “сopeck”, “small coin”, Mord. oral ур “copeck”, “penny” have been preserved. This count differs significantly from the modern one, however, it is consistently identified as common to ethnically and geographically different groups of the non-Russian population of the Volga region and the Urals, for example, 7 ур, ыр, коньы — 2 сopecks; 17 ур, ыр, коньы — 5 сopecks; 77 ур, ыр — 22 сopecks; 105 ур, ыр, коньы — 30 сopecks; 140 ур, ыр — 40 сopecks; 350 ур, коньы — 100 сopecks, etc. In the 1950s of the last century, attempts were made to reconstruct the national accounting and monetary systems based on these fragments, to determine the time of their appearance and mathematical methods of converting Russian monetary units into the national currency, but the problem remained at the level of discussions. In order to further verify the existing narratives, as well as to clarify the origin and historical essence of these cultural and linguistic artifacts, the author carried out a comprehensive analysis of all monetary archaisms of the Komi, Udmurt and Mari languages as elements of a single system. The presented research results allow us to draw fairly definite conclusions of both a specific and more general nature. They are as follows: 1) the origin of the “squirrel” monetary terms, obviously, should be referred to the early period of monetary exchange trade, with fur being an important element; however, in the foreseeable historical retrospect, there was no “squirrel currency”, the nominal values of уров, ыров and коньы were not related to the cost of squirrel skin; 2) in a multinational state with a single financial and monetary system, national monetary terms could only be the names of Russian monetary units, as a rule, of small change denominations required for retail turnover; 3) at different times, depending on the state of the national monetary system, national names of money were applied to different monetary units that were in circulation, and, accordingly, had nominal values of these units; 4) fragments of the Komi, Udmurt and Mari monetary settlements preserved in written sources, folklore and folk memory are almost identical, which indicates their common origin; they are a relic reflection of the state of the Russian monetary system during the reform period of 1839–1846, when different paper and metal money were in simultaneous circulation, and were exchanged at the rate of 1:3.5; 5) attempts to reconstruct national monetary systems in which уры, ыры and коньы were in “equivalent relations with the Russian copeck” have no prospects, since Russian (old and new) copper copecks were in equivalent relations at that time, and national terms at different times acted only as the names of both; 6) the national monetary terminology, which is also available in other languages of Russia, is of interest for ethnohistorical research, since it can be used in the reconstruction of the all-Russian monetary settlements in one or another period of its history. Keywords: the Russian financial system, monetary reform, names of money, the Komi, the Udmurts, the Mari, XIX century | 557 | |||||
| 446 | In order to reveal the image of the Bashkir mythological figure Azhdaha, we compare him with similar figuresin neighboring and other peoples and try to identify the roots of his appearance in the region. We show and describetwo images of the Bashkir Azhdaha – a fairy-tale, dragon-like appearance and a mythological, serpent-likeappearance. The study is based on the authors’ field material, information from Bashkir folklore, and comparativematerial on Turkic-speaking and Iranian peoples. Azhdaha is known among the Bashkirs in two images: in the epicsand fairy tales, he is represented as a multi-headed dragon, and in various religious beliefs, he is a mythologizedserpent that has reached enormous proportions after a hundred-year life. The presence of many similar featuresamong other peoples of Eurasia suggests that his image evolved in the general Eurasian channel. The dragonitself is a later mythological figure, which is a further development of the image of the serpent, which had an ambivalentcharacter in the representations. Among the Bashkirs, both images – the serpent and the dragon – werecalled by the same name – azhdaha, which has an Iranian etymology and goes back to the Avestic mythology.At the same time, both are negative figures associated with the element of water. Azhdaha, from different beliefs,represents a long-lived serpent, in our opinion, reflecting the transformation of a serpent, which originally hadno clear negative character, into a negative character that harms people. The development of the fabulous and epicazhdaha took place separately, and its image is generally closely associated with the literary tradition of the East.His image is less uniform – he may be many-headed and have the ability to fly, breathe fire, and guard a watersource, or a treasure, mountains appear in the place of his slain body. Close to the first serpent/dragon from thelegends, which are preserved only in records from the XIX – early XX centuries. He was a huge serpent whoserestlessness forced the local population to change their residence. Keywords: azhdaha, dragon, serpent, mythological character, Bashkirs | 557 | |||||
| 447 | Today’s social agenda emphasizes the need to pay special attention to the processes accompanying migration to the Transbaikal region. In the past, the low population density of the region, combined with unfavorable socioeconomic and climatic conditions that gave additional impetus to the decline of the indigenous population, contributed to an increase in migration flows from Central Asia. The changing quantitative ratio of the share of migrants in the urban population determines the reshaping of social institutions to meet their needs, and also provides an opportunity to study phenomena that have arisen as a result of migration. The socio-cultural adaptation of migrants implies a formal insertion into the receiving party’s cultural context and a psychological restructuring to meet the demands of a new cultural space. The existential experience migrants undergo when they realize the inapplicability of their previous mental attitudes to a new situation is associated with a significant stressor, which in this study is viewed through the prism of cultural trauma. At the same time, success in coping with trauma depends largely on factors such as the presence of a “migration background”, the age of migration, and the specifics of experiences in relationships with representatives of the host society. Keywords: cultural trauma, migrants, frustration, existential approach, identity, self-concept | 551 | |||||
| 448 | Like other Siberian Turkic languages, the Khakass language is characterized by an abundance of Mongolian borrowings due to the centuries-long contacts of its speakers. In the texts of the heroic stories, most of these words have been preserved, even those that are no longer actively used. Based on the semantic, morphological, phonetic, and etymological criteria for selecting the Mongolian loan vocabulary described in the works of famous linguists – typologists E. V. Sevortyan, V. I. Rassadin, B. I. Tatarintsev, A. V. Dybo, and others – we have managed to identify Mongols in the text of the Khakass heroic legend “Албынчы”. However, the question of the Mongolian origin of some of them is still open. This article analyzes the nine most frequent lexemes in the language of the heroic sagas from the functional-semantic, etymological, and comparative points of view, of which four lexemes are used in the modern Khakass language in a somewhat modified semantic version. Translation examples of Mongolian borrowings from the heroic legend “Албынчы” served as material for the article, for the analysis of which data from lexicographic sources were used. It turned out that all the Mongolian borrowings we considered exist not only in the Khakass language but also in other Siberian Turkic languages and the Kyrgyz language. However, if some of these words are preserved only in the Khakass texts of the heroic legends and in the Khakas-Russian dictionary [2006], then their equivalents are used in the active vocabulary of other languages, for example, арға “1) strength, dexterity; 2) method, means, reception”. It has also been noted that polysemantic Mongolian words have generally passed into the Khakass language (and other Siberian Turkic languages, as well as the Kyrgyz language) only in their primary meanings; some of them have developed figurative meanings in the modern Khakass language, e.g., хуйах “protection; intuition” In the semantic-functional scheme, sentences with Mongols are not characterized by a particular variety of syntactic links, as active clichéd expressions are built into them. Also, the semantics and phonetic appearance of the considered mongolisms in the Khakass language do not show significant changes. Keywords: Khakass language, heroic legend “Албынчы”, Mongolian borrowings, lexeme, etymology, semantics, functioning | 548 | |||||
| 449 | The article examines the religious and moral phenomenon of hospitality in the picture of the world among the Russian Old Believers-bespopovtsy Ust-Tsilma, living in the lower reaches of the river. Pechory in the Komi Republic. The source for the writing of the work was the ethnographic field materials collected by the author in the Ust-Tsilemsky region of the Komi Republic and the corpus of Ust-Tsilma phraseological units, proverbs, and sayings identified from dictionaries. As a concept of culture, hospitality is widely represented in paremias, where situations related to hospitality are revealed allegorically, norms, attitudes and prescriptions in the behavior of contacting parties are comprehended, and the value of guest contacts in establishing and maintaining social ties is revealed. On the stated topic, terms and expressions are presented and analyzed that characterize the hosts and guests, depending on various situations (hospitality — inhospitable, meeting — farewell, etc.). The article reveals that hospitality was of great educational value, familiarizing children with the norms of hospitality was based not only on personal observations and examples, but also with the use of stable expressions and texts. The study showed that guest communication brought together not only relatives, but also representatives of the community as a whole. It was revealed that despite the well-known closeness of the Old Believers-bespopovtsy, they showed friendliness and mutual understanding to the representatives of other confessions, provided them with shelter and food. In the picture of the world of Russian Old Believers-bespopovtsy Ust-Tsilma, hospitality was of great importance in the preservation and development of the enduring value of their existence. Keywords: Russian Old Believers, hospitality, paremia, wanderer, guest, host, treat | 545 | |||||
| 450 | 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 | 525 | |||||