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| 351 | The article analyzes the dynamics of word order change in the now extinct moribund non-written Lower Chulym dialect of the Chulym-Turkic language. The article deals with texts collected in the 19–21 centuries, including those recorded by the author. To ensure the representativeness principle for the selected material and in terms of the Lower Chulym text scarcity at different stages, the analysis was carried out on a sample of 20 sentences with a verb predicate for each time period (80 sentences in total). The study concludes that the tendency to preserve the typical Turkic basic word order in a simple sentence with a verb predicate (SOV) is characteristic of texts collected in the 19th and 21st centuries (including translated texts of the early period). The tendency from the middle of the 20th century to change the basic word order towards the one characteristic for Russian (SVO) persisted in the 21st century to a certain extent, however, the overwhelming majority of the simple sentence models in the texts of this period are varieties of the typical Turkic basic word order, SOV. This illustrates the point that even in the conditions of linguistic contacts, active bilingualism and strong influence of the major language, the minority language (in this case, the Lower Chulym dialect) may well retain its syntactic structure. Keywords: Chulym-Turkic language, Lower Chulym dialect, simple sentence, basic word order, text corpus | 804 | |||||
| 352 | The paper presents 19 new etymologies and 1 addition to an existing etymology that bring together Samoyedic languages with Evenki. In most cases they presuppose borrowing from Evenki or some its earlier form into Proto-Samoyedic or separate Samoyedic languages, especially Nganasan; 2 etymologies propose borrowing into Evenki from a Samoyedic dialect close to Tundra Nenets. The etymologies under discussion are: TM sōl- ‘mix’ > ? PS *sVl- > *tålå- > Ngan tolu- ‘be mixed’; Ev. kawri(kī) > ? Nen. χăŕei̯, En. koriˀo, Ngan. kəriˀə ‘pole for driving reindeer’; Ev. malŋa ~ PSS məlkə ‘hornless reindeer’; Ev. mə̄ nə̄ - > ? Nen. meneq-, Ngan. mintə- ‘live settled, without wandering’; Ev. čātā > Ngan. satu ‘clay’, En. seδuo, seδui, Ngan. satüə ‘live coals’; Ev. kirka ~ En. kirkaa, Ngan. kirkaˀa ‘short-wooled dog’; Ev. ebej > Nen. abej, En. aboj etc., Ngan əbəj ‘exclamation of fright; frightful; powerful’; Ev. kiri ‘dirt; disgusting’ > ? Ngan. kur ‘rubbish’, kir ‘fly’; Ev. ūďa > Ngan. ŋuə(ďəə) ‘trace, footprint’; Ev. nika > Ngan. ńükü ‘little one’; Ev. činə ‘tree disease, witches’ broom’ > Ngan. sənə (huaa) ‘(tree) with a bare trunk and a thick crown’; Ev. hońo, həńə > Ngan. hoj ‘chink’; Ev. činə-kə̄ > ? Selk. suə̑ nə̠ , En. sanike, Ngan. soni̮, sonali̮ə ‘seagull’; Ev. ūkə̄ ŋ > ? En. uxo-seri, Ngan. uku-ďari̮ ‘loon’; Ev. ugučak ‘saddle reindeer’ > Ngan. uučakə ‘saddle’; Ev. ulikta > Ngan. uľikta ‘dried meat’; Ev. uŋtrə(wūn) ‘shaving-brush’ > ? Selk. umtə/untə ‘beard’, Ev. ude, Ngan. untiə ‘pubis’; Ev. -mō > Ngan. -mə, emphatic suffix; Ev. lamba ‘spoon, scoop etc.’ Nen. lămba; Ev. ďēlar ‘white (reindeer)’ ? North-Sam. jälä ‘day; bright’ Keywords: etymology, Samoyedic languages, Tungusic languages, Evenki, Nganasan, Enets, Nenets | 802 | |||||
| 353 | Keywords: colour designation, white, Buryat toponymy, Russian toponymy, meaning | 800 | |||||
| 354 | The article describes the presence of Samoyed-Mongolian language contacts on the example of the common vocabulary of the Sel’kup, Khamnigan dialect of the Buryat language and the literary Buryat language. Both lexical and semantic correspondences of Sel’kup, Khamnigan and Buryat words were found. This suggests the problem of studying the nature of these correspondences, both in terms of the ethno-linguistic substrate and in terms of language borrowings as a result of long-term contacts. The lexica taken from the Khamnigan-Russian dictionary, compiled and being based on field records of well-known Buryat educator Tsyben Zhamtsarano’s collection of folklore texts “Sacred tales of the Ononsky khamnigans” in1911. We reveal the problem through phonological correlations. The so-called “K-speech” of Khamnigans suggests that this dialect represents the “intermediate” language, or the “space-time bor-der” in the historical development of the Buryat language. For example, a comparison of khamnigan kubke (n), kobko(n) ‘forest moss’ and Buryat khubhe(n) ‘moss’ reveals an alternation of k- // x-, typical for Sel’kup kalderko ~ kaltyryko ‘walk; wander; run’ and Buryat haltirkha ‘slip; slide; sledge’. The results of the Samoyedic onomastic substrate of Eastern Transbaikalia allow us to confirm thesis of the tribal names Samoyed and Khamnigan as one and the same onoma. We suppose the so-called “khamnigan” past of the Buryats, i. e. Samoyed, is an intermediate link, which simultaneously explains the ethnogenetic origin of the Mongolian-speaking Buryats. A detailed study of the correspondence of the common vocabulary of two unrelated languages (which does not exclude the hypothesis of the Ural-Altaic language union) allows, first, to keep in mind the presence of the Turkic-language basis as a common one, and secondly, confirms the presence of typologically determined linguistic phenomena of both Sel’kup and Buryat languages in the field of phonology and grammar. Keywords: Selkup language, khamnigan dialect, Buryat language, lexical and semantic correspondences, “intermediate” language, typology of verb forms, phonological similarities | 800 | |||||
| 355 | The article focuses on linguistic geography and etymology for naming the concept of ‘rainbow’ in dialects of Vepsian language. In the language, lexemes are used as nouns that are adapted to transfer the desired value according to the similarity of semantics (bembel’ ‘arc in harness ’; kare ~ kar’ ‘arc in boat, strut’). Composites are widely distributed, including the named tokens as the component being defined. Jumal ‘God ’, kollii ‘dead ’, as well as hebo ‘horse ’(heboine - dimin.) and others, which are historical evidence, influenced the occurrence of names Veps mythological ideas about the rainbow. In existence, there is a significant variety of forms and variants of existence, where rainbow naming has also been actively involved, which have arisen in children's speech. The variety of names is complemented by borrowing from the Russian language. Keywords: Vepsian language, language contacts, linguistic geography, etymology, mythology | 798 | |||||
| 356 | Oroks are residents of Sakhalin who speak one of the Tungus-Manchu languages (southern group), close to Ulchi and Nanai. Since the end of the 16th century, they have inhabited Sakhalin, practicing transport reindeer husbandry, combined with hunting, fishing and hunting of sea animals. The purpose of this work is to analyze some facts that were out of the field of view of their predecessors. This is a special account of the age of deer, which brings them closer to the Eastern evens, a calendar structure that has analogies with the calendars of the Amur Evenks (the name of January), and with the calendars of the Orochi, Ulchi and Negidals (the names of the summer months). Mosaic Oroks (subethnoses), along with the peculiarities of the island's natural conditions and long-term isolation, provided the uniqueness of cosmogonic representations, Pantheon, basic rituals (summer bear festival, etc.). The existence of the name of the reindeer, in the form *(I, u,e)l(v/b) (э/e)l in Koryaks, Yukagirы, Chukchis, Aleuts, Chuvans, Northern Khants, tundra Nenets with unknown etymology (except for the Nenets tundra ilebts — a means to life). The name of the wild deer siro can be associated with the preparation for the rut (stripping the horns of sirki / sitchе) of adult male wild deer. The name of the domestic deer (ula / ylja) among the Oroks, previously raised to the concept of river (ul / uil), close to the Aleutian ulinakh, North Khanty uli and Il in the tundra dialect of Yukagir, could be borrowed by the Oroks directly, or through an intermediate contact group. Data from population genetics make them related to the ethnic groups of the Sayano-Altai (tuvians-todzhins, tofalars, etc.) who still practice hunting, gathering, and nomadic transport reindeer husbandry. The approximately close (and low) frequency level of Tungusian haplogroup C in Oroks, Ulchi, Udege, and Negidals (frequency within 11.5–17.4%) seems to indicate a small participation of Evenki in the formation of mt DNA of Oroks (female gene pool). Keywords: Oroks, ethnogenesis, Sakhalin, reindeer, Sayano-Altai, Chuvans, evens, “deer” account, haplogroups | 792 | |||||
| 357 | The Selkup language belongs to the only living language of the South Samoyed branch of the Samoyed group of the Ural language family. The peculiarities of the semantics of the Selkup dialects are of interest in connection with the increased attention to the issues of lexical typology in domestic and foreign linguistics, and to the languages of the indigenous peoples of Siberia, in particular. This article is devoted to the problems associated with the organization of the semantic structure of Selkup lexemes on the example of Vas., Ket., Tym., laga, laγa; Taz. laka. In our opinion, this lexeme is worthy of special study, since it is of great interest from the point of view of the implementation of its semantic structure and the ways of its representation in lexicographical sources. The article offers an analysis of examples from folklore and lexicographic Selkup sources, which revealed discrepancies both in the number of distinguished values of dialect variants, and in the very scheme of presentation of semantic information. Prose folklore published texts, archival records of Tomsk State Pedagogical University, field work with native speakers of the Narym dialect and Ivankino dialect of the Selkup language, as well as comparative research, including data from both related and genetically unrelated languages, served as material for analysis. During the analysis, it was possible to establish that the semantic structure of a lexical unit in a number of dictionaries is described as a polysemantic noun, but in fact such a description hardly answers the hierarchical scheme of polysemy. For completeness of semantic research and description of the features of the semantics of Vas., Ket., Tym., laga, laγa; Taz. laka the analysis included all the complex structures that are part of the relevant semantic paradigm. A study has shown that Vas., Ket., Tym., laga, laγa; Taz. laka is characterized by correlation with the concept of a broad scope, characterizing objects that denote a separate part of something or a certain set of homogeneous parts. The goal of the article is to develop a convenient strategy for the presentation of semantic information in Selkup lexicography using the analysis of the semantics of one lexeme as an example. Keywords: Selkup language, folklore text, lexicography, dialects of Selkup language, semantics, vocabulary, polysemy, semantic derivation, grammaticalization, lexicolization | 789 | |||||
| 358 | The paper discusses the semantics of certain suffixal predicates (bound verbalizers with concrete, root-like semantics) in Amguema Chukchi. I study the semantic oppositions in the system of Chukchi suffixal predicates on the basis of my field data. This study shows that Chukchi suffixal predicates exhibit bleached (as compared to the semantics of the corresponding verbal roots) semantics. Still, this group of suffixes retain some semantic properties which align these predicates with verbal roots and distinguish them from the Chukchi verbalizers in the strict sense. These properties include the specification of the manner of action and of the resultant state to which this action leads. I compare the semantic properties of Chukchi suffixal predicates with the properties of affixal predicates in other languages, including Inuktitut (Eskimo-Aleut) studied by Johns (2007), Bella Coola (Salish) studied by Mithun (1997) and Oneida (Iroquoian) studied by Barrie (2011). This comparison provides an evidence that one of the most probable sources of affixal predication construction in Chukchi is noun incorporation construction. Finally, I highlight some evidence which may serve to distinguish between the two grammaticalization sources of affixal predication in general. Namely, the erosion and bleaching of verbs in noun incorporation construction and the morphologization of light verbs in light verb construction. Keywords: The Chukchi language, affixal predication, denominal verbs, lexical affixes, grammaticalization | 788 | |||||
| 359 | The article presents the results of research on the ceramics of two settlements of a local variant of the kulai cultural and historical community from the Tomsk Ob region. The first monument reflects the appearance in Tomsk Ob region population kulai culture and its interaction with the indigenous population shelomok (kizhirovo) culture, which is formed in Tomsk local option kulai KIO. The second relates to the final stage of its existence in the Tomsk Ob region. The main task of technical and technological analysis was to identify the specifics of cultural traditions in the selection of raw materials and the preparation of pottery paste and a comparative analysis of the results obtained. As a result of research, it was found that the potters from Kizhirovo II preferred weak ferruginous and non iron raw plastic clay, used several sources of raw materials, and noted a stable tradition in the selection of mineral impurities (the addition of crushed stone). There is a mix of cultural traditions and interaction of the population. One of the reasons for the presence of vessels from other clays may be due to the new population on the monument. The main cultural traditions on Shelomok III include the use of plastic medium- iron clay and the crushed stone. There is a mix of cultural traditions: local (adding crushed stone) with brought (adding chamotte). Comparative analysis revealed common and different of Kizhirovo II and Shelomok III ceramics. General — the use of plastic clays, the predominance of the tradition of adding crushed stone to the pottery paste, the presence of contacts with the population with skills developed in areas where stone outputs were not available. The difference between ceramics from Shelomok III and other monuments of the Tomsk Ob region is in other skills in the choice of raw materials — the use of medium ferruginous clays that are not typical for the region. The pottery from Shelomok III differs from the ceramics from the monuments located nearby. For settlement Kizhirovo II are characterized by the same tradition, as with other monuments in Tomsk Ob river area. Keywords: the Tomsk Ob region, Tomsk local version of the kulai cultural and historical commu-nity, сeramics, technical and technological analysis of ceramics, ornament | 788 | |||||
| 360 | Personal texts: diaries, autobiographies, and recollections have taken an important place in modern historical studies, including the ethnological ones. Along with the development of micro-historical approaches peculiar attention of the specialists has been paid to personal texts developed by «a small» person, common participant of historical events. This paper analyzes the personal text «A true story about nearest and dearest» written by A. A. Malinovskii, native born in the now vanished Ukrainian village Borokovka (Chesnoki), in Asino District, Tomsk Region. The analysis has been conducted from the point of establishing the family history of the Ukrainian migrants in Siberia. The study has demonstrated that the author included in the family history such migration events kept in memory as moving to a new place, building the village, and territory development. The narration reveals Malinovskii family from various sides: as a migrant family, peasant family and the Ukrainian family. Part of their family history has been taken by the history of their motherland, Chesnoki Village. The personal text «A true story about nearest and dearest» provides opportunity to see a definite person, its author, through the lens of family history. Keywords: family history, personal text, the Ukrainians, migrants, Siberia, village | 786 | |||||
| 361 | This article considers the oral stories as a part of the ethno-cultural component of the Buryat folklore. Also, the ethno-cultural constituents are revealed in their composition. Based on the analysis of the oral prose of the local ethnic group of the Buryats recorded during the expedition to the Evenki Khoshun of Inner Mongolia of the PRC, the historical and ethnographic data, traditional folk worldview and religious ideas, ritual elements were described. The fictional prose of the Chinese Buryats contains historical information from the participants of the past events about the development of new lands by the settlers, among which the issues of survival and self-preservation were important. After cleaning up and tidying up the abandoned territory and some settler activities, independent work began to organize healthcare and educational process for children. It is concluded that during the initial period of social adaptation of migrants, there is an attempt to isolate themselves in a certain way in relation to the title nation of the host country, neighboring ethnicities and peoples. Their everyday life is characterized by closeness, minimal openness to the host society, and lack of integration into the overall Chinese economic development process on a large scale. At the same time, good relations are maintained with the Russian population living next door, as the Buryats consider themselves and the Russians living in China to be children of the same cradle – Russia. In the oral tales of the Chinese Buryats, the presence of the Buddhist ethno-cultural component generally determines their religious consciousness. At the same time, one can trace pre-Buddhist relics, shamanistic components of this consciousness related to the worship of the sky, fire, water, and sun. The funeral rite and obit are dominated only by Tibetan-Buddhist rituals and actions. It was concluded that in the oral prose of the Chinese Buryats, syncretism of the two beginnings in their cult notions is observed: the prevailing adherence to the Buddhist faith and the preservation of elements of ancient mythological views. Keywords: oral stories, Chinese Buryats, historical memory, traditions, customs, rites, religious consciousness | 782 | |||||
| 362 | The article analyzes the methods used in translating verses by the Russian poet S. Yesenin into Livvi Karelian. What adds relevance to the topic is that the original text and the translations are compared with reference to the literary system of the Karelian language, shaped by a long life in the absence of a script. The figurative-semantic, contextual, and systemically subject-based approaches integrated within a holistic comparative-contrastive analysis raise the problem of the “translatable/untranslatable”, which many scholars have addressed. The theoretical background for this study is the works of L. S. Barkhudarov, M. Yu. Ilyushkina, Ya. I. Retsker. The article has analyzed the translations of S. A. Yesenin’s poetic works by Livvi Karelian poets V. E. Brendoev, A. L. Volkov and Z. T. Dubinina. The absence of studies of a similar kind on this subject constitutes the scientific novelty of the paper. One of the challenges for this study is the difficulty of translating poetic texts, since Karelian speech is metaphorical, often with no match to be found in Russian. There are four types of transformations that translators use the most: transposition (change of word order within sentences), substitution (compensation, antonymic translation), omission, and addition. In making a translation, the authors try to keep in mind at least three aspects: precision, accuracy, and adequacy. It is a matter of key concern for theory, critique, and practice. Analysis of the translations has demonstrated that the poets-translators of Yesenin’s works into Livvi Karelian V. E. Brendoev, A. L. Volkov and Z. T. Dubinina have made use of all the above methods, the most frequent choice being substitution. V. E. Brendoev added an ethnic component to his translations, thus making the poem as close to a Karelian reader as possible. A. L. Volkov was the most precise in rendering the Russian poet’s style, while Z. T. Dubinina has reworked the imaged profoundly. The results of this study can be used when preparing lecture courses on translation theory, stylistics, specialized Karelian language courses. Keywords: translation, poetry, Karelian language, literature of Karelia, methods, transliteration, S. A. Yesenin, lyrics | 781 | |||||
| 363 | Today, when living story-tellers tradition of the Altai-Sayan peoples gradually fade away, we were able to make audio recordings of heroic legends in a performance of representative of Mrass story-tellers school V. Tannagashev (1932–2007). According to ledger recordings, in the repertoire of the storyteller 72 heroic legends, among them 37 made audio and video recordings, and 35 self writing of story-teller (kajchi), 16 epic stories do not have options. Available audio and video recordings of legends of V. Tannagashev, made by L. N. Arbachakova and D. A. Funk. There are some fixing stories, produced other collectors provide a good background for deep research, dedicated to the creativity of one of the greatest storytellers of Mountain Shoria. Keywords: Shor heroic poems, story tellers, audio records, repertoire, storage of epos | 779 | |||||
| 364 | The article is devoted to the study of the formation, development, and description of the semantic features of the color term aq ‘white’ in the Bashkir language, which, due to its archaic nature, has a number of nominative and denotative meanings. When studying the origin and evolution of the word, we turned to works on the history of language and etymology. Dictionaries of the Bashkir language and the corpus of Bashkir prose and folklore served as sources of examples for identifying the meanings of a word. A comparative historical study of the meanings of words on a common Türkic background was carried out based on data extracted from the Turkic languages dictionaries. The relevance of the study is due to the need to study the lexeme both in the comparative historical aspect and in terms of synchrony with the identification of general trends and specific features in the development and semantics of the word. The study revealed that the color designation aq is a reflex of the Pre-Turkic form *āk ‘light’, which, in turn, goes back to the Pre-Altai *iāk’V ‘light, white’. The lexeme aq appears already in the earliest written sources - ancient Turkic monuments. In them, aq is mainly used with respect to the suit of a horse, and for the color designation “white” there is the word ürüŋ. It is believed that aq was a word characteristic of the western branch of the Turkic languages and, over time, it became widespread in all Turkic languages after the Chuvash and Yakut branches were separated from them. Most of the meanings of the word aq, identified in the Bashkir language, have a common Türkic character: color and color shades (white, light, gray, gray), secondary meanings (pure, holy, sinless, holy, kind, happy, joyful, noble); substantives (milk, protein, thorn). It assumes the significance of an areal character: old, wise (among the Turks of the Caucasus and Central Asia). In the Bashkir language, there is a white color different from the general Türkic language – ‘southern’, while in ancient times among the Türks it was the west, the western side connotation in white. Keywords: color term for white, Bashkir language, Tirkic languages, semantics, comparative historical study | 778 | |||||
| 365 | This article presents the results of the study of deictic locative adverbs in the Khakass language. Deictic locative adverbs, like other demonstrative words, characterize the position of an object by the degree of proximity to the speaking person ("deictic center"). Each language has its own (binomial, trinomial and more) system of division of space with respect to the deictic center. In Khakass, the position of an object in space relative to the speaker is determined through a three-membered system: proximal ("closer to the speaking face"), medial ("slightly farther from the speaking face"), and extreme ("far from the speaking face"). Each system includes locative, adlocative, delocative, and translocative values. Locative deictic adverbs perform the function of the Union of words in the composition biprediction designs place. In the sentence, these adverbs play the role of the circumstance of place. In addition, some dialects of the extreme deixis are used for the development of temporal values. Keywords: deixis, anaphora, deictic locative adverbs, adverbs of proximal, medial and extreme deixis, Khakass language | 775 | |||||
| 366 | The article presents a fragment of linguistic analysis of monuments of early Komi-Permyak writing — the manuscripts of Archpriest Antony Popov (1748–1788), which are dated 1785 and are currently known as the first fundamental works on Permyak linguistics — grammar sketch and two dictionaries — alphabetical and thematic. These manuscripts have not yet been published and have not been sufficiently studied. The aim of current study is to identify and analyze markers of inflectional grammatical meanings in the Komi-Permyak language of the late 18th century based on the material of the A. Popov’s dictionaries. Markers of Komi-Permyak inflectional grammatical meanings of the following categories are considered in comparative and areal aspects: a) number of nouns and adjectives, b) case, c) personal possessiveness, d) tense. Most of them are identical to modern grammatical forms and grammatical meanings, but there are also interesting features. The plural suffix of the noun is represented in the A. Popov’s manuscripts by a more archaic variant [jɛs] (cf modern [ɛz]). It was recording still in the second half of the 20th century in various dialects of the Komi language continuum, mainly peripheral. The manuscripts contain a wide range of case markers: along with the nominative, there are ten more case forms (seven of them are local cases that implement spatial semantics, the so-called internal and external cases). Inflectional markers with their own meanings are “hidden” within adverbs, serial postpositions and partly numerals. The marker of abessive case is designed as a separate dictionary entry as a preposition. Attention is drawn to the grammatical marker of the prolative case -ты [tɨ] — in the modern Komi-Permyak language, the semantics of this case is realized by the form -öт [ɘt]. Markers of the category of personal possessiveness presented in the manuscripts are similar to modern semantic and grammatical markers. This inflectional category is implemented by the suffixes -мъ [m ] (-е [e]), -тъ [t ], -съ [s ], -нымъ [nɨm ], -нытъ [nɨt ], -нысъ [nɨs ] (cf modern -ö [ɘ] ‘my’, -ыт [ɨt] ‘your (SG)’, -ыс [ɨs] ‘his’, -ным [nɨm] ‘our’, -ныт [nɨt] ‘your (PL)’, -ныс [nɨs] ‘their’). Inflectional forms of verbs recorded in A. Popov’s dictionaries demonstrate present, future, past I and past II tenses. A fragment of compound future tense is shown. It was not possible to detect at least elements of the analytical past tense (perfect). The markers of all these tenses are identical to the corresponding markers in the modern Komi-Permyak language. This article is not only a contribution to the study of the Finno-Ugric manuscript heritage, but also a modest step towards the development of a historical grammar of the Komi-Permyak language. Keywords: Komi-Permyak language, manuscripts of the 18th century, grammar, dictionaries, markers of inflectional grammatical meanings, number, case, personal possessiveness, tense | 774 | |||||
| 367 | The purpose of this article is to consider the reflection in the paremic heritage of the Bashkir people of such an important component of the life support system as traditional food culture, as well as the past economic activities of the people. Many Bashkir proverbs originated come down to us from ancient times, some appeared a little later, others-even closer to our time. As the main source, we used Bashkir proverbs translated into Russian from volume 7 of the series “Bashkir folk Art” (Ufa, 1993); The originals of proverbs in the Bashkir language are contained in the publication “Bashkort Halyk Izhady” (Ufa, 1980). A significant contribution to the collection and study of the Bashkir paremic heritage was made by pre-revolutionary and Soviet researchers of the Bashkir territory, as well as modern folklore scientists. Among them, it is particularly necessary to highlight F. A. Nadrshina, whose sphere of scientific interests, among other issues, concerned the study of the paremic heritage of the Bashkir people. The food products mentioned in Bashkir proverbs can be divided into several categories: animal products (meat, milk, eggs); vegetable food (cereals, vegetables, wild roots and herbs); fish, honey, spices, as well as dishes prepared from them. Much attention was paid to the quality of products in the paremias; they also reflect the order of eating; the hospitality of the people, traditional Bashkir holidays and rituals, as well as food prepared for them; food taboos, the observance of which was mandatory in Bashkir society, etc. For example, drunkenness was condemned; vodka was considered the cause of many diseases and even death. Among the people, a careful, prudent attitude to food was promoted, which was also reflected in proverbs and sayings. In the distant past, the Bashkirs, like many other pagans, had certain cults and beliefs associated with food. In addition, the echoes of the lean famine years preserved in the people's memory also provided significant material for the appearance of proverbs about the need to appreciate food. Based on the analysis of the available materials, we can conclude that proverbs are a valuable source for studying the ethnography of Bashkirs, its spiritual and material culture. Keywords: Bashkirs, nutrition system, food culture, proverbs, holidays, rituals, paremias, folklore, folk art | 768 | |||||
| 368 | The main purpose of human in any culture, including the culture of the nomads of Inner Asia, is procreation. The standard of traditional society was the life of its members in the family, surrounded by children and grandchildren. This article attempts to accumulate known material reflecting the features of the reproductive culture of the Turkic-Mongolic peoples of Inner Asia, representatives of predominantly nomadic culture, its development right up to the beginning of the 20th century. Research interest focused on basic ideas and actions that program the future family well-being of nomadic society young members. Attention was also focused to the problem of extramarital relations of maidens and women among the Turkic-Mongolian peoples of Inner Asia, as an important category of reproductive culture. A comparative historical and comparative typological analysis of the worldview, the ritual sphere and the legal culture of nomads revealed a common ideological layer, which formed the idea of the need for marriage and the sinfulness of loneliness. People who did not marry, or those who remained childless, became outcasts of society. They were associated by a number of negative ideas and will accept, including the views of the transformation of unmarried childless women after death into evil spirits that harm women and children. The study of the problem of chastity in the nomadic environment shows the divergence of views and customs of the traditional society with the ethical standards reflected in the legal culture of the Mongolian empire and its successors. The laws of the Mongol Empire differed most rigorously. In the process of further development of the Mongolian law, there is a softening of punishments for illegal sexual relations, along with the growing loyalty of society to extramarital relations and the birth of illegitimate children. The reason for this situation was, in our opinion, a gender imbalance that developed in a nomadic society by the 17th – 19th centuries, a high mortality rate among women of reproductive age and children. In this regard, the scenario of reproductive behavior in the culture of the Mongolic peoples has become focused on the birth of children without any restrictions. Keywords: Inner Asia, Turkic-Mongolian peoples, reproductive culture, traditional worldview, extramarital affairs | 767 | |||||
| 369 | The paper deals with uses of different productive verbal derivational markers (desiderative, inchoative, debitive, associated motion) in the prospective function (such meanings as ‘be going’, ‘be about’). Field data of Nanai (Tungusic) is used. The research is intended to illustrate some more general mechanisms while some semantic domain which belongs to the periphery of grammar (a prospec tive one here) is covered by a range of secondary uses of competing markers from other semantic domains (modal / aspectual derivational markers here). Such a situation presuppose a high degree of detalization of the semantic domain which is less typical for dedicated markers. E.g. in Nanai language such distinctions within the prospective domain as avertive / proximative / neutral prospective and intentional / providential prospective are attested. Keywords: Tungusic languages, Nanai, verbal derivation, grammaticalization, prospective, desiderative, debitive, inchoative, associated motion | 753 | |||||
| 370 | This paper refers to the problem of the origin of such sector of husbandry in traditional culture of the Ob River Selkup as animal husbandry. During investigations the author revealed that the reliable information about Selkup animal husbandry is dated back to the 18th – the beginning of the 19th century. It was at this time in a number of Selkup farms appear Pets. Analysis of the historical situation in which began to undergo the process of introducing the culture of the Selkups of livestock showed that the cause of this phenomenon is the increase in inter-ethnic contacts Selkup Russian population. There was also stated that deployment and development of animal husbandry in Selkulp culture spread from Ob River to its tributaries. Available sources show that the development of animal husbandry among the Selkups was uneven. On such tributaries of the Ob river as the ket river and the Tym river, animal husbandry by the end of the XIX century was poorly developed or it was completely absent. The first Pets on the river Tym appear only in the early XX century. The important role in spreading the skills of maintenance of domestic animals played inter-ethnic marriages (mainly marriages with Russians). At the first stage of this innovation the most common domestic animals in Selkup husbandry were horses, then (at the end of 19th – the beginning of 20th century) cattle (caws) became widespread; at this period the spread of sheep took place in Ob settlements. As the result, the author concludes that animal husbandry significantly changed the traditional Middle Ob Selkup Culture and influenced their traditional set of values. The new sector of the economy required major changes in the traditional economic cycle and the age-sex structure of the division of labor. Keywords: Animal husbandry, Selkups, traditional economy, traditions, innovations | 753 | |||||
| 371 | The paper is devoted to the current state of the tradition of honoring family and ancestral spirits-patrons — one of the main ceremonial practices of the Yugan Khants. The materials for the article were obtained during a complex expedition to the Surgut district of the Khanty-Mansi autonomous region. The article deals with the current ceremonial and religious situation on the Bolshoy and Maly Yugan rivers, and shows the differences in attitude to traditional beliefs on the part of the inhabitants of both rivers. The object of research was the rites of honoring of the spirit of Evut Iki and the daughters of Pugos Anki, recorded in the vicinity of the Achimov yurts on the Maly Yugan river. When fixing the rites, the method of included observation was used: members of the expedition participated in both rituals on an equal basis with local residents. The article discusses in detail both rituals-preparation for the rite, the appearance and internal arrangement of the sacred places, actions with ritual figures (washing, dressing, feeding spirits), offering gifts to the spirits, setting the table for the ritual meal and prayer, and the completion of the rite — the distribution of old headscarfs to participants. The place of these spirits in the Khanty Pantheon and the semantics of names are considered separately. The author makes a comparative analysis of the two rites in order to identify common and distinct features in the structure of both sacral places and rituals. The conclusion is made about the traditional character of both rites and the stability of the tradition of honoring of family and ancestral spirits-patrons at Malyi Yugan at present. It is considered promising to compare the recorded rites with the materials of the expeditions of the 1980s and 2000s recorded in the same area by members of the same family. The article introduces an extensive new field material into scientific circulation and may be of interest to ethnologists, religious scholars, and folklorists. Keywords: ritual, spirits-patrons, sacred place, Yugan Khants, current state | 753 | |||||
| 372 | The article deals with the graphical system of a Western Khanty manuscript — the Russian-Khanty dictionary created by the priest Vologodsky (1842). The language of this manuscript has not been described in detail so far; there is only some information about its history. I describe the inventory of graphical symbols used in the dictionary and discuss possible phonological correspondences for each of them in comparison with the data from the contemporary dialects of Western Khanty. The dictionary by Vologodsky has some features from Obdorsk and Berezovo dialects; different elements of the graphical (and phonological) system can show the characteristics of various dialects (thus, in many examples the letters о and а are mixed, which may correlate with the distribution of the phonemes /ɔ/ and /a/ in the Obdorsk dialect, but with few exceptions there is no mixing of the letters ш and с / the phonemes /š/ and /s/, which would be expected in the Obdorsk dialect). For some cases we may, however, suggest that the graphical system of the manuscript does not show some of the existing phonological oppositions (cf. no graphical differentiation for the phonemes /a/ and /ă/ consistently distinguished in Western Khanty). Another issue is the marking of word stress, in particular when it falls on the non-first syllables, and the use of two different symbols for word stress: the primary and the most frequent one, and the secondary one occurring on function words, and also on some content words. Keywords: Khanty, manuscripts, graphics, phonetics, word stress | 752 | |||||
| 373 | Regional onomastics is an entangled system that involves names circulating in a specific region, which can be relatively well-known or almost unfamiliar outwards. Today, onomastics is an independent branch of science having as its subject of study both lexemes certainly related to proper names (e. g.: toponyms, hydronyms) and lexemes which lie at the border of propriatives and appellatives, including ethnonyms. Region’s onyms studying helps to find out linguistic links between non-related neighbouring languages, to elicit dialectal features, to discover the places of peoples’ previous habitation, to identify cultural interaction and language borrowings – for that reason this topic is of particular relevance. Regional onyms can be regionalisms from the angle of regional linguistics, insofar as they are representative of a particular locality, but are of little notice or almost unknown beyond of it. This article introduces the concept of onomastic regionalism for clearer description of local onomastic realities in the context of regional linguistics and indicates the difference of onomastic regionalism from the term regional onym. As a rule, ethnonyms of small-numbered peoples do not have wide distribution outside their bearers’ places of residence; for that reason, the author considers them onomastic regionalisms. The study of small ethnic and subethnic groups’ names in Russia it still not sufficient from the point of their regional component, this relates especially to the ethnonyms of the Russian North-East; in that regard, the present topic still abides high relevance of research. The ethnonyms of the Russian North- Eastern indigenous peoples do not have detailed investigation from the position of their involvement in the Far Eastern regional onomasticon. In the present paper the author restrains at investigation of two ethnonyms of one small-numbered people in the Russian North-East – Chukchi; he describes its men and women’s official names, Chukcha and Chukchanka, from the view of the lexical units’ simultaneous attribution to literary language and regiolect. This paper is a theoretical study of the question that the ethnonyms Chukcha and Chukchanka belong to onomastic regionalisms. The author gives a practical example of the Chukcha ethnonym transition from the regiolect to the core of the literary language and gives the reasons why the female derivative of this ethnonym, Chukchanka, remains in the language periphery and of little notice outside Chikchi’s habitat. Keywords: onomastics, onomasticon, onym, ethnonym, micro-ethnonym, Russian North-East, regionalism (lingustic), onomastic regionalism, regional onym, Chukcha (male Chukchi), Chukchanka (female Chukchi) | 751 | |||||
| 374 | The article is devoted to identification aspects of marriage preferences and wedding ceremonialism of descendants of the Belarusian peasants-migrants of the second half of XIX – the beginning of the 20th centuries living in the territory of Siberia and the Far East of Russia. Based on comparison of results of modern field researches in areas of compact living of the migrants and ethnographic descriptions which have been made in places of their exit, the features of preservation and transformation of wedding rituals are considered. The wedding ceremonialism of the Belarusian migrants had an all-Slavic basis and is typologically close to its South Russian and Ukrainian versions. In the territory of Asian Russia, because of close contacts of different groups of migrants, in the first half of the 20th century it is possible to observe examples of synthesis of various local variations of wedding ceremonialism. It is established that the moment of the choice of the marriage partner from the own resettlement group or from an external ethnic environment in many respects defined the further strategy of ethnocultural identity of a family which had an impact on identity of all local community to which it belonged. Transformations of wedding ceremonialism of a certain resettlement group can be considered as the peculiar markers reflecting the processes of assimilation and ethnic integration as well as modernization of its way of life. During the period from the 1920th to the 1940th, despite preservation of a traditional basis of wedding ceremonialism of all East Slavs living in the territory of Siberia and the Far East, its many components began to become simpler or be reduced. During the post-war period, due to arisen demographic crisis, the choice of marriage partners in the ethnocultural principle finally lost its former value. Since 1950-60 the features of wedding ceremonialism which developed in the urban environment have been introduced into villagers. At the same time, at the beginning of the 21st century we can see the nostalgic interest of some people in reconstruction of certain elements of traditional wedding ceremonialism most of which often have the stylized way. Keywords: wedding ceremonialism, marriage preferences, Belarusians in Siberia and in the Far East, peasant migrations, ethnocultural identity, ethnic interactions | 749 | |||||
| 375 | The article presents the results of research on Muslim burials in the hillfort named ‘Toyanov gorodok’ – one of the oldest Islamic sites in the Lower Tom region. The conclusion is drawn that in the middle to the second half of the seventeenth century, two different groups of Muslim burials coexisted here. The first group of the Muslim burials encompasses graves with no inventory, with the deceased placed with their heads to the north-west and their faces turned to the right. It is concluded that this tradition is not consistent with the burial rite spread in the Lower Tom and was brought in from outside, namely, the Tar Irtysh region. The emergence of such burials in the Toyanov Gorodok was associated with the settlement of the Chat Tatars on the outskirts of Tomsk in the first third to the middle seventeenth century. Characteristic of the second group was the placement of the deceased according to the Qiblah, with the head turned to the south-east and the face turned to the left. Some inventory was found in these burials, which is indicative of pre-Islamic beliefs. The origins of this group are accounted for by the transformation of the local burial rite. In the second half of the seventeenth century, the kurgan type of burials disappeared, whereas the number of burials with no inventory grew due to the strengthening of the new faith. At the same time, the vestiges of pre-Islamic beliefs can be seen in the burial rite, which in itself is natural for the spread of any religion in the world. The author concludes that at the turn of the seventeenth to the eighteenth centuries, the rite of placing the deceased with their heads to the south-east ceased to exist, and the ‘Qiblah north-west orientation’ replaced the local tradition. In the early eighteenth century, the burial rite changed significantly: the kurgan type of burials ceased to exist completely, the graves became deeper, and grave niches started to appear which were not reported to be found in older Muslim necropolises. These changes were connected with the arrival of the Muslim population from the Volga and the Ural regions and its settlement in the Tatar Sloboda. From the early eighteenth century up until the turn of the nineteenth to the twentieth centuries, the Muslim rite was consolidated and remained unchanged since. Keywords: the ‘Toyanov gorodok’ burial site, Lower Tom region, Islam, seventeenth century, Eushta Tatars, Chat Tatars | 748 | |||||
| 376 | The paper deals with the intergenerational transmission of six minority languages in India, three Indo-Aryan languages, viz. Kumaoni (state of Uttarakhand), Kullui (state of Himachal Pradesh), Western Marwari (state of Rajasthan) and three Munda languages, viz. Sora, Remo and Gutob (state of Odisha). None of these languages has an official status or standardized written form, all of them are used almost exclusively for oral communication, poorly described and, to one degree or another, endangered. The data come from sociolinguistic surveys conducted by the authors in the states of Uttarakhand, Himachal Pradesh, Rajasthan and Odisha in 2014–2018. One of the tasks during the sociolinguistic study in the areas of the above-mentioned minority languages was to identify the main factors of the intergenerational transmission loss. We claim that the modern education policies in India are one of the main factors disrupting language transmission. School education is conducted in the state official languages, and minority languages are not involved in it. Speaking minor languages is restricted by teachers at school, while the importance of the official languages is imposed on children. We note also the facts that the social level depends directly on the results of school exams and that Indian education is highly directive and excludes any dialogue. All of the above causes a great stress for students and their families. In this regard, parents try to protect their children from problems of mastering the language of education, and prefer not to speak with them in their native languages. Another major factor contributing to the negative image of native languages are linguistic prejudices taught in India as part of the school curriculum. This includes the division of idioms into languages (official languages) and dialects (minority languages), fixing the concept of “native language” for the official state language, the idea that the language should have a script on an original basis that differs from the scripts of other languages etc. Special attention is paid to such a phenomenon of India’s reality as linguistic discrimination of people from tribal (“untouchable” in Hindu tradition) ethnic groups within the school. In addition to the education system problems in India, the authors mention attempts to solve them by initiatives of language activists and the government. A number of measures to promote multilingual education are included in the MultiLingual Education (MLE) program, which is currently the most widely adopted in the state of Odisha. Considering structure and functioning of the MLE program in Odisha we discuss the possibility of its application in other regions. Keywords: sociolinguistics, endangered languages, language vitality, Indian languages, Indo-Aryan languages, Munda languages, multilingual education | 748 | |||||
| 377 | In this paper, we have studied the intonation of the Altai language spoken by the native Altai people living in the Altai Republic, Russia. The frame of our work was the Altai-kizhi folk narrative stories. We focused only on declarative statements. The results obtained were compared with the ones given by our primary study, where the interrogative intonation of the same folk texts was under consideration. In our works, we rely on the auditive and computer (Praat) analysis. So, the unique intonation features of the folk statements with action propositions were found out. Firstly, when describing the fundamental frequency (f0) patterns, f0 maxima of an utterance were found on the syllables of words which are the information focus of an utterance or belong to the folk clichés. Secondly, we studied the relevant literature on the linguistics of folk texts and followed the folklore composition structure when sorting the statements for the further analysis. The typical folklore text is structured as follows: beginning–plot development–ending; intonation variations are most significant in the plot development part, beginning and ending being more invariant. Generally, the Altai folklore statements are characterized by rising-falling or falling intonation. To conclude, not only the intonation of the folk statement with f0 marking the folk clichés reveals its text position, but propositions realized in the speech of the Altai-kizhi speakers as well. Keywords: intonation, the Altai language, metatext, the Altai folk, f0 contours, PRAAT | 746 | |||||
| 378 | The objective of this article is to analyze the cha'a'cháak – an agricultural ceremony at the Yucatan Peninsula in Mexico. The cha'a'cháak is considered for some as the veneration of the “supposed” or “invisible” divinity stemming from the Mayan ancient times. It shows the special ritual of the Mayans on the milpa, a cropping field. Religious practices were intrinsically related to agricultural life, especially honoring the Rain God (Chac Mool). The fruits of sowing and harvesting in the milpa depended on rain. Hence, the henequen agroindustry attracted development in the region, activity for the farmers and indirectly also the support of the practices of religious ceremonies. However, nowadays the agroindustrial development of henequen disappears in Yucatan and the cha'a'cháak ceremony also gets disappeared. Keywords: cha'a'cháak, henequen agroindustry, Yucatán, Mexico | 745 | |||||
| 379 | The article shows that the kuresh wrestling exists in two main variants among Bashkirs, both in the past and in the present. The first is a wrestling on belts, the usual drinking bouts and other public celebrations, held in the summer. The second option is the fight of riders in the winter months, where the task is to pull the enemy from the saddle to the ground under the general approval of the audience. The purpose of the article is to analyze the materials showing the participation of women in these types of wrestling. The study showed that in the traditional Bashkir society, women often engaged in hunting, herd cattle breeding, and participated in military affairs. In conditions when the well-being of society ensured by good physical fitness and mobility of all its members, customs were developed for children of both sexes to participate in various sports, including belt wrestling and pulling the rider from the saddle. According to historical legends and fairy tales, girls were often not inferior to men in these sports. The article provides examples of martial arts during wedding rituals between women-representatives of the bride and groom's families. The wrestling matches between the bride and groom or between the grooms are described as a condition for entering into a marriage union. It shown, that in the Bashkir village of Araslanov in the Shchuchansky district of the Kurgan region, a fight between women is still practiced during Kargatuy. The reason for the preservation of the custom is the natural and geographical isolation of the Bashkir Trans-Ural villages, remoteness from the centers of urbanization, which weakened the influence of Islam and state ideology. Women's wrestling kuresh in the specified village carried out according to the old rules, that is, without division into weight and age groups, directly on the grass near the audience, in everyday or national clothes. Keywords: belt wrestling, kuresh, Bashkir women, nomadic peoples, folklore sources, field materials | 745 | |||||
| 380 | . | 744 | |||||
| 381 | The purpose of this article is to analyze the conditions and factors influencing the transmission of the Azerbaijani language in the Azerbaijani community in Moscow among well-integrated and socially successful migrants of the first and second generation. The research complies with the problem of linguistic contacts in the city in the aspect of the sociolinguistic dynamics of maintaining and preserving the language. The choice of the Azerbaijani community was due to the complexity of its social structure, developed connections within the community, the presence of linguistic environment in various domains, a complex sociolinguistic configuration of the languages used, including the relationship between the literary and dialectal forms of the Azerbaijani language and the Russian language. The use and transmission of the language by young Azerbaijanis was considered taking into account symbolic and instrumental dimensions of the language situation. The analysis of both real linguistic practices and linguistic representations of native speakers of the idiom made it possible to solve two problems: to identify the directions of the dynamics of the use and transmission of the Azerbaijani language in conditions of migration and to analyze how the desires of native speakers, their attitudes and linguistic representations correspond to their real efforts to support and preserve the language. The research methodology involved a sociolinguistic questionnaire (70 questionnaires in total) and a series of research interviews with community representatives (6 interviews). Interest in the level of language proficiency and transmission in the younger generation led to the division of informants according to the age criterion into two cohorts: from 18 to 29 years old and from 30 to 65+ years old. Further, we analyzed and compared the language practices of these cohorts. The results of the study show a high preservation and level of language transmission, strong loyalty of its speakers and a positive type of representations in both cohorts. Meanwhile, among the younger generation we observe the dynamics of linguistic practices towards increasing the role of the Russian language and a shift in the use of dialectal and literary forms of the Azerbaijani language; symbolic representations and overvaluation of the affective type prevail in the social image of the language. Keywords: languages of migration, language situation, Azerbaijani language, sociolinguistic dynamics, language transmission, language practices, language ideologies, language representations, language declarations, instrumental and symbolic function | 744 | |||||
| 382 | This paper is devoted to the study of the issue about traditional views and rituals of the ethnographic (dialectal-local) group of Sheshkups / Sheshkums. Facts about the purpose of sacred places in the vicinity of the village Ivankino, based on the analysis of research literature and field ethnographic material collected by various researchers-selkupologists, were revealed. In this study, it was possible to determine the peculiarities of the religious beliefs of the Middle Ob Selkups: they left baskets with family figures of spirits-helpers not only in attics, but also in almost impassable hillock sogra, and “hung” spirits on birch trees. The collected information allows speaking about the preservation of traditional beliefs (ideas about domestic spirits-helpers, places of worship) among local residents until the end of the 20th century, as evidenced by materials recorded from informants of the village Ivankino even in the 21st century. Keywords: Selkups, Ob Sheshkums / Sheshkups, shamanism, places of worship, rituals, dialectal features, ethnographic group | 744 | |||||
| 383 | The paper deals with the basic types of qualitativeness category particularly predicative qualitativeness and the language means of expressing it from the standpoint of functional grammar approach. It is shown that three types of predicative qualitativeness are identified in Ket. These are adjective-predicative, substantive-predicative and verbal-predicative ones. Adjective-predicative qualitativeness is expressed by adjective predicates, substantive-predicative qualitativeness — by compound nominal predicates and verbal-predicative qualitativeness — by predicates including finite conjugated verb forms. The basic inventory of language means forming predicative qualitative predicates is identified. The inventory includes underived qualitative adjectives, derived relative adjectives formed by means of the derivative suffix =ту, caritive adjectives, nonverbal substantive predicates denoting substantive-predicative qualitativeness; participles or infinitives; substativized complex modifiers; compound adjectives derived by means of the suffix =ту forming adjectives. The paper analyzes non-verbal means of denoting predicative qualitativeness, i.e. the predicates having as a head a word which doesn’t belong to the class of autosemantic verbs irrespective of the fact whether there is a verbal copula in the predicate structure. Two principal strategies of coding qualitative predicates have been identified including a person and number coding strategy which involves marking the non-verbal predicate by the affixes showing agreement with the subject of the qualitative construction in the categories of person, number and class (gender) and non-personal coding strategy implying the use of the suffix =сʹ (singular) — =сʹ=ин (plural) which allows for agreement with the subject only in the category of number. It is shown that there are cases of alternative coding of non-verbal qualitative predicates using either a person and number coding strategy or a non-personal strategy. The evidence that the grammatical category of degrees of comparison is not found in Ket qualitative adjectives is provided. The comparative and superlative notions are expressed by the syntactic constructions formed on the basis of adjectival qualitative predicates. Keywords: category of qualitativeness, predicative qualitativeness, non-verbal predicates, personal and non-personal coding strategies, adjective, comparative and superlative syntactic constructions | 742 | |||||
| 384 | The determination of social functions of institute is one of the most difficult issues in social anthropology. This discussion isn’t absolutely theoretical; on the contrary, the issue of the social functionality of the museum is one of the key issues for their further development. Some researchers honestly admit that a lack of understanding of social functions leads to a sharp decline in the effectiveness of museums. The article analyzes the functions of the museum as a sociocultural institution on the basis of such a historical and anthropological source as anecdote. This issue, despite its fundamental importance, has rarely been analyzed in an anthropological vein. In addition, the interconnection between the museum and the culture of laughter has received little attention from researchers, although this topic clearly has great potential. For this research we used block of contemporary Russian anecdotes and the anecdotes of the soviet period (1917–1991) for comparative analysis. Totally more than 500 texts were analyzed. The analysis of the anecdotes associated with the museum shows that, despite the low popularity of this institution, in mass culture and consciousness, in the culture of laughter, its key functions and problems are clearly recorded. This once again confirms the importance of analyzing folklore texts for assessing the role of the museum in communities of any level. This material can be used to solve a variety of problems of museum management, from assessing the effectiveness of the socio-cultural activities of the museum to marketing campaigns. Keywords: anecdote, museum anthropology, museum work, social functions, laughter culture | 742 | |||||
| 385 | The article presents the results of a linguistic analysis of non-standard case forms occurring in the «History of Altan Khan» (Mo. Erdeni tunumal neretü sudur, lit. ‘The Jewel Translucent Sūtra’), a unique Mongolian manuscript of the early 17th century presently kept at the library of the Inner Mongolia Academy of Social Sciences (Hohhot, China). It is the largest Mongolian original (untranslated) historical and literary work dating from the late 16th — early 17th centuries. The manuscript has been widely known since the mid-1980s but its linguistic investigation still remains to be carried out. The article reveals and brings together information on the use of non-standard case forms in the language of the monument with references to the relevant literature and occurrences of each form in the text. The notion of non-standard forms refers to those case endings that are either not mentioned in normative descriptions of Classical Written Mongol, or explicitly marked in them as archaic, colloquial or dialectal. The author provides an analysis of the following non-standard case forms: the genitive in +i, the non-classical genitive suffix +i+yin, the accusative in +yi after consonant stems, the non-classical accusative suffix +i+yi, the accusative in +U, the dative-locative in +DU, the dative-locative ending +DUri, the ablative in +DAčA. The investigation of these forms allows us to conclude that the language of the «History of Altan Khan» presents a sophisticated combination of linguistic archaisms (the genitive suffix +i, the accusative in +yi after consonant stems, the dative-locative in +DUri and the ablative in +DAčA) and innovations (the shape of the dative-locative marker +DU *+DU/r, the late complex genitive and accusative endings +i+yin and +i+yi), while at the same time containing some idiosyncratic features, such as the use of the accusative in +U supposedly unattested in other Written Mongol sources. The language system of the monument most probably belongs to a transitional stage between Preclassical and Classical periods in the development of Written Mongol and seems to be strongly influenced by colloquial speech and/or local Mongolic dialects of the time. Keywords: Mongolic languages, historical grammar, historical morphology, noun cases, Written Mongol, Mongolian chronicles | 739 | |||||
| 386 | The traditional toy of the northern Selkups, today almost forgotten by them, has not yet been studied by anyone. Meanwhile, it is a vivid fragment of the traditional Selkup culture. The research aimed to return this element of their culture to the Selkup people in the form of a scientific description. Based mainly on museum materials and partly from the author's field materials, five types of toys of the northern Selkups were identified and considered, including six types of dolls. Due to the lack of Selkup material, the method of scientific reconstruction was actively used in the study. Descriptions of the types and types of toys recorded by the Selkups were recreated based on the materials of toys of neighboring peoples. Along the way, it was established which traditions — West Siberian and East Siberian — influenced the formation of the appearance of a particular type / type of toy among the Selkups. The question of the connection between the North Selkup toy — a thing of utilitarian meaning — with the sacred, or, in other words, the question of its symbolic meanings, was considered. The author came to the conclusion that all types and types of Selkup toys in the past were sacred ritual objects, and that in the semiotic status of a toy, the ratio of “sign” and “thing” over time shifted towards the “thing”. The study was completed by the materials included in it on the current state of the traditional North Selkup toy. Keywords: Northern Selkups, Nenets, Khanty, Evenki, Keto, traditional culture, traditional toy, semiotic status of a thing | 734 | |||||
| 387 | The study is carried out a comparative analysis of the memorial and funeral rites of the Indians of the Na-Dene (Navajo) group and the Yenisei (Kets). The purpose of this study is to conduct a comparative analysis of ethnographic material in order to identify any cultural similarities and parallels in the memorial and funeral rites of the Navajo Indians and Kets and to collect data that would allow to analyze the nature of these ties themselves afterwards. As a result, the author of the article reached the conclusions that among the characteristics in the funeral ritual of the Kets and Navajo Indians there are both principal (the burials in a warehouse and on a tree, an explanation of human mortality and the orientation of the deceased in an eastern direction) and insignificant similarities among the characteristics in the funeral rituals of the Kets and Navajo Indians. There are cultural ties in memorial and funeral rites that allow (with great caution) to evaluate the existing similarities as cultural and genetic, which may become an additional argument in favor of the theory of the Na-Dene Indians’ and the Yenisei’s kinship. Keywords: chum Kets, Navajo, funeral and memorial rites, burial, Dene-Yenisei language family | 726 | |||||
| 388 | The article analyzes the structure and meanings of the forms of the Ket reflexive pronoun “self” in typological comparison with similar pronouns in the languages of different systems from synchronic and diachronic point of view. The typological connection of the definitive and reflexive meanings of the pronoun “self” is emphasized in the structural-semantic analysis of word forms expressing them. Then a description of the word form “bin’ ”in the Ket language is given. The declension tables of the considered pronoun are compared with the declension of personal Ket pronouns and nouns. The meanings of the case forms of the pronoun “bin’”, supported by examples of the use of these forms in speech, are described. Forms of the genitive case express a possessive relationship with the meaning of "one’s own". From typological point of view first of all, the data of the Yenisei Kott language are analyzed. Next, material from the languages of Burushaski, Altai, Sanskrit, Dagestan, Finno-Ugric and others is attracted. It is noted that there are few typological examples of the pronoun-deictic origin of the pronoun “self”, however they are available in languages of different genetic groups. Diachronic-typological analysis of the data provided allowed the author to conclude that the Ket pronoun “bin’” is the oldest example of word formation in the language as a whole, it witnesses such a period in the development of the language, when each structure element had its own meaning. Keywords: pronoun bin', Ket language, deictic particles, predicative forms, reflexive pronoun, Burushaski language, Indo-European languages, Finno-Ugric languages | 725 | |||||
| 389 | The aim of this work is to analyze the practical and symbolic significance of milk food in the culture of the nomads of Inner Asia. The chronological framework of the work covers the late 19th — mid of 20th centuries. The research is based on historical, ethnographic and folklore materials. Comparative-historical and comparative-typological analysis of the worldview, economic practices, ritual sphere of nomads associated with the food complex, made it possible to identify a general worldview layer that formed the idea of the practical and sacred significance of dairy food, its functions of socio-normative regulation of society. The high importance of milk in the food complex and its white color predetermined the sacredness of milk and substantiated a wide range of its ritual use. The study of the daily practices of obtaining, processing, storing and consuming dairy food among the nomads of Inner Asia on a long chronological cut and in a wide territorial framework shows that dairy food has always had the status of “ritual”, and not only in situations of a sacred order. The sacred status of white food as a symbol of abundance determined the system of special restrictions and prohibitions accompanying the receipt of milk, its processing and storage. Milk food is the closest to the concept of “food norm” is most closely related, embodied in various forms. Unlike other main food of nomads — meat, milk food was intended to unite society, making the rich and the poor, insiders and outsiders equal. It was revealed that in the Buryat culture, one of the types of dairy food, the fermented milk product of kurunga (Buryat. kürenge), is one of the key markers of social community — the clan along with the ancestral fire, tamga, with which ideas about the power of the clan and its well-being are associated. Keywords: Inner Asia, Turkic-Mongol peoples, food complex, milk, ritual, social functions, simbolizm | 724 | |||||
| 390 | The paper describes means of expressing absence and non-participation in (Maloye Karachkino = Poshkart) Chuvash and (Kubalyak) Bashkir, two Turkic languages of the Volga-Kama Sprachbund. The field data were collected in Bashkortostan (2011–2016) and Chuvash Republic (2017–2019). Additionally, we bring into comparison available data on Tatar from existing grammars, dictionaries, and corpora (and, for some aspects, from native speakers). The presented data reveal that Chuvash, Bashkir, and Tatar use very similar sets of markers to express absence or non-involvement of a participant. In each language, one of the markers (Chuvash ɕok, Bashkir juq, Tatar juk) can be described as a negative existential/possessive copula, another one (Chuvash -SƏr, Bashkir -hEð, Tatar -sEz) functions as a caritive (abessive) suffix. These markers are cognate to each other in all three languages. These markers also have the very similar ranges of basic syntactic positions and semantic functions. Syntactically, the copulas form separate clauses and usually occur as predicates of independent clauses. The caritive markers can be used in different syntactic positions: attributive, adverbial, depictive, or predicative (where they compete with the copulas). Semantically, the copulas express meanings expectable for negative existentials: existential negation proper, presentative locative negation, negation of various types of possession, and ‘no’ reply. The caritive markers express the basic caritive meanings: non-involvement or absence of a companion, of an instrument, of various types of possessees (legal and temporary possessees, body parts, relatives, parameters, etc.). Interestingly, the distribution of affirmative counterparts of the caritive marker is practically the same in Bashkir, Chuvash, and Tatar, despite the fact that these comitative-instrumental markers have different morphosyntactic nature: the Chuvash suffix -PA(lA) vs. the Bashkir and Tatar postpositions menæn and belæn. However, there is a number of differences between these three systems. First, the markers in question can have uses as part of larger constructions that differ in Chuvash, Bashkir, and Tatar. The Bashkir copula juq can combine with the participle form (in -GAn) in experiential contexts, as well as the Tatar copula juk, but not the Chuvash copula ɕok. The copula ɕok in Chuvash can be used with the infinitive in -mA to express impossibility, which has not been attested for Bashkir and Tatar. Also, only Chuvash has a complex verbal form combining an infinitive (in -mA) with the caritive marker -SƏr which functions as a “negative converb”. Chuvash has an exceptive construction which includes the caritive marker: -SƏr poɕnʲa, while in Bashkir and Tatar cognate exceptive postpositions baʃqa/baʃka are used with the ablative marker. The Chuvash and Tatar markers ɕok and juk can be used attributively without overt marking of subordination, while the Bashkir marker juq demands an additional auxiliary verb in such contexts. The Chuvash marker -SƏr displays the most features of case markers: unlike the Bashkir marker -hEð and the Tatar marker -sEz, it can combine with possessive markers and wordforms with this marker can have nouns as its dependents. And the Chuvash marker and the Tatar marker are similar in that, unlike the Bashkir marker, wordforms with them can have personal pronouns as dependents. In general, all three Turkic languages of Volga-Kama Sprachbund have similar systems of expressing absence or non-involvement of a participant. They differ only in a number of details, where Tatar has an intermediate position between Chuvash and Bashkir. This is in line with the geographical distribution of the three languages: Chuvash in the West, Bashkir in the North, and Tatar in the middle between the two. Keywords: Bashkir, Chuvash, Tatar, Kubalyak, Maloye Karachkino, Poshkart, Volga-Kama Sprachbund, caritive, abessive, negative existential, absence | 722 | |||||
| 391 | The research is dedicated to revealing and analyzing of archival materials from the fund of the Altai ecclesiastical mission (State archive of the Altai Krai, Fund 164) that concern the specifics of ethnocultural identity of the Russian population who lived at the territory (Gorny Altai and low elevational parts of the Altai) that referred to the running of this mission. The religious identity of the people is seen as closely connected to the ethnocultural identity and is its important integral part. The finding of these materials is believed of much relevance, for it allows using the method of integration of archival and field ethnographical resources and further obtaining of a more clear picture of the specific features in the ethnocultural identity of the Russians, and how it was transformed in conditions of the foreign surrounding and multiconventional environment. The study of the observations of missionaries of the 20th century is especially interesting due to its potential to reflect processes that followed the declaration of freedom of worship in 1905. The studied materials show a growing activity in the sphere of religion among Old Believers and alienation from church among the Orthodox believers. The research reveals a particular competition between the Orthodox church and the communities of Old Believers to have more parishioners, which was a specially evident problem at settlements with confessionally mixed relationships. The research discovers processes of transformation of the identity of people, such as transferring of from the Orthodox church to Old Believers and on the contrary visa versa, what is still noticed much rarer. There were cases of leaving one Old Beleivers’ community for another, and these cases most interesting explosion of the transformation processes of the ethnocultural identity. The work also names the most common reasons of these transformative changes, which were largely dependent on practical perspectives of the people, including willing to get married again, or acquiring a more lucrative economic conditions. The missionaries note in their records a number of most essential ethnocultural markers that belong to the Old Belief, such markers that not only concern rituals, but referring to the outlook of a person, his clothes, accepting or not accepting some new things in life. In general, one can say that in the beginning of the 20th century in Gorny Altai and its neighboring low elevations in Russia the ethnocultural composition of the Russian population was quite varied and was subject to different transformation processes of the ethnocultural identity. Keywords: ethnocultural identity, religious identity, transformations of identity, Orthodox parishioners, Old Believers, Austrians, starikovschina, Gorny Altai | 711 | |||||
| 392 | The purpose of this article is to characterize the image of a ram / sheep in the traditional culture of the Khakas, as an animal that gives a person well-being and prosperity. The chronological framework of the work covers the late 19th — mid-20th centuries. The choice of such time boundaries is due to the state of the source base for the research topic. Leading in the study is the principle of historicism, when any cultural phenomenon is considered in development and taking into account a specific situation. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. As a result of the analysis, the following conclusions can be drawn: 1. in the traditional culture of the Khakas, the ram / sheep and its image occupied an important place. The animal in question was extremely in demand due to its utilitarian and sacred meaning. In practical terms, it was undoubtedly perceived as an important and accessible source of meat food and raw materials for household needs; 2) The presence of a large number of small ruminants along with other domestic animals was the basis of material prosperity and a high social status of a person in society; 3) In folk life, the ram served as a measure of the value of goods and services, was widely used in exchange trade and was a widespread subject of gift exchange processes; 4) The image of a ram was consistently associated with the idea of vitality and fertility; 5) Some rams / sheep were included in the category of sacred domestic animals — yzykh. They acted as living sacrifices to various patron spirits. They believed that they mystically contributed to the well-being of the economy. Yzykh had the status of an inviolable creature and were distinguished by ritual ribbons — chalama; 6) The images of some patron spirits of sheep, to whom the yzykh were dedicated, had their own material image and were called tos. There was a ritual practice in relation to them; 7) The Khakass also gave sacred status to special animals called mal kizik or mal talaan. They usually had the appearance of a lamb and personified the center of happiness and well-being of the entire human economy; 8) In the cult practice of the Khakas, the veneration of a stone statue of a ram khucha tas, the embodiment of the life force of livestock, became widespread. Keywords: Khakas, traditional culture, rituals, ram, sheep, yzykh, tos, image, symbol, fertility, stone statue | 706 | |||||
| 393 | The article is devoted to such a topical and controversial phenomenon as national character. The article examines the development of the concept of national character during the existence of “culture and personality” school. The main problematic of the concept was connected with its validity and application not only within the framework of cultural anthropology, but also in sociology and psychology. During the early “culture and personality” school (1927–1945) E. Sapir and R. Benedict laid the foundations of the school, as well as the main directions of the methodological development of the concept — such approaches as the “basic personality structure” by A. Kardiner and “modal personality” by K. Du Bois, the problem of research of a national character in the context of the reliability of the results and work with complex social structures and nations in general is raised. Within the framework of the early period, the influence of the Second World War on the development of the concept of national character is shown and the reasons for the demand for research within the framework of the national character are indicated. In the later period of the school's activity (1946–1969), there is an increase in criticism from sociologists and psychologists not only of a national character, but also of “culture and personality” approach for the lack of empirical data. During this period, special attention is paid to the development of approaches that study the personal characteristics of representatives of nations. At the same time, a methodological basis for cross-cultural research is being formed and the groundwork for creating cross-cultural psychology is being formed. Throughout the article, two waves of criticism of the national character are presented, the result of which in the late 1960s was the denial of the existence of national character by a significant number of scientists as a phenomenon of national life, and “culture and personality” school experienced a crisis and fell into decay. Various assessments of the studies of that time on the development of national character within the framework of the “culture and personality” school are shown, as well as proposals for a way out of the methodological crisis. Keywords: national character, culture and personality, anthropology, modal personality, basic personality structure | 700 | |||||
| 394 | . | 699 | |||||
| 395 | The study examines Khanty lexemes with figurative meanings recorded as borrowings in Russian written sources from 1870 through 1930. Analysis objectives: 1) Establish nomination methods and semantic characteristics of recorded lexemes; 2) Add new content to the etymological dictionary by W. Steinitz; 3) Show reasons for lexemes’ emerging lexico-semantic variations and specifics of how Khanty words get recorded in Russian texts. The study’s methodology incorporates general scientific (analysis, synthesis, comparison) and specific linguistic methods: descriptive, etymological, comparative, as well reconstructive and statistical processing of materials. Figurative meanings of words are presented in the source context, accompanied by their etymologies from the Steinitz dictionary, as well as literal translations. The study lists lexemes and their graphical variants chronologically, in groups based on the nomination approach: metaphoric transference according to 1) form (6 units); 2) color (2); 3) spatial orientation (3); 4) function (2); examples of metonymic transference (4) and synecdoche (1). Included multicomponent lexemes are used for naming animals and including the words “man” (2), “woman” (4), and “beast” (4). The study lists new lexemes, which complement the dialect data of the Steinitz dictionary taking into account various geographic variants and dialects. They include 4 compound words not recorded in the above dictionary. The study analyzes the causes of emerging lexico-semantic variability as presented in the examined materials: 1) compared to those recorded in the Steinitz dictionary, some lexemes show new components and therefore semantic facets of a compound word (3 units); 2) polysemy of the Khanty language in lexemes with component ЮХ “tree” includes cases with one of the metonymy-based meanings being “a wooden utensil” (4). The study points out specific ways, in which Russian written texts recorded figurative meanings of borrowings from the Khanty language before it became a written language. The study shows cognitive and linguistic processing, on the part of creators of examined sources, of the inner form of complex lexemes when translating them: using a more general literary term; shortening one of the word components while preserving its figurative meaning; literal translation; describing an object (in combination with translation or without it). The article introduces new material to the scientific domain and could be of interest for linguists, ethnographers, historians and archeologists. Keywords: Khanty-Russian language interoperability, Russian written sources 1870-1930, Khanty lexicon, associative values, semantics, new information to the dictionary of W. Steinitz | 691 | |||||
| 396 | This article deals with individual peculiarities of word usage by Shor storytellers (qaychi’s). We have analyzed (and, partially, deciphered) a row of manuscripts of Shor heroic epic stories and delineated some linguistic features typical for a certain storyteller. Storytellers use similar or identical stylistic devices and communicative and pragmatic means. Firstly, each storyteller preserves the features of his or her dialect or subdialect, both lexical and grammatical ones. Secondly, modern storytellers widely use Russian borrowings as global or partial copies. Thirdly, practically all storytellers use typical for the spoken language contracted forms of verbs, verbal forms, pronouns and nouns. Fourthly, storytellers abundantly use communicative and pragmatic particles of their choice. Such particles are difficult for translation into Russian; they are often omitted in written editions of epic texts (e. g. polza, tedir, noo, etc.). Fifthly, each storyteller has its own individual expressions and words. The oral register of telling an epic story makes the use of communicative and pragmatic particles especially prominent. Each storyteller has his or her preferred particles used most often, although, of course, all particles can be used by any storyteller. Such particles help the storyteller to collect his or her thoughts, to communicate with the listeners, etc.; moreover, they fulfill very important semantic and pragmatic functions: Tedir stresses the hearsay evidentiality of epic texts or a certain distance of the speaker to the narrated events meaning ‘as one says, as people say, as far as I can judge, as far as I could understand, it has appeared (to me), etc.’ Izä in epic texts stresses the adequacy of a narration. Polza is used in Shor as a particle marking switch reference (as for …); in epics, it is a particle serving as a stylistic device suspense, and helping to raise the interest of the listeners in the continuation of the story. Even if these features are common to all storytellers whose epic texts we have analyzed, their choices of a certain word, expression or form are individual. Certain words and peculiarities of their usage indicate the personality of a storyteller, similar to his typical handwriting; both of them are individual and unique. Moreover, some usages give a clue to the emotions and the state of mind of the qaychi during his performance. Keywords: the Shor language, vocabulary, heroic epic story, storyteller, individual word usage, communicative and pragmatic particles, audio recording | 689 | |||||
| 397 | Word order typology can be referred to as a poorly developed area of Turkic syntax. The Teleut language belongs to the SOV-type of the left-branching languages. The predicate verb is located at the end of a simple sentence containing one proposition, with a direct object directly adjacent to it. The position of the indirect object and the adverbial may vary depending on the communicative perspective (information structure) of the sentence. The word order in the subordinate clause tends to copy that in the main clause. Functionally, the word order is responsible for the linear distribution of the predicate head and its dependents. The basic word order defines the distribution of verb arguments regardless of the adjuncts’ position. The theta roles of the arguments do not affect their syntactic functions and their position within a sentence. A change in the SOV-word order in Teleut may be concurred by its information structure, for example, when the subject and the predicate become focal and topical parts of the sentence respectively. At the present stage, the influence of Russian bringing about the pragmatically unconditioned SVO-pattern model is noted. Keywords: simple sentence, word order, information structure, the Teleut language, Turkic lan-guages | 688 | |||||
| 398 | This article continues the study of ethnic history and ethnic processes that took place in the space of Inner Asia. A comprehensive comparative analysis of the ethnic composition of the Turkic and Mongoliс peoples of Siberia, using sources of Russian administrative management, made it possible to analyze in detail the tribal structure of the Yakut and Buryat communities. The study of array of Yakut and Buryat ethnonyms made it possible to distinguish four ethnonyms, on the example of which one can clearly trace the difference between ethnic groups in the Baikal and Lensky regions. Ethnonyms reflect the participation of the Buryat stratum in the ethnogenesis of the Yakuts, as indicated by the Buryat form of word formation. At the same time, through the prism of the Buryat stratum in the ethnogenesis of the Yakuts, one can see earlier ties of the ancestors of the Yakuts with the population of the Sayan-Khubsugul region — in Mongolian time (salji'ut). Ethnonyms revealed in the Yakut environment also reveal ties with Oirats. The linguistic reconstruction of the Yakut ethnonyms made it possible to establish the participation in the ethnogenesis of the Yakuts medieval Oirat community — ölöt. Relations with other regions of the Mongol Empire are also indirectly revealed — a reflection of these medieval ties, in our opinion, is the presence in the environment of the Buryats of the ethnonym Qangin and Sartul, which is assumed that they are homogenous Kipchaks and population of Central Asia, who merged into the Early Buryat community. The results of the study reflect the complexity of the ethnic processes that took place among the Mongolian and Turkic nomads of Eurasia. The data obtained help to clarify the ethnic composition of the population of both Mongolia and Buryatia and Yakutia. Keywords: Inner Asia, Turkic-Mongolian peoples, ethnogenesis, phonetic reconstruction, folklore, ethnonym | 688 | |||||
| 399 | 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 | |||||
| 400 | Komi and Komi-Permian belong to the Permian group of Finno-Ugric languages. There are many categories of conerbs in the Komi and Komi-Permian languages — more than twenty. Traditionally in the grammars and other sources the functional load of the converb in a sentence of the Komi and Komi-Permyak languages is defined as a secondary member of the sentence — circumstance, as well as a secondary predicate. The article examines one of the syntactic function of the Komi and Komi-Permian converbs — the predicate function. A complete list of constructions is provided, and their syntactic role is defined as a predicate. The material of already known predicative constructions with converbs and new varieties of predicate with converbs was combined and analyzed. As a result, lexical-grammatical categories of the Komi and Komi-Permian converbs, that can perform a predicative function are identified: converbs with -ömön, -mön, -tödz, -tög. Presented copular verbs of лоны ’to become’, кольны ’stay’, овны ’live, dwell’, modal verbs вермыны ’be able’, ковны ’need’, позьны ’allow’ in positive and negative forms, evaluation predicative абу лöсьыд ’badly’ and other units. A new, more accurate representation of the polyfunctionality of Permian adverbial participles and their syntactic potential is given. Structural schemes of the constructions are presented in the article. Keywords: the Komi language, the Komi-Permian language, converb, predicate, predicative constructions | 687 | |||||