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| 501 | The article discusses the expression of volition in Hill Mari, a language belonging to the Uralic family. The author focuses on two strategies for expressing volition: a synthetic strategy using the desiderative mood with the suffix -ne and an analytical strategy using the construction NMLZ + šoeš (‘achieve-NPST.3SG’). The semantics of these constructions is analyzed in terms of the subjects’ preference for certain alternatives, with the lexical verb representing the most preferred option. The construction with the desiderative suffix adds an additional component of the subjects’ strong willingness to realize their desire and take control of future events. The morphosyntax of the constructions is also compared, with the analytical construction being more flexible in terms of expressing tense and subject. The author also proposes a hypothesis about the development of the analytical construction in Hill Mari and other languages in the Volga region under the influence of Turkic languages, where a similar construction also exists. In contrast, languages in other groups of the Uralic family, such as Ugric and Samoyed, as well as the Permic language Komi, use constructions with the finite verb ‘want’ or a desiderative affix rather than an analytical construction with a grammaticalized verb of movement. Keywords: volition, scale of alternatives, semantics, morphosyntax, areal typology, Hill Mari, Uralic languages | 1040 | |||||
| 502 | The article examines the nominations of three minor, closely related Baltic-Finnic languages that have long been in contact with one another and are widespread in Ingria, the historical part of the Leningrad region. Both synchronic and historical names are described, their origin is traced, and the causes of certain names being replaced by others or existing simultaneously with other names are given.The models of transformation and drift of ethnic group and their languages are investigated. Historical sources, dictionaries that contain various synchronic sections, texts previously recorded by researchers of these languages, and the author's own data obtained during her fieldwork with native speakers of these idioms are examined. In addition to language nominations, the article pays attention to the toponyms of Ingermanlandia. All the villages there have two names: one is used when speaking the indigenous language, the other is used when speaking Russian. The relations of Baltic-Finnish and Russian toponyms are classified. The conclusion is made that the coexistence of parallel toponyms – in the indigenous and Russian languages – demonstrates the preservation of ethnic identity, despite the impeding conditions. Small languages, due to the inevitable contacts with neighbors, provide extensive material for the study of the processes of change and drift of the names of ethnic groups and their languages, allowing to trace the typology of such changes. Keywords: minority languages, ethnonyms, linguonyms, toponyms, the Votic language, the Ingrian language, language of Ingrian Finns | 1039 | |||||
| 503 | The paper examines the role of educational cinema in the USSR during the 1930s, with a focus on films about the “socialist reconstruction” of remote regions of the Soviet Union. As an example, the film “Eastern Siberia” (1935) filmed at the “Sibtechfilm” studio, directed by A. I. Gaidul is analyzed, using scripts and other documentation from the State Archives of the Novosibirsk Region. The film is analyzed in terms of its place in the history of regional cinema and its role in the construction of ideas and images in the context of Soviet history. The paper also discusses the historical context of the creation of educational films in the 1930s, the production process at the Novosibirsk studio “Sibtechfilm”, and the biography and methods of the film's director, A. I. Gaidul are considered. The authors also address methodological issues related to educational cinema at the Sibtechfilm studio in the 1930s. It is concluded that the creation of educational geographical films was a significant development in Russian visual anthropology and that the analysis of such films helps to understand the ideological, conceptual, and creative considerations involved in their production and use in the USSR in the 1920s–1930s. Keywords: visual anthropology, Soviet cinema, film production, educational cinema in the 1930s, Sibtechfilm, Eastern Siberia (1935), A. I. Gaidul | 1038 | |||||
| 504 | The article is devoted to the identification and structural and functional description of the features of perception of urban space during a pandemic from the point of view of studying its perception by young people. The author shows the relationships between the elements of urban space as constraints during the pandemic through the image formed in the minds of young people. The study is based on the mental mapping method developed by K. Lynch, which allows visualizing the main features of the city and its space during the Covid-19 period. The aim is to find out what image is formed in the minds of young people in relation to the spaces of the city of Elista. The study was conducted using the structural-functional method and the method of participant observation. The author concludes that the transformation of the urban space under the influence of the pandemic COVID-19 is associated with physical limitations. The image of the city is marked by old boundaries, which indicates the stability of the perception of the image of urban space, fixed in landmarks and gaining recognition in the minds of young people. Keywords: mental map, representation, pandemic, Kalmyks, young generation, perception, city, space | 1035 | |||||
| 505 | The main idea and purpose of this article is to test the hypothesis that the results of the 2020 All-Russian census compared to the 2010 census show a statistically significant increase in the emotivity coefficient, i.e., the number of people who claim an ethnic language as their mother tongue but do not actually know it. Buryat was named among the languages that, on the contrary, showed low emotivity coefficient, which might indicate a decrease in its symbolic value between 2010 and 2020. To test the hypothesis regarding the Buryat language, the authors of the article compared the data from the ‘big’ statistics (censuses) with the ‘small’ statistics – materials from regional studies on the Republic of Buryatia. The comparison revealed several differences between them. The 2020 census showed that the number of people who know the Buryat language, use it in everyday life, and consider it their mother tongue has increased. The 2020 regional survey, on the other hand, showed a sharp decline in the number of people who consider Buryat to be their mother tongue and an equally sharp increase in the number of people with a dual ethnolinguistic identity. According to the authors, this difference can be attributed to the lack of information on two or more mother tongues in the final 2020 census data. However, this information indicates new trends, hybrid ethnonyms, and an increased number of people who have not declared their ethnicity. The analysis of regional statistics also showed the similarity of today’s Buryat linguistic competence with that at the end of the Soviet era and the mechanism of language shift. This mechanism consists of the redistribution of language skills within the concept of language competence itself: the gradual increase in passive skills, the decrease in active skills, and the variation in literacy skills depending on the vector of language policy in education. The research confirmed the decreased emotivity coefficient of the Buryat language; on the contrary, during the post-Soviet period, the "language-ethnicity" link is gradually being torn apart in everyday consciousness reflecting the Buryats' self-assessment of their real linguistic competence in the ethnic language. Keywords: language, ethnic identity, symbolic value of language, emotivity coefficient, mother tongue, Buryat language, linguistic competence, censuses, regional statistics | 1028 | |||||
| 506 | The article deals with participial temporal constructions with the meaning of simultaneity in the Kazym dialect of Northern Khanty. The richness and variety of the inventory of these constructions have been documented in a number of works. However, the existing descriptions do not clearly show their functioning and distribution. Therefore, this study aimed to describe the semantics of simultaneity constructions in more detail and to identify their characteristic features. Data for the study were collected during a field study in the village of Kazym in Khanty-Mansi Autonomous Okrug, Russia, by asking native speakers to complete stimulus contexts, the first part of which consisted of a dependent clause of each construction with a varying predicate. The questionnaire was based on a sample of 50 verbs of different aspect classes. Five constructions were selected for the study: one casemarked participle (locative case) and four postpositional participial constructions with the postpositions pŏrajən, măr(ən), kŭtən, and saxət/sati/sa. The constructions were analyzed based on three aspectual parameters: Telicity, duration, and homogeneity of events. It was found that none of the constructions, with the exception of the locative construction, is compatible with telic background events. In this regard, the pŏrajən construction favors longterm background events, the kŭtən construction heterogeneous background events, the saxət/sati/sa construction short or medium-length background events and telic main events. A closer examination of the received contexts revealed that the pŏrajən construction is not semantically unspecified as described in the literature but expresses a specific meaning of simultaneity with an event that characterizes a period of time. The kŭtən construction, in turn, postulates a heterogeneous background through an initially heterogeneous event, while in combination with homogeneous events, it implies a deliberate interruption of the background event by the subject. The măr(ən) and kŭtən constructions have virtually no restrictions in combination with short-term events, but they are appropriate only in the case of “stretching” these events in time or simultaneity on a smaller scale. Keywords: Uralic languages, Khanty, semantics, aspect, taxis, participle, polypredication, simultaneity | 1027 | |||||
| 507 | The article describes the results of the author's trip to Selkup Porg - the image of the spirit on the tree, located on the fishing grounds on the river. Sailing, the right tributary of the middle Taz. The results of the trip include the scientific fixation of the monument and the ritual of feeding the spirit, as well as a number of conclusions drawn from the analysis of the collected material. The most important discovery of the study was the identification of a female spirit carved in a porg with the main Selkup deity, the Old Woman Ilyntyl Kota, described in detail in the works of E.D. Prokofieva, after which the Porg received a detailed characterization and a visualization of the divine Old Woman in a sculptural image. Moreover, the Porg of the Parusovs is her only verified image to date. The trip to the Porg confirmed that the belief in spirits and their magical power is still alive among the Selkups. However, changes were noted in relation to this spirit. Since the Old Woman depicted on the Porg is the mistress of all the Earth, all people living on Earth can look at her, make offerings to her, and ask her for protection and help, according to the Guardian. In the Selkup tradition, there was no such broad interpretation of the group of people who have access to the Porg, so this phenomenon is due to an innovation. The study has revealed the fact, still unknown to science, that the burial of the house spirits of three Selkup clans under a Porg tree provides a probable explanation. Keywords: Selkups, traditional worldview, images of spirits on a tree, the ritual of feeding spirits, transformations of traditional culture, innovations | 1025 | |||||
| 508 | The article analyzes the system of livestock vocabulary, i.e., the gender and age designations of small livestock, based on the material of the Altai language and its dialects in comparison with a similar system of other Siberian and Mongolian Turkic languages. All available dictionaries for these languages, as well as expedition materials collected by the author during an expedition to places of compact residence of native speakers of the Altai language in 2022–2023, served as material for the study. The analysis of the livestock as mentioned above terms for the gender and age designations of small livestock using the example of sheep shows that many terms are common in Turkic; there are differences at the morphophonological level; there is a semantic shift in the terms denoting the age of small livestock; borrowings from Mongolian languages, all this is explained by spatial proximity. The Turkic peoples of Siberia are considered to be classic nomadic cattle breeders who raise the most important types of livestock: Horses, cows, sheep, goats, and camels. The Turks of Siberia have always been in close contact with the Mongols, and some peoples, such as the Tuvans and the Altai, have been part of the Mongolian state for many years. The Tuvinians and the Tofalars have lived and continue to live in constant contact with Mongolian-speaking tribes, which has inevitably left traces in the livestock vocabulary of these peoples. Lexical dialectisms and linguistic peculiarities occur during the historical development of the individual peoples. Of the lexemes studied, five are not listed in the available dictionaries of the Altai language; these lexemes come from the active vocabulary of the native speakers.. Keywords: vocabulary, animal husbandry vocabulary, Turkic languages, Altai language, Mongolian languages, thematic group, comparative analysis | 1022 | |||||
| 509 | In 1928, the main sensation for the whole world was the accident of the airship “Italia”, which crashed on its way back after reaching the North Pole. Several states tried to work together to save the survivors. But the Arctic Ocean did not yield – moreover, the crew of Raul Amundsen’s plane, who fl ew to the rescue of Umberto Nobile’s expedition, became a new victim. It was possible to interrupt the series of failures thanks to the active involvement of the Soviet Union in the operation, which sent three ships with two aircraft to the search area. Thanks to the hard work of the crew of the Krasin icebreaker and the experience of pilot Boris Chukhnovsky, at the last moment, the polar explorers who were losing hope were saved. One of the most notable acts of the propaganda campaign, which was widely launched after the completion of the operation, was the prompt release of the full-length documentary film “Feat in the Ice”, which was shown with great success on many domestic and foreign screens. The film was based on newsreel footage of cameramen who worked on three ships participating in the rescue operation. The purpose of the article is to reconstruct the history of the creation of a film document at the end of the “silent film era”. The object of consideration will be the chronotope of the “rescue air-sea expedition”, put by the directors “Vasiliev brothers” as the basis of the film. In the context of information from different sources about the event being covered, a comprehensive analysis of the content and structure of the film will be carried out. The introduction gives a brief overview of the period of the avant-garde formation of the language of Russian documentary cinema. In the main part, when analyzing the content of the episodes and the plot construction of the film “Feat in the Ice”, literary evidence of the participants in the rescue of the Nobile expedition is also given. With this approach, according to the principle of complementarity-complementarity, the chronicle film should be considered not so much as an independent reliable source, but rather as an emotional image-reason that, in interaction with other information materials, recreates the atmosphere of a historical episode, interest in which has not disappeared even now. Keywords: airship “Italy”, newsreels, avant-garde cinema, the principle of complementarity, episodes, structure, silent documentary film “Feat in the Ice” 1928 | 1016 | |||||
| 510 | The topic of this article is lexical transformations as peculiar markers of the dynamics of modern language systems. However, in the context of the erasure of national differences, scholarly attention is focused on the process of regionalization, the relevance of which is ensured by its important role in intercultural communication: as a mechanism for the formation of national identity, regionalization is a kind of reaction to the negative challenges of globalization. The article aims to consider various manifestations of the dictionary updating process and compare modern Russian and Ossetian vocabulary in this respect. Russian explanatory dictionaries and translated Ossetian-Russian dictionaries were used as research material; information from a linguistic survey of a particular population group is undoubtedly relevant. The observations on the following vectors of the mentioned dynamics are presented: Neologization and internationalization of vocabulary; democratization and liberalization of vocabulary; the return of obsolete lexemes into active word use; and characteristic shifts in the structure of conceptual content motivated by the updating of denotations. The peculiarities of vocabulary changes in the Russian and Ossetian lexical systems are presented based on relevant observations. It is argued that within the processes of neologization and internationalization, the nature of the dynamics in these languages is generally identical, although the innovations in Ossetian vocabulary are more often two-dimensional (formal-semantic) in nature and “their occurrence is due to the resources of both Russian and, to a lesser extent, the Ossetian language itself...” (1, p. 730). Functional shifts manifest themselves in accordance with two multidirectional vectors: on the one hand, the influence of globalization and, on the other, the process of regionalization, which allows for a kind of preservation of ethnic identity. While the Russian linguistic taste is very hostile to the intensive liberalization and even criminalization of the modern lexical stock, the modern Ossetian language, on the contrary, shows the traditional norms of linguistic activity: the historically formed way of life, which is largely relevant for the modern speakers of the Ossetian language, largely motivates the patterns of behavior, including the patterns of linguistic taste. Keywords: dynamics of language, language process, neolexemes, neologization, democratization of language, liberalization of language, actualization of lexemes | 1010 | |||||
| 511 | This paper describes emotive-evaluative causative constructions of guilt and condemnation in the Buryat language. The relevance of the work arises from the modern integrated approach to the study of such functional and semantic categories as causativity, as well as from the increasing interest in the problems of the category of emotivity in linguistics. The relevance stems from the need to study emotions and their representation in language from the perspective of linguistics. The main goal of this work is to determine the emotive-evaluative potential in causative constructions with the meaning of guilt and condemnation in the Buryat language and to try to identify its national and cultural peculiarities. The novelty of the work arises from the fact that this problem has not been practically studied on the material of the Buryat language before. The theoretical and methodological basis of the work was formed by the works of domestic and foreign linguists: V. I. Shakhovsky, A. Vezhbitskaya, I. V. Trufanova, and K. Izard. The feeling of guilt is one of the basic emotions. Condemnation refers to the moral evaluation of certain phenomena of reality, actions, and behaviors of people. In Buryat’s causative constructions, one can notice a close connection between the semantics of guilt and condemnation. The material of the study consists of a solid sample of causative constructions contained in the electronic corpus of the Buryat language and data obtained by observing the speech of native speakers. As a result, it is found that causative constructions in the Buryat language have an emotive-evaluative potential. In order to express the feeling of guilt and related condemnation, the so-called constructions of “guilt of the causer” are used, in which the subject himself is guilty of what happened. The constructions of “fault of the causator” are quite specific; they show the peculiarities of the linguistic worldview in understanding causative relations. In the constructions of "guilt of the causer," the speaker often appears himself as the causer, and such constructions most vividly express the feeling of guilt, awareness of one's mistakes, and weakness. Keywords: Causativity, emotivity, emotions, evaluation, causative constructions, Buryat language | 1001 | |||||
| 512 | The article provides a review of the scientific literature devoted to the problem of etymology of the past tense forms -chykh/-chyk/-yuk, as well as an attempt to differentiate them with other forms identified by some researchers with the analyzed forms. There are two main points of view that are polemizing with each other. Besides, the author proposes own hypothesis based on existing views. It, i.e. the author’s hypothesis, is based on the material of the Khakass language, collected by the method of continuous sampling of texts from fiction, journalistic, and folklore literature. Comparing the semantics and some functions of Mongolian form -zhee, Qırghız one -chu, Yakut -aachchy, Tungus-Manchu -cha, and Khakass form -chykh, it is concluded that they are not identical to the latter and, respectively, to the forms -chyk/-chykh/-yuk of the Khakass, Tuvan, Tofalar, and Old Uighur languages. Special attention is paid to the combinations of the analyzed form -chykh with other indicative past tense affixes -gan, -dy, -tyr, -chan, -galakh, -(p)chatkhan. It is revealed that in the Khakass language there is the analytical construction -gan polchykh, in this regard the assumption of the contraction of auxiliary verb er- ‘to be’ in form -ganchykh -gan + er-chykh is doubtful. Sampling shows that in the Khakass language, form -chykh is most often used in narration, and is rarely found in direct speech. It is interesting that in the first case narration is performed from the third person. Cases of the use of this form in the first, second persons have not been found. As our language material has shown, form -chykh in the Khakass language has the property of combining with different parts of speech and changing the position in the structure of a verbal word form, likewise particle okh/ -yok is written together with a word form. This illustrates the thesis that form -chykh is an affirmative particle, once often used when describing past events and which began to take personal affixes over time. Keywords: Khakass language, Tuvan language, Tofalar language, Old Uighur language, Qırghız language, Yakut language, Mongolian language, Tungus-Manchu language, etymology, indicative, past tense, narration, particle | 999 | |||||
| 513 | The article deals with the importance of individual self-perception factors (language, religion, culture, historical memory) for maintaining Polish ethnic identity among the regional public organization “Polish House” members in Tomsk in the late 2010s. The main theoretical foundations of the work are the constructivist approach of the theory of ethnos (R. Brubaker, V.A. Tishkov) and the theory of historical memory (M. Halbwaks). Ethnic autostereotypes of this group are examined. The variability and contextuality of self-determination on an ethnic or political basis depending on the context of circumstances are shown: from the ethnonym “Pole” to the politonym “Russian” It is shown how important it is for the respondents to learn/know Polish, as it is one of the components of their identity. The majority of respondents know Polish or are learning it. As the authors noted, religious affiliation and commitment to Catholicism are not crucial for self-awareness as a Pole. The issue of preserving historical memory as a factor of ethnic identity is considered separately. The interviewees pointed out the importance of family history and archival materials (letters, photo albums) for the transmission of traditions and participation in the history of the Polish people. Poles from Siberia came here at various times in the XIX and XX centuries. In most cases, these were not voluntary resettlements. The authors studied the issues of the integration of Poles into Russian society. According to the study results, most respondents believe that Poles are fully integrated into Russian society. But, unfortunately, the Russian public sometimes extrapolates the actions and statements of Polish politicians to all Poles, which can have a negative impact on the attitude of Russians toward this ethnic group. The survey results show that the self-confidence of Russian Poles who have Polish ancestors (or suspect that they have Polish ancestors) is ambivalent and depends on external factors. Furthermore, they show the great importance of historical (collective) memory, which is the most important marker of the identity of Russian Poles, while linguistic and religious markers do not play such an important role. Keywords: Poles, Russian Poles, Siberia, ethnic identity, historical memory, autostereotypes, constructivism, public organizations | 999 | |||||
| 514 | The article discusses the current use of fly agaric mushrooms in rituals among the Koryaks, a native people of the Russian Far East. It provides a review of previous research on the subject, including the Second Kamchatka Expedition (1733–1743) and rock paintings found in the Pegtymel River region of Chukotka. The article also examines the role of fly agaric and other mushrooms in the cultures of Siberia and the Russian Far East. It describes the main occasions, both sacred and secular, in which fly agaric mushrooms are used, and presents new field material collected by the author during an expedition to the Olyutorsk region of the Koryak Autonomous Area in 2004. This material includes accounts from informants of their own experiences with fly agaric mushrooms and those of their friends and relatives, as well as folklore texts known as “fly agaric songs” and “fly agaric tales” that were recorded after the use of the mushrooms. The author concludes that there are two parallel traditions of fly agaric consumption in Kamchatka – sacral and ritualized on the one hand, and common drug addiction (mostly in the city) on the other hand. The article introduces a vast new field material and may be of interest to ethnologists and folklorists. Keywords: fly agarics, ritual use, ritual, the Koryaks, current state | 996 | |||||
| 515 | The intonation of Turkic languages has practically not been researched yet. In modern society, against the background of globalization and the leveling of national characteristics of ethnic groups, the problem of recording, studying, and preserving the cultural characteristics of minority peoples is exceptionally acute. This article is the first to examine the intonation of the Kumandin dialogic language. The Kumandin language belongs to the East Uyghur branch of the Turkic languages of the Altai language family, has no established written tradition, and functions only in oral form, accelerating its disappearance. The relevance of the study arises from the increasing interest in the problems of language communication, documentation, and analysis of data on endangered languages in Siberia. The analysis is based on field recordings using the Praat computer program. According to the results of the analysis of experimental data, interrogative statements in the Kumandin dialogic speech, which are the first replica in the structure of the dialog, are characterized by a higher level of the end of the melodic curve than in the affirmative statements. The response in the Kumandin language, which is in a relative relationship to the preceding interrogative component, is both a structurally communicative and intonationally concluding component of the entire dialogic unit. In incomplete statements, the intonation is clearer and brighter. The frequency level in the analyzed interrogative statements is between 106 and 257 Hz. One of the phenomena that claims the status of a linguistic universal in the field of intonation studies is the raising of the frequency of the main tone or pitch, which is used in most languages to distinguish between interrogative and affirmative intonation. Intonation functions in close interaction with the syntactic and lexico-grammatical means of the language: the more complete the dialogic statement, the weaker the intonational contrast, while a brighter, clearer intonation is observed in incomplete statements. The prospects for further research are to deepen the identified tendencies by expanding the body of research and to describe the general model of the intonational structure of certain questions as a result of comparing the intonational contours of statements with different question words. The intonation of the interrogative part in Kumandin’s dialogic speech is considered for the first time. The relevance of the study arises from the increasing interest in the problems of linguistic communication, documentation, and data analysis of the endangered languages of Siberia. The analysis is carried out based on field recordings using the Praat computer program. According to the results of the analysis of experimental data, interrogative statements, which are the first replica in the structure of the dialog, are characterized by an upward movement of the tone. Keywords: intonation, dialogic speech, minority peoples, the language of the Kumandins, Praat | 994 | |||||
| 516 | The article is focused on the description of the tribal name of Lunikersky – the name of the Tungus ethnic groups living in the Nerchinsk district of the 19th century. To study its ethno-linguistic background, the author applies comparative historical linguistics and examines extralinguistic facts from documents in the State Archive of the Trans-Baikal Territory. These documents reveal information about the size of the clan and their economy, which made it possible to assume that their had more diverse life rather than reindeer herding. The tribal name of Lunikersky is ambiguous in terms of its ethno-linguistic affiliation, and the article suggests two possible meanings for it. The first possibility is that the name has an Ob-Ugric ethno-linguistic origin, as suggested by the personal tamgas-seals of the Luniker clan elders, which depict images of fish and squirrels. The second possibility is that the name is connected to the northern Samoyed lexeme for “eagle”, which is supported by linguistic and extralinguistic data. The article also discusses the ethnic and linguistic diversity of the Tungus population in the Nerchinsk district, noting that the Lunikersky may be an alloethnonym for the Tungus-Manchurian tribes of the past. Keywords: genonym Lunikersky, Tunguses of Nerchinsk, Urulga Steppe Duma, State Archive of the Trans- Baikal Territory, eagle-totem ancestor, Nganasan language, tamga of the elder of the clan | 989 | |||||
| 517 | The article deals with the subset of indefinite pronouns which are often denoted in the literature as negative pronouns in six Finnic languages (Estonian, Finnish, North and Livvi Karelian, Seto and Veps). The data for the study comes from the translations of the Gospel texts into those languages. Negative pronouns are understood as such indefinite pronouns which are used primarily in the scope of negation and in some related contexts (downward-entailing or non-veridical). The distribution of negative pronouns in the text is described. It is shown that different types of negative pronouns are used in these languages. Finnish and North Karelian have a series of negative pronouns formed with the additive operator -kaan (-kana in North Karelian), which is used primarily in negative contexts. It is argued that these pronouns should be analyzed as strong Negative Polarity Items because they could occur in the contexts where an overt marker of negation is not present, such as the scope of adversative predicates, embedded clause of the negated matrix predicate or polar questions. Livvi Karelian and Veps employ pronouns with the prefix ni- borrowed from Russian. These pronouns behave like Negative Concord Items because they occur only in the presence of the clausemate sentential negation marker. Some differences in the distribution of these items are attested. Finally, Seto and Estonian do not have any special series of negative pronouns. Instead, the -gi pronouns, which have a very broad distribution, are used in these contexts. In Estonian, these can be modified by the marker of constituent negation mitte. Keywords: Finnic Languages, Indefinite Pronouns, Negative Polarity Items, Negative Concord Items | 989 | |||||
| 518 | The Anikin Kamen 1 burial ground is located in the Tomsk district of the Tomsk region. A. D. Gaman excavated it in 1994 and 1996. The burial ground consisted of two groups of burial mounds: a northern and a southern one. This article examines the findings from the southern group. The work aims to analyze the objects and finds in the burial mounds and the soil, including special wooden constructions for burial and memorial rituals, from the southern burial mound group of the Anikin Kamen 1 burial ground and to relate these objects and finds to other cultures of the High Middle Ages in the upper and middle Ob region. In addition to the objects found in the burial mounds (animal bones, stones, pottery, personal items), burnt wooden constructions were also found in two burial mounds. Similar objects were found in monuments of the Srostki, Basandaika, and Kyshstovka cultures in western Siberia. The finds in the burial mounds and soil indicate that the burial and memorial rituals were carried out. These rituals can be traced back to the Upper and Middle Ob regions’ Early and High Middle Ages. In the High Middle Ages, special wooden constructions were erected inside and outside the burial mounds in this area. The author of this work agrees with the opinion of M. F. Kosarev that all burial and memorial acts are connected with a pagan worldview of rebirth. Keywords: burial ground, burial, funeral and commemoration rituals, wooden cult constructions | 989 | |||||
| 519 | This article describes the distribution of the nasal and stop consonants -m / -p, -n / -t, ŋ / -k in the auslaut independent and phonetically determined positions in the Southern, Central, and Northern dialects of the Selkup language. The Ivankino subdialect of the central Ob dialect is also distinguished as a transition zone between the southern and central areas. The study is carried out using corpus data based on written sources. In phonetically independent positions – in isolated use of word forms and before pauses (before dots and commas) - the distribution of homorganic nasal and stop consonants in the auslaut is meant as a dialect feature: Southern -m, -n, -ŋ; Central -p, -t, -k; Northern -m/-p (~Ø), -n/-t (~Ø), -ŋ/-k (~Ø); transition zone -m / -p, -n / -t, -ŋ / -k (depending on the speaker’s idiolect). In phonetically determined positions – continuous pronunciation that does not imply a pause in speech - the following distribution of consonants applies: Central: -p, -t, -k + noise consonant ~ -m, -n, -ŋ + sonorant consonant / -m, -n, -ŋ + vowel; Northern (based on the Taz dialect): -m, -n, -ŋ + vowel, -m, -n, -ŋ (~ Ø) + nasal consonant, -p, -t, -k (~ Ø) + noise consonant, -m / -p (~Ø), -n / -t (~Ø), -ŋ /-k (~Ø) + non-nasal sonorant consonant. In the Southern dialects, the rules of the phonetic environment do not work; the consonants -m, -n, -ŋ are always used. In the transitional Ivankino subdialect of the Middle Ob dialect, the distribution in contextual positions does not always work due to the Southern dialectal characteristics of the individual speakers. The combinatorial phenomena considered in the Selkup dialects represent a general trend rather than a strict rule. Keywords: homorganic consonants, auslaut, combinatorial phenomena, corpus data, Selkup language | 984 | |||||
| 520 | Tonal languages may differ considerably with respect to the functional load of the tone. Carlos Gussenhoven suggested the notion of tonal density of a language, however, to our knowledge, there have been no attempts to apply it in practice. In this paper, a method of calculation of the Tonal Density Index (TDI) is proposed. Under TDI we understand the ratio of the number of tonemes or marked tones to the number of segmental units in a text. The key notions related to the TDI are the following: — toneme i.e. a tonal contour which is relevant for the expression of a lexical or grammatical meaning; — tonal domain, i.e. a sequence of segments to which a toneme is associated; — marked tone, which is often postulated in languages with two-level tonal systems. In such languages, syllables or morae which do not carry the marked tone can be considered toneless; — a basic segmental unit may be a syllable or a mora. Consequently, two kinds of TDI can be calculated, the “moraic TDI” and the “syllabic TDI”. The key question is the applicability of segmentation into these units. Some languages distinguish up to four degrees of the syllable weight; sometimes syllables of identical structures are interpreted differently in what concerns their syllabic weight, even in closely related languages; such factors may considerably complicate the count of moras. On the other hand, in other languages, identification of syllables may be problematic; in such languages, the “moraic TDI” would be easier to calculate. Three languages of different types have been taken to exemplify the method of calculation of the “syllabic TDI”. In Navajo (Southern Athabascan group, USA), a language with a marked high tone, the TDI equals 35.8. In Bambara (Western Mande, Mali), a two-level language with tonal domains, the TDI equals 70. In Eastern Dan (South Mande group, Côte d’Ivoire), a language with 5 level tones, the TDI equals 105.8. Keywords: tonal density, toneme, tonal domain, marked tone, syllable, mora | 974 | |||||
| 521 | The article analyzes family anthroponyms associated with lexemes expressing family relationships. The study revealed a large number of surnames belonging to this group. The special majority are anthroponymic units formed by adding such terms of kinship as ata ‘father’, baba ‘grandfather’, eiən ‘grandson’, аҡai ‘elder brother’, etc. These anthroponyms are considered one of the most ancient. The high frequency of use in the book «Bashkir Shezhere» of such personal names associated with lexemes denoting kinship relations, such as Adykai, Atikey, Atagai-biy, Kuste, Mirzakilde, Mirzash, Myrzai, Myrzash Babysh, Sabai, Tenei, Tenekai (Tenkei), confirm the archaic nature of the onyms of this species. The study also proved the formation of most of the anthroponyms we are considering from lexemes with the meaning of consanguinity. In the article, for the first time, an analysis was made of the participation in the formation of anthroponyms of such lexemes with the meaning of kinship relations that are used in dialects of the Bashkir language, such as aby, aҡai ‘elder brother’, babҡai, babyҡai, dəүəтəй ‘grandfather’, tөpsөк ‘the youngest’. In the course of this study, it was suggested that anthroponyms based on dialect lexemes with the meaning of kinship are inherent exclusively in these dialects. It was also revealed that many Turkic peoples have many personal names formed from kinship terms, in particular, for example, the Kyrgyz people have many proper names with the ata component, and the name of the young dancer Kirghiz Atai is currently known. Keywords: onomastics, anthroponyms, family onym, shezhere, kinship terms | 972 | |||||
| 522 | This article analyzes the Komi-Permyak ideas about the souls of the dead and their implementation in oral narratives, the use of Russian borrowings in the Komi-Permyak language. We have used the method of contextual analysis, which aims to describe linguistic features that reflect the links between the language and the culture of the Komi-Permyaks. The Komi adhere to the idea that man has two sous – lov and ort. The first is the inner soul, the soul breath that leaves the body at the time of death, the second is the outer soul, the shadow, the doppelganger of a person that can become visible before death. Modern Komi-Permyaks do not distinguish between two forms of the soul, although there are still stories about various harbingers of death, including doppelgangers. In addition to the original word ort, the word urös has also survived in various dialects: Among the Komi-Izhma, this word refers to a figure close to the ort; among the Kochevo Komi-Permyaks, it is used in texts about harbingers of death; among the Russified Onkovites, it is a spirit that appears before death. The soul of the deceased remains in the house until day 40 (six weeks). It manifests itself in various sounds, and the Komi-Permyak language has a developed system of onomatopoeic words. In addition, there are also Russian loan verbs meaning 'to imagine, to wonder' blaznite, verzhitchyny, versishchyny, vӧrzhitchyny, prikashaytchyny, as well as the original verb kazmö́tchyny 'to remember, to make oneself known'. The main reason for borrowing this group of verbs from the Komi-Permyak language is obviously their abstract character, the abstraction from concrete manifestations (mostly sound), which describe the appearance of the souls of the dead in the Komi-Permyak language. Keywords: Komi-Permyak language, ort soul, lov soul, onomatopoeia, imagining things | 970 | |||||
| 523 | The article is devoted to the publication of materials from the Samuska III settlement, discovered in 2016 on the territory of the Samus archeological microdistrict (Tomsk Ob region), and is a continuation of the previously published results of the study of the stone industry of the site based on the results of the 2018 works. The basis for writing the article was the materials of the 2018–2019 field studies, obtained from 7 test pits with a total area of 14 m². The finds include fragments of ceramic vessels, fragments of technical ceramics, stone objects, and their fission products, fragments of mineral pigments, a fragment of petrified wood, slag, and calcined bones. The artifacts of the Shelomok culture from the Early Iron Age and the Samus culture from the Early and Middle Bronze Age as well as individual vessel fragments from the Late Neolithic and Eneolithic form the basis of the ceramic complex. The analysis of the site's lithic industry is complemented by findings from the 2019 collection and is consistent with previously published data. Tools with traces of crushing and grinding of dyes and mineral pigments with traces of processing reflect the phases of paint production by the Samus culture population. The stratigraphy in the test pits with occupation layers corresponds to the stratigraphic situation in the areas with natural soil formation. In the 2018 pit, however, two stratigraphic layers were distinguished, corresponding to the Early and Middle Bronze Age and the Early Iron Age. In addition, an assemblage of tools, intermediates, and objects with nonutilitarian functions was found in this pit, which is located near a site with dark gray, dense, sandy clay immersed in an archeologically sterile layer. This work made it possible to place the previously published data from the site in a cultural and historical context and to attribute the stone industry to the Samus culture. The radiocarbon data obtained, together with the collected finds, give reason to attribute the Early and Middle Bronze Age complex to the late phase of the Samus culture. Given the stratigraphic and planigraphic position, the collection of artifacts from the 2018 pit can be interpreted as a set that was kept or carried in a case, or as grave goods. Keywords: Tomsk Ob region, Samus, Tom, Early and Middle Bronze Age, Early Iron Age, Samus culture, Shelomok culture | 969 | |||||
| 524 | Using the local tradition of the Old Believers-Bespopovtsy of Nizhnepechora as an example, the characteristics of the late existence of burial and memorial laments in the Ust-Tsilemsky district of the Komi Republic are described. The study draws attention to the rather late research of baptism by folklorists. The collection of the reports was not carried out systematically by different researchers. The 1929 records were published with a commentary only in 2013 and another major publication of the texts collected in 1942 dates from 1962. The reports have been published in other collections with varying degrees of completeness. Particularly in the 21st century, there are also analytical articles. This article examines the liturgical tradition from the perspective of an ethnographic research campaign, focusing on the functioning of the genre, the place, and the role of eulogies in funeral and memorial rites at the end of the 20th and beginning of the 21st centuries. The factors contributing to eulogies' introduction into traditional funeral culture are described. The ritual terminology, the stable expressions that are the names of the laments and indicate their fulfillment, and the vocabulary represented in the laments by metaphorical substitutions and epithets are given. The importance of regulating the performance of lamentations in relation to the time of day is analyzed, and the restriction of their performance to certain ages and social groups is also considered. The local peculiarity of the performance of lament songs for the deceased, who showed disrespect to some family members during their lifetime and were abusers, through the lament songs, the unkind actions and deeds of the deceased person are shown. The article was written on the basis of field materials collected by the author in different years in the villages of Ust-Tsilma, as well as on the basis of published materials and archival sources kept in the scientific archive of the Komi Scientific Center of the Ural Branch of the Russian Academy of Sciences. Keywords: Old Believers-Bespopovts, mourning and memorial laments, lamentations, funeral cries, folk terminology, oral narrative, ritual vocabulary | 965 | |||||
| 525 | The most important principle of the communication culture of the Altaians is respect for a person’s age, which is determined based on the 12-year "animal" calendar. Ages located in time function as successive stages of a person's life and are the subject of this article. In introducing the source base (field and published ethnographic and folklore material) into the scientific cycle, methodological research tools based on a combination of a comparative historical analysis method and methods of describing and systematizing the collected material were used. The study's relevance lies in the fact that against the devaluation of traditional family values in the context of globalization, the experience of intergenerational relations among Altaians is of interest. It was found that Altaians use two or three age-counting systems in parallel – the 12-decimal system, the 10-decimal system, and the 20-decimal system. It is noticeable that in the Altaic language, the word “jash” is used to refer to the concept of “year” as a unit of age counting, as opposed to the year “jyl” as an astronomical phenomenon (a series of seasons). The views of the Altaians about the return of "their" year after 11 lived years are determined, as well as the reasons for the passing century, including six calendar cycles (72 years). Ritual behaviors observed in the year one was born under a particular animal are described, revering the animal under whose mark one was born. Age definitions and idioms are given so that the number of years lived is not mentioned, while number symbolism (an even number in relation to the world of the living), a stereotype of thinking in traditional Altaic culture, is observed. A comparison of the age characteristics of old people with inanimate and insignificant objects of everyday life (a crutch, a block of wood, a stirring rod, a mortar), but not with characteristics of animals (a dog, a squirrel, a wolf, a camel), which are peculiar to young animals, is emphasized. It is concluded that the age calendar periods in the life of a person represent the polar halves: at the age of 12, 24, 36, and 48 years, characterized by an increasing and progressive tendency, at the age of 60 and 72 years, associated with aging and declining line. In connection with the three festivals of life – birth, marriage, and death – a person's physical entry and social descent are manifested. Keywords: Altaians, traditional communicating culture, age, calendar, life stages, age counting, field material, direct observation method | 962 | |||||
| 526 | The article is devoted to the analysis of the structure of Russian and Buryat legends about the Barguts, which belong to the microlocal tradition (Barguzinsky district of the Republic of Buryatia). Comparative studies of the legends created by Russian settlers when settling in new territories compared to the legends of the indigenous peoples are considered important. The work aims to determine the peculiarities of the local tradition of the Buryats and Russians in the legends of the Barguts and the peculiarities of the reflection of ethnocultural features in the conditions of territorial interethnic contacts. The imagological method of analysis will make it possible to trace the process of formation of the image of the stranger (the Bargut) in the Russian tradition in comparison with the Buryat view of this image, and the hermeneutic method of interpretation of the narratives is also required. The legends tell of the Barguts, one of the Mongolian tribes that once inhabited this region. The sources of the study are archival records of Russian legends and field materials of the author of the work. In legends with a similar plot, the reason for the exodus of the Indigenous people of the region is a single motif, namely the appearance of a white birch tree in a coniferous forest, characterized by the opposition’ friend – foe’ by the color code ‘white – black’, the phytocode ‘birch – coniferous’. As part of the study, the structural characteristics of the legends about the Barguts in various ethnic traditions were determined. A variable transformation of the invariant of the exodus motif of the Barguts in the Russian tradition, which is connected with the legends of the Chudes, is revealed: they go away, bury themselves, dig themselves into pits, throw themselves off cliffs, drown themselves in rivers. The motif of the suicide of foreign, hostile people is the most important structural factor in the construction of Russian legends. In the Buryat legends, the stable motif of departure, and not mythological suicide, is connected with the historical events of the exodus of the Barguts, a closely related tribe, and their contemporaries. The most important conclusion is the identification of the phenomenon of folkloric local narrative, in which the content of ethnic and/or historical memory, transformation, and adaptation to a foreign cultural stereotype is manifested. Under the conditions of the cultural border, the ‘foreign’, which acquires an ambiguous meaning, almost becomes the ‘own.’ Keywords: Russians, Buryats, ethnoculture, border areas, local traditions, motif invariant, motif variants, Сhude, exodus | 959 | |||||
| 527 | Folklore collections usually complement ethnographic studies, as folklore provides ethnographers with valuable sources of information. Extracting and analyzing different types of text information is a well-known technique in the humanities. Therefore, it is promising to use folklore as a source for exploring and interpreting cultural values. This article uses a value-based approach to the study of culture. It aims to examine the folklore of ethnic groups in Kenya and neighboring regions as a source for identifying and interpreting sociocultural values. The main contribution of this article to a model for teaching Russian as a foreign language in educational institutions in Kenya is to give an idea of the traditional values of the peoples of Kenya and to show the importance of folklore for teaching as it appears in the fairy tales of peoples around the world. African fairy tales convey certain morals and reflect ancestor worship, beliefs in spirits, talismans, and the forces of nature. Since it is difficult to obtain information directly from the peoples of Kenya, the idea of using folklore to interpret cultural values seems quite promising, especially given the efforts of the Kenyan intelligentsia to focus the attention of urbanized Kenyan youth on their native culture while they receive their school and university education in English. The article discusses examples of applying ethnographic analysis to African fairy tale material to interpret sociocultural values. It suggests that folklore reflects the combination of universal and ethno-national values in a particular way: The examples of values considered are universal, but their expression is ethnic. Keywords: prosaic folklore of Kenyan ethnic groups, culture, value-based approach, ethnographic analysis, interpretation of values | 958 | |||||
| 528 | Studying the symbolic complex of wild fauna as part of the general worldview of the peoples of Russia is one of the critical tasks of Russian ethnography. In order to solve this problem, fundamental studies of the material of individual ethnic groups (Russians, Veps) have been carried out. In this regard, it remains relevant to conduct further research on this topic, including the culture of other peoples. One of the central ornithomorphic images in the traditional worldview of many peoples of Eurasia is the image of the duck, which is due to its extensive habitat and the utilitarian value it has as an object of meat hunting. This image is ambiguous and characterized by an ambivalent meaning. This topic has not yet been explored in Buryat ethnography. This article is dedicated to the image of the duck in the mythological imagination of the Buryats. The work is based on folkloristic, linguistic, and ethnographic sources. The main method used in the work is the structural-semiotic method, which makes it possible to determine the symbolism reflecting the ideas about the duck. This waterfowl did not belong to the category of sacred, totemic animals, and the Buryats did not avoid its meat. It is pointed out that of the two Buryat duck names – hono and nugahan – the latter is the bird’s generic name and has a common Mongolian origin. It is emphasized that the image of the duck in Buryat mythology is polysemantic and ambiguous. According to traditional Buryat belief, the duck symbolizes the female principle. This water bird was associated with two spheres of life – the sky and the water - and served as a mediator between them. Its image was inscribed in the Buryats’ cosmogonic ideas about the world’s creation. In mythology and folklore, the duck was ascribed to a therapeutic function. The idea of a person turning into a duck is associated with a duck (turpan). The motif of the transformation of the soul of the deceased into a duck has also been passed down. In the folk symbolism of the Buryats, the duck has a negative connotation. Keywords: Buryats, traditional worldview, wild fauna, duck image, folklore | 957 | |||||
| 529 | Since its domestication, the horse has played an important role in human life. It has contributed to making people extremely mobile. By covering great distances relatively quickly, they managed to dominate large areas. People actively involved the horse in economic, military, religious, ceremonial, and other activities. Its importance was so great that it became an obligatory part of funeral rites. Horses were buried with their deceased owners, so they became signposts to the "other world" for them and continued to serve them even after death. Archaic consciousness often attributed the use of a horse as a mount to the inhabitants of the subterranean world of non-human nature. Similar ideological ideas were definitely present among the Khakass. This work aims to characterize the horse as a religious and mythological figure of the Khakass, having a chthonic nature. The work's chronological framework is limited to the late XIX–XX century framework. The source material on the research topic determines the choice of this time frame. Ethnographic and folkloric materials, published and put into scientific circulation, served as a source base. Among the folk sources, the heroic stories (Alyptyg Nymakhtar) are widely used, from which excerpts in the author's translation are presented in Russian for the first time. Guiding the study is the principle of historicism, in which each cultural phenomenon is considered in its development, considering a specific situation. The research methodology uses historical and ethnographic methods: Vestiges (relics), folklore, and semantic analysis. The results of the study suggest that the image of the horse in the Khakass culture was endowed with extensive and diverse symbolism. It was a sacred animal and directly related to traditional ideas about death and the other world. The horse is a signpost to the other world and also an attribute of lower mythological beings. As a chthonic being, it is endowed with a number of specific characteristics: various physical anomalies, polymorphism, size, supernatural abilities, and connection with the element of water. Keywords: Khakass, traditional worldview, myth, ritual, horse, chthonism, underworld, demon | 954 | |||||
| 530 | The article is devoted to analysing vocalism in Middle Chulym, one of the two dialects of the Chulym Turkic language, which belongs to the Khakass-Shor subgroup of Turkic languages. The article examines various phonetic processes associated with the development of vowels, including the changes that have occurred from a historical perspective and in relation to synchronic phonetic phenomena. The authors have carried out a detailed analysis of the changes in Proto-Turkic vowels in Middle Chulym, including the raising, labialisation and reflection of vowels in position after velar consonants. The influence of the consonantal environment on the qualitative and quantitative changes of the vowels, such as compensatory and contractive length, as well as specific cases of contraction in different contexts, are also considered. The main focus is on acoustic data obtained in field studies, which allow us to clarify previously assumed phonetic changes. In particular, the assumptions about the complete transition of the front vowels to the back row, which were made on the basis of auditory analyses, are refuted. These processes allow a better understanding of the internal development of Middle Chulym vocalism and the identification of its unique innovations that distinguish this dialect from other languages of the Khakass subgroup. Keywords: vocalism, Middle Chulym dialect, phonetic changes, field research | 953 | |||||
| 531 | The article deals with the naming ritual in the epic tales of Shors recorded by N. P. Dyrenkova, A. I. Chudojakov, L. N. Arbachakova, and Shors' narrators; some have not been published yet. The naming ceremony is one of the most important poetic and mythological motifs in all traditional oral cultures; it is associated with initiation. In folklore, it is treated as one of the so-called "epic formulas" or “commonplaces” as a standardized form of expression for folkloric motifs. Using descriptive and comparative methods, we have shown the general structure of the naming ceremony and its variability depending on the gender of the epic character and its role in the epic narrative. The article also describes the manifestations of naming an epic hero and his inner divine status. Special attention was paid to the linguistic representation of the naming ceremony and the epic formulas used. In the heroic stories of the Shors, the name of an epic hero has a great symbolic effect; the one who gives him a name is highly respected and honored. An epic hero is born miraculously. The boy (rarely a girl) grows very fast and gains all his power in just a few hours or days after an epic sleep. When he awakens, his parents or other close relatives send him to the coast or a mountain's steps to receive a name. They give him a drink to take to the person who will do the naming. Only if he has a heroic name can he fight the invaders, perform other glorious deeds or find a bride. The naming ceremony of the Shors consists of several parts: The child leaves the parental palace and goes to the place of the ceremony, he calls for a person who will give him a name, the name-giver comes, receives the drinks brought by the boy, announces the name and the blessing, the name-giver disappears and returns to his palace. During the naming ceremony, the name is first given to the epic hero's horse and only then to himself, followed by blessings and good wishes for him and his horse to be invincible and overcome all obstacles. Keywords: Shors stories, heroes, epics, naming ceremony, blessings, epic characters (alyp) | 950 | |||||
| 532 | The monograph by E. A. Davydova examines power relations in the communities of Chukchi reindeer herders from the 19th to the middle of the 20th century. The author analyzes the power relations of the reindeer Chukchi in everyday life, family relations, ritual knowledge, and relations with the state. This is the first anthropological study that deals specifically with power relations among the Chukchi. The book's primary source is the unique diaries of the Soviet ethnographer Varvara Kuznetsova, who worked in the Leningrad branch of the Institute of Ethnography of the USSR Academy of Sciences in the 1940s and 50s. The framework of the topic arose from the content of the diary entries, as their author held the lowest social position in the Chukchi community, and therefore power relations were involuntarily reflected in her diary entries. The success of the reviewed book was determined by a combination of several factors: a little-researched subject, unique field material by V. Kuznetsova, and a high level of analysis and interpretation by the book's author. E. A. Davydova based her study on the theoretical works of M. Foucault, E. Giddens, K. Wolfe, and other foreign and Russian scientists and on historical, ethnographic, and anthropological literature from the 19th to the 21st centuries. Due to the peculiarities of the key source, the author used micro-historical and biographical methods. The “signs” and well-known features of the Chukchi culture, such as “spousal companionship” (men concluded a friendship agreement among themselves, according to which each of them had the right to his friend's wife), hospitable hetarism, the custom of voluntary death, the custom of gender transformation, the use of hallucinogens and a number of others, the author managed to interpret them in the context of power relations and give them a new understanding. The book contains a lot of new, unique information about Chukchi ethnography in the field of household (use of space, food related to its consumption; leisure, domestic violence); social relations when kinship is considered as a resource and symbolic capital. A special chapter is devoted to Chukchi's relations with the state. Keywords: field diaries of Varvara Kuznetsova, MAE RAS archive, Chukchi ethnography, power, kinship, relations with the state | 948 | |||||
| 533 | This paper considers the information structure in the Upper Lozva dialect of the Mansi language in correspondence to the concept of focus. After a brief presentation of the ULM and its prosody intonational patterns are described within a syllable, words of different syllable structure, on the material of isolated sentences and sentences in discourse. Audio material recorded by the author were analyzed in PRAAT. F0 movement was selected as an acoustic feature of prosodic marking of the informational structure. A comparison is made between neutral and logically stressed sentences. Neutral intonation is characterized by a gradual increase of pitch to the predicative core followed by decline of pitch. Topic is marked by an even tone on the stressed syllable. Rhema is marked by a significant increase of pitch within a stressed syllable. The concept of “focus” is substantiated on the basis of its description in the literature on the topic. Next, the analysis of the marked chunks is performed. The intonational marking of a wide and narrow focus is investigated. Argumental and predicate foci are distinguished; a hypothesis is proposed about the absence of prosodic marking of sentential focus. The description of focus structures with additive particles and under negation is provided. Keywords: information structure, pragmatics, focus, discourse, prosody, intonation, minority languages, uralic languages, mansi | 947 | |||||
| 534 | The article examines the image of the historical motherland formed in the historical memory of the Siberian population. Memoirs are one of the forms of preservation and translation of this image. The different types of memoir texts form the source base of this study. The memoirs written by residents of the Tomsk region in the second half of the XX–beginning of the XXI century are analyzed. The authors of the narratives are the children of post-reform migrants and special settlers of the 1930s. The image of the historical homeland is considered in the spatiotemporal coordinates determined by the structure of historical memory. The author of the article concludes that the image of the historical homeland in the memoir texts appears in spatial coordinates that have a regional dimension. The features of natural and climatic conditions and socio-economic development complement it. The historical homeland appears in the memoirs as a geographical region with a historical past that became part of the family's biography. A look at the texts of the memoirs showed that the image of the historical homeland is perceived differently depending on whether they are voluntary migrants or displaced people. The image of the historical homeland in the memoirs of the special migrants is painted exclusively in a positive light. The anchoring of a positive image in the historical memory of this group of migrants is related to the cultural trauma caused by forced resettlement and the hardships associated with settling in a new place. On the other hand, the image of the historical homeland in the texts of the descendants of the post-Reformation settlers is rather mosaic. Although the positive features predominate, some “shortcomings” are also mentioned. Despite a certain temporal and territorial distance of the ancestral homeland felt by modern Siberians, it is perceived as a native space, a historical motherland with which they are firmly connected. Keywords: historical motherland, historical memory, post-reform migrants, special settlers, Siberia, Tomsk region, memoirs | 947 | |||||
| 535 | “The Drawing Book of Siberia” is a unique source on the history and geography of Siberia in the XVII– XVIII centuries written by the Russian cartographer S. U. Remezov. It contains a document called “The Drawing of the Narym City Territory”. Narym region is known for the abundance of lakes, but on this map by S. U. Remezov only 12 reservoirs of this type are recorded. The aim of the article is to analyze the localization features of these lakes on the map. The criteria for selecting specific water objects for registration on the drawing are considered, and their significance for the local population is studied. On the basis of various historical and cartographic materials, a conclusion is drawn that S. U. Remezov marked real geographical objects, which according to a comprehensive analysis of the sources can be associated with the lakes, indicated on modern geographical maps. These reservoirs played an important role in life of the Narym Territory inhabitants, and were used not only for fishing but also as cult places. It is noted that most of the water objects marked on the drawing geographically gravitate to the centers of early Russian development. This fact characterizes the specifics of S. U. Remezov's data collection and the features of the information and sources used by him. Keywords: Western Siberia, Narym Territory, hydrographic network, lakes, S.U. Remezov, The Drawings Book of Siberia, The Drawing of the Narym city territory, archeology, ethnography | 944 | |||||
| 536 | The paper deals with morphological causatives in the Tatyshly subdialect of the Udmurt language (Republic of Bashkortostan). Surrounded by the Turkic languages (Tatar and Bashkir), Tatyshly Udmurt developed a more complex system of causative markers than Standard Udmurt. It consists of two suffixes: -t, of Uralic origins, and a Turkic borrowing -ttə̑r absent in Standard Udmurt. In this article, the properties of the suffixes are reviewed regarding the morphosyntax and semantics of verbal forms. It is demonstrated that the two suffixes apply different restrictions on deriving stems. The main one is that -t but not -ttə̑r can serve as a verbalizer and be attached to nominal stems. Another crucial difference is that -ttə̑r can be interpreted as either a single or double causative, and -t does not. Meanwhile, the patterns of causee marking are the same for both Tatyshly and Standard Udmurt: the causee gets accusative regardless of the verb's argument structure, contrary to Comrie's hierarchy. The suffixes can express all range of typologically attested semantics (factitive, mediated, rogative) except for permissive. In addition to that, in some idiolects, -ttə̑r introduces the interpretation of intensification or deliberance, which is typical of double causatives. Given its morphosyntactic properties and evidence from other languages, I argue that it was a configuration of two causative morphemes in the early stages of borrowing, but it functions as a single morpheme on the synchronic level. Thus, the suffixes -t and -ttə̑r exhibit differences not only between each other but also in comparison to their counterparts in Standard Udmurt and Turkic. Keywords: morphological causative, double causative, affix borrowing, dialectal morphology, Udmurt language, Turkic languages | 944 | |||||
| 537 | The article is devoted to another attempt to determine the ethnolinguistic affiliation of one of the most enigmatic polytonyms of pre-Russian Siberia – Pegaya Horde as a name for the entire population of a given territory, without taking into account their ethnic, linguistic, and cultural identity. Under the politonym, Pegaya Horde all nomadic peoples of Siberia were united in the post-Mongol era. In the pre-Mongol (or Mongol) era, Chinese chronicles recorded the polytonym Boma “skewbald” (驳-马 [bo-ma] 'skewbald (spotted) horse') or Alakchin (as well as Alats) as the name of a particular tribe that had skewbald (different, motley ) horses. If the first part of the socionym Pegaya Horde is conceptually connected with Boma, Alakchin, Alats, and the Olkhonud tribe of Mongols, the base of which is connected with the Altaic appellative alag / alha 'motley, piebald,' then the second part of the socionym – Horde, is connected with the Mongolian ard '1'. arat, worker; people; ard tumen parn. people'. The mysterious Boma's localization corresponds to the Mongol ecumene area, which geographically coincides with the northeastern part of the modern Transbaikalian territory, including the northern areas of China – Manchuria, Khulunbuir and Hailar. An analysis of the meaning of these onyms, usually associated with Mongol ecumenism, allowed us to assume that the Olkhonүүd onym of the Mongols, as well as Boma, Alakchin and Alat ('s), have a Samoyedic origin. Note that the term "motley" is ethnographically embedded in key images of the Buryat-Mongol world. In addition, we have compared the synonymous Boma onym as hetsy (or khela), recorded by Chinese chroniclers as another name for the Boma people, with the genonym Huatsai / Hoatsai Khori-Buryat. The genonym Huatsay / Hoatsay as the name of one of the largest clans of the eastern group of the Buryats – the Khori- Buryats – has a similar meaning to the anthroponym KHASAEV, which was recorded in the census of the indigenous people of the Irkutsk province of Aginsky Steppe Duma for 1830 and is the personal name of the Buryats of the Huatsay clan. We compare the name KHASAEV (in the name of KHASA) in the Buryat census for 1830 with the Nenets Khasyo, but without excluding the possibility of comparing this historical anthroponym with the proper name of the Nenets – Khasava '1) male; khasava Ҋatseky boy'; hasava nu 'son.' Further analysis of this personal name KHASAEV made it possible to compare its meaning with the Nenets hasho '1. figurative man; 2. (with a capital) Hasyo (masculine proper name)', which suggests to us that the genonym Huatsai was formed from this name, which was once an eponym. The Samoyedic-speaking beginning (and some Ket-speaking tribes) is observed in the genonymy of the Khori-Buryats and Tungus of Gantimur in the Nerchinsk district of the 17th–19th centuries as the autochthonous population of the historical Dauria of the Russian period in the history of Eastern Transbaikalia. Based on the onomasiological approach, the method of conceptual metaphor as an effective method, coupled with the method of conceptual metonymy, was constructive and allowed to describe the pre-ethnonymic and self-ethnonymic meanings of historical onyms in the projection of nomadism, which have a self-descriptive (including Ket ) ethnolinguistic origin. Keywords: Boma, Pegaya Horde, Alakchin, Olkhonүүd of the Mongols, Chinese hetsy, genonym Huatsai / Hoatsai Hori-Buryat, revisionary narratives of 1830, piebald, Samoyedic-speaking tribes, “motley” | 941 | |||||
| 538 | Features of religious doctrine, religious practices, and norms of behavior are among the significant group characteristics of confessional communities. This list of religious characteristics and their interpretations can differ considerably depending on whether they are used for identification from the perspective of the group members (self-identification) or identification by others. The understanding of one’s own faith as true and saving faith is reflected in religious terminology and often becomes a decisive factor in the formation of confessional terms. The article analyzes the semantic and pragmatic components of self-designations and key religious terms of the Komi folk Orthodox movement bursylysyas (ver. ‘singers of goodness’), which emerged at the beginning of the 20th century. This study is based on archive and published material from the first half of the 20th century. The bursylysyas movement emerged at the beginning of the 20th century in the Komi villages on the upper Vychegda. The most important elements of the religious practices were spiritual conversations, during which religious hymns were sung in the Komi language, led by a local peasant, Stefan Yermolin, and after his death by other lay people. The religious terminology of the Komi folk Orthodox movement bursylysyas is an example of selfidentification and self-designation, as it refers to certain collective acts performed for religious reasons that unite the group. The self-designation of the religious group and the names of the religious practices reflected the religious and ethical notions of goodness (bur), demonstrated a high regard for their own doctrine, and emphasized the special status of their followers. The names of the leader and his followers – burvystalys‘ 'singers of goodness' / burkyvzysyas ‘hearers of goodness' – were closely linked. The direct meaning of these terms, reflecting certain signs and actions, was combined with additional symbolic meanings denoting the status of a religious leader and his followers. The change of the self-name of the religious group and the name of the spiritual talks after the death of S. Yermolin shows the importance of the personality of the founder of the religious movement as well as the reconsideration of his own role by his followers. Keywords: bursylysyas, religious terminology, religious practice, confessionym, Komi | 934 | |||||
| 539 | The article describes the experience of compiling the dictionary of toponyms of the Republic of Sakha (Yakutia): Settlements, which contains 562 lexical entries. The relevance of the work arises from the activation of toponymic research in the region and the need to document its toponymic system in this historical period. The scope of the toponymic material determines the novelty of the work, the depth of the analysis, and the extent of the linguistic and extra-linguistic problems solved in the collection of the linguistic material and the compilation of the lexical entries. The requirements for the preparation of toponymic dictionaries are analyzed, the difficulties in compiling lexical entries are pointed out, and possible solutions are suggested. In preparing the materials for the dictionary, there were a number of problems that were solved in the course of the study: it was proposed to combine the repeated names of settlements into one lexical entry indicating the location of each settlement; the official modern Russian language name is chosen as the introductory word and is connected in parentheses with the Yakut name, with the spelling and graphic design (especially if there are options) determined in accordance with the requirement of unification of names of geographical features from the federal law of the Russian Federation; the lexical entries contain all currently available information on the origin of the oikonym, the source language and ethnographic information as reference material; an administrative-territorial characteristic of the geographical feature is given to indicate the location. Perspectives are given for collecting and analyzing the material for further work on the revised and corrected edition of the dictionary; reasons are given for the need to document accent norms in the dictionary, as well as for the inclusion of information on other territorial and communal names in the new dictionary: territories, rural settlements, regions and districts, and the Republic of Sakha (Yakutia). Keywords: dictionary of toponyms, oikonyms, toponymy, codification, etymology, Republic of Sakha (Yakutia), source language, lexicography | 927 | |||||
| 540 | The article deals with some episodes of Selkup history in the valley of the river Vakh and on the adjacent territory of the upper Taz River in the first half of the 18th century and at the beginning of the 20th century. The main topics discussed are the following: the localization of the Tymskaya and Karakonskaya volosts, their divisibility and connection with certain groups of the local population, the details of the final process of migration of the Selkup and the formation of their ethnic boundaries with the Khanty. The study is mainly based on the analysis and comparison of archival data with the material of previous historical and ethnographic publications. As a result, the research adjusted the previously assumed boundaries of the Tymsky volost on the Vakh River and the neighboring Karakonskaya volost on the Taz River. It turned out that the Selkups of the Karakonskaya volost had left the Vakh River by 1740 and were already in the basin of the neighboring Taz River. It turned out that the period of relatively free migration of the Selkups had already ended in the middle of the 18th century. Later, there were only movements of small groups of Selkups and Khanty in the space between the Vakh and Taz rivers and in both directions. Having decreased significantly in the early 19th century, limited social communication between the populations of the two river basins did not cease even after a century. A significant part of the Selkups of the river Vakh and their elite remained faithful to their ethnic identity in the first decades of the 20th century. The final rupture of ties between the Selkups of the Upper Taz and the Selkups of the Vakh and the disappearance of the community of the Selkups of the Vakh occurred in the middle of the 20th century. Keywords: ethnography of Western Siberia, migration, ethnicity, Tymskaya volost, Karakonskaya volost, Lyaryak | 925 | |||||
| 541 | This paper deals with the identification of the comparative features used for dendronyms in the structure of comparative tropes in modern Udmurt. Based on the analysis of linguistic material from the electronic corpus of the Udmurt language, the semantic meanings of stereotypical comparative images containing the “names of trees” were outlined, and stable semantic connotations of dendronyms were revealed. According to the study’s results, the lexeme badyar ‘maple’ has the broadest semantic meanings; overall, most tree names express single semantic connotations. When considering the semantic features of comparative tropes with dendronyms, the following groups of comparative features were found to form a significant part of the linguistic and conceptual picture of the world of the native Udmurt speaker: (a) Ideas about a person’s appearance, physique, growth and development, health, physical features: Тазалыкез тыпы кадь юн «His health is as strong as an oak tree»; Вож бадяр кадь мугорыз лабрес беризьлы укшаны ӧдъяз «His body, which resembled a green maple, became like a spreading linden tree»; b) Ideas about a person as a representative of society, as a bearer of social functions: Мар со лыктэм нылмурт бордад сирпу кадь лякиське? «Why does this guest girl stick to you like an elm tree?»; c) According to the analysis of the collected material, comparative constructions with dendronyms are rarely used to represent the idea of a person’s character and moral qualities. At the same time, other groups of phytonyms are much more common in this group of comparative constructions: Сямыз ӟег нянь но тӥни. Literal translation: «By nature, it is rye bread (type)»; Небӟем губи тон, Аркаш. Ас кышнодэ но кияд кутэмед уг луы «You’re like a rotten mushroom, Arkady (soft-hearted). You can’t even handle your wife». From the analysis of comparative tropes, which contain tree names in their structure, it can be concluded that this vocabulary group has an important axiological status, reflecting centuries-old life experiences and observations of the surrounding nature. Keywords: Udmurt language, comparative tropes, dendronyms, phytonyms, signs of comparison | 924 | |||||
| 542 | The article presents the results of studies of ceramics from two sites (Novovasyugan settlement and settlement) of the Kulai culture from the Narym Ob region, located in close proximity – at a distance of 60 m, which is of particular interest for identifying traditions in the manufacture of pottery. The technical and technological analysis of ceramics was carried out within the framework of the historical and cultural approach. The main objective of the research 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 the study of the raw materials, it was found that ferruginous clays (medium and slightly degree of iron content in clay) with a large amount of fine sand were used. Artificial mineral impurities were practically not introduced into the pottery paste, only in a few cases chamotte was recorded, as a rule, in a low concentration, which did not affect the quality of the vessels. Skills in the selection of raw materials and preparation of pottery paste from these two sites are very similar, but vessels made of the same clay were not found. It was found that the potters from the settlement and the settlement used different clay deposits, which differed in the size of the sand. The peculiarities of firing of vessels, surface treatment of vessels, and the application of ornaments indicate different traditions of pottery making, different potters and groups of the population. Perhaps the identified features are related to chronological reasons, as evidenced by differences in the ornamentation of vessels. A comparative analysis with the previously studied collections of the Kulai culture revealed differences. The Kulai monuments from the Tomsk Ob region are characterized by the use of weak – and non iron clay with the addition of crushed stone (broken stone) to the pottery paste, and the addition of chamotte for the Priketye. At the Novovasyugan settlement and the settlement site, non iron clay and the broken stone were not detected, and mineral impurities were rarely introduced. The presence of recipes with chamotte on the Novovasyugan sites may indicate a small influx of people with other skills in preparing pottery paste characteristic of the Tomsk region. Keywords: Novovasyugan settlement, settlement, Kulai culture, ceramics, technical and technological analysis, raw materials, pottery paste, ornament, Narym and Tomsk Ob | 923 | |||||
| 543 | This article deals with a linguistic and ethnographic analysis of the kinship and ritual terminology of the Tomsk Tatars. The Tomsk Tatars are the indigenous population of the Tomsk Ob region, which formed ethnolinguistic groups before the arrival of the Russian-speaking population. The Tomsk Tatars include Kalmaks, Eushtins, and Chats, the latter two groups being grouped in a subdialect – Eushta-Chat. The number of Tomsk Tatars in their traditional places of residence is about 3 thousand people. The article analyzes the data documented during the ethnolinguistic expeditions 2009–2019: Tomsk-Tatar terms divided into lexical-semantic groups in terms of ethnographic classification of family rites (maternity, marriage, burial) and description of family genealogy (terms of kinship). In the course of fieldwork, ethnic stories were recorded, and genealogical schemes were created to identify the family composition and determine family ties within the group and family ties between neighboring villages (responses to family ritual terminology were recorded in both Tatar and Russian). The vocabulary studied refers mainly to the Eushta-Chat subdialect (if so, there is no indication of its origin); if data on the Kalmak subdialect is available, information on their origin is provided. In addition, dialect data from published articles by A. P. Dulzon and R. K. Urazmanova are also given. When it is possible to determine the composition of word forms, a morphological marker is given, a literal translation is also provided, and lexical parallels with the literary Tatar language are copied from open lexicographic sources. The general conclusion of the article is that in the modern kinship and ritual terminology of the Tomsk-Tatar subdialects, there prevail units identical to the literary equivalents, often in a different phonetic form according to the laws of alternation of Turkic phonemes. A number of units do not find parallels with the literary Tatar language, and there are also vocabularies with unclear etymology. Most examples of genealogical terms are direct translations of descriptive terminology from Russian. Keywords: Tomsk Tatars, Tomsk-Tatar dialects, ritual terms, kinship terms | 923 | |||||
| 544 | The Khakas’ traditional way of life and economic activity was connected with horse breeding, which was given an important place. The daily life of the Khakas, the cattle breeders, was inextricably linked to the horse, on which practically their entire life depended – from daily housework to eating. This has contributed to the development of a whole complex of ideas about this domestic animal as the closest living creature to man in the traditional consciousness of the people. In the world view of the Khakas, the horse is not only perceived as an indispensable companion and faithful helper to humans but also as an equal partner in the ‘horse and human’ tandem. This article aims to characterize the concept of ‘horse and human’ in the traditional worldview of the Khakas. The time frame of the work is limited to the late XIX–XX century. The available sources on the research topic determine the choice of this time frame. Ethnographic and folkloristic materials served as the source basis. The study follows the principle of historicism, in which each cultural phenomenon is considered in its development and in the light of a specific historical situation. The research methodology uses historical and ethnographic methods: Remains (relics) and semantic analysis. According to the study results, the author concludes that the positive ideological concept of ‘horse and human’ was among the most important in the Khakas’ traditional culture. This, of course, testifies to the extremely important role that the horse played in the material and spiritual spheres of the life of these people. In the traditional consciousness of the Khakas, the image of this animal is very close to that of man; it is not only understood as a faithful friend and helper of its master but is also endowed with human qualities. The concept of ‘horse and human’ was elaborated in epic works and folk proverbs, sayings, and riddles. In the oral folk art of the Khakas, the images of ‘horse and human’ are inextricably linked. They complement each other and form a whole. In folklore, the ideas about a horse and its owner are manifested through a pictorial parallel. An associative-symbolic comparison is drawn between the behavior of humans and horses. It is noted that the image of this animal is strongly anthropomorphized and is often symbolically identified with humans. Keywords: Khakas, traditional culture, worldview, the concept of ‘horse and human,’ image, symbol, folklore, socio-normative attitudes | 918 | |||||
| 545 | The paper considers deverbal nouns with nominalization markers -кӣт, -дяк, -вун. Their meaning and use are considered. The study is based on the corpus of oral stories in Evenki as well as on Evenki newspapers, and on texts translated from Russian. The focus of the study is the mechanism as to how the attributive use appears. The action -кӣт, -дяк, -вун nominalizations occur mostly in recent newspaper texts, whereas in oral stories, locative nominalizations in -кӣт, -дяк and instrumental/resultative nominalizations in -вун can be found. Nominalizations in the attributive position were also found in newspaper texts and texts of the XXI century translated from Russian. We claim that the attributive use of nominalizations under consideration was the consequence of the lack of adjectives with an abstract relational meaning, such as ‘medical’ or ‘preparatory’. The nouns in -кӣт, -дяк, -вун are morphologically nouns, and syntactically they preserve the verbal subcategorization property, and require an Accusative noun. Based on the data of the Accusative object of the verbal stem, we proposed that the -кӣт, -дяк, -вун nominalizations are phrasal (the VP consisting of the verb stem and its object gets nominalized). The nominalization markers -кӣт, -дяк, -вун are NP heads. In the attributive use, the nominalization markers undergoes further grammaticalization and semantic erosion, and becomes the attributivity marker, or relator. The relator links the predicative/attributive word (the -кӣт, -дяк, -вун nominalization) to its subject (the noun). The attributive structure emerges from the predicative structure: these two structures are considered as related and consisting of subject and predicate. To illustrate the derivations, generative grammar structures are used. Keywords: nominalization, locative, attributive, deverbal noun, Evenki | 916 | |||||
| 546 | The article deals with the markers expressing ablative semantics in Nanaic varieties, including several Nanai dialects (Naikhin, Dzhuen, Gorin, and Bikin), Ulcha, Uilta, and Kili (Kur-Urmi). The study compiled a list of contexts with ablative and closely related semantics and analyzed which grammatical element is used in each context in each language variety. The study draws on textual data from a variety of sources, including our own field recordings, archival texts, and published texts. The final dataset shows several clusters of language varieties, meanings, and ablative markers. There are three clusters of Nanaic varieties based on the attested ablative cases: Naikhin and Dzhuen Nanai, Gorin Nanai and Uilta, and a random cluster of Bikin Nanai and Ulcha. The Kili variant stands out from these. The observed ablative markers cluster according to the meaning groups they cover: proper ablative markers, the ablative/instrumental marker -ǯi, prolative case markers -ki and -kki, which cover a near-prolative subset of the ablative domain, and a broader locative/prolative marker -la, which combines nearprolative meanings and sources of information or transmission. The Nanaic varieties show three stable polysemy patterns: ablative core meanings, near-prolative meanings, and physical and metaphorical transfer. Finally, there are two clusters based on the distribution of markers within the ablative domain: The first cluster includes Naikhin Nanai, Dzhuen Nanai, Kili, and possibly Bikin Nanai, while the second cluster includes Uilta and Ulcha. Gorin Nanai stands apart. Keywords: Tungusic languages, Nanaic languages, Nanai, Ulcha, Uilta, Kili, ablative | 909 | |||||
| 547 | This article was written according to the author’s report in September 2023 at the Tomsk State Pedagogical University at the international conference “XXX Dulson Readings”. This work describes how to express the concept of the verb ‘to go’ in Udihe. After analyzing about 80 verbs meaning ‘to go,’ we have concluded that this verb is expressed in the language in two basic ways – lexically and derivationally. The derivational suffix -nawith the semantic purpose of the movement is attached to the verbs of different lexical-semantic groups and transfers these verbs into the lexical-semantic group ‘to go’ (ulene- ʻto go digʼ, guŋne- ʻto go say something). An important feature is the lexical diversity of the verbs, which denote not only general but also specific types of the verb ‘to go’ (eme- ʻto comeʼ, uǯa- ʻto follow the track of an animal, aŋanagi- ʻto go backʼ). In addition, this paper discusses several verbs whose figurative meaning correlates with the concept of the verb ‘to go’ (ñuhana- ʻdiveʼ, edine- ʻblow windʼ). This study is based on the work devoted to the related Manchu-Tungusic languages – Manchurian, Nanay, Evenki, Oroch, and Orok (Uilta). The material of the Samoyed and Turkic languages that are typologically similar to Udihe – Nenets, Tuvan, Altai, and Khakass – is also of interest. In addition, the material of the Slavic and Germanic languages that are typologically different from Udihe – Russian and English – is also involved in the study. Keywords: Udihe language, the concept of the verb ‘to go,’ the word formation method, lexical variety, purpose of movement, figurative use of verbs, Manchu-Tungusic languages | 905 | |||||
| 548 | In this article, using the example of the shamanic ritual Shachyg (sprinkling, treatment of the spirits of the mountains and rivers), the ritual activity of the so-called modern shamans who have not undergone the ordeals of the “shamanic disease” is considered. They are “discovered” by a more experienced local who has sometimes attended training courses with Khakass or Tuvan shamans and has the relevant credentials. Some Kams also spoke of the shamanic gift being inherited within the family from grandfathers or grandmothers. The Shachyg ritual was performed in 2019 in Tashtagol by S. Teneshev (born in 1973) and other shamans on the Day of Indigenous Peoples of the World. At the beginning of the ritual, the reason for the ceremony is stated, and the most "painful" current problems of the whole people or a certain group of participants are listed, which can be solved with the help of higher powers. The example of a ritual text has shown that the language of ritual texts is reduced to the everyday level and is very poor. In the text of S. Teneshev that we studied, there are Russicisms, interjective exclamations, names of geographical places (e.g., the mountain Mustag), Belkovo (a suburb of Tashtagol ), but no archaisms and vocabulary connected with shamanism, and there are no allegories, similes and other means of expression characteristic of earlier records of rituals. He mentions only the god Kudai, the spirits of mountains and rivers, and the spirit of fire. However, the ritual itself is characterized by detailed treatment of the spirits of rivers and mountains, the use of ritual objects during the ritual (tambourine tӱur, kai-komus), and the presence of national costumes. During the ritual, S. Teneshev, together with other shamans, asks various eezi spirits for a majestic holiday and blessings for all the Shors present: people preserving their native language, wealth, growth of livestock, childbearing, health, happiness, and good luck. This ritual is particularly interesting because in the context of globalization, with the departure of the authentic carriers of the traditional worldview in modern society, there is a demand for the revival and maintenance of national traditions through the reconstruction and popularization of shamanistic rituals, the so-called “neo-shamanism”. It is very important that researchers record these processes, analyze the material, ethnographic, and textual components of the "new" rituals, and compare them in the future with the authentic shamanic rituals recorded in the 20th century and with the global trends of neo-shamanism. Keywords: shamanizm, Shor shamans, ritual, costume, spirit sprinkling, shaman's spirits, language | 892 | |||||
| 549 | This article examines the articulatory-acoustic features of the vowel type [a] of the Karaidel dialect of the Bashkir language. The study's relevance arises from the fact that the phonetic system of the Bashkir language has so far been described mainly based on the researcher's observations and auditory perception. In this context, we are faced with the task of determining the characteristics of phonemes and their allophones with the help of modern recordings in WAV format and using new techniques and computer programs. The study aims to present a detailed analysis of the quality of the vowel type [a] in monosyllabic lexemes in anlaut and medial positions in the Karaidel dialect of the northwestern dialect of the Bashkir language. The novelty of the work lies in the fact that, for the first time, the experimental acoustic method is used to describe the vowel phoneme [a]. The work is based on expedition recordings made by the author in 2022–2023 in the settlements of the Karaidel region in the Republic of Bashkortostan. The recording and decoding were carried out using a unique phonetic technique. The acoustic analysis was carried out using the Speech Analyzer 3.0.1 computer program. The description follows the methodology used in the Laboratory for Experimental Phonetic Research named after. V. M. Nadelyaev Institute of Philology SB RAS. In the main part of the article, an analysis of the vowel [a] in anlaut (VC) and inlaut (CVC) positions in such monosyllabic words as ay 'moon, month,' may 'butter, fat' and mal 'cattle' in the pronunciation of four informants are presented. Previous Bashkir researchers classified the variant of the phoneme [a] in these positions in Karaidel and other dialects of the northwestern dialect of the Bashkir language as labialized 'a°' or as 'o' with the element 'a'. According to our experimental phonetic studies, the vowel 'a' at the beginning of words and in the first closed syllables was recorded as a complex two-component sound 'oa,' called a dufon (by N.S. Urtegeshev), which consists of two elements: the first is a guttural-rounded type 'o', and the second is a gutturalunrounded type 'a'. Keywords: Bashkir language, Karaidel subdialect, two-component vowel sound, dufon, allophone | 892 | |||||
| 550 | This study explores the use and transformation of chthonic images, specifically snakes and frogs, in the Old Believer tradition of the Russians in Gorny Altai. The research combines folklore materials, field observations, and written sources, which had not previously been represented in the academic sphere, and utilizes historical and ethnographic methods. Snake images are often associated with negative human qualities in various folklore genres, while frog images are associated with ugliness or slowness. These images appear in folk practices for avoiding snakes, treating snake bites and illnesses such as tonsillitis and back pain, and in riddles and handicrafts. The Christian content of these images is prevalent, but the perception of them varies among different local groups and individuals. It can range from seeing them as personifications of sin and posthumous punishment to viewing them as neutral creatures of nature. In the modern tradition of the Uimon Old Believers, the perception of chthonic images is milder than in the now extinct tradition of the Turochak Old Believers. This study represents the first time that the features of using chthonic images and their transformation in the Old Believer tradition have been analyzed and documented in such detail. Keywords: Russians, Gorny Altai, Old Believers, images of a serpent and a frog, traditional culture, folklore | 890 | |||||