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551 | The study of folklore is gradually moving beyond the traditional boundaries of its existence. It is known that folklore in general and regional folklore in particular was determined by its presence, its spread in the countryside, in the regions of republics, or regions. Traditional folk art, traditional culture as a whole was born, developed, preserved, and passed on from mouth to mouth, from generation to generation in the village. However, the subculture created in the villages – the culture of the Bashkir people – is transferred by its bearers to the urban environment, especially in the period of active urban movement. The introduction of the study consists in the fact that an attempt was made to identify and study urban Bashkir folklore in its particular post-folkloric manifestation and locus refraction, when yesterday's villagers, who have lived in the city for more than 40–50 years, have preserved in their memory the very folkloric traditions that they have imbibed with their mother's milk in their small homeland – in the villages of the republic's regions. To this end, the working group of the Bashkir State Pedagogical University named after M. Akmulla conducted a folklore expedition through the city of Ufa in the summer of 2022. The relevance of the study is increased by the prospects of the project when it becomes necessary to include the folklore of other large cities of the region in this analysis. The aim of the study is to identify the original Bashkir folklore that has been preserved in the urban environment. To achieve this goal, tasks such as studying and analyzing the materials collected during the expedition were solved, taking into account the degree of their preservation in the memory of the informants, their distinctive features, and originality based on authentic examples. Analytical, textological, and descriptive studies were used as methods. As a result, the samples recorded during the expeditionary journey around Ufa were considered, and the peculiarities and features of the presence of folk songs, takmaks, were revealed. Conclusions. Thus, summing up, the article concludes that locus samples of oral folk art are constantly preserved in the memory of people who have experienced the process of urbanization. In their cultural memory, they draw on the lingering folk songs, takmaks, and legends associated with the traditions of their small homeland. Keywords: folklore, post-folklore, urban processes, locus, subculture, people, Bashkir folklore, urban cultural landscape, song, takmaks, informants | 61 | |||||
552 | 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 | 58 | |||||
553 | This article examines the harvesting strategies and methods of firewood utilization developed by the lowpopulation indigenous peoples of the Arctic – the Northern Selkups – as they adapted to local climatic conditions and the socio-economic and technological changes that time brought to their lives. The Selkups' traditional life support system did not involve the procurement of large quantities of firewood each season; firewood was stored for a short period of time. Selkups’ fishing camps were built where firewood was available. The Selkups of the Middle Taz who lived in the forest-tundra, unlike their relatives of the Upper Taz who lived in the taiga zone, often had a shortage of quality fuel and had to make greater efforts to procure firewood. The strategy of regularly replenishing the small supply of firewood obtained near the house is still used by the Selkups, who run a traditional economy, during the summer. However, the strategies for obtaining firewood in winter have changed among all northern Selkups: From the Russians, Selkups adopted the principle of amassing a large winter supply of firewood. In the procurement of firewood, the Selkups developed new relationships with the state, which supported them in the form of social organizations. There were major changes for all Selkups in the technical part of fuel procurement strategies: chainsaws, which are now used to prepare firewood, and snowmobiles, motorcycles, motorboats, trucks, caracats (ATVs) on which they are delivered, entered everyday life. Among the Selkups, firewood is not only used for heating and cooking. It is involved in a variety of economic activities, each of which uses its own technology and method of combustion. Keywords: Northern Selkups, fuel procurement strategies, firewood, heating, cooking, traditions, innovations | 54 | |||||
554 | Keywords: . | 44 | |||||
555 | The article examines the directions of scientific research of the Tomsk Linguistic School founded by A. P. Dulzon from 2017 to 2023, describes the results of scientific, supervisory, and pedagogical activities aimed at studying the languages of the autochthonous ethnic minorities of Siberia, and outlines the prospects for further scientific research. During this period, three dissertations were written and defended for the degree of candidate of philological sciences, three annotated folklore and everyday prose texts in the languages of the Ob Yenisei region were published, including material on the Selkup, Ket, Chulym-Turkic, Teleut, Khanty and ChulymTurkic languages, four monographs on the Selkup and Chulym-Turkic languages and four research projects were carried out. At present, the Khanty, Selkup, Chulym-Turkic, Ket, and Teleut languages are being researched with the help of modern achievements in linguistics, folklore, and other related sciences. Keywords: linguistic school by A.P. Dulzon, studies of endangered languages, indigenous ethnic groups, the Selkup language, the Khanty language, the Ket language, the Chulym-Turkic language, the Teleut language | 40 |