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| 251 | The article presents an overall picture of the direct contact between the Kurdak-Sargat Tatars and their northern neighbors – the Khanty of the Turtas and Demyanka rivers in a historical retrospective. The Tatar and the Khanty groups have conducted mutual visits for several centuries. The northern areas have been mainly of hunting and gathering interests to the Siberian Tatars, and the Khanty trips to the villages of the Middle Irtysh river aimed at trade and exchange, labor relations and the maintenance of social ties. The issue of these Turko-Ugric relations has not been discussed in ethnography prior to this. The authors have revealed the stages, supporting factors, connecting routes, places, forms and the circle of direct participants of the interaction. The research results have led to the hypothesis of the successive nature of the Tatar hunting rights in the Demyanka river area, inherited from the group of Middle Irtysh Khanty assimilated by them earlier. It is also assumed that between the second half of the 18th and early 19th century, the Khanty of the Yugan river, who came from the north, forced the Kurdak-Sargat Tatars into the periphery of the Demyanka hunting grounds after an open conflict. Traces of the previous history, among other things, are reflected in the local toponymy and folklore of both ethnic groups. Keywords: Kurdak-Sargat Tatars, indigenous peoples of the North, communication routes, watershed territories, interethnic interactions | 476 | |||||
| 252 | We analyze «artistic and ethnographic» (as the authors position it) of the film «Yakut Wedding. XIX century» (2016), in which creation the leading ethnographers of the republic took an active part. The film is an example of anthropological staged movie. Visualization of the folklore text (wedding ceremony), as a parade, displays the cultural codes of the ethnos, a semiotic analysis of which is proposed in order to determine the genre specificity of ethnographic cinema. The film as a visual anthropological study of folklore text offers an interpretation of the chromatic code of the Yakut culture (analysis of the semantics of white in the culture of herders). The analysis of the musical and acoustic code is carried out: the bride’s long song — reconstruction of the archaic meloform; analysis of intonation of the participants of the ritual as a speech characteristic. In addition, an analysis of the kinetic, culinary, and numerical codes of culture visualized in the film is presented. Based on the materials of festival cinema and the works of modern researchers in the field of visual anthropology, the characteristics of ethnographic cinema are generalized. Criteria are proposed, that distinguish ethnographic from other genres of documentary films. In our opinion, any representation, including a visual one made by a person about a person, is anthropological in nature. It is revealed that the genre of ethnographic cinema involves a detailed accented consideration of everyday life; search for similarities and differences of cultural texts; scientific commentary (interpretation); direction of collective perception (manipulation); creating the illusion of being here and now; the desire to convey the aura of culture as much as possible; implantation or indigenous films; "embed" the camera; «included» cinema, the achievement of naturalness; iconophobia «avoiding direct gaze»; the inclusion of the viewer in reflective activity (empathy); obligatory consonance of film aesthetics with aesthetics of culture; preference for the look of a «stranger»; «the illusion of a neutral observer». The features of the stylistics of cinematic ethnography of the Yakuts, the problems of mutual framing in multilevel and multivalent indigenous cinema are considered. It is proved that ethnographic cinema is not only a commentary on culture, and self-portrait is not an end in itself. The film is not limited to the experience of reconstruction of the rite, but it represents a mentality, is an act of self-awareness of culture. Keywords: ethnographic cinema, folklore text, semiotic analysis, rite reconstruction, cultural codes, visual anthropology, identity | 474 | |||||
| 253 | After analyzing S. Thompson’s views on the study of folklore (Siberian and Central Asian data and historical problematic ignored) and presenting results of statistical processing of data on distribution of folklore motifs in Eurasia, the author describes a previously unnoticed tale widespread across Siberia from Lower Amur to Western Siberia with weak parallels among European Finno-Ugric peoples. The protagonist is a travelling girl who competes successfully with her rival, often a frog-woman. In the beginning the heroine parts with her brother(s) or sister who later appear again to help her. This motif is absent in the New World and could spread across Siberia only in the Holocene. Most of the other motifs found in correspondent tales have extensive parallels in North and some of them even in South America. Many of such episodes are absent, however, across the Northeastern Asia and Northwestern North America and had to be brought to the New World at a rather early stage of its peopling. This set of motifs is absent among the Turkic and Mongolian people. Keywords: Siberian folklore, Finno-Ugric folklore, big data on folklore, Stith Thompson’s views on folklore, peopling of America | 471 | |||||
| 254 | The paper describes folklore narrative strategies of Nganasan and the northernmost dialect of Selkup. These idioms both exhibit two narrative strategies based on the discourse use of indirect evidentials (Inferential and Reportative). Thus they differ from the rest of Samoyedic idioms which lack the distinction between these two indirect evidentials and thus lack formal means of differentiating the two narrative strategies. The paper discusses possible correlation of the narrative strategies with different folklore genres. It is argued, that one of the narrative strategies in question arose due to a peculiar Samoyedic folclore narrative technique. The paper discusses also some possible correlation of linguistic data with the cultural anthropology of the Nganasans and the Selkups. Keywords: Middle Taz Selkup, Nganasan, narrative strategies, indirect evidentials, folklore, ethnography, cultural anthropology | 467 | |||||
| 255 | This paper explores the main features of development of ancient archaeological cultures of the extreme Northeast of Asia in the context of reconstruction of ethnogenetic processes in this region in the Late Pleistocene and Holocene. Based on researches of previous years and recent results the aim of the present study was to give the complex view of problems of ethnic identification of ancient cultures, reconstruction of the directions of migrations and episodes of ethnic interaction. The wide spread of the Beringian tradition could be associated with the «Ancient Paleosiberian» population, which largely became ancestral to many populations of the Holocene of the extreme Northeast Asia and North America, including Paleoeskimos, Neoeskimos and Chukotka-Kamchatkian clade, and appear as a common ancestor for Kets and Athabascans. Haplotype D2a'b of the mitochondrial genome, discovered in the burial on the lake Nozhyj (Trans-Baikal), may indicate carriers of the Kitoy tradition as a population associated with the Asian ancestors of the Paleoeskimo people. At least two large waves of the back migration from America to the extreme Northeast Asia since the Holocene were identified. Migration of the Paleoeskoimo and Aleutian groups is observed starting at ~3,500 cal. BP and expressed in the emergence of the Paleoeskimo tradition in Chukotka and the Tokarev culture in Northern Priokhotye. Starting at ~2,100 cal. BP the Neoeskimo populations expanded to Chukotka, which evinced in the development of Neoeskimo cultures of the Bering Sea. Keywords: Northeast Asia, archeological cultures, ethnogenesis, haplogroups, Beringian tradition, Sumnagin culture, Belkachi culture, Ymyyakhtakh culture, Tokarev culture, Paleoeskimos, Neoeskimos, Chukchi, Koryaks | 467 | |||||
| 256 | On the basis of the review of scientific literature and archive materials that also include the material that is being introduced into scientific discourse for the first time, the fundamental principles are presented these principles concerning the questions of ethnic identity of the Yukaghir of Yakutia were elaborated by the members of the important research initiatives in the XIX – beginning of XXI century. In connection to this there has been made an analysis on dynamics of scholars on the status of a number of markers, that include “purity of blood”, the level of proficiency in the native language, distinctness of anthropogenic activities and culture, self-consciousness. The “negative” trend has been predominating through much of the studied period, that was established by the scholars during estimation of the perspectives of the Yukaghir people’s existence in the rapidly changing environment and their preservation of the ethnic distinctness. The accumulated research material on steady degradation of a complex of objective signs which was firstly conditioned by the intense assimilation processes and then by the processes of globalization was the basis for this approach. At the same time, the significant changes were noted in the approaches used by scholars; these changes happened in the last decades and they have been accompanied by the increased attention to the subjective factors in functioning of ethnic identity of the Yukaghir. Moreover, the significant role of scholars’ activities in designing the ethnic selfconsciousness of the modern Yukaghirs is noticed. Keywords: Indigenous Peoples of the Arctic, Yukaghirs, Yakutia, scientific researches, expeditions, ethnic identity, assimilation | 463 | |||||
| 257 | The article contains the comparative analysis of gaming motives of the Russian, Komi, Mari, Udmurt, Mordovian and Karelian people and the as Bashkir, Tatar and Khanty ethnos. The consideration is based on the game "Bear-grandma" and the children's rhymes. The game "Bear-grandma" shows the commonality of the plot and the game songs in the Udmurt, Komi, Khanty, Bashkir and is evidence of a common substrate, rooted in the culture of Western Siberian Ugric peoples of the first Millennium A.D., who lived in the middle and upper reaches of the Ob river; recorded versions of a similar game in Mari and Russian explained ethno-cultural contacts. The comparison of the materials of children's readers allows us to conclude that they are genetically related, demonstrating the calculation of the text. It is hypothesized that "children's zaum" brought to us the oldest words of prayer and conspiracy, preserved at the beginning and end of the text. These materials allow us to assert that the game folklore and gaming culture widespread in the borders of specific areal. Keywords: rhymes, gaming culture, semantics, ritual, ethno-cultural contacts of the peoples of Volga and Ural regions | 462 | |||||
| 258 | The paper briefly presents the linguistic reasons of correlation between the onym Khamnigan as alloethnonym of people of Tungus origin among the eastern group of Buryat and the ancient ethnonym Samoyed – the name of Samoyedic tribes and peoples of medieval Siberia. Alloethnonym Khamnigan as an onym, consisting of two components, it has a final element -nigan, which is considered to originate from tribal Nikan – population of Nikan state or the state of dog-headed people Gou-Go. The root of alloethnonym Khamnigan Kham- may be correlated with the radix Sam- of the ethnonym Samoyed. In this case the historical alternation of consonants h- // s- is revealed, typical both for Samoyedic and Mongol languages. Investigation gives an opportunity to propose the identity of alloethnonym Khamnigan and ethnonym Samoyed, which originated under the influence of local contact languages – Chinese and Tungus- Man’chzhu, also observed in other local languages such as – Ket, Nenets and Buryat. Keywords: Alloethnonym Khamnigan, Aginsk Buryat, Khori-Buryat, nikan, Nikan state, Nelyudsky (Nerchinsk) Ostrog, Gou-Go, dog-headed people, etymology, contact languages, Nerchinsky uezd, Khorinsk Steppe duma, over-log-grave burial constructions in the form of «hous | 455 | |||||
| 259 | In this article, we are conducting a study on the origin of the Anlаut phoneme [š] in the Turkic languages using the example of one of the Kypchak languages, viz. the Bashkir language. In the Turkic languages, the problem of the existence of lexemes with the initial phoneme [š] is very relevant. The Altaicists do not reconstruct it to the pre-Turkic state. Presence of the grapheme š in the Turkic runic monuments is also controversial. However, our research shows that onomatopoeia with the initial [š] and their derivatives are widely spread in the Turkic languages, and they show analogies. This phenomenon can speak of the existence of a sizzling phoneme in the ancient Turkic state before the dissolution of the Turkic language community, at least in imitative words. In the Bashkir language in independent parts of speech, the initial phoneme [w] is a phonetic innovation of the transition of the Proto-Turkic *s > š. The [š] Anlaut in the Bashkir language can also be the result of the spirantization of the praTurk affricate *č-. Most of the lexemes are ancient borrowings even in the period of the existence of the Bashkir language in the ancient Turkic community (Mongolisms, ancient Indian borrowings), and later – at the stage of independent existence in the Ural-Volga region (Bulgarisms, Finno-Ugric borrowings, etc.). Keywords: Bashkir language, Turkic, assimilation, borrowings, Anlaut "š", spirantization | 455 | |||||
| 260 | This paper investigates Adjectives and Nouns, denoting colours. The term Concept is supposed to be synonymous to the term Semantic field that include all initial and derivative lexemes. The present paper is accented on some peculiarities of world-building characterizing Udihe adjectives of Colour. Thematic group with the semantics of Colour is quite diverse. Various illustrations are presented in the paper. Different models of word-building are analyzed: a) Adjectives may be formed from Verbs; b) some Adjectives also may form Verbs (affixation); c) conversion is widely used in the thematic group in question; d) production of compound words (e.g. some political terms or some words denoting animals). If in the structure of compound word there is obvious indication of Colour, such word belongs to the thematic group under consideration (e.g. čaligi sula‘i “polar fox”, čaligi mafa “polar bear”). Keywords: Colours, Word-building, Affixation, Conversion, Adjective, Noun (Subject) | 454 | |||||
| 261 | The article deals with the problems of alignment and asymmetry of parallel texts of differently-structured languages, Buryat (text-original) and Russian (text-translation). The author gives a description of the procedures for identifying and analyzing the alignment of relevant texts. For demonstration of asymmetry examples, revealed with obligatory post-automatic leveling, the analysis presented in the article is based on the prose literature of the Buryat classic Khotsa Namsaraev. The article points out that the alignment of parallel texts contributes to identification of the style of the translator, the identification of changes in the sequence of the author's narrative by the translator, the development of principles and methods of alignment of Buryat-Russian texts, allows to identify omission text fragments. Aligning of parallel texts provides opportunity to find a linguospecific, so-called, non-equivalent vocabulary, which is important for the theory of translation in general. The main results of the work carried out are idenified types of asymmetry: I. asymmetric division of the sentence; II. asymmetry of the transmission of direct speech in the original and translation; III. asymmetry at the level of translation. The first type of asymmetry shows that the division of one sentence of the original in translation may reach eight sentences. Reverse cases of division are revealed, when two or more sentences of the original are translated by one sentence. According to the second type of asymmetry, the original sentence with direct speech can be divided into two separate phrases. Asymmetry is manifested in the graphic design of the inner speech in translation. In the original, the inner speech is not represented graphically, but by adverbial constructions. The third type of asymmetry shows several subtypes: 1) the transfer of a fragment of one sentence of the original to the next; 2) lack of translation; 3) omission / insert in the translation of significant / insignificant fragments; 4) inaccuracy / error of the translation; 5) a change in the translation of the form of appeal to the person; 6) change of the context of the sentence in the translation from the original; 7) changing the linear sequence of sentences of the original, i.e., rearranging sentences in the text-translation. Keywords: the Buryat-Russian texts, alignment, asymmetry of parallel texts, parallel corpus | 453 | |||||
| 262 | A set of methods built on the main property of patterns of symmetry was developed and successfully applied by the author in the analysis of Andronovo and Sintashta complexes. In this article is taken the first attempt of application of simmetrometria for ornamental complexes of a different era and a different tradition. The ground for testing became some series of ornamented vessels from the burial grounds of Tomsk Ob river area TKM-I and TKM-II. This experience should provide reasons to assume that the methods of symmetrometria more universal, than previously thought. Keywords: ornament, symmetry, bronze age, early middle ages | 451 | |||||
| 263 | In the article the data collected by the author during the expedition (November and December 2017) to Tukhard (Karaul rural settlement, Taimyrsky Dolgano-Nenetsky District) and the nomadic settlements of reindeer herders in Tukhard tundra are considered. In the first section оf the article the question about the boundaries of Tukhard tundra, the key “milestones” of Tukhard history and the data on the population of the region are considered. In the second section the author describes the material of the research (the detailed sociolinguistic interviews with the analysis of genealogical lines, “family trees” and language biographies of the native speakers of the Tukhard idiom of the Taimyr dialect of Tundra Nenets) and deals with the main difficulties and problems of the method of sociolinguistic reconstruction according to the data of language biographies. In the third section there are the lists of surnames of different local ethnic groups, living in Tukhard tundra (Tundra Nenets, Tundra Enets, Dolgans etc.). In the fourth section of the article the author illustrates the possibilities of the method of sociolinguistic reconstruction according to the data of language biographies: the peculiarities of multilingualism functioning in the conditions of mixed marriages and economic activities of representatives of different ethnic groups, as well as linguistic ideologies behind them are considered. In addition, this section shows how the loss of multilingualism (“the big shift to Tundra Nenets”) occured. In conclusion the author highlightes the uniqueness of the local group of Tukhard Nenets, in which a lot of different ethnic components are “dissolved”. Keywords: Tundra Nenets, Tundra Enets, Dolgan, language biography, sociolinguistics, linguistic ideology, multilingualism, local ethnic group | 451 | |||||
| 264 | This paper deals with the use of the marker POSS.3G with the form -žə̑ / -žə̈ / -šə̑ / -šə̈ in Hill Mari – one of the Finno-Ugric languages. This affix not only marks prototypical possessive relations (partwhole, kinship, etc.), but also has discourse functions. The discourse meanings of POSS.3SG are bound by the semantics of SELECTION FROM A SET, which brings together the use of the same marker on the levels of referential properties, topic-focus structure and global discourse structure, sometimes involving their interaction. The contexts with the marked code-switching are in the main focus of the paper. This marking fits the notion of POSS.3SG as a contrastive marker. The speaker often uses Russian words, when they fail to select corresponding Hill Mari ones. Possessive marking is met in light of so called Observer’s Paradox or “linguistic cleaning”: the speaker is conscious that the linguist is interested in their language in particular and tends to correct the speech to the detriment of the naturalness. Such metalinguistic usage of the marker of contrastiveness serves as the evidence not only of the separation of two mental lexicons of bilingual speakers, but also of the possibility of metalinguistic operations with them in some circumstances. Keywords: discourse possessiveness, code-switching, contrastiveness, discourse marker, mental lexicon, bilingualism | 451 | |||||
| 265 | The article is devoted to the identification and description of the differential features of the semantics of peripheral verbs with the meaning of visual perception. In this subgroup, we classify seven Khakass verbs expressing various aspects of the visual act, of which four verbs have lexical correspondences in other Turkic languages. In the course of semantic-cognitive analysis of the material, the common and distinctive features of these verbs are revealed. Thus, it has been revealed that the lexical correspondences of the Khakass verbs хара- «watch closely; observe», пахла- «peep, peep» in other Turkic languages (for example, Turkish, Azeri, Tatar, Bashkir, Kazakh) have an extensive semantic structure and as a result of the development of ambiguity, they can demonstrate a weakening of the original perceptive trait in subsequent secondary values. The verb хара- / кара-, in addition to perceptual designation, indicates other spheres of human activity, for example, in the Azerbaijani, Karakalpak languages, this verb has the LSW «to obey». In the Tatar, Bashkir and other languages, this verb, due to its frequency of use, assumes the modal meaning «try». The semantic components of the verbs characteristic (according to our observations) for the Khakass language are also analyzed. In the Siberian Turkic languages, these verbs in their lexico-semantic variants (LSV) usually retain perceptual semo, only tuv.: каракта- and tof.: қарақта- show the semantic shift in terms of the cognitive relation of the visual and mental processes. According to our observations, the characteristic verses for Khakass were: хылчаңна-, хайбағын-, marked with sema «[watch], turning the head» and verb аңды-, the actualizing sign of focus and concentration of the visual act. Keywords: khakass language, Turkic languages, verb, visual perception, meaning | 446 | |||||
| 266 | The Second All-Russian Scientific Conference "Preservation and Development of Siberian Indigenous Languages and Cultures" (May 24–25, 2018) was organized by the Katanov Khakass State University with participation of more than 200 scientists, teachers, representatives of government bodies and NGOs from 10 regions of Russia and 2 other countries. The purpose of the conference was to find solutions to the urgent problems of preserving and developing minority languages and cultures associated with the basic needs of the peoples of Siberia in positive ethnic and civil identification, correlating with the preservation of native languages and the possession of the Russian language in the context of strategic directions of the state national policy of the Russian Federation. The conference helped to attract attention to the problematic issues that exist in the sphere of preservation and support of linguistic diversity in the subjects of the Siberian region of the Russian Federation, allowed to identify trends, innovations and ways of solving urgent problems of language ecology, as well as formulate recommendations for improving regional and municipal language policy, strengthen the need for active territorial bilingualism. Keywords: conference, minority languages, indigenous peoples of Siberia, language policy | 440 | |||||
| 267 | The problem of the trinity in the world as the focus of the Universe, in particular, in the context of epic works, often touched upon in research, in the center of which is the text of the Olonkho – one of the oldest genres of the oral creativity of the Sakha people. The article is discussed the traditional clothing of the Sakha based on the text of the heroic epic Olonkho. The authors focuses on identifying and describing the Olonkho characters, representatives of the three worlds – Upper, Middle and Lower. According to the Yakut mythology, the Universe consisted of three worlds - the Upper, Middle and Lower, located one above the other or floors above one another. In the Middle World, defined implied as the center of the Universe, but it does not have its own, there living people. Here live animals and a variety of supernatural beings. In other worlds live supernatural nature-spirits. As the researchers write, any description of clothes in Olonkho is no accidental, that the clothes of the epic Olonkho can be regarded as a kind of ethnic sign, based on the traditional worldview and conduct of the Yakut people, that common genetic traits with the vast Turkic-Mongolian world have survived, the Yakut ethnos developed many common mythological ideas, rituals, developed a unique, characteristic only to the Yakuts, ways of symbolizing the world, that clothing carries a special sacral ritual function, that form, decoration and symbol of the products of traditional Yakut folk art show a significant influence on the formation of the foundations of the Yakut material and spiritual culture of both local and North American Paleoasians and ancient culture of the nomads of Eurasia. It is established that the text of this Olonkho contains a detailed description of the headdress and its details, types of outerwear (fur coats, coats, etc.) and shoes, which reflects the idea of the inhabitants of the three worlds. In this regard, the epic text serves as a kind of source of reconstruction of the coded informative material. The function of clothing as an indicator of the social status, financial position of its owner is identified. The problem of description considered in this article as part of the traditional Sakha culture in the context of the epic text correlates with the study of the question of who and how works in the simulated space. Keywords: epic; text of the Olonkho; three worlds; clothes; semantics; function; material and spiritual culture | 440 | |||||
| 268 | This article is devoted to transition the foothills of Northern Altai indigenous people (Kumandins, Tubalars, Chelkans) from traditional to new “Russian” anthroponymical model during XIX – the beginning of the XX centuries. This research is based on archival materials. The appearance of the surnames of the indigenous people is associated with the administrative and fiscal tasks of the state. Initially, the family structure corresponded to the social structure to a large extent. Later, the transformation of the anthroponomical model was caused by interethnic contacts, the activities of the Altai spiritual mission and migration indigenous people. This process began at the beginning of the XIX century and different groups of indigenous people passed to new anthroponymical model with different degree of intensity. Kumandy were in longer ethnocultural contacts with the Russians and before the rest of the indigenous people began to join the new "Russian" anthroponymic model. The wide range of anthroponyms was initially formed. Later, the number of surnames was reduced. Fixing the surnames among the indigenous people contributed to the prestige of the Russian and the desire to fully comply with them. At the beginning of the XX century most indigenous people adopted the “Russian” anthroponymy and formed a clear set of surnames. Keywords: anthroponymy, surname, census of 1917 year, indigenous people, Kumandins, Tubalars, Chelkans | 436 | |||||
| 269 | The article is devoted to the characteristic of the figures of speech and expressive means of the Mansi language of lexical, phonetic, morphological, and syntactic levels of the language on the example of folklore texts. In modern linguistics, the language of Mansi children's oral folk art in the systemic-structural aspect has not been studied. In the present work we adhered to the methodological principles developed by Russian and foreign scientists: A. N. Balandin, E. I. Rombandeeva, A. Kannisto, B. Munkácsi, M. Liimola, etc. The choice of methodology was determined by the objectives and the purpose of the research. To solve the scientific problems we have applied linguoculturological approach to the consideration of texts of Mansi children's folklore. The use of the systemic-structural approach contributed to the explication of the integrity of the object of the research. Structural and semantic analysis also plays an important role in the research. Identification of texts representing the system of the figures of speech and the expressive means was carried out by the method of continuous sampling. The analyzed material shows that the special linguistic originality of the figures of speech and the expressive means is explicated, first of all, at the lexical level and is related to representation of outdated vocabulary (archaisms and historicisms), borrowing of nominations of the lexical and thematic groups ‘Orthodox faith’ and ‘traditional activity of the Mansi – reindeer herding, fishing, and hunting’. The combination of phonetic, lexical and semantic, stylistic and syntactic units in their special combination creates a special expressiveness and imagery in the texts of children's Mansi folklore. An important place in the process of forming of the structure of the genre palette of the Mansi texts is occupied by the units of formulaic character, which perform compositional, sense-forming and expressive functions and the system of repetitions, which play the role of stylistic, rhyming and compositional means. Keywords: folklore; language; sound recording; parallelism; repetition; comparisons; vocabulary | 433 | |||||
| 270 | The article compares the data of historical studies and the analysis of the museum collections and archives on religious syncretism in the beliefs of minority indigenous peoples of the Trans-Tom region (Shors and Bachat Teleuts). The empirical base of the study comprises the museum collections of St. Petersburg, Kemerovo, Tomsk, Novokuznetsk and others cities. The study deals with problems of interaction of animistic beliefs, shamanic cult, Orthodoxy and Burkhanism in the context of an interdisciplinary approach, relying on the methods of macro- and micro-analysis. The article highlights peculiarities of religious syncretism through generalization of research approaches to understanding the phenomenon of religious syncretism. Authors substantiate the use of the term “The Trans-Tom region” for the territory of the compact settlement of the Shors and Bachat Teleut people. Basing on the historical-genetic method, the sequence and degree of influence of the components of world religions on the traditional religious consciousness are traced. New sources (museum collections and archives) are being introduced into scientific circulation, all characterized as manifestations of religious syncretism. We conclude that local religious syncretic forms combine Christian and Burkhanistic constituent elements. These forms are more typical for Bachat Teleuts. The study also posits that during the intercultural interaction of the northern Shors and Bachat Teleuts, certain elements of the Burkhanist rites were introduced. Keywords: religious syncretism, interconfessional interaction, traditional cults, ritual, animism, shamanism, Orthodoxy, Burkhanism, museum collections, Shors, Bachat Teleuts | 428 | |||||
| 271 | The article is devoted to the analysis of Buryat value system, features of its transformation in the conditions of growing number of the Buryat-Russian bilinguals, mother tongue loss in Buryats. The data for the study came from the free associative experiment made among the Buryat bilinguals in both. native and Russian language, comparative analysis of the materials of "The Russian associative dictionary", the data of the ethnopsychological research by I. E. Elaeva conducted earlier, and the available data on word frequency in the classic of the Buryat literature by Kh. Namsaraev. The research demonstrates the degree of stability of Buryat value system. The comparative analysis shows that the most high-frequency words are national, most significant lexemes. For the Buryat, the patrimonial relations are important, which is demonstrated by the preservation even in Russian-speaking respondents of such word-responses as mother, relatives, children and father. Traditional value dominants are life, house, homeland, sun, body, work, food, book, thought. The data also show that the distinctive feature of the Buryat consciousness is the appreciation of the teacher and guest. The most significant word-responses designating qualitative characteristics are: hayn 'good, kind', khuney ‘human’, sagaan 'white', seber 'pure', goyo ‘elegant, beautiful’, turgen 'fast', haykhan 'beautiful', buryad ‘Buryat’, dulaan 'warm'. "The love to the country, to the people" is confirmed by entry into high-frequency group of such responses in the domain "person" as: arad and zon 'people'; in the domain "realia" – nyutag 'homeland', in the domain "quality evaluations" – burayd ‘Buryat’. The analysis of comparative constructions also shows that the major value category for Buryat nomads is the nature. The comparative analysis of basic value components of the Buryat language use shows that the influence of Russian language is mainly reflected in a so called "real" environment. It is also established that the influence of a national language code remains rather high, which respectively, also maintains such key Buryat cultural, social consciousness features as emphasizing being peaceful, unaggressive. Keywords: language consciousness, values, associative experiment, Buryat language, bilingualism | 415 | |||||
| 272 | The article is devoted to one of the scantily studied verb forms of Kolymsky dialect of the Yukaghir language, which doesn’t have any consistent description – the participle. We study participles with suffixes = yoon, = sioon, = dioon, their formation and main functions. Having analyzed the language material we made conclusion that participles with these suffixes are substantivized, therewith a person (or a thing) is named according to his (its) action, specific occupation as well as the person (or a thing) exposed to an action. In view of the fact that participles with = yoon, = dioon are subjected to occasional substantivisation, having nominal features, i.e. they change forms according to case and number and in a sentence can be used as a subject, direct and indirect object, and an adverbial modifier. Participles with = yoon can be used to make analytic structures with participial form of the second component and analytic constructions, which are formed by the two-word combination of the first component expressed by a participle and the second component expressed by an auxiliary verb which shows grammar features of a person, number and tense. Participles with this suffix are often used to express a continuous action happening at the moment and formed with the affix = nu. Participle with the suffix = dioon and a negative participle with = sioon are subjects to adverbialization. It is shown that the participle with = sioon is made from qualitative verbal stems and is used in attributive function. The negative participle with = sioon is exposed to adverbialization. The author comes to the conclusion that in negative forms, participles with suffixes = sioon/= chuon are used as an adverbial participle. The participles with = dioon are formed from stems of intransitive/transitive verbs in the passive voice. Keywords: Yukaghir language, Kolyma dialect, participle, participial forms, occasional substantivation, adverbialization | 414 | |||||
| 273 | The article describes the ritual contests and games conducted at present in the wedding rituals of Chinese Tuvinians. These competitions, as before, are mandatory components of the wedding ritual and are held in two places: at the wedding feast of the bride's parents – the wrestle for the sheep's head, the competition in ignition the fire; as well as at the groom's parents – the scattering of flour, the wrestle for the sheep's skin, the competition in ignition the fire in the home of the newlyweds. It is revealed that these challenges are strongly pronounced the ritual-magic function, which should help to strengthen the marriage union, the welfare of the newlyweds, receiving the grace of cattle, and also establishing contact with the deities of the Upper world. At the same time, it is established that for the bearers of tradition, the semantics of the sacredness of the competition is no recognized. The work also presents a description of non-ritual games: hiding beads, beating by leather strap, which are arranged after the ritual part of the wedding. It is noted that, if to date, the wedding ritual competitions have not changed and are performed in full, in recent years during the wedding, the bearers of the tradition are less likely to play non-ritual games. In the comparative aspect, similar ritual competitions and games are considered, which in the past existed among the indigenous Siberian peoples: Russian Tuvinians, Altaians and Buryats. In the data on the Turkic and Mongolian peoples of Siberia nowadays only fragments of these traditions are found, in Chinese Tuvinians they are preserved in full, which indicates the preservation of many elements of traditional culture, and its authenticity of the existence of wedding ritual culture. Keywords: Tuvinians of China, wedding ceremony of Chinese Tuvinians, ritual competitions, nonritual games, identical wedding competitions at Buryats and Altaians, semantics and pragmatics of competitions | 413 | |||||
| 274 | Raw materials and molding compounds of ceramics from Shelomok II settlement have been studied. The paper presents the results of this study, and compares the findings of the technical and technological analysis and studies of ornaments. It has been established that soft clays (mainly non-ferruginous and, much less often, ferruginous clays) were used in ceramic production. Addition of gruss has been identified as the main cultural tradition in using mineral admixtures. A mixture of traditions in using mineral admixtures (gruss + chamotte) has been revealed. When comparing the findings of the technical and technological analysis with ceramic ornaments, the authors have identified Group 1B: Pearls with Separation as representing the greatest mixture of skills in preparation of molding compounds. The rest of groups represent an approximately equal mixture of cultural traditions, which is not as significant as in Group 1B. The study of adaptive skills and ornaments shows an influx of new population and their contacts with local tribes. Keywords: Shelomok culture, settlement, technical and technological analysis, molding compound, raw materials, ornament | 412 | |||||
| 275 | The paper outlines the results of a paleodemographic study on XVIII – XX cc. sample from Sicharog cemetery (Tajikistan, Districts of Republican Subordination). The Sicharog skeletal sample consists of 114 individuals. The material was obtained as a result of rescue archaeological excavation at the zone of construction of the Rogun Hydroelectric power station. The analysis includes computation of the standard paleodemographic parameters; life-tables and demographic curves for the male and female are presented. The Sicharog sample is characterized by a close to normal sex ratio, with a slight predominance of males relative to females. Despite the same average life expectancy for males and females (about 34–35 years), the number of females who survived to the final age interval (50+) is almost twice as high as that of males. The results of a comparative study (using Correspondence Analysis) allow to conclude that the demographic patterns of Sicharog sample are close to those of the skeletal population from rural cemeteries in the Samarkand region of Uzbekistan and differ significantly from the demographic patterns of the population of elite urban necropolises (Bukhara and its neighborhood). It is concluded that the paleodemographic data adequately reflect the real demographic situation in the adult part of the Sicharog population. Possible reasons for the insignificant representation of subadult skeletons in this sample and in other completely excavated cemeteries representing close to the contemporary population of Central Asia, are discussed. The obtained results are important in that they represent a new source of information on the paleodemography of close to Modern population of the Central Asia as a whole, and the Tajiks of Karategin in particular. Keywords: physical anthropology, paleodemography, Sicharog, Tajikistan, Modern history | 410 | |||||
| 276 | In Khakass language verbal analytical form -ip tur – denotes regular iterative piecemeal actions. The lexical components in these analytical forms are multiple unbounded verbs of action, activity and temporal state. In the zero form –ip tur is usually used in speech and denotes regular repetition of actions in the window of the actual observed present time. In metaphorical use, when past events are described as in now-situation, form –ip- tur performs the function of the so-called present historical. Attaching to different forms of the verb (time, mood, participle, adverbial participle, infinitive), in the narrative with the participation of the form -ip tur – is used in utterances behalf of the author and expresses the value of regular iteravity. In the imperative form ip tur means the advise to postpone the action until a certain period. There are two forms and two situations of negation with the verb tur (-bin tur and -ip turbas-) with the value of private and public denial of iterative design. Keywords: Khakass language, verbs of position, verbal analytical forms, aspectuality, iteravity, grammaticalization of the verb to stand | 406 | |||||
| 277 | Despite of popularization of visual anthropology among other social and humanities scientific disciplines, it’s theoretical and methodological questions are still studied quite poorly. In this article the specifics of visual anthropology as a scientific discipline since the beginning of XXI century are reviewed. Special attention is paid to critique of anthropological cinema, as a main product of visual anthropological research. The traditional approach to understanding of visual anthropology cinema perception has been analyzed. Different approaches to problem of anthropological film authenticity has been reviewed. The traditional critique of anthropological cinema has been analyzed from different positions such as physiology and psychology of visual perception, visual cognition, culture and psychology of video material visual perception, scientific and philosophical conception of postmodernity. In the ending the article is summed up and relevant conclusions are made. Keywords: visual anthropology, anthropological cinema, ethnology, postmodernity, ophthalmology | 404 | |||||
| 278 | This article gives view of syntactic, morphological and semantic features of denominal l’-forms inNorthern Selkup and touches upon the problem of their part of speech categorization. The research isbased on the data of the Northern Selkup corpus being created at Hamburg University in Germany ofthe archive of A. I. Kuzmina (collected in 1961–1977s). The corpus data showed that denominal l’-forms in Northern Selkup represent a kind of «mixed category» (the term of C. Lefebvre andP. Muysken), retaining adjectival and nominal properties in its syntax and morphology. These formsperform not only the attributive function in the sentence, but can be also used like core nouns as a directobject, subject, part of postpositional phrase and can be a head of the nominal phrase, modified by anattribute. Sometimes, followed by another noun in nominative, they form a kind of coordination. Thedetailed analysis of the morphological structure of denominal l’-forms allowed to establish that themarker -l’ is there a kind of inflexion (not derivation) and can combine with nominal derivational suffixes,case and number suffixes. In the paper an attempt was made to explain the semantic function ofthe marker -l’ in «nominal» usages of l’-forms. Thus a short distributional overview of l’-forms in «nominal» functions was given to check and, finally, to exclude the possibility of additional effect of definitenessof the denoted referent. In addition to the grammatical research some sociolinguistic data on«nominal» usages of l’-forms in the Northern Selkup corpus are specified to mark several native speakersof the corpus in whose speech there was a tendency to use l’-forms instead of core nouns. Keywords: отыменные прилагательные, селькупский язык, северные диалекты, корпус, синтаксис, морфология, часть речи, флексия, деривация | 399 | |||||
| 279 | Among many household ceremonies of the Western Buryats so called cult of Mongol is of special interest. The mysterious image of mythological character of “Mongol” was researched by many ethnographers, so in this paper ethnographic and folkloristic analysis of the cult of Mongol is mostly based on present-day field materials of the author. It is important to make the cross-disciplinary research of the folklore text in the ethnocultural context connected to realities of time. It generates new paradigmatic questioning. Analysis along the historical / mythological coordinates reveals the prototype of the Mongols, formerly inhabiting this area. From the mythological point of view, the study considers the spirit of character of “Mongol” living in the courtyard or in the house, in the forest nearby. Some ethnic groups of the Buryats have the cult of the Mongol as spirit of the owner of the area. The unknown mythological spirit “Mongol” can resemble the spirit owner of the yard; also possible are other local embodiments with identical function of the protector. As a result of the analysis of one private ceremony, the author comes to the conclusion that in present-day ritual events, the reality often exaggerates the subtext containing more ancient mythological history, and replaces it with the new meaning. The mythological character with initial harmful function by means of ceremonies of worship turns into protecting spirit. In some local traditions over time its function of the owner of the area was narrowed and transformed to the protector of the cattle and a farmstead. In other local traditions it extended to the heavenly deity. Keywords: cult, mongol, history, myth, tradition, etymology, symbol | 399 | |||||
| 280 | The article is devoted to the psycholinguistic analysis of the traditional gender stereotypes of the Turkic peoples in the proverbs of the Altai and Yakut languages. We analyzed 210 proverbs, 124 proverbs in Altai and 86 proverbs in Yakut language, reflecting the gender stereotypes and social behavior of men and women. We used the methods of content- and intent-analysis with the aime of define the content and intentions of proverbs, their comparison. The proverbs of the Altaians and Yakuts reflect traditional generic and family relations, connected with androcratic (patriarchal) attitudes, regulation of gender differences, dichotomization of masculine and feminine, hierarchy of status of men and women. There are the androcentric attitudes, gender polarization and gender inequality in the traditional gender stereotypes of the proverbs of Altaians and Yakuts. The proverbs of the masculine stereotypes of Altaians and Yakuts contain the intentions “Instruction”, “Praise”, “Advice”, and “Evaluation”. The androcentric component is more pronounced in the masculine stereotypes of Yakut, than that of the Altaians stereotypes. The proverbs of the feminine stereotypes of Altaians and Yakuts contain the intentions “Caution”, “Exposure”, “Reprimand” and “Reproach”. The sexist component is more pronounced in the female stereotypes of the Yakuts, than that of the Altaians stereotypes. The masculine stereotypes of Altaians and Yakuts are more consistent than feminine stereotypes. Keywords: turkic languages, altai language, yakut language, paremia, proverbs, sayings, gender roles, gender stereotypes, male stereotypes, female stereotypes, androcentrism, androcracy, patriarchy, gender polarization | 395 | |||||
| 281 | Today the Southern Selkup dialects are least described among other Selkup dialects. At the same time there are almost no Southern Selkup speakers left. It is known that one speaker of the Middle Ob Selkup dialect, which is attributed to the Southern Selkup dialectal group (Glushkov, Tuchkova, Baidak 2013), lives in Kolpashevo, Tomsk region. There are no speakers of the Chaya, Upper Ob and Chulym dialects left. Moreover, a number of insufficiently described unique features and phenomena differentiate the Southern Selkup dialects from other Selkup dialects. In some cases, they were mentioned as possible mistakes which might have been made in the process of documentation. This article considers the function of -m suffix in combinations of two nouns. The unusual use of this suffix is characteristic to the text recorded by N. P. Grigorovskiy “The Sacred History in Ostyak Samoyed language” (1879). It also occurs in the text recorded by Saint Makarius ‘Besědy ob Istinnom Bogě I Istinnoj Věrě Na Narěčii Obskich Ostjakov'’ (1900) and in the archive materials of the second half of the 20 century by A. I. Kuzmina, Hamburg University. The present article contains the interpretation variants analysis of the -m suffix in the constructions under study. It is supposed that it could be a form of a verbal noun, an atypical Accusative or a possessive form. Each hypothesis has arguments in its favour. Besides, the article offers the preliminary data on areal extent of the described phenomenon. Keywords: the Southern Selkup dialects, morphology, atypical cases of -m suffix usage | 391 | |||||
| 282 | The article is devoted to the description of the peculiarities of the pronominal deixis in one of the less studied dialects of the Komi-Permyak language, which is disconnected from the basic ethnic massif and experiences a strong influence of surrounding Russian dialects. The paper considers the morphological structure and usage of personal and intensifying personal pronouns. The main research objective is to examine the features of declension and case inflection, to reveal variability and innovations in the inflection paradigm of personal and intensifying personal pronouns. The article introduces new dialect data, which can become an additional source for comparative historical research on the Komi proforms and of the Permian pronouns system in general. In addition, the analyzed language data will allow making certain conclusions about the development of the system of pronouns in the dialects, which have a transitional character and has been affected by the strong Russian contact influence. The empirical base of the research includes language data collected by the author in the course of the dialectological expeditions to the Kirov Permian communities between 2002–2012. Linguistic data are analyzed and interpreted in the context of the Komi language dialectic landscape. Keywords: the Komi language, the Komi-Permian language, the Upper-Kama dialect, Kirov Permians, dialectology, morphology, pronoun | 391 | |||||
| 283 | The paper deals with the system of future reference forms in both Enets dialects: Future and Debitive attested both in Forest Enets and Tundra Enets, Hypothetical attested only in Forest Enest and Analytical Debitive attested only in Tundra Enets. The paper provides brief information on morphological structure of these forms, numerical data on their frequency in texts and a comparison of the contexts where these forms are used. Debitive expresses modal meanings of deontic and epistemic obligation and epistemic possibility. Forest Enets Hypothetical is used for weak intentional future and for weak epistemic possibility. Tundra Enets Analytical Debitive is limited by contexts of weak epistemic possibility. The most frequent Future form is used for sure predictive future and sure intentional future, but also is attested in modal contexts mentioned above. This can be summarized as a privative opposition between the Future form that has an unrestricted general future meaning and modal forms that are used for more particular modal meanings. This feature of the Enets verbal system contrasts it with a known cross-linguistic distinction of future certainty vs. future possibility and therefore Enets data are of interest for linguistic typology. Keywords: Enets, Samoyedic, future, modality, verbal forms competition | 391 | |||||
| 284 | The article is devoted to the publication of materials of the Bystryanskaya archaeological culture from a multi-layer settlement Novozykovo 3, located in the foothill area of the Altai Krai, 408 sq. m. of which have been studied. The material related to the Maiminskaya archaeological culture have been singled out typologically and planigraphically. They are the dwelling, household building, ceramic and object complexes. The most representative is the ceramic complex presented both, by fragments of ceramics and reconstructed vessels. Its detailed description has been given including characteristics of morphological features (forms of body, bottom and mouth), ornamental elements, ornamental motifs and ornamental compositions. The ceramics complex is divided into three groups. The first is represented by the Maiminskaya ceramics (flat-bottomed bowls and pots with a spherical body, ornamented with pits, smooth stamps and irregular-shaped pins with simple ornamental compositions), the second reflects very close interaction with representatives of Odintsovo culture (well-profiled round-bottomed pots with a spherical body, decorated with pits, smooth and comb stamps with complex ornamental compositions), the third – with nail ornament (pot-shaped vessel with a well-defined neck, a spherical body, a thick flat bottom, slightly curved inwards, ornamented with three varieties of finger ornament, which accompanies almost all the complexes of Maiminskaya ceramics. Novozykovskii stage in the development of the Mayminskaya culture has been identified. The chronological frame has been defined both by the object inventory and the characteristics of the ceramic complex as the VI – VIII centuries A.D. The authors have presented their point of view on the chronology of the Mayminskaya archaeological culture (the I century B.C. – the VIII century A.D.). The material is introduced into scientific circulation for the first time. Keywords: Settlement, ceramics, culture, foothills, Early Middle Ages | 391 | |||||
| 285 | The article is devoted to the description of the mental component of the culture of the local ethnic group of Buryats living in China. The project used records of field research that were made in the IMAR of PRC over several years. Based on the analysis of this data, the main mental-spiritual aspects of Buryat culture were revealed. The oral folklore tradition of the ethnic group of the Buryats of Inner Mongolia allows to reveal, to a certain extent, the mentality of the entire Buryat people, to characterize social experience and knowledge accumulated in the past by previous generations. Despite being isolated from the maternal ethnos, the Buryat diaspora in China managed to preserve its cultural potential, not to lose its language and traditions. The ethnopsychology of the pastoralists outside the native nomadism was based on the idea of the need for homecoming, which contributed to the formation of mental attitudes and shaping a special way of thinking, regulating the livelihoods of several generations of migrants. The main stereotypes of the national character of the Chinese Buryats are rooted in indissoluble ties with the mother ethnic group and adherence to the traditional values of ancestors, which are based on a certain way of life – the traditional form of husbandry (cattle breeding), nomadic lifestyle, natural habitat (endless steppes). This explains their characteristic behavioral features: extreme restraint in expression of emotion, deliberation in everyday life, balance of actions, deliberation of action, philosophical perception of the world, special mental makeup in terms of time and distance – they are vague, spaced out, non-concrete. The mentality of the Buryat Diaspora in China is closely associated with belonging to the Buddhist religion, determining the basis of education and worldview – compassion for all living things, observance of moral and mental purity, respect for family customs and traditions. Keywords: mindset, mentality, Buryats of China, traditional culture, values, sociocultural attitudes, oral folklore tradition | 387 | |||||
| 286 | This paper focuses on the word order studies in the Central dialects of the Selkup language for two time periods: 1970s – 80s of the 20th century and 2000s of the 21st century. The syntactic changes are analyzed in synchrony and the deviations of the basic word order are established between two diachronic periods. At present there are a few native speakers of the Central dialect group remaining, whose language was assimilated in a certain degree under the dominant influence of the Russian language. The two given variants of the Central Selkup dialects have flexible dominant word order, the deviations of which reflect changes in the information structure of a sentence. Comparing the data of two diachronic periods, the changes that have occurred in the Central dialects of the Selkup language are visible – a shift of the original syntactic structure of the Selkup language towards the syntactic structure of the Russian language SOV ˃ SVO, OV ˃ VO. If the sentence only contains an explicitly expressed subject and predicate, comparison of two diachronic periods doesn’t reveal any change: SV = SV. Direct objects in later texts began to follow the predicate of the sentence, unlike the texts of the 1970s – 80s, where it preceded the predicate. The possible absence of explicit subject or direct object is compensated by the presence of the subjective and objective conjugation of the verb. Keywords: word order, information structure, language shift, Selkup language | 383 | |||||
| 287 | The article, which is the first in the series on the topic, presents the results of the expeditions undertaken in 2016 to the Udmurts of Western Siberia. Based on the data collected, trends in the development of the ethno-cultural and linguistic situation in the region (Chainskiy district of Tomsk oblast) have been revealed, the current state of the national Udmurt culture and language have been described. The Udmurts, who migrated to the region following the Stolypin reform in 1910–1912, retained their ethnic identity for long, despite having few or no contacts with the main ethnic group in Udmurtia. The data obtained indicate that the use of the Udmurt language is decreasing: children, adolescents, young people (under the age of 40) do not speak Udmurt and do not know their ‘native’ culture. However, the efforts of both the local administration and enthusiastic residents have been reviving interest in the native language and culture among the population of the Udmurt settlements in Siberia. Keywords: The Udmurts, Tomsk oblast, culture, language, expedition materials | 383 | |||||
| 288 | The article is devoted to considering the issues of the history of the origin of the Bashkir names, formed in the 16th - 19th centuries, which are still poorly explored in anthroponymy. Based on the factual material, we managed to prove that the Bashkir names among the nobility began to appear in the XVI century. The material for the study was The Bashkir Shezhere and Bashkir clan nsmes by R.G. Kuzeev, a scientific publication Documents and materials on the history of the Bashkir people: Formular lists on the service of officials of the Bashkir-Meshcheryak army for the years 1836-1842 in 2 books. In the article an attempt was made to establish the continuity of the surnames formed in the 16th - 17th centuries on the basis of a comparative analysis of the facts from the genealogical records of the leaders of the major Bashkir tribes, such as the Yurmata, the Tamyan, the Min and the Utergen, and from the census lists. Thus, the relationship between the personal names of the Bashkir nobility (biys) (Tyatigach, Aznay, Karmysh, Distan, Shagman) and the names that have survived to this day, such as Tyatigachev, Aznaev, Karmyshev (Karamyshev), Bikbov (Bikbaev) Distanov, Shakhmanov, as well as surnames on the basis of personal names of ancestors of canton superiors (Mutin, Sultanov, Kuvatov). Some of these anthroponyms have been also examined etymologically. Keywords: Bashkir language, historical anthroponymy, surname, Bashkir tribes, Shezhere, lists | 382 | |||||
| 289 | Based on the material of the ethnographic documentary «Country of Golds» by the classic of Soviet cinema, Amo Bek-Nazarov, the article considers the direction of artistic documentary as an example of visual and anthropological experiments in the USSR at the turn of the 1920–1930s. Analyzing archival data, director’s diaries, and contemporary testimonies, the author traces the evolution of the mentioned film project in connection with parallel processes in politics and cinema. In the period under study, Soviet filmmakers tested various visualization formats of ethnicity, constructing the Soviet myth of the peoples of the new Union freed by the revolution, which the party leadership needed. Based on an illustrative example of the work of director Amo Bek-Nazarov, the article traces the use of the capabilities of ethnographic cinema as a resource for creating effective on-screen images for traditional use: traditional life (the image of the «dark past») and innovations of socialism (the image of the «bright future»). As soon as the film «Country of Golds» is a kind of film text, consisting of approximately the same number of film frames and text captions alternating in the narrative, the method of analysis of the film was its research decoding – «translation» into text format. The article analyzes the potential of the cinema as a form of visual anthropology, and the film as a multicomponent historical source that displays the culture of the film being shot and shot, reflecting the silhouettes of culture and ideology of its time. Conclusions are drawn about the film «Country of Golds» as a multi-layered historical cinema source, and about the director’s creative methodology for combining documentary and artistic techniques in the process of ethno-cinematic work, as relevant for study and use in modern visual anthropological practice. Keywords: visual anthropology, anthropological cinema, Amo Bek-Nazarov, national politics, USSR | 366 | |||||
| 290 | According to a hypothesis put forward by E. A. Helimski, the paradigmatic alternation of root vowels (ablaut) in Khanty results from the influence of second syllable vowels, themselves partially lost already in Proto-Khanty. Helimski’s internal reconstruction of these vowels – ablaut triggers *I, *II, *U and *AA – is convincing, but their Uralic origins remain unknown. The purpose of the present article is to investigate the origins of one of these vowels – the ablaut trigger *I. This vowel is found in four suffixes: 1) a suffix deriving adjectives from local nouns, 2) a suffix of denominal nouns, 3) a suffix of deverbal nouns, and 4) coaffix of possessive forms in kinship terms. The locative adjective suffix and the possessive coaffix have reliable counterparts in other Uralic languages. The locative adjective suffix *-I has cognates in Mansi, Permic, and Samoyedic. These cognates allow us to reconstruct the Proto-Uralic locative adjective suffix as *-ji. The coaffix of the possessive forms in kinship terms *-I- has parallels in Mari, Udmurt, Hungarian, and Selkup. We can suppose that Proto-Uralic had a distinct series of possessive affixes for kinship terms, that differed from usual possessive affixes by having attached a coaffix *-j- before 1st and 2nd person markers. Keywords: Uralic languages, Ob-Ugric languages, historical phonology, morphological reconstruction, Proto-Uralic | 365 | |||||
| 291 | As shown in a number of recent publications (see, in particular, (Aikhenvald, 2011ab), (Nikitina, 2012), (Evans, 2013)), the binary opposition of direct vs. indirect speech is not applicable to many languages of the world. In particular, in the reported speech constructions of many languages, part of deictic elements is chosen from the perspective of the current interlocutors, whereas other elements are oriented towards the reported interlocutors. This paper discusses personal deixis in the reported speech constructions of Tanti – a dialect of Dargwa (East Caucasian). A remarkable part of these constructions shows “mixed” properties: the verb form is chosen as if it were direct speech, while the pronouns reflect the current communicative situation. As a result, we observe constructions where the verb “disagrees” with the NP that is expected to control agreement (lit. ‘Johni said hei am ill’). I tried to show that in the reported speech, all elements of personal deixis within the verb (person, direct/inverse, etc.) are synchronically chosen from one of the two possible points of view (current interlocutors vs. reported interlocutors). At far as pronouns are concerned, the speaker is free to choose his point of view and not take into account neither the form of the verb nor the person of other pronouns. This violates the well-known ‘Switch Together constraint’ (Anand and Nevins, 2004: 24). In this paper, I explained these phenomena by the “referential” nature of agreement in Dargwa: when choosing an agreement marker, the speaker of Dargwa normally focuses on the properties of the referent of the controlling NP (not on the formal properties of the head noun). At the same time, since “disagreement” and other properties of reported speech are common for several Nakh-Dagestanian languages, we need to look for a more general and more theoretically oriented approach. Keywords: Dargwa, Dargi, Nakh-Dagestanian languages, East Caucasian languages, reported speech, direct speech, indirect speech, personal agreement, gender agreement, semantic agreement | 365 | |||||
| 292 | Yukaghirs are a very small Northern people, their number is only 1603 people (according to the all-Russian census of 2010). The article describes the process of studying the musical folklore of two preserved local groups of Yukaghirs: Oduls (Upper Kolyma Yukaghirs) and Vaduls (Lower Kolyma Yukaghirs). The first account of the musical culture of the Yukaghirs appear in the works of travelers and missionaries, participants of expeditions of the 18–19 centuries, who studied the Kolyma region (F. F. Matyushkin, S. I. Mickiewicz, M. S. Vrutsevich, A. E. Dyachkov, V. G. Bogoraz). The works by V.I. Iohelson contain extensive ethnographic, linguistic and folklore materials on Oduls, which have a significant importance for researching the Yukaghirs musical culture. V.I. Iochelson described pictographic inscriptions on birch bark which are called changar shorile and related to the song tradition. In the 20th century, the works of E. A. Kreinovich were significant for the study of Yukaghir culture. A. N. Laptev published a number of folklore texts collected in 1959 by the expedition of USSR’s Academy of Science. Choreographer M. Ya. Zhornitskaya describing circular and imitative dances based on the field materials collected in 1959 and 1964. Yukaghir music became an object of research from 1960s, when composers and musicologists G. A. Grigoryan, E. Ye. Alekseev, G. N. Komrakov began to record examples of musical folklore and study them. In 1973, I. A. Brodsky recorded melodies of musical and dance folklore, gathered several musical instruments and instrumental tunes, made a primary theoretical analysis of intonation practice. T. S. Shentalinskaya in 1982 collected samples of song and lyrical improvisations (andylschina), characteristic for Russian old inhabitants and Yukaghirs of the Lower Kolyma. Since 1980s, T. I. Ignatieva and Yu. I. Sheykin have been working on the collection and publication of musical folklore of Yukaghirs. In the 1980s and 1990s, recordings of Yukaghir folklore were made by K. Tanimoto and T. Miller. Linguist S. Ode using their own field materials 1990–2000s studied recitative melodies in the tales of Yukaghir. The unique musical culture of the Yukaghirs belongs to the disappearing musical and folklore traditions and needs to be studied urgently. Keywords: Indigenous Northern peoples, Yukaghirs, Oduls, Vaduls, music, musical folklore | 359 | |||||
| 293 | A comparative analysis of vocabulary related to the group of dairy food products traditional for the nomadic cattle-breeding peoples of Central Asia – the Khalkha-Mongols, Buryats and Oirats, as well as Kalmyks. The research modern Mongolian languages, as well as materials of dialectological expeditions conducted by Valentin Ivanovich Rassadin from the 1970s to the 2000s in the Republic of Buryatia, Western Mongolia. All Mongolian peoples traditionally continue to breed five types of cattle – horses, cows, sheep, goats and camels, from which milk is obtained as a starting product for the preparation of a wide variety of dairy dishes by fermentation, distillation, straining, settling, boiling, drying or diluting with tea or water. It was possible to find out that dairy cattle breeding and methods of preparing many dairy products came to the ancient from the depths of centuries, along with the names from the ancient Turks and are still preserved among the modern Mongolian peoples. Considering the terms of dairy products in Mongolian languages, a list of terms in Mongolian language, have a complete analogy to modern. Above list of words clearly testifies that the terms of dairy farming have long been established in the Mongolian languages, most likely, back in the Mongolian era, when dairy farming was among the Mongol tribes. Further development of this layer of vocabulary, especially in terms of its, will shed light on the external influence, especially the Turkic languages, in which the terms of dairy products were formed, since a number of Mongolian terms have analogies in the Turkic languages, such as: turk. süt – milk, ajran – sour milk, qurut – dried cheeses, bїšlaq – home-made cheese, irimek – curd scum on the walls of the boiler from boiling sour milk, araqї – vodka. Keywords: mongolian peoples, the ancient Turks, five kinds of cattle, horses, cows, sheep, goats, camels, milk, boiling, souring, distillation, filtering, drying, mixing | 356 | |||||
| 294 | According to physiographic region defining, the Lower Ket region belongs to the middle taiga zone of the right Bank of the Ob River. Its features are: strong swampiness, predominance of dark coniferous forests and podzolic type of soil. Natural and climatic conditions influenced the cultural development of the population living here. In archaeological terms the downstream Ket region is studied insufficiently. The need to study of the late Middle Aged monuments of the region was dictated by the problem of the origin of the southern Selkups, and their local dialect groups. Yoltyrevskaya Kurgan group I was discovered by V.E. Dobychin in 1963, and first investigated in 2008. The article considers the problems of chronology, cultural and ethnic origin of the late Middle Age population, the one who left this burial ground. The group consists of 10 mounds. Mound № 1 is excavated. The remains of three disturbed burials were discovered under the mound: an individual 18–22 years old and two children 3–5 and 7–9 years old. The original burial was performed on a burnt ground, in a wooden frame-lining. Judging by the surviving bones of the skeleton, the deceased was buried in an extended position, on his back, head to the southwest. Among the inventory is clay molding vessels, with a continuous ornamentation of the wall with a toothed print, cross-shaped lining, buttons made of beads, knife, and arrowhead. Perhaps, with the re-burial of children (only the lower jaws were found), to the mound the initial burial was disturbed. The inventory and ceramic tableware allow dating the burial to the XVI – the beginning of the XVII century. Analogues of the material complex and the rite are known from the Selkup burial mounds of this period in the Narym Ob region. The site was left by one of the Selkup groups settled in the lower reaches of the Ket River Keywords: Ket, Yoltyrevskaya Kurgan group I, burial, later Middle Ages, Selkup | 355 | |||||
| 295 | This article examines the funeral Chukchi traditions that have survived to the present time. Many scientists believed that archaic forms of funerals would give way to a modern unified ritual. However, in some national villages of Chukotka people are still buried by burning or leaving the dead body on a hill or in an open area; modern funeral rites are also often associated with some elements of traditional culture. The authors consider the worldview associated with death, the attitude to death in the Chukchi and neighboring ethnic groups. For a comparative analysis of the rites occurring in different years, the authors give descriptions of the funeral rites by scientists and travelers of the XVIII–XX centuries. Existing ritual practices in modern Chukchi culture are represented by the following methods of burial of the dead: burning, leaving the body in the open air, laying the body with stones, burial "in Russian". Among the traditional burial practices, the most common is the ritual of burning. Moreover, in the village of Vaegi of Anadyr districts the funeral "in Chukchi" is the most preferable for residents. The exceptions are the cases when the spouses and close relatives of the representatives of other nationalities can not do the will of the dead in the ceremony of burning. Other traditional methods of burial are few but still occur in the village of Ilirney (Iultinsky district), Rytkuchi village (Chaunsky district), in some villages of Anadyr and Chukotka district. Surveys of residents showed that most often "in Chukchi" they bury the old people, who voiced their will during his lifetime, or "tundra-people" engaged in traditional farming away from the villages. It should be noted that nowadays few informants could describe the ritual as a whole, many people know the order of ritual acts, but cannot disclose their meaning. The funeral rites are frequently held in a "truncated" version (once the mandatory manipulations with the dead are no longer produced, for example, tendons cut, "open" chest, etc.). In rural areas, there are still experts who own traditional burial practices. They participate in the preparation and conduct of the rite, teach the younger generation to conduct rituals. Keywords: Chukchi, traditional culture, traditional funeral rites, rite of burning, elements of funeral rite | 355 | |||||
| 296 | The Dargwa varieties spoken by inhabitants of the villages Shiri and Amuzgi (Dakhadaev district, Daghestan) have never before been the subject of a separate study. In general works on Dargwa dialectology these idioms are either never mentioned or described as subdialects (Rus. govor) of Kubachi or Sirhwa. However, the data I have collected during fieldwork in the villages of Shiri and Amuzgi in 2012–2018 гг. clearly show that these dialects should be considered to form a separate branch of the Dargwa group (either as a separate language or as a dialect group, depending on whether Dargwa is treated as a language or a subfamily), lexicostatistically positioned approximately in the middle between Kubachi and Sanzhi. Amuzgi, however, when treated separately, shows significantly more similarity to Kubachi than Shiri. In this paper, I describe, for the first time, the main linguistic features of Shiri and Amuzgi; based on lexical, phonetic and morphological features I demonstrate that the similarities of Shiri and, especially Amuzgi with Kubachi are the result of secondary contact influence. This is an interesting case for the typology of language contact, showing that a dialect continuum situation may arise even between languages that have diverged at a considerable time depth. Keywords: Dargwa, East Caucasian languages, dialectology, phonology, morphology, language contact | 349 | |||||
| 297 | The article is the first to give an ethno-linguistic analysis of the theonyms Yezim and Yazhylkan) in the shamanic mythology of the Altaians, taking into account their origin, historical and ethnographic context and cultural semantics. The research material is shamanic texts, written at the beginning of the twentieth century in various dialectal groups of Altaians. In the internal form of these theonyms lies the motivating word jеs / jas ‘copper, copper’ (Yezim – lit. ‘My copper’; Jazhylkan – lit. ‘Copper Khan’). This suggests that the origin of these theonyms is associated with the mythologization of copper and the deification of the mountains. The mythologization of metals and the appearance on the basis of this folklore images is characteristic of archaic cultures. The Altai shamans called Yezim a mountain, as well as the host spirit of this mountain, which they considered their patron saint (aru töc). Altai shamans believed that this copper mountain is located in the very center of the earth, where there is a copper poplar connecting all three worlds – upper, middle and lower. The shaman reaches the mountain peak of Yezim, overcoming seven obstacles. From the deity of Yezim, the shamans received a shamanic gift, spirit helpers, and attributes. The motivating word jеs / jas ‘copper, copper’, which lies in the inner form of the theonym Yazhylkan (Chalkan variant – Tjazhyn), makes it possible to compare this deity with the thunder-god, the patron of blacksmithing in Buryat mythology, Yashil-Sagaan-Tengri. Both Buryats and Chalkans attributed these deities to the category of gods (tengri, tegriler). Altaians was made for this deity an image of a white hare's skin and put it in a yurt. Keywords: ethnolinguistics, mythology, shamanism among the Altaians, shamanic text, theonym, mythonim, mythotoponim, personification, copper in the mythology of the Turks | 348 | |||||
| 298 | The article focuses on publication and analysis of the materials found in a Nizhnearmetovsky burial site (Ishimbaysky district of the Republic of Bashkortostan) and kept in the museums in Ufa. It gives an in-depth characteristic of the monument and its research history. The set of artifacts corresponds to the late-Samartian ancient objects of the South Urals and dates back to the first half of III century AD. The date is determined by the findings of a mirror-pendant by the group Khazanov-2, a buckle by Malashev-P2 and, a fibula by the group Ambroz-13. The article demonstrates the cultural diversity of the population living by the right bank of the midstream Belaya river, conditioned by contacts of late-Sarmatian people with a sedentary population of the Urals. A bone spoon is not a typical object for late-Sarmatian monuments. This category was spread at the early-Sarmatian period. A specific type of syulgama links the complex to the monuments of Azelinskaya (Azelinsky and Suvorovsky burial sites, Kirov Oblast, the Vyatka river), "Old Mordovian" (Seliksensky and Tezikovsky burial sites, Penza Oblast), Ryazan-Okskaya (Zarechye burial site, Ryazan Oblast) and Dyakovskaya (Schurovsky burial site, Moscow Oblast) cultures. The Nizhnearmetovsky and closest Akhmerovsky II and Salikhovsky burial sites are distinct by their original combination of Samartian and non-Samartian elements. They were, probably, left by a mixed population or dwelling groups which had a significant influence on each other. In terms of their location three above mentioned burial sites constitute a compact group while the fourth site of that time period, Derbenevsky, is noticeably different: it is located to the South and does not have non-Sarmatian traits. An attempt to engage ceramic materials from settlement sites of mountainous and forest territory of South Ural and some northern settlements of the right bank of the Belaya river seems prospective. Concerning the sedentary population (Mazuninskaya culture), it is possible to observe movements of the dwelling sites to the south. The reasons for these processes are to be determined in the future. Keywords: Cisurals, Late Sarmatian culture, burial ground, inventory, chronology, contacts | 347 | |||||
| 299 | A sociolinguistic experiment was conducted to determine the extent of the presence of purist and contaminated doublets, as well as Russicisms in the Surgut dialect of the Khanty language. The analysis showed that there is a significant connection between the belonging of the subjects to a particular social group and certain mechanisms for constructing language samples in the Surgut dialect of the Khanty language. The intelligentsia of the Surgut Khanty gravitates towards purist tendencies, using the phonetic, lexical and morphological potential of the Surgut dialect, and tries to avoid contamination and pure Russification for linguistic processing of borrowings from the Russian language. Pupils and students actively use the principles of Russification, not being convinced supporters of the purist approach and not attaching much importance to contamination in the transfer of borrowings from the Russian language. To transfer borrowings Surgut Khanty, living in camps and lands, do not attach much importance to the puristic imperative of their linguistic form. At the same time they realize the alienation of the complete Russification of borrowed tokens and use the principle of contamination when adapting borrowed words in the Surgut dialect of the Khanty language. Keywords: Khanty language, Surgut dialect, Russicism, loanwords, purism, contamination | 342 | |||||
| 300 | The article discusses the sculpture materials from the Sharoon Bumbagar barrow in the Bayannuur Somon of the Bulgan aimag in Mongolia. The burial with the elements of kenotaph contained ninety wooden and ceramic anthropomorphic sculptures at present kept in the Museum of Harhorin. The author took into consideration the results achieved in the Russian and world historiography of studies in sculpture and proposes his own scheme of description and characteristics towards anthropomorphic microplastics. Presented in the paper nine ceramic figures from the Museum funds introduce to the wide scientific community the unique images of Keywords: Turks, Central Asia, Mongolia, barrow, sculpture, microplastics, anthropology, ethnic identification | 341 | |||||