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251 | 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 | 805 | |||||
252 | The paper overviews the various approaches to the definition of the term possession, semantic dissimilarity of the category of possession, detached and attached possession, the main ways to express the category of possession in the Selkup language. In dialects of the Selkup language the possessive relations can be expressed by morphological, morphological-syntactic and syntactic ways. The morphological way to express the possessive relations consists in attaching of the personal-possessive suffixes to nouns or other parts of speech. The predicative possessive constructions of the Selkup language can be divided into five groups, the most frequent of which are the constructions with a noun or a pronoun having a marker -nan and the verb ēqo 'to have, possess' or čaŋkįqo ‘not to have, not to possess’. The possessive markers of the Selkup language express not only possession, but also definiteness; they also perform the indicating, intensifying and distinguishing functions. Keywords: attributive possession, predicative possession, the Selkup language, deictic functions of the possessive markers | 802 | |||||
253 | The paper presents a brief overview of the semasiological and onomasiological approaches to the study of possession in Russian and Western linguistic tradition. The paper discusses morphological, syntactic and morphosyntactic ways of expressing possession in the dialects of Selkup and covers various semantic types of possessive constructions. The Selkup dialects mark the distinction between alienable and inalienable possession. Keywords: possession, Selkup, possessive constructions, possessive suffixes, alienable/inalienable possession | 800 | |||||
254 | 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 | 800 | |||||
255 | 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 | 800 | |||||
256 | 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 | 794 | |||||
257 | The article uses examples of the shamanic texts of Shor people to analyze artistic-visual approaches as well as archaic and shamanic vocabulary. We also compare the shamanic texts to heroic legends. The language of shamans is full of allegories, similes, and epithets. A characteristic artistic feature of the shamanic texts is the abundance of additional items that do not have any semantic value but perform constructive functions that support the rhythm. Throughout the shamanistic ritual (kamlanie), all the texts are accompanied by interjections. The shamanic texts also contain borrowed Russian words associated with household items, such as kitchenware, from which the surrounding spirits partake. The borrowed Russian words found in the heroic legends indicate the degradation of the epic tradition and disappearance of this genre. The stylistic expressiveness of the kamlanie ritual is enhanced through the usage of paired words. An important role in the poetics of shamanism belongs both to simple epithets that consist of a single definitive word and expanded ones that include two or three words. As a rule, the epithets found in the ritual (kamlanie) are related to the sacred otherworld: "magic doors" – arba jezhik; "rusty grips of the land" – tapty tudalyғ jezhigiӊ. Along with geographic objects (mountains, rivers, villages, towns) and real animals, the shamanic texts include the names of mythical characters and places. The main shamanic characters (a deity – Ülgen; a domestic thirty-headed Mother Fire – odus pashtyғ ot Enezi, helper spirits, mythical animals, etc.), as well as mythological objects and animals in the ritual (kamlanie) are characterized by numbers, colors, etc. The artistic language of shamans awaits its researchers. Keywords: Shor shamans, mythological characters, spirits-helpers, poetics, epithets, Russism | 793 | |||||
258 | 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 | 792 | |||||
259 | 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 | 792 | |||||
260 | The study is dedicated to the formation of the anthroponymic system of Russian language in the territory of Yakutia in the 17th–18th centuries, its status in the late 20th and early 21st centuries. It presents the results of analysis of the development of local anthroponymic system in the conditions of bilingual community. Popular male names of the 17th–18th centuries in the territory of Yakut Land, are determined through the continuous sampling and statistical methods, to be consequently compared to the most frequent male names of the city of Yakutsk in the late 20th century. Also, a sociolinguistic survey is undertaken to forecast the most popular names for the upcoming decades of the 21st century to illustrate the dynamics in personal names used in Yakutia. It is concluded that the 17th century’s onomasticon was mainly formed by the calendar Christian names, which had gradually superseded Yakut native names of the indigenous population in the official documents. The anthroponymic system of Yakutia did not undergo any major transformation in the 17th–20th centuries: calendar Christian names, forming the basis of the all-Russian onomasticon, were preferred for naming Russian and Yakut male population. The peculiarity of the anthroponymic system of Yakutia in the late 20th and early 21st centuries is in a largescale implementation of Yakut native names, where the almost forgotten ethnic names returned to widespread use, with the preference for Yakut spelling of the names. Keywords: anthroponymic system, anthroponym, Christian names, non-calendar names, name formulas, male names, Yakut national names | 792 | |||||
261 | The phenomenon of polyculturalism according to the archeological data is represented with a different degree of authenticity at several levels (burial, planographic, subject-related, ritual). In the Early Iron Age, on the territory of the forest steppe of Ob Region, interaction of the population of various origins is most vividly illustrated by multi-grave burial mounds of the Bystrovka necropolis (Bystrovka- 1, 2, 3) dated from no later than the last quarter of 1000 BC with the help of radiocarbon (year-ring) methods. The well-dated tombs from large Upper Ob necropolises, which were used for a considerable time in the Early Iron Age, provide important information for the historical reconstruction of various archaeological cultures. The total number of buried individuals, who lived in this area over the last quarter of the 1st millennium BC, is sufficient for a reliable representation of cultural interrelations that took place during the terminal period of the Early Iron Age in the forest-steppe Ob Basin. Keywords: Early Iron Age, forest steppe Ob Region, polyculturalism, scientific dating methods | 791 | |||||
262 | The 4th International scientific conference "Preservation and development of Siberian indigenous languages and cultures" was held on May 19–20, 2016 in Katanov Khakass State University with the participation of more than 130 scientists, teachers, representatives of authorities and non-governmental organizations from 10 regions of Russia and 6 foreign countries. The aim of the conference was to identify priority areas of research on language policy, to study and exchange experience of innovations in the field of ethno-cultural and bilingual education, to discuss recommendations on the preservation and development of minority languages and cultures of the Indigenous peoples of Siberia, taking into account Russian and foreign experience in the field. Proceedings of the conference were published by the Publishing house of the Katanov Khakass State University before the start of the conference. The resolution of the conference contains recommendations for the development of the language law, improving effectiveness of native languages teaching, implementation of research results in the fields of languages, folklore and literature of indigenous peoples of Siberia in the practice of modern ethno-cultural education. Keywords: conference, minority languages, indigenous peoples of Siberia, language policy | 790 | |||||
263 | The article analyzes the phenomenon of a long absence from state control of some Evenk groups although their whereabouts was de facto not unknown to local authorities. A group of Evenks with the family name Likhachev was chosen as an example for the study, they migrated from the Podkamennaya Tunguska-river basin through the Vasyugan-river valley to the Lower Irtysh-river area in the last decades of the 19th century. The situation with the extreme lack of official documents confirming the Evenk presence was all the same in all three above mentioned territories which they inhabited. The author considers that the lack of mentionings of the taiga dwellers in documents was due to the actions of three parties: those who did not want to be under the control (the Evenks themselves); those who were satisfied with such a situation (most officials and a large proportion of Christian clergy); and those who actively supported it (some local officials and merchants). Keywords: migration, Northern natives, nomads, state control, Podkamennaya Tunguska-river, Vasyugan-river valley, Demyanka-river, Turtas-river | 790 | |||||
264 | In this paper comparative analyses of therapeutic charms recorded from such ethical groups as Koryaks and Slavonic people are represented. Interaction between these groups (Koryaks and Slavonians) was minimal and they unrated genetically. During analysis comparative-typological method enabled to find similar typological phenomenon while comparing different empirical material. In folkloristic research charm traditions of native people from Far East is relatively poorly studied. At the same time Slavonic charm tradition has substantial background, which allows to use it as comparative material to find typologically similarities. There is no uniform structure of the charm text in different cultures, though some overlaps in the motives can be found in texts. In the charm text modulation of the situation with sacral character has a place but the character is specific for the traditional culture. In the plot of therapeutic charms, the sacral character has a function of healer who helps fight diseases. The route motive of the healer is universal. This motive is not only plot-forming for several charm texts, but also represents the initial point of the spell and magical healing ritual. The use of the spell requires special mental condition of the healer which is symbolized in the texts as a path, space crossing. The motive of disease banishment is also universal. The roots of this can be found in ancient representation of disease as an evil creature. Another characteristic feature of traditional healing process is appeal to daily circles. In particular, the sunrise id represented as healing time. Due to this concept in many ethnical tradition’s spells are pronounced and rituals are held during the sunrise. Despite ethnical tradition belief in magical healing agent is characteristic. Notably, elements of the fauna, teeth for example, are believed to have special power. The believe of the animal beginnings being equal to magical ones shows mythological basis for these motives. Even nowadays pieces of this mythological basis can be found in healing charms of different cultures. Keywords: cultural universals, Slavonic folklore, Koryak folklore, healing charms, Slavonic charms, Koryak charms, sacral character, motive of the route | 788 | |||||
265 | 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 | 783 | |||||
266 | The article analyzes the semantic structure of the basic perceptual verbs кöр- «look, see» and ис- «listen» in the Khakass language. In particular, peripheral components of their semantics that are not reflected in dictionary interpretations, which are formed by the ratio of grammatical and semantic elements, are identified and described. It is established that the considered basic perceptual verbs of the Khakass language represent the peripheral part of the conceptualization of visual and auditory perceptions, which has semantic, associative and cognitive features. Grammatical indicators clarify and add certain shades to the semantics of the verb. The correlation of grammatical and meaningful components in the semantic structure of the verb кöр- «look, see» is systematized in syntactic constructions that convey evaluative statements on the part of the speaker (кöрдек аны…). As an introductory word, this verb forms constructions expressing fear and caution from a negative situation; punishment with a touch of categorical; threat and warning that the speaker is ready to respond to unwanted actions of the enemy. The disclosure of relevant grammatical and meaningful forms in the structure of the verb ис- «listen» is not fixed by us. However, much less frequently than the verb кöр- «look, see», he can introduce a construct that describes a perceptual situation or a fact that is a reliable persuasive argument of the speaker being right. Most often, the verbs кöр- «look, see» and ис- « listen; hear» are often used in the form of appeals to visual and auditory perception. Thus, the considered basic perceptual verbs of the Khakass language represent the peripheral part of the conceptualization of visual and auditory perceptions, which has semantic, associative and cognitive features. Keywords: Khakass language, basic perceptual verbs, communicative act, speaking, semantics | 783 | |||||
267 | 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 | 777 | |||||
268 | 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 | 772 | |||||
269 | Ljudmila Mikhajlovna Pletneva is an outstanding Russian archeologist, a true representative of Tomsk archeology school. | 771 | |||||
270 | 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 | 771 | |||||
271 | 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 | 771 | |||||
272 | When describing Ket grammar, a scientist faces a range of controversial linguistic phenomena. It refers to possessive constructions: both noun and predicative possessive constructions. Here are some questions that are being discussed in Ket language studies: how to define the status of the indicator da/d(i) in a noun paradigm, is it a Genitive case suffix or a marker of possession, is da/d(i) a single form for expressing possession or two homonymous forms (Genitive case suffix and possessive suffix), is the indicator da/d(i) a morphological element or a syntactic word? Noun and attributive possessive constructions in Ket have been a topic of a number of studies that open the subject of a possessive category to a certain extent. These are Ket grammar books and articles of Russian (Vall, Kanakin, 1985: 44–46; Vall, Kanakin, 1990: 70–73, 75) and foreign scientists (Georg, 2007: 107–108, 119–120, 165–166; Vajda, 2004: 21–23; Werner, 1997: 104–119, 134–136). Also there is a typological work that discusses possessive constructions in detail (Kotorova, Nefedov, 2006) and a comparative work that considers predicative possessive constructions in Yenisei and Athabaskan languages (Vajda, 2013). This research aims at methodology approbation for describing noun possessive constructions in Ket. The research is based on an empirical method that allows to describe the current language functioning and a quantitative method that strengthens the evidence base and validity of obtained results. Keywords: Ket, possessive noun constructions, possessive pronouns, possessive clitics, dependent marking, head marking | 769 | |||||
273 | The article describes the main methods of word formation in the language of Forest Yukaghirs based on the analysis of the word-formation nest with the top chie ‘cold’ in the derivational-semantic aspect. It is shown that this word-formation nest belongs to the number of macro nests, consisting of a large number of derivatives, is strongly developed and have multi-step levels (forms four degrees of derivation, each of which contains from 3 to 9 derivatives, and contains 24 members). It’s identified word-formation paradigms and lines of this word-formation nest. It is shown that on the paradigmatic level a word-formation nest with a top chie ‘cold’ is represented by 6 paradigms, on the syntagmatic level – by 18 word-formation lines, representing a series of single-root words connected by consistent motivation relationships. The word formation lines of this word formative nest are both binary and polynary, containing from two to five components. Derivatives of the derivational nest are specified, the meanings of the derivational affixes of each derivative are indicated. The characteristic is given to partial-specific features of a word-formation nest with a top chie, which includes units of different parts of speech such as a noun, verb, qualitative verb, action name, inter-word word, adverb. Using the example of a word-formation nest with a top chie ‘cold’, it is shown that the word-formation of nouns in the Kolyma dialect of the Yukaghir language can occur through lexicalization of word combinations. Since there are no word-formation dictionaries in the Yukaghir language, the creation of lexicographic descriptions of the Kolyma dialect of the Yukaghir language is a very relevant direction in Yukaghir linguistics. Studying the composition and structure of the word-formation nest will allow us to understand the structure of the word-formation of the Yukaghir language as a whole, to identify the word-formation potential of a different words, to determine, clarify or reveal the semantics of a word-formation affix. Keywords: The Yukaghir language, Kolyma dialect, forest yukaghirs, word-formation family, meaning, stage of word formation, paradigm, word-formation lines | 767 | |||||
274 | The use of possession in Southern Selkup can be divided in adnominal and predicative possession. In adnominal possession the possessor can be either a noun or a pronoun, the construction is usually head final. If the possessor is encoded pronominally, it can be marked with pronouns, possessive suffixes or a combination of the two. As in other Samoyedic languages possessive suffixes in Southern Selkup are also used to express non-possessive meaning. Predicative possession is essentially based on existential constructions as no habeo-verb exists in Southern Selkup; mostly nominative and locative constructions are in use. Keywords: Southern Selkup, possession, possessive constructions | 764 | |||||
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 | 764 | |||||
276 | 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 | 762 | |||||
277 | 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 | 762 | |||||
278 | 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 | 762 | |||||
279 | Folklore as a phenomenon of folk culture has always been part of the subject area of Ethnography. Ritual poetry, fairy tales, myths cannot be fully explained outside the ethnographic context. In folklore works with the help of ethnographic data can be identified archaic ideas and relics of religious and magical practices that existed in the past. In the article for the first time on the Khakas material the analytical review of the folklore plots connected with a snake is given. It is concluded that in the culture of Khakas the image of the snake was endowed with sacredness. This reptile was elevated to the rank of revered patron spirits. The image of the snake was associated with the views about time and calendar rites. It was closely connected with the cult of natural objects, in particular with the worship of mountains, water and embodied the idea of fertility. Snake, as a representative of the world of chthonic creatures, endowed with great mystical power, was included in the initiation rituals. In the considered folklore materials data on ethnic history and cultural relations of indigenous peoples of southern Siberia are revealed. The snake for some Khakas clans was perceived as a totem. By snake symbolism in folklore was submitted to the process of inter-ethnic interaction Arins with the Khakas people. In the future, due to historical reasons, including inter-ethnic interaction with other peoples, the image of the snake has undergone a significant rethinking and loss of many archaic features. In this connection, in folklore, it is already endowed with mostly negative connotation. Keywords: Khakas, folk, world, snake, the protector-spirit, ritual | 759 | |||||
280 | The article deals with the traditional Mari games like hide and seek and blind man’s buff in which the catching man is called a bear. The distribution area of these games, their seasonal and ritual timing is detected. A previously unpublished material from the manuscript archive of MarSRILLH (Yoshkar- Ola) is introduced.The correspondences to this character in the games of the Finno-Ugric peoples, Turks and Russians of the Ural-Volga region are established. The article includes an analysis of the etymology of the Mari word maskа ‘bear’, examines the available versions and sets out additional data, including an indication of the correspondence of the Mari bear name (the main dialect forms maska, mas’ka > mäskä; meskä> möskä) to Russian dialect words meaning sheep (mas’ka, mis’ka). Such a naming logic is explained by the prohibition of words meaning wild animals and the metonymic shift of semantics (sheep – wool – bear). The structure of the relationship between this Mari zoonym (historical form aba maska ‘bear’) and the name of a typologically similar character in the Bashkir game – mäskäi-äbei ‘grandma glutton’ is analyzed. Keywords: folk games, game lexics in Mari, Finno-Ugric languages, Turkic languages of the Ural-Volga region, Russian dialects, borrowing, inter-ethnic interaction, language contacts, characters of folklore | 757 | |||||
281 | The article considers derivational possibilities of anthroponymy of Russian and Tatar languages. Names person (personal names, middle names, surnames, nicknames) are part of the lexical system of the language, and therefore appear, are formed and developed in accordance with the common language laws. In the future, these names become a derivation base for the emergence of new anthroponyms and from the antroponimnykh of toponyms… Analysis comparison of similar and unique names of the person and their derivatives, ways and means word creation in different languages allow you to determine the features mentality, identify enter-ethnic contacts. The results of the interaction and mutual influence of different Nations and peoples. Material for observation based on data from sensible and etymological dictionaries of different languages, dictionaries Russian and Tatar names, names. As illustrative material presented archival documents stored in the GUTO «State archive in Tobolsk»; field material that was collected during the dialectological expeditions in rural settlements of the Tyumen regions (2014–2018). Despite the fact that the secondary names are considered in multi-system languages, observations on the material allow you to make conclusions on the existence of universal concepts and General cultural values: due to cultural and historical ties, later formation Tatar surnames passed on those word- formation models, which have developed in the Russian language, and with the help of the same formants; Russian language, from one motivating basis (own name ) can to form the derivatives two and further the names in both languages the derivation base is not only the names, and their qualitative; widely common phonetic variants of the names. Often difficult, and sometimes it is almost impossible to determine the origin of the names of different peoples because of their phonetic harmony. Derived units themselves become the basis for the emergence of tumors – the phenomenon affected not only the surname of different peoples, but also atastrophic names. For the analysis of onomasticon presented in the article, we used descriptive method: observation, generalization and classification of the material. In semantic reconstruction the etymological method was used analysis taking into account phonetic and word-formative aspects. Identity lexical derivation processes formations the onomasticon dissimilar languages is due to community territory. On which they live in close cooperation Russians and Tatars. Keywords: anthroponym, toponym, motivating the base, derivation base, derivational connections, word-formation, Tobolsk guberniya | 754 | |||||
282 | This study is the second one in a series of studies devoted to the emergence and development of multilingualism in the Kolyma-Alazeya tundra area, a region where the territories of Yukaghir, Even, Chukchi, Yakut, and Russian settlements overlap. The starting point of this study are Evens, their arrival to the area, their contacts with the neighbors, and the languages they spoke. Based on the various sources (the works and reports of ethnographers, travelers, and missioners) we trace the migration routes of Even nomadic groups from the end of the 19th to the beginning of the 20th centuries in this region. We discovered that the Even clans found to the west of Kolyma spoke Yukaghir and most of them considered Yukaghir to be their native language. Apparently, many Evens spoke two languages (Even and Yukaghir), some of them were trilingual (in Even, Yukaghir and Yakut), and quatrolingualism and quintolingualims were also attested. There were also some nomadic Even groups near the Southeastern border of Kolyma-Alazeya tundra, and there is evidence that some of their members could speak Chukchi, Even and Russian. The article briefly compares two dialects of Even which are spread out in the west and east of this region. This comparison confirms intensive language contact between Evens, Yukaghirs, and Yakuts in the Great Western Tundra in the past. At the same time, we did not observe any Chukchi influence in the dialect of the Eastern part of Kolyma-Alazeya tundra. Keywords: multilingualism, Even language, historical sociolinguistics, language maps, Kolyma-Alazeya tundra | 752 | |||||
283 | Here we report on the results of the experimental study investigating an impact of verbal communication on male group cooperation. The coevolution of cooperation and verbal communication makes up a special interest within evolutionary anthropology, since Homo sapiens is distinguished by outstanding cooperative and communicative (language) abilities. Male cooperation is of particular interest. Historically emerged so that activities, which require high group-cooperation skills (warfare, big-game hunting), are predominantly or exclusively male occupations. Maintaining high level of cooperation among males, in contrast to females, was also encouraged by widely spread patrilocality tradition, meaning that males were closely genetically related with each other during the whole life-span (a powerful factor for enhancement of cooperation according to Hamilton’s kin-selection theory). Participants of our study were young men of Mongolian origin (Buryats of Southern Siberia), whose traditional culture involved nomadic pastoralism and patrilocality. Individual predispositions for pro-social behavior were assessed via group cooperation game – “Public Goods Game”, which was played in groups of four participants, under condition of the “face-to-face” interactions. In this game each participant was asked to decide how much of his own funds (real monetary equivalents were given to his disposal by the experimenter) he was willing to invest into a “common project” (not invested funds were kept by a participant). The sum of investments into “common project” was then doubled and distributed equally between all four group members. This game allows estimating individual predispositions for cooperation, cheating, and altruistic behavior. The experiment was conducted in 2 rounds: (1) under condition of absence of any intentional communication between participants; (2) with verbal negotiations option. Worth noting that all investment decisions in both rounds were made privily, so that other group members had no information on investments of their partners (even despite any verbal agreements in the second round). Our results have demonstrated that verbal communication has a crucial positive impact on cooperative behavior, shifts individual behavior towards maximizing group benefits as opposed to immediate personal gain. Increased individual verbal expressiveness was characteristic of highly pro-socially oriented subjects. However a small fraction of our participants was characterized by anti-social behavior (employing cheating strategy), and these subjects were even more talkative than others. This result suggests that cheaters have applied exaggerated (supernatural) stimulus to build own trustworthiness in a group, which is a prerequisite of successful cheating. The results are discussed from evolutionary perspective. Keywords: cooperation, communication, verbal communication, Public Goods Game, altruism, Buryats, human evolution | 746 | |||||
284 | 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 | 743 | |||||
285 | The article analyzes means of expressing possession relations with constructions not belonging to nominal ones in Chulym Turkic. Based on new field data, examples of predicative possession constructions in use are considered, locational, comitative, topical and transitive possession types are analyzed. It is proven that topical possession constructions in Chulym Turkic also include genitive possession constructions in which the logical subject (i.e. topic) is realized in the form of the possessive case. This very construction is the most frequent one in expressing category of possession through relations of predication in Chulym Turkic. Keywords: Chulym-Turkic, possession, category of possessiveness, predication | 742 | |||||
286 | The article is devoted to the contribution of L. M. Pletneva to the comprehensive study of medieval iron production in Western Siberia. For 30 years (1962–1991), L. M. Pletneva conducted extensive field research in the area between the rivers Ob and Tom, during which a vast array of data on iron production were obtained. L. M. Pletneva for the first time in the history of Tomsk archeology paid attention to a specific source as the archaeological metallurgical slag and started to study medieval iron production. She organized a comprehensive study at the archaeological site Shelomok, where for the first time in Siberia, magnetic survey was carried out in 1976, the first metallographic analyzes were made, as well as the first chemical analyzes of slag and ore from different archaeological sites were published. Due to many years of L. M. Pletneva’s research, today we can identify the area between the rivers Ob and Tom as a special region, where medieval population mastered the local iron ore deposits and provided itself with a "precious" and vital metal of the time. Keywords: archeology, iron production, medieval, Western Siberia, Shelomok site, Ob-Tomsk river basin, L. M. Pletneva | 739 | |||||
287 | 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 | 738 | |||||
288 | Various theoretical approaches to possessiveness in general and predicative possessiveness in particular are considered, differences of attributive and predicative possessiveness at the semantic level are described. The short review of use / non-use of the verbs of life and possession in the possessive constructions of the Ural languages relating to the Esse-languages is provided: transitive verbs of Indo-European type can be used for verbal expression of possessiveness in Ob-Ugrian, Nganasan and a number of southern dialects of the Lappish language. The main predicative possessive constructions of the Selkup language the parts of which are the verbs ēqo ‘to have, possess’ and the verb with the opposite meaning čaηkįqo are analyzed. The most frequent predicative possessive constructions in the Selkup language are constructions with a noun or a pronoun having the marker -nan and the verb ēqo or čaŋkįqo. Keywords: possession, Selkup, predicative possessive constructions | 737 | |||||
289 | 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 | 737 | |||||
290 | 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) | 735 | |||||
291 | 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 | 735 | |||||
292 | 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 | 733 | |||||
293 | 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 | 733 | |||||
294 | The article is devoted to the study of the phenomenon of the name-bearing and the name of naming in the pagan movements of modern Russia. The principles of the choice and appropriation of the sacred name as a means of self-expression and self-identification of new pagans, their distancing from the current, traditionally formed on the basis of the Orthodox culture of the namesake, are explored. It is established that the onomastic space of neo-paganism does not repeat and does not overlap with the ancient pagan nomenclature. Focusing on the traditional pagan onomasticon, modern paganism reflects their own preferences in choosing a name. The choice of anonym and rite of naming are determined by the new conditions of existence and the relations of the spiritual world of modern man. The predominant names are, as a rule, a complex structure, with positive semantics. The axiological markers of the phenomenon of modern paganism are the concepts of goodness, light, glory, ethical categories, reassessment of one's own worldview, and worldview through the prism of a new name. The name, in the respondents' opinion, determines the changes in their lives, helps to broaden their horizons, self-knowledge, improve the quality of life. Acting as a social, cultural and individual marker, the new name is a means of self-identification not only of its individual bearers but of new pagan communities in general. The onomastic space of modern paganism unites the representatives of neo-paganism of any variant, current, sense, allowing to recognize "one's own" and "others" – others that are not related to modern paganism. Keywords: modern Russian paganism, onomastic space, rite, naming, sacredness, self-identification, questionnaire | 733 | |||||
295 | 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 | 732 | |||||
296 | 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 | 730 | |||||
297 | 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 | 726 | |||||
298 | In the culture of the peoples of Eurasia, there is a game of alchiki, also known as a game of dice, dice, etc. The purpose of the article is to study the geography of the distribution of dice games and its comparative analysis. The research materials were historical and ethnographic works, folklore collections, materials of painting and sculpture were used. Two methods of work were used — comparative-comparative and historical-geographical. To carry out a comparative analysis, the concept of a game plot is introduced — an element that forms the structure of a game and a sequence of rules for conducting. Game plot is a universal concept, and we make it a unit for comparing elements of culture. The historical-geographical approach identifies geographical boundaries. The game equipment consisted of the joint bones of small animals. The agreed number of dice was put on the game, the players knocked them out with the main dice — the bat. The bones that fell on the «right» side were taken by the winner. The earliest archaeological evidence goes back to the third millennium BC (Ur dynasty). The dice game was known throughout Eurasia from the Atlantic to the Pacific Ocean, from the Kola Peninsula to Asia Minor. One episode recorded in North America. The game was extremely popular among the pastoralists of Eurasia, as well as in the Caucasus; in Central Asia, children and adult men took part in it. The exclusively masculine character of the game and the punishment for losing allow us to assert the origin of the game from the ritual. It has been hypothesized that such a game plot could have appeared from a rite that appeared during the period of animal domestication. Recordings of the game among peoples living at a distance from the Eurasian belt of the steppes and not directly related to sheep breeding — allow us to trace possible contacts in antiquity, to the development of modern territories of settlement. Keywords: game, game plot, dice game, mapping, semantics, ethnocultural relations | 723 | |||||
299 | 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 | 722 | |||||
300 | The term "community justice" encompasses a variety of institutions for conflict resolution and regulation of social behavior according to the norms prescribed by communities. This phenomenon is almost as old as the human society itself – it probably arose during the transition from the tribal community to the neighbor and had been existing until the formation of the nation-state in the Modern Age, and in many countries of the "third world" it is still existing nowadays. Notwithstanding this fact, the topic of community justice remains poorly studied in legal anthropology, especially in Russia. The main purpose of the article is to formulate basic provisions of the concept of community justice based on historical and ethnographic data. The author proposes a definition of the notion of "community justice", identifies the prerequisites for the emergence and preservation of this phenomenon. Further, he defines the basic elements of community justice, that is, sustainable social and mental structures that constitute institutional basis of the phenomenon, as well as the principles that determine its basic characteristics and features of functioning. In the final part of the article some controversial issues are discussed, such as the legal nature of community justice and its institutional structure. The arguments are presented in favor and against the position that community justice has a different legal nature than the state (dualism of the judicial power). Keywords: justice, community, community justice, legal pluralism, customary law, community law, legal anthropology | 719 |