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551 | The article is devoted to the publication of materials from the Samuska III settlement, discovered in 2016 on the territory of the Samus archeological microdistrict (Tomsk Ob region), and is a continuation of the previously published results of the study of the stone industry of the site based on the results of the 2018 works. The basis for writing the article was the materials of the 2018–2019 field studies, obtained from 7 test pits with a total area of 14 m². The finds include fragments of ceramic vessels, fragments of technical ceramics, stone objects, and their fission products, fragments of mineral pigments, a fragment of petrified wood, slag, and calcined bones. The artifacts of the Shelomok culture from the Early Iron Age and the Samus culture from the Early and Middle Bronze Age as well as individual vessel fragments from the Late Neolithic and Eneolithic form the basis of the ceramic complex. The analysis of the site's lithic industry is complemented by findings from the 2019 collection and is consistent with previously published data. Tools with traces of crushing and grinding of dyes and mineral pigments with traces of processing reflect the phases of paint production by the Samus culture population. The stratigraphy in the test pits with occupation layers corresponds to the stratigraphic situation in the areas with natural soil formation. In the 2018 pit, however, two stratigraphic layers were distinguished, corresponding to the Early and Middle Bronze Age and the Early Iron Age. In addition, an assemblage of tools, intermediates, and objects with nonutilitarian functions was found in this pit, which is located near a site with dark gray, dense, sandy clay immersed in an archeologically sterile layer. This work made it possible to place the previously published data from the site in a cultural and historical context and to attribute the stone industry to the Samus culture. The radiocarbon data obtained, together with the collected finds, give reason to attribute the Early and Middle Bronze Age complex to the late phase of the Samus culture. Given the stratigraphic and planigraphic position, the collection of artifacts from the 2018 pit can be interpreted as a set that was kept or carried in a case, or as grave goods. Keywords: Tomsk Ob region, Samus, Tom, Early and Middle Bronze Age, Early Iron Age, Samus culture, Shelomok culture | 81 | |||||
552 | The study of folklore is gradually moving beyond the traditional boundaries of its existence. It is known that folklore in general and regional folklore in particular was determined by its presence, its spread in the countryside, in the regions of republics, or regions. Traditional folk art, traditional culture as a whole was born, developed, preserved, and passed on from mouth to mouth, from generation to generation in the village. However, the subculture created in the villages – the culture of the Bashkir people – is transferred by its bearers to the urban environment, especially in the period of active urban movement. The introduction of the study consists in the fact that an attempt was made to identify and study urban Bashkir folklore in its particular post-folkloric manifestation and locus refraction, when yesterday's villagers, who have lived in the city for more than 40–50 years, have preserved in their memory the very folkloric traditions that they have imbibed with their mother's milk in their small homeland – in the villages of the republic's regions. To this end, the working group of the Bashkir State Pedagogical University named after M. Akmulla conducted a folklore expedition through the city of Ufa in the summer of 2022. The relevance of the study is increased by the prospects of the project when it becomes necessary to include the folklore of other large cities of the region in this analysis. The aim of the study is to identify the original Bashkir folklore that has been preserved in the urban environment. To achieve this goal, tasks such as studying and analyzing the materials collected during the expedition were solved, taking into account the degree of their preservation in the memory of the informants, their distinctive features, and originality based on authentic examples. Analytical, textological, and descriptive studies were used as methods. As a result, the samples recorded during the expeditionary journey around Ufa were considered, and the peculiarities and features of the presence of folk songs, takmaks, were revealed. Conclusions. Thus, summing up, the article concludes that locus samples of oral folk art are constantly preserved in the memory of people who have experienced the process of urbanization. In their cultural memory, they draw on the lingering folk songs, takmaks, and legends associated with the traditions of their small homeland. Keywords: folklore, post-folklore, urban processes, locus, subculture, people, Bashkir folklore, urban cultural landscape, song, takmaks, informants | 79 | |||||
553 | Features of religious doctrine, religious practices, and norms of behavior are among the significant group characteristics of confessional communities. This list of religious characteristics and their interpretations can differ considerably depending on whether they are used for identification from the perspective of the group members (self-identification) or identification by others. The understanding of one’s own faith as true and saving faith is reflected in religious terminology and often becomes a decisive factor in the formation of confessional terms. The article analyzes the semantic and pragmatic components of self-designations and key religious terms of the Komi folk Orthodox movement bursylysyas (ver. ‘singers of goodness’), which emerged at the beginning of the 20th century. This study is based on archive and published material from the first half of the 20th century. The bursylysyas movement emerged at the beginning of the 20th century in the Komi villages on the upper Vychegda. The most important elements of the religious practices were spiritual conversations, during which religious hymns were sung in the Komi language, led by a local peasant, Stefan Yermolin, and after his death by other lay people. The religious terminology of the Komi folk Orthodox movement bursylysyas is an example of selfidentification and self-designation, as it refers to certain collective acts performed for religious reasons that unite the group. The self-designation of the religious group and the names of the religious practices reflected the religious and ethical notions of goodness (bur), demonstrated a high regard for their own doctrine, and emphasized the special status of their followers. The names of the leader and his followers – burvystalys‘ 'singers of goodness' / burkyvzysyas ‘hearers of goodness' – were closely linked. The direct meaning of these terms, reflecting certain signs and actions, was combined with additional symbolic meanings denoting the status of a religious leader and his followers. The change of the self-name of the religious group and the name of the spiritual talks after the death of S. Yermolin shows the importance of the personality of the founder of the religious movement as well as the reconsideration of his own role by his followers. Keywords: bursylysyas, religious terminology, religious practice, confessionym, Komi | 71 | |||||
554 | The following article analyzes the concept of HOMELAND in the Siberian Turkic languages (Altai, Khakas, Tuvan, Yakut) and Khanty (an Ob-Ugric language), in contrast to the Mongolian languages. Compared to Russian, where HOMELAND encompasses the ‘small homeland’ and the ‘large homeland’ as a state, the concept of HOMELAND is still developing in the Siberian languages, partly under the influence of Russian linguaculture. In the Siberian and Mongolian linguistic images of the world, the homeland is represented as an idealized space (both physical and spiritual) conquered by the ancestors. The notion of homeland is associated with birth (the land where a person was born and their afterbirth was buried), kinship (homeland as a parent, metaphorical connection with the homeland through the umbilical cord), objects that mark one’s ‘own’ space (rivers, mountains, meadows, forests, campsites, hearths). Also important are the national characteristics and qualities attributed to the homeland by native speakers (junipers, healing springs, richness of flora and fauna, abundance of people). Emotional components of the concept are also essential and are verbalized through expressions that positively characterize the homeland. We distinguish common and unique national features of the concept of HOMELAND in the languages mentioned above. For example, HOMELAND is defined in all languages as the land where someone was born and raised; the idea of kinship with the land is also universal, as is the sacralization of space and the presence of a body of water. In the descriptions of the Altai, certain similarities can be found between the linguistic worldviews of Altaic and Mongolian (frequent epithets such as ‘sacred,’ ‘golden,’ and ‘healing’). Certain unique somatisms and verbs characterizing the homeland as an anthropomorphic being are found in different Turkic languages. Keywords: Siberian Turkic languages, Khanty language, Mongolian languages, linguistic worldview, concept, linguaculture, lexis | 66 | |||||
555 | This article examines the harvesting strategies and methods of firewood utilization developed by the lowpopulation indigenous peoples of the Arctic – the Northern Selkups – as they adapted to local climatic conditions and the socio-economic and technological changes that time brought to their lives. The Selkups' traditional life support system did not involve the procurement of large quantities of firewood each season; firewood was stored for a short period of time. Selkups’ fishing camps were built where firewood was available. The Selkups of the Middle Taz who lived in the forest-tundra, unlike their relatives of the Upper Taz who lived in the taiga zone, often had a shortage of quality fuel and had to make greater efforts to procure firewood. The strategy of regularly replenishing the small supply of firewood obtained near the house is still used by the Selkups, who run a traditional economy, during the summer. However, the strategies for obtaining firewood in winter have changed among all northern Selkups: From the Russians, Selkups adopted the principle of amassing a large winter supply of firewood. In the procurement of firewood, the Selkups developed new relationships with the state, which supported them in the form of social organizations. There were major changes for all Selkups in the technical part of fuel procurement strategies: chainsaws, which are now used to prepare firewood, and snowmobiles, motorcycles, motorboats, trucks, caracats (ATVs) on which they are delivered, entered everyday life. Among the Selkups, firewood is not only used for heating and cooking. It is involved in a variety of economic activities, each of which uses its own technology and method of combustion. Keywords: Northern Selkups, fuel procurement strategies, firewood, heating, cooking, traditions, innovations | 64 | |||||
556 | This article deals with the semantics of lexemes with the meaning ‘straight(ly)’ (e.g., about the direction of motion) in the Tatyshly subdialect of Udmurt (Peripheral-Southern dialect, Southern variety). Methodologically, the study is follows the frame-based approach to lexical typology, which presupposes the investigation of lexical semantics through collocational analysis. The majority of the data was collected by elicitation in the Tatyshly district of the Republic of Bashkortostan (the villages of Nizhnebaltachevo, Staryj Kyzyl-Jar, Ivanovka, Novye Tatyshly, Starokal’mijarovo as well as Verkhnebaltachevo, Bigineevo, Aribash, Urazgil’dy). In addition, the text corpus collected in the field was used, and as a broader background, the data of some other varieties of Udmurt, mainly from dictionaries and corpora, were taken into account. The material from Udmurt is compared with typological generalizations about the lexemes with the meaning ‘straight(ly)’. I show that the meaning in question in Tatyshly Udmurt can be expressed by the lexeme šon′er (and its derivative šon′erak) and by the lexeme ves′ak. I analyze the distributional differences between these lexemes in the contexts in which they describe a straight line with different topological properties and motion along a straight line. Their abstract uses are also systematized. I discuss the secondary development of the meaning ‘straight(ly),’ which is typologically sophisticated: šon′er is probably related to the Proto-Uralic root for ‘good, healthy’ (and has no obvious cognates among the lexemes referring to a straight line in other Uralic languages). At the same time, ves′ak is derived from a universal quantifier ves′ borrowed from Russian. The quantificational semantics is fundamental to ves′ak in other Udmurt varieties for which detailed data are available. In Tatyshly Udmurt, however, it is unproductive and replaced by a narrower class of usages referring to a straight line. Keywords: Uralic languages, Udmurt language, Tatyshly subdialect, lexical typology, semantics, polysemy | 63 | |||||
557 | Keywords: . | 62 | |||||
558 | The article examines the directions of scientific research of the Tomsk Linguistic School founded by A. P. Dulzon from 2017 to 2023, describes the results of scientific, supervisory, and pedagogical activities aimed at studying the languages of the autochthonous ethnic minorities of Siberia, and outlines the prospects for further scientific research. During this period, three dissertations were written and defended for the degree of candidate of philological sciences, three annotated folklore and everyday prose texts in the languages of the Ob Yenisei region were published, including material on the Selkup, Ket, Chulym-Turkic, Teleut, Khanty and ChulymTurkic languages, four monographs on the Selkup and Chulym-Turkic languages and four research projects were carried out. At present, the Khanty, Selkup, Chulym-Turkic, Ket, and Teleut languages are being researched with the help of modern achievements in linguistics, folklore, and other related sciences. Keywords: linguistic school by A.P. Dulzon, studies of endangered languages, indigenous ethnic groups, the Selkup language, the Khanty language, the Ket language, the Chulym-Turkic language, the Teleut language | 61 | |||||
559 | This article presents a study of subjects in participle -(e)m constructions (in the context of their use as sentential arguments) in the Tatyshly dialect of the Udmurt language. The research material was collected during linguistic expeditions of the Department of Theoretical and Applied Linguistics (Lomonosov MSU) in the Tatyshly region of the Republic of Bashkortostan in 2022–2023. One of the main aspects of this research is the syntactic status of unmarked subjects. In E. Georgieva’s research, such subjects in Udmurt and other languages are interpreted as incorporated nominal stems. Based on a number of features exhibited by unmarked subjects in argument participial constructions in Tatyshy Udmurt, I conclude that the incorporation approach does not apply to my data. In particular, unmarked subjects can be modified by adjectives, numerals, and demonstratives. Furthermore, the article emphasizes the correlation between the properties of unmarked subjects and the syntactic position of the sentential argument. I suggest that when the sentential argument occupies the subject or direct object position, its unmarked subject remains caseless and represents a small nominal. In other cases, the unmarked subject of the sentential argument is a complete noun phrase and is in the nominative case. First, when the sentential argument takes the subject or direct object positions, personal pronouns, proper nouns, and animate nouns denoting people cannot be unmarked subjects; however, this is allowed for other sentential arguments. Secondly, with sentential arguments not occupying the subject or direct object positions, the unmarked subject can take on nominal morphology. Thirdly, unmarked subjects in sentential arguments that occupy the subject or direct object positions are restricted in their ability to move away from the participle, unlike unmarked subjects in other sentential actants. Keywords: sentential argument, unmarked subject, Udmurt language, Tatyshly dialect, small nominal | 54 | |||||
560 | This article examines the articulatory-acoustic features of the vowel type [a] of the Karaidel dialect of the Bashkir language. The study's relevance arises from the fact that the phonetic system of the Bashkir language has so far been described mainly based on the researcher's observations and auditory perception. In this context, we are faced with the task of determining the characteristics of phonemes and their allophones with the help of modern recordings in WAV format and using new techniques and computer programs. The study aims to present a detailed analysis of the quality of the vowel type [a] in monosyllabic lexemes in anlaut and medial positions in the Karaidel dialect of the northwestern dialect of the Bashkir language. The novelty of the work lies in the fact that, for the first time, the experimental acoustic method is used to describe the vowel phoneme [a]. The work is based on expedition recordings made by the author in 2022–2023 in the settlements of the Karaidel region in the Republic of Bashkortostan. The recording and decoding were carried out using a unique phonetic technique. The acoustic analysis was carried out using the Speech Analyzer 3.0.1 computer program. The description follows the methodology used in the Laboratory for Experimental Phonetic Research named after. V. M. Nadelyaev Institute of Philology SB RAS. In the main part of the article, an analysis of the vowel [a] in anlaut (VC) and inlaut (CVC) positions in such monosyllabic words as ay 'moon, month,' may 'butter, fat' and mal 'cattle' in the pronunciation of four informants are presented. Previous Bashkir researchers classified the variant of the phoneme [a] in these positions in Karaidel and other dialects of the northwestern dialect of the Bashkir language as labialized 'a°' or as 'o' with the element 'a'. According to our experimental phonetic studies, the vowel 'a' at the beginning of words and in the first closed syllables was recorded as a complex two-component sound 'oa,' called a dufon (by N.S. Urtegeshev), which consists of two elements: the first is a guttural-rounded type 'o', and the second is a gutturalunrounded type 'a'. Keywords: Bashkir language, Karaidel subdialect, two-component vowel sound, dufon, allophone | 53 | |||||
561 | This article presents the cult of the horse in Buryat mythology, religion, traditional medicine, and culture for the first time. In the nomads’ habitat, the horse was man’s best friend and companion, accompanying him from early childhood to old age. In the ritual and ceremonial complex of the Mongolian peoples, the horse cult had a sacred meaning that began with the initiation rites of the three- and seven-year-old boys to become horsemen and hunters and ended with the funeral and burial rites. The semantics of the horse cult can be found in various contexts: in shamanic mythology, religion, rituals, traditional culture, the Buryat circle dance – ‘yehor,’ and the musical instruments of the Mongols and Buryats. Of particular importance is the study of the phenomenon of the horse cult in connection with the origin, construction, and sacredness of the Mongolian musical instrument morinhur, the analog of which is the Buryat musical instrument khur. The deep mythological and religious ideas of the Buryats and Mongols about the horse are reflected in legends, uligers, West Buryat funeral songs of Uhelei duunuud, the circle dance of yehor as well as in the examination of the semantics of morinhura/khura in the context of the sound image of the world as an information model of shamanic rituals. Dotted parallels reflect the horse cult in the traditional culture of the Turkic and Mongolian ethnic groups. Keywords: horse cult, semantics,rituals, traditional culture, musical instruments, Buryats, Mongols | 52 | |||||
562 | Toys have long been the subject of ethnographic research. Among the toys, balls, bats, dolls, and random toys made of natural materials stand out. They are rarely mentioned in the scientific literature. The article, based exclusively on the field material of the author’s team, is devoted to the study of these types of toys among Bashkir children, i.e., play objects that return to the natural environment after play. The study aims to reveal an unexplored aspect of the problem and show the stability of random toys (or eco-toys) as an element of play culture. These toys are classified according to their material of origin: stones, wood, clay, and plant toys made of grass, flowers, and fruit. The classification of games is based on gender and age: boys’ games, girls’ games, and general games. A historiographical overview of the literature on the games of Bashkir children leads to the conclusion that Bashkir toys have hardly been researched and that the subject of random toys has not been dealt with at all. The authors found that the objects in question are characterized by simplicity of manufacture, the games are quick, and the play objects return to the natural environment. Nevertheless, such games are of great importance as they help to develop children’s dexterity, accuracy, and observation skills; they familiarize them with the properties of objects and the world around them; they have an educational value as the child learns through play to recognize plants, materials, their properties and the possibility of their use in everyday life. All games and eco-games reflect the traditional occupations and way of life of the Bashkir people - animal husbandry, hunting, and gathering. In the child’s imagination, the surrounding world, the reality of life, and everyday life are represented by wood, clay, flowers, herbs, and stones. Examples of the oldest hunting and gathering techniques can sometimes be seen in this type of toy – a sling, whistles, slingshots, and plants for decoration. Even today, the toy has not lost its significance and retains its niche in modern children’s culture. Keywords: toys, eco-toys, play, games, play culture, Bashkirs, whistles, dolls, sling, plants, flowers | 52 | |||||
563 | The Anikin Kamen 1 burial ground is located in the Tomsk district of the Tomsk region. A. D. Gaman excavated it in 1994 and 1996. The burial ground consisted of two groups of burial mounds: a northern and a southern one. This article examines the findings from the southern group. The work aims to analyze the objects and finds in the burial mounds and the soil, including special wooden constructions for burial and memorial rituals, from the southern burial mound group of the Anikin Kamen 1 burial ground and to relate these objects and finds to other cultures of the High Middle Ages in the upper and middle Ob region. In addition to the objects found in the burial mounds (animal bones, stones, pottery, personal items), burnt wooden constructions were also found in two burial mounds. Similar objects were found in monuments of the Srostki, Basandaika, and Kyshstovka cultures in western Siberia. The finds in the burial mounds and soil indicate that the burial and memorial rituals were carried out. These rituals can be traced back to the Upper and Middle Ob regions’ Early and High Middle Ages. In the High Middle Ages, special wooden constructions were erected inside and outside the burial mounds in this area. The author of this work agrees with the opinion of M. F. Kosarev that all burial and memorial acts are connected with a pagan worldview of rebirth. Keywords: burial ground, burial, funeral and commemoration rituals, wooden cult constructions | 51 | |||||
564 | The thematic group of livestock vocabulary in the Turkic and Mongolian languages is an extensive layer of the lexical system of the language. It includes words naming domestic animals and characterizing their sex, age, breed, color, food, body parts, territories, husbandry, and grazing. In the classification system, these words are divided into different semantic subgroups. The richest group consists of the names of animals that express their gender and age characteristics. The relevance of studying this layer of vocabulary arises from the fact that in connection with the development of modern technologies, the once rich composition of livestock vocabulary is narrowing, as a result of which many words have passed into the realm of archaisms, especially the names of horse harnesses. In relation to the horse – the faithful companion of the nomad - the Turkic and Mongolian peoples have developed an extensive network of terms since ancient times. Using the Khakass language as an example, we have shown that compound words are active in this environment, which are represented by the combination of a common name with a determiner, e.g., улуғ мал (cattle), іргек сосха (hog or male pig), ине хой (sheep or Ewe); сібет адай (Pug or Dwarf dog). Certain types of domestic animals are also designated by combining basic terms with adjectives, participles, and substantival nouns. Data from bilingual dictionaries and etymological information on certain terms from the works of famous linguists – typologists – were used as linguistic material on the Mongolian and Turkish languages. Keywords: livestock vocabulary, Khakas, Turkic, Mongolian, languages, semantics, comparison | 50 | |||||
565 | Research results on infant and child mortality in the second half of the 19th century and its causes among immigrants from Central Asia are presented. Although they were representatives of different nationalities (Tajiks, Uzbeks, Uyghurs, Karakalpaks, Kazakhs), in Siberia, they were combined into one ethnosocial group and referred to as Bukharians and Sarts. The Bukharians lived mainly together with the Yezaks and the military service Tatars; there are even two Bukharian settlements in the Tobolsk district – the Komarovskie (Komarau) and Mirimovskie (Kollar) yurts. The research materials are Komarov mosque books from the 19th and early 20th centuries of the Tobolsk province, written in the old Tatar language with Arabic script. So far, there are no studies dealing with the problem of mortality among the 19th-century Siberian Tatars, which is the novelty of this work. Our data show that the total mortality rate in the period under study (1835–1852, 1854–1862) amounted to 94% of the birth rate, of which children accounted for 55%. The quantitative component of deaths by age is shown: Newborns (from birth to one month) – 8 %, from one month to one year – 26 %, from one year to 5 years – 49 %, from 6 years to 16 years – 17 %. The most common causes of death were respiratory diseases (suffocation, asthma, consumption, cough), and the second most common causes of death were infectious diseases (smallpox, measles, rubella, jaundice, fever, leprosy). In 29 cases, the cause of death was given as “childhood illness”; the age of the deceased ranged from 2 days to 15 years, but most (90 %) were infants under one-year-old. The worst year in terms of the number of deaths was 1842 (12 children were born, 22 died, the most “dangerous” was the age of children from 1 to 5 years – 12 deaths (55%). The high child mortality rate (especially in infancy) was characteristic of Russia in general. The analysis of the causes of infant and child mortality in Western Siberia in the 19th and early 20th centuries allows us to determine the chronological framework of the outbreak periods of diseases and epidemics, to identify diseases typical for the region, to correlate the interpretations of the names of diseases (characterization of the cause of death by the imam, variable records, dialect names, and pronunciation). Keywords: Tobolsk province, Komarovskaya mosque, Muslim metric books, mosque books, demographic processes, causes of death | 45 | |||||
566 | The Khakas’ traditional way of life and economic activity was connected with horse breeding, which was given an important place. The daily life of the Khakas, the cattle breeders, was inextricably linked to the horse, on which practically their entire life depended – from daily housework to eating. This has contributed to the development of a whole complex of ideas about this domestic animal as the closest living creature to man in the traditional consciousness of the people. In the world view of the Khakas, the horse is not only perceived as an indispensable companion and faithful helper to humans but also as an equal partner in the ‘horse and human’ tandem. This article aims to characterize the concept of ‘horse and human’ in the traditional worldview of the Khakas. The time frame of the work is limited to the late XIX–XX century. The available sources on the research topic determine the choice of this time frame. Ethnographic and folkloristic materials served as the source basis. The study follows the principle of historicism, in which each cultural phenomenon is considered in its development and in the light of a specific historical situation. The research methodology uses historical and ethnographic methods: Remains (relics) and semantic analysis. According to the study results, the author concludes that the positive ideological concept of ‘horse and human’ was among the most important in the Khakas’ traditional culture. This, of course, testifies to the extremely important role that the horse played in the material and spiritual spheres of the life of these people. In the traditional consciousness of the Khakas, the image of this animal is very close to that of man; it is not only understood as a faithful friend and helper of its master but is also endowed with human qualities. The concept of ‘horse and human’ was elaborated in epic works and folk proverbs, sayings, and riddles. In the oral folk art of the Khakas, the images of ‘horse and human’ are inextricably linked. They complement each other and form a whole. In folklore, the ideas about a horse and its owner are manifested through a pictorial parallel. An associative-symbolic comparison is drawn between the behavior of humans and horses. It is noted that the image of this animal is strongly anthropomorphized and is often symbolically identified with humans. Keywords: Khakas, traditional culture, worldview, the concept of ‘horse and human,’ image, symbol, folklore, socio-normative attitudes | 40 | |||||
567 | This monograph is dedicated to the mobility practices of the hunters, reindeer herders, and fishermen of the Northern Baikal Evenkis and their engagement with life in the world through the structures they build and use in the context of numerous development projects and innovations. The monograph is based on field data collected by the author in the northern Baikal region of the Republic of Buryatia from the Evenki of the village of Kholodnaia. A distinctive feature of this monograph is an important methodological change, as the subject of the study is the process of the Evenkis’ movement and their mobility. The dynamic perspective made it possible to analyze the objects of stationary and mobile Evenki structures as embedded in a complex network of movements connecting a number of places. The author rejected the rigid dichotomy between sedentary and mobile populations and, accordingly, between the village and the taiga, as well as between Evenki and other villagers who use space in a similar way. As a theoretical approach, V.N. Davydov uses A. Escobar’s concept of ‘life projects’ of the local population vs. development projects and the phenomenological approach of T. Ingold. For centuries, the Evenkis have been involved in the life of the Russian state and in various development projects that they adapt to their life-sustaining practices, ways, and methods of movement. The Evenki village is shown as a space of intense internal mobility, and some of its inhabitants’ “opportunistic” lifestyles are examined for the first time. V. N. Davydov emphasizes that the inhabitants have adapted to the development projects to realize their life projects connected with the task of maintaining the connection to nature and society. The Evenkis use new infrastructures to move around the landscape regularly and have adopted various innovations in modern society. At the same time, they have preserved the Evenkis ethos of mutual aid, creativity, and sociality. Keywords: Northern Baikal Evenkis, village of Kholodnaia, socio-economic changes, use of space, resources, mobility | 28 |