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Journal articles on the topic 'Samoyedic peoples'
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1
Tserpitskaya, Olga L., and priest Daniil Iakovov. "Contemporary problems of missionary work among the Samoyedic peoples." Issues of Theology 3, no. 1 (2021): 97–105. http://dx.doi.org/10.21638/spbu28.2021.106.
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The article examines one of the most important traditions of the Samoyedic peoples, which complicates the mission of the Russian Orthodox Church — the consumption of fresh blood of a young deer. This tradition refers to the practice of sacrifice, so it cannot be fully accepted by the Church as there is a canonical prohibition against consuming blood. As a result, a problem arises that hinders a successful mission among the Samoyedic peoples and impedes the growth of the Church. Despite the ban, there is also a modern medical assessment on the use of animal blood by humans, according to which a certain benefit of blood as a nutritional element is recognized. The state, in turn, is interested in maintaining the traditional way of life of the Nenets. It can be stated that the ban penetrated into new Testament Christianity under the influence of Judeo-Christians. The purpose of this article is to examine the effectiveness of missionary activity among the Samoyed peoples and to identify the possibility of missionary reception in light of the cultural tradition. The authors propose a new strategy for missionary work among the Samoyed people, which will be feasible if the Council of Bishops will consider relaxing the canonical prohibitions for the Samoyeds.
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Voldina, T. V. "«Intellectual» games numӑs junt / nomt joŋil as one of the directions of the game culture of the Ob Ugrians." Bulletin of Ugric studies 11, no. 1 (2021): 149–57. http://dx.doi.org/10.30624/2220-4156-2021-11-1-149-157.
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Introduction: the article considers the system of Ob-Ugric games developing memory and thinking. It includes competitive entertainment using sticks, planks, cubes, puzzle toys, and rope-weaving existing in the traditional culture of the Khanty and Mansi peoples. The material on the game culture of the Nenets in a comparative aspect is also given as evidence of close Ugric-Samoyedic intercultural ties, Objective: to present a complex of the main types of traditional Ob-Ugric intellectual games as one of the directions of the game culture of the Khanty and Mansi people; to present their classification. Research materials: oral reports of informants and data from published sources. Results and novelty of the research: the author has collected, described, systematized and for the first time comprehensively presented material on traditional Khanty and Mansi games and toys that develop mental abilities. The typology of this type of games is developed. The work also touches upon the problems of actualization of the game culture of the Ob Ugrians and the reconstruction of forgotten games and considers Ugric-Samoyedic parallels.
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Plotskaya O. A., and Kolmakov Petr Aleksandrovich,. "THE ORDINARY LAW OF THE INDIGENOUS NORTHERN PEOPLES OF RUSSIA IN THE XVII – XIX CENTURIES: CONVERGENCE AND RECEPTION." BULLETIN 6, no. 388 (December 15, 2020): 268–74. http://dx.doi.org/10.32014/2020.2518-1467.208.
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This paper discusses the issues of the convergence process, which allows revealing the peculiarities of the interpenetration of customary law among some representatives of the Samoyed and Finno-Ugric peoples. The relevance of the study is due to the identification of the process of influence of customary legal views of the indigenous population of the Northern Russia on the formation of positive law. Objective: to study the process of approximation of customary legal norms, that existed among some Finno-Ugric and Samoyedic peoples both among themselves and with the customary legal elements of ethnic groups living in the neighborhood not excluding the interception between the norms of positive law and customary legal norms of Komi, Nenets, Khanty and Mansi. Results and scientific novelty: The work shows that the approximation of customary legal norms and institutions among these peoples occurred constantly both among themselves and with the customary legal elements of peoples living in territorial proximity with them. Usually legal institutions, which started to be realized in the 17th century, are distinguished. However, by the 19th century an integral system of legal customs is being developed, that was applied among the studied peoples. Attention is drawn to the fact that starting from the 17th century the Russian legislator “protected” the northern peoples from illegal influence and arbitrariness on the part of the officials. By the first half of the 19th century the legislator even sanctioned the most important principles of state policy in the “Charter on the Management of Foreigners”, where normatively not only the traditional forms of using patrimonial lands for indigenous peoples were fixed, but also the possibility of codification of customary law. The novelty of the study is seen in the fact that empirical material has been used to identify the process of interception of customary legal norms and institutions among the studied peoples.
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Komarov, Sergey A., and Olga K. Lagunova. "MASTERS OF THE SPOKEN WORD OF RUSSIA’S UGRIC- SAMOYEDIC PEOPLES: ETHNIC PROJECTS, TRADITIONALISM, REGIONAL CONTEXT." Ural Historical Journal 71, no. 2 (2021): 127–36. http://dx.doi.org/10.30759/1728-9718-2021-2(71)-127-136.
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The article systematically defines and analyzes the project initiatives by the masters of the spoken word among three generations of the Mansi, Nents, and Khanty peoples. The first generation includes those born in the 1910s (Ivan Istomin — Nenets; Anna Konkova — Mansi; Taisiya Chuchelina — Khanty), the second one — those born in the 1930s (Yuvan Shestalov and Andrey Tarkhanov — Mansi; Leonid Laptsuy — Nenets; Mariya Vagatova and Roman Rugin — Khanty), and the third one — those born at the turn of the 1940s–1950s (Anna Nerkagi and Yuriy Vella — Nenets; Yeremey Aypin — Khanty). The authors of the article describe motivational environment for the creative endeavor of the spiritual leaders of indigenous minorities within the historical and cultural dynamics of the region they are biographically related to. In addition, the semiotic foundations of syncretism and traditionalism of the ethnosubjects’ fiction are presented in all the diversity of their written and action projects. This article indicates the transformation in the identities of the masters of the spoken word during the country’s transition from the Soviet to the post-Soviet experience, as well as difficulties and nature of their presence in writers’ associations among Russian authors. Along the historical axis, one can see growing creative endeavor, initiative, and national identity of the representatives of the indigenous minorities of the northern regions. The authors of the article consider Ugric-Samoyedic writers’ experience within the framework of contemporary understanding of historical poetics of Russian philology.
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Kazakov, A. A., and S. M. Sitnikov. "A Medieval Repoussage Item from Pankrushikhinskiy District (Altai Krai)." Bulletin of Kemerovo State University 21, no. 1 (May 29, 2019): 20–25. http://dx.doi.org/10.21603/2078-8975-2019-21-1-20-25.
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The paper describes a bronze plaque, made in Perm animal style by method of one-side casting. It depicts a rampant winged bear with its paws on the shoulders of a standing man. Being an accidental finding, the plaque comes from the northern regions of the Altai Territory (the village of Vysokaya Griva, Pankrushikhinskiy District). The paper features its composition and plot, which has a complex semantic content. Following other researchers, the authors consider such products a metal reflection of the three-part world structure, characteristic for the peoples at a certain level of social development, and a myth about the origin of the people. A comparative analysis with both neighboring and quite remote areas made it possible to assume that there were different totem animals, ancestors of the major ethnic groups of different Finno-Ugrian peoples. Thus, a bird of prey was the most typical totem animal for the western territories representing a Finnish-speaking population that lived in the European part of Russia. The bird was both the ancestor and the guardian spirit of the ethnic group. A bear was the totem for the eastern territories of the Finno-Ugrian peoples living in Siberia, in the Asian Russia, that represented the Ugrian-Samoyedic population. It is evidenced by the absence of bears on the plaques with encoded myths about the origin of the kindred in Western European regions, and on the contrary, a practically complete absence of birds on similar plaques in the Asian regions. The finding is published for the first time.
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Napolskikh, Vladimir V. "Origin of Words Denoting ‘Salt’ in the Selkup and Ugric Languages." Izvestia of the Ural federal university. Series 2. Humanities and Arts 22, no. 4 (202) (2020): 48–61. http://dx.doi.org/10.15826/izv2.2020.22.4.062.
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In the Finno-Permian languages, the words denoting ‘salt’ are loans (from an Indo-European language of the Proto-Baltic or Iranian groups), while in the North Samoyedic languages, they are later innovations (a word meaning ‘white’). Their appearance can be associated with the spread of cattle breeding and agriculture among the respective peoples. The situation is similar in the Ugric languages and in Selkup, but the sources of words for ‘salt’ are different there. The Khanty (*sФl-nк) and Northern Mansi (solwкl) words for ‘salt’ were borrowed from the Permian *sЫl ‘salt’, or, more precisely, from its derivatives (compare Udmurt s2lal), between the first half and mid-first millennium AD, which mainly reflects the hunting and fishing lifestyle of the Ob-Ugrians before and during the contact (the word was borrowed to denote salt as a preservative from the Permians who were familiar with agriculture and cattle breeding). In the Mansi dialects except for the Northern dialect and in the Selkup language (in most dialects), apparently, the older word for ‘salt’ was kept (Mans. *CЁkkг ~ Selk. *њяq < *ќяq) going back to the Proto-Ugric times (there is a Hungarian parallel: szik ‘swamp; salt marsh, ground soda outlets’) when the Ugrians were familiar with the producing economy. Its only possible source may be the Yeniseian *VкЭ ‘salt’, which is of a Sino-Caucasian origin, or a word of some Sino-Caucasian language, since one can assume that this term has also penetrated into the languages of the peoples of the Far East. The Hungarian word for ‘salt’ (sв < *VaU) has a relatively late origin and is most likely to have been borrowed by the ancient Hungarians from the Adyghe languages (*ќкʁwк) before the Hungarian land-taking (between the fifth and ninth centuries).
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Belyaev, Andrey G., and Elena I. Shubnitsina. "On the Origin of Russian-Language Hydronyms of the Shchugor River Basin." Вопросы Ономастики 17, no. 1 (2020): 95–112. http://dx.doi.org/10.15826/vopr_onom.2020.17.1.005.
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The article discusses the history of the hydronyms Shchugor, Patok, Glubnik, Torgovaya, Volokovka, Pyatidyrka, and Semidyrka, i.e. the names of the Shchugor River and its several tributaries of the first and second orders. Presently, these names mostly have a “Russian” phonetic appearance, however, their historical variants suggest that some of them may be a result of semantic adaptation of pre-Russian names. The authors suggest that the hydronyms Pyatidyrka and Semidyrka originated from Nenets names with a composite determinant -dyrma, expressing recurrence and place of action. In other examples, there is a parallel coexistence of several similar versions of one hydronym belonging to different languages, cf.: Russian Torgovaya, Komi-Zyryan Törgövöy-yu, Nenets Menyaylava. This can be regarded as a testimony to the past and current contacts of the Russian population with indigenous peoples — speakers of Finno-Ugric and Samoyedic languages. In some cases, the older pre-Russian form of a hydronym might be missing, i.e. replaced by a Russian-language variant without any trace of the substrate name. For example, the Komi-Zyryan hydronym Pyzhenyuts (from Komi-Zyryan pyzh ‘boat,’ literally “River on which boats can sail”) was replaced in the Old Russian period by the name Padun and, later, by the name Patok, both of the latter hydronyms being originally Russian. The article also analyzes native Russian names for which the most probable motivation can be established based on geographic data. Incidentally, the traditional interpretation of the name of the river Glubnik as “deep river” or “river with deep places” is called into question, since such an interpretation does not correspond to physical and geographical features of the river, the authors interpret the name as “River flowing from the depths of the taiga.” All linguistic observations and etymological interpretations of hydronyms presented in the article are based on the analysis of a large array of cartographic sources of the 16th–20th centuries; finally examples are given of the distortion of the spelling of the hydronyms of the Shchugorsk area of the Urals on the maps of various times.
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Gramatchikova, Natalya. "The Peoples of Northern Russia Through the Eyes of Russian Writer and Ethnographer S. V. Maksimov." Anthropological Journal of European Cultures 25, no. 1 (March 1, 2016): 26–46. http://dx.doi.org/10.3167/ajec.2016.250103.
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Mid-nineteenth-century Russian ethnography used fiction, artistry and education to enlighten the masses. Maksimov’s One Year in the North became one of the first examples of this new style of ethnography. Maksimov constructs ‘cultural masks’ regarding northern people (Samoyeds, Lapps, Karels, Zyrians). His impressions are developed out of long traditions and personal characterisations, such as: ‘little brothers’, blacksmiths, tricksters, ‘friends of deer and dogs’. The most interesting positions on his ‘evolutionary ladder’ are the first and the last, which belong to the Samoyeds and the Zyrians. Samoyeds find themselves partly outside the human space, but they are most diverse in the aspect of artistry. Zyrians, on the other hand, constitute a concern to their well-being. Maksimov’s biases are typical for this period of ethnographic development. Although Maksimov appreciates the spoken word, his colonial discourse replaced it by repulsion for Finno- Ugric languages. Artistry in the text of ‘ethnographic fiction’ enriches scientific discourse.
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KVASHNIN, Yuriy N. "Yurak-Samoyeds: Problems of Ethnic Identification." Arctic and North, no. 44 (September 24, 2021): 250–66. http://dx.doi.org/10.37482/issn2221-2698.2021.44.250.
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The article is devoted to the poorly studied problem of the origin of the name Yuraki, which the Russians, as well as the Enets and Nganasans, called the group of the Samoed-speaking population that wandered along the northern outskirts of Western Siberia in the 17th — first half of the 20th century. On the basis of published and unpublished archival materials, information from the works of Russian and foreign scientists, as well as dictionaries of the peoples of the North, we attempted to identify the ethnic composition of the Yuraks, the boundaries of their settlement, determine the chronological framework for the emergence and existence of this name and clarify its origin. The research has resulted in a number of reasonable conclusions and assumptions. The name Yuraki appeared in the 17th century, when the tax policy of the tsarist administration in the north of Western Siberia provoked active resistance of certain groups of the nomadic Samoyed population. Russians called the Yoraks / Yuraks nomadic in the deep tundra, who did not pay a permanent tax, tundra and forest Nenets and Enets, as well as a mixed Nenets-Enets group. This name comes from the Nenets word Yor meaning "depth". By the 19th century, the Nenets of the Yenisei province began to be called Yuraks, regardless of the tax system. In the Soviet household documents of the Dolgan-Nenets National District, this name appeared until the middle of the 20th century.
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Kaksin, A. D. "From the history of studying the Koibal dialect of the Khakass language." Languages and Folklore of Indigenous Peoples of Siberia, no. 40 (2020): 126–37. http://dx.doi.org/10.25205/2312-6337-2020-1-126-137.
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The article gives a general view of the modern Koibal dialect of the Khakass language. The history of studying Koibal speech includes several stages. In the 18th and early 19th centuries, the first evidence of the people living at the mouth of the Abakan River and their language, was collected. Some interesting records were made by G. Miller, P. Pallas, G. Spassky, some other scientists and travelers. Comparing the people under study with other peoples inhabiting the Minusinsk Hollow at that time allowed defining quite a large number of peoples in this area (including Koibals) to be Samoyeds speaking languages with one common property: these are different versions of the Turkic type language. In other words, in that period already, the assimilation of Samoyeds languages by Turkic languages was underway. The article then provides an assessment of the main work of an outstanding Finno-Ugrist and Altaist Mathias-Alexander Castren in linguistic Turkology − a brief grammar of Koibal and Karagas dialects (published in 1857), with notes made by the prominent orientalist Nikolai Katanov to the text by Kastren taken into account. In the second half of the 19th and 20th centuries, the information on the Koibal dialect and other linguistic formations of this part of Southern Siberia was systematized by L. P. Potapov, N. A. Baskakov in the Khakass-Russian dictionary (1953) and an essay by S. I. Weinstein. Later, when the study of South Siberian languages was put on a serious scientific and organizational basis, the Koibal dialect, like other territorial varieties of the Khakass language, was described in sufficient detail by V. G. Karpov, M. I. Borgoyakov, D. F. Patachakova, O. P. Anzhzhanova, in Grammatik and the Khakass-Russian dictionary (2006). Finally, some lexical and grammatical phenomena in modern Koibal dialect are considered, and a scheme (model) of language interaction that resulted in the Koibal dialect of the Khakass language is introduced.
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Yamaeva, Elizaveta Е. "Pazyryk culture of Mountain Altai: on the problem of the origin of the deer cult and the existence of taiga reindeer husbandry (interpretation based on oral history and cave paintings)." Transaction Kola Science Centre 11, no. 1-2020 (October 19, 2020): 76–85. http://dx.doi.org/10.37614/2307-5252.2020.1.18.005.
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Oral history has preserved unique information about the methods of hunting, capture and domestication of wild deer among Altai people at the beginning of the 20th century, as well as the existence of reindeer husbandry in the ancient population of the region. Attraction of comparative folklore and ethnographic materials on the peoples of Siberia reveals the connection of wild deer with the spirit-mistresses of nature. Shrines Kalbak-Tash contains a large number of drawings with a hunting plot. An analysis of images of zoomorphic and anthropomorphic characters in the context of the subject environment reveals a variety of hunting methods that can be «read»based on comparative studies of hunting among Samoyeds practiced in the recent past. This information allows us to reinterpret the archaeological materials of the Pazyryk culture of Mountain Altai, in which the deer cult occupied an important place.
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Kodintsev, Alexander. "Historiography of the customary law of the Finno-Ugric and Samoyed peoples of Western Siberia." OOO "Zhurnal "Voprosy Istorii" 2019, no. 08 (August 1, 2019): 166–71. http://dx.doi.org/10.31166/voprosyistorii201908statyi20.
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Sobanski, Florian. "The Southern Selkups of Tomsk Province before and after 1991." Nationalities Papers 29, no. 1 (March 2001): 171–79. http://dx.doi.org/10.1080/00905990120036448.
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The Selkups, a linguistic community known as Ostyak Samoyeds until the middle of the twentieth century, currently exist in two separate territorial groups in the regions of west-central and northwestern Siberia. In all, 3,612 people identified themselves as Selkups in the last Soviet census of 1989. Since there is great divergence in dialects among the various groups, some specialists suggest classifying them as three different languages: Northern, Central, and Southern Selkup. Here the Selkups of Tomsk province, who speak the central and southern dialects, will be referred to collectively as Southern Selkups.
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Solodkin, Ya G. "BEREZOV UYEZD IN 1595: THE REBELLION OF «FOREIGNERS» AND THE SERVICE PEOPLE." Bulletin of Nizhnevartovsk State University, no. 3 (December 15, 2019): 82–88. http://dx.doi.org/10.36906/2311-4444/19-3/11.
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In 1595, shortly after founding, the Berezov fort was besieged by the Ostyaks (probably under the command of the Kunovat-Lyapin prince Shatrov Luguev) and the Samoeds. A quarter century later, three servicemen from Berezov evidenced in the Kazan Prikaz that the siege, during which the ‘foreigners’ burned the fort, lasted over six months. Contrary to the common opinion, the reliability of this evidence can be doubted because it does not completely agree with the news on Shatrov Luguev’s assault of Berezov in 1594-1595. Moreover, the garrison of the fortress on the Severnaya Sosva river was rather numerous (three hundred Cossacks and ‘Lithuanians’) and it is likely that they were able to make the assaulters retreat. The agitation among the local Ostyaks and Samoyeds subsided, probably, only a few months later, and Moscow considered it expedient to send a punitive detachment, commanded by Prince P.I. Gorchakov, to the Urals. In 1596, together with the Kodi Ostyaks and, apparently, the Berezovites, Gorchakov defeated the Obdor principality and founded the Obdor (Nosovoy) fort.
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Perevalova, E. V., and E. N. Danilova. "Cauldrons in the cultural traditions of the Ob Ugrians and Samoyeds: a sacral aspect." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(48) (March 2, 2020): 116–26. http://dx.doi.org/10.20874/2071-0437-2020-48-1-10.
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The ritual attitude towards the cauldron as the sacred vessel can be found in all religious practices. Archaeo-logical and ethnographic materials indicate the incredible versatility and polysymbolism of the cauldron in the cul-tures of the Ob Ugrians and Samoyeds. The first part of this research, which was published in the previous issue of the present Journal, covered the archaeological context along with the functional, morphological and social aspects associated with the cauldron as a unique ethnocultural phenomenon. The second part presented here aims to consider the sacral aspect of the cauldron. The conducted archaeological and ethnographic research was based on a structural-semiotic approach. In this article, we analyse field ethnographic materials collected during long-term fieldwork (1980s–2018) from Northern (Synya, Voykar, Sob, Kunovat, Polui, Ob, Polar Urals), Eastern and Southern (Salym, Yugan, Pim, Tromyogan, Agan, Vakh) Khanty; Northern and Western Mansi (Northern Sosva, Lyapin and Lozva Rivers); tundra and forest Nenets (Yamal Peninsula, Pur and Agan Rivers). The materi-als of research carried out in Western Siberia and the Urals were also applied. The use of cauldrons in rituals and rites is characterized by a wide diversity and local variability of traditions. Judging by the information presented in the article, the cauldron plays the roles of a divine sacrifice-gift, a guard-talisman, as well as a home-receptacle for gods and the souls of people. The cauldron concentrates the energy of life through participating in the rites of birth-rebirth and the cult of Mother Earth. Besides cult practices, the multifunctional character of the cauldron manifests itself in the funeral and memorial rites of the Nenets, Khanty and Mansi. Cauldrons from burials, as well as products made thereof (masks, mountings, brackets), indicate the social status of the deceased. Cauldrons act as a guard and a receptacle for the soul of the deceased and/or his posthumous image; they are used as an ac-companying item and a vessel for preparing ritual food.
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Ushnitsky, Vasily V. "Some Aspects of the Study of the Ethnogenesis of the Tuvan People." Vestnik NSU. Series: History and Philology 19, no. 5 (2020): 146–55. http://dx.doi.org/10.25205/1818-7919-2020-19-5-146-155.
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The article is devoted to the problem of the ethnogenesis of the Tuvinian people. The ancestors of the Tuvans are considered to be the ancient ethnos who called themselves the Dubo-Tumat and Uryanhai-Uranhai. Therefore, first of all, a search was carried out for ethnic connections with the carriers of these ethnonyms. Indeed, the basis for the formation of the Tuvinian people was the medieval tribe of Samoyed origin Dubo. The presence of the ancient Türkic, Uygur and Kyrgyz components in the processes of ethnogenesis is also traced. Traces of ethnocultural contacts with the ancestors of the Sakha people are noted. They are the carriers of the ethnonym Uranhai. If the Tuvinians use this name through descendants of the Dubo – mountain-taiga (inhabitants of the forest), Oin-Uryankhats, then the name Sakha as Uranghayans is a reminder of the Türkic-speaking Tumats as the main ancestors of the Yakut-Sakha. The article emphasizes ethnic differences between the Mongolian steppe Uryanghai and the forest – the ancestors of the Tuvans. However in the Mongol-Oirat period there was a rapprochement between these two groups of Uryankhai people, as a result of which the Altai Uryankhai people, the probable descendants of the steppe, can be attributed to the ethnic group of the Tuvan people, as well as the Darchats. In general, the Tuvinians can be called direct descendants of the ancient Turks, Uigurs, Yenisei Kyrgyz and Kereits, as well as forest Oin-Uryankhats. In the history of their ethnogenesis, the Scythian-Siberian, Old Samodian, Ancient Turkic, Uygur, Kypchak, Kereit and Mongolian periods stand out.
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Халтурин and A. Khalturin. "Ethnic Law As a Social Control: a Socio-Philosophical Aspect." Socio-Humanitarian Research and Technology 5, no. 1 (February 17, 2016): 3–8. http://dx.doi.org/10.12737/18412.
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The article presents a socio-philosophical analysis of the problems of social regulation of life of different types of ethnic communities designated category of "national community." Considering the problem of the historical and philosophical perspective, the author has presented various options and proposals for the formation of local law of indigenous peoples. The socio-philosophical sounding received proposals on the content of the mechanism of legal regulation of V.N. Leksin and E.N. Andreeva, "Samoyed law" by A. Zhuravsky, the basic situation of aboriginal law by Y. Popkov. As a methodological basis acts hypothesis of «customary ethnic law» by I.B. Lomakina. The article reflected the social study of customary law, taken by Russian jurists in the second half of the XIX century. The study of customary law of the northern "foreigners" made by M. Kharuzin, A.Y. Efimenko and P.S. Efimenko is of fundamental importance. During the process of socio-philosophical analysis revealed the general opinion of scientists — the law of indigenous peoples should be comprehensive, it must be presented the norms of state law and customary law regulating the ethnocultural activities of indigenous peoples. On the basis of a proposal it was offered the author´s version of the definition of ethnic law. The author represented in the form of theses the version of the essence of ethnic law in the ontological, anthropological, axiological, social and philosophical context.
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Yakovov, D. "On the problem of missionary reception of religious images of Samoyed peoples in the mission of the Russian Orthodox Church at the present stage." Quarterly Journal of St. Philaret's Institute, no. 35 (2020): 137–47. http://dx.doi.org/10.25803/sfi.2020.35.3.006.
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Толмачева, Екатерина Борисовна. "CONSTRUCTING AN ETHNIC IMAGE: APPROACHES TO VISU-ALIZATION OF HISTORICAL AND CULTURAL FACTS (ON THE EXAMPLE OF PHOTO DOCUMENTS FROM IVAN POLYAKOV’S COLLECTION)." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 1(27) (April 2, 2021): 180–200. http://dx.doi.org/10.23951/2312-7899-2021-1-180-200.
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Статья посвящена анализу архивных фотодокументов 1860–1870-х годов, находящихся в коллекции Музея антропологии и этнографии им. Петра Великого (Кунсткамера) РАН, и изобразительных материалов, созданных на их основе. Комплекс этих изображений отражает тенденции второй половины XIX в. в визуализации этнических черт, когда нужный эффект достигался как с помощью различных выразительных средств, так и манипуляциями с зафиксированной информацией через компиляцию, ретушь и текстовое сопровождение. Анализ содержания при сравнении оригинальных и вторичных данных показывает, как искусственное насыщение информацией и объединение эстетических подходов отражались на достоверности этнической репрезентации. Примеры обработки фотодокументов и технологии создания на их основе новых, описанные в тексте, позволяют представить масштабы и вариации существовавшего явления. Сравнение изменений, произошедших с изображениями во временном и пространственном движении, выявляет смысловые и коннотационные трансформации. В статье рассмотрена музейная история фотоколлекции МАЭ № 106А, проанализированы атрибуции, повлиявшие на трансформацию информативных возможностей ряда документов и изменившие этнические и исторические факты. Особое внимание уделено тому, как нюансированно менялись контексты с помощью незначительных доработок как визуального текста, так и текста вербального. Описаны несколько вариантов создания вторичных документов – рисунков на основе фотографий – для научного иллюстрирования текста о путешествии О. Финша и А. Брема и в художественных произведениях с этнической тематикой М. С. Знаменского. Вопрос о достоверности изображения, особенно если оно раннее, должен обязательно подниматься при обработке фотодокумента. Не только критика фотографии, но и простое иллюстрирование текстов визуальными данными невозможны без предварительного изучения как самого изображения, так и сопроводительной документации. Анализ художественных работ сложнее, так как здесь исследование необходимо начинать с поиска первоисточников, послуживших основой для создания произведения. The article examines the archival photo documents of the 1860s–1870s, stored in the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera) of the Russian Academy of Sciences, and graphic materials created on their basis. These images reflect the trends of the second half of the 19th century in the visualization of ethnic features. The desired effect was achieved both through various expressive means and by manipulating the recorded information via compilation, retouching and textual accompaniment. The author’s aesthetic vision of beauty and exoticism often dominated in these pictures. Saturation with visual information was more likely to attract clients to purchase such an image. The comparison of the original and secondary data shows how the artificial information content and the integration of aesthetic approaches were reflected in the specificity of ethnic representation. The careful investigation of specific im-ages suggests where to look for difficult situations, allows avoiding loose interpretation and supporting the conclusions with specific facts. The museum received Collection No. 106 from the scientist Ivan Polyakov. The collection of photos is heterogeneous and includes two sets of documents: (1) prints acquired from various photographers during trips across the Russian Em-pire: the Caucasus, Siberia, the Volga region, Kazakhstan; (2) prints of photos Polyakov took during his own expedition along the Ob River to study local people. The history of the collection demonstrates how difficult it is to find out the origin of a photographic document and then to study its content. An example of changing attribution for a set of six photos from the collection is considered in the text. This group of documents is interesting because it vividly demonstrates conventions in depicting gender and national differences. All the photos show the same man. However, in three of them, he presents three variants of the Samoyed male costume; in the oth-er three, two variants of the female costume. The attribution of the photos is not clear to date. It is known that they were displayed at the ethnographic exhibition in Moscow in 1867 as images of the European group of Samoyeds (Nenets people) from Arkhangelsk Province. However, in the museum’s collection, they are registered with the title “Ostyak and Samoyed Winter Cos-tumes”. We can see how this change of attribution is reflected in the illustration and text error in the book about travel across Russia by Otto Finsch and Alfred Brehm. In the second part of the article, photo documents are considered as a source for creating graphic art works, in particular by the artist Mikhail Znamensky. Three color drawings, whose objects he borrowed from the prints of Collection No. 106, are analyzed in detail. Znamensky combined the objects with visu-al data from other sources and created new works of his own. The artist placed earlier samples into the new pieces of art. As a result, the original context presented in the original source was lost or altered. People drawn from photographs were assigned activities they did not do or this information was not embedded in the original image. The author colored his images copied from monochrome photographs and chose the color of the clothes at his discretion. The characters taken from different documents and placed in the narrative of the combined pictures turned out to be connected with each other by different semiotic links and created contexts in the new plots. Thus, representing various phenomena and cultures, a community of characters and events from different-time documents was created. This gave rise to unification and created ethnic stereotypes. Undoubtedly, people who created such constructs were more than far from thinking about a conscious falsification of data and from understanding that, in the historical perspective, the analysis of their compilations can lead to false conclusions. Their work, which concentrated information, responded to the needs of their time; it allowed contemporaries to see the diversity of life, without reference to special literature.
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Selyutina, Iraida Ya. "Phonetic Aspects of the Turkic-Mongolian Language Contacts." Philology 19, no. 9 (2020): 31–42. http://dx.doi.org/10.25205/1818-7919-2020-19-9-31-42.
Full textAbstract:
The purpose of the article is to identify traces of Turkic-Mongolian language contacts in the structural and taxonomic organization of consonant systems in the South Siberian Turkic languages and the Mongolian languages of Russia and the Mongolian People’s Republic. The work is based on the generalization of the results of long-term experimental phonetic studies obtained by Siberian linguists using a complex methodology that includes both linguistic methods of phonological analysis and objective methods of articulatory and acoustic phonetics. Instrumental data indicate significant structural and typological differences in the organization of Mongolian consonant systems, determined both by the processes of historical contact with the Turkic, Tungus-Manchu, and Ugro-Samoyed languages, and by the laws of immanent development. Khalkha-Mongolian and Kalmyk consonantism, which is based on a trichotomic opposition in articulatory tension (strong / weak / super-weak phonemes), is closer to the Tuva and Tofa languages – the South Siberian Turkic languages of the Sayan-Baikal branch of the Circum-Baikal language Union. This specificity can be considered as a result of the assimilating influence of the Mongolian ethnic groups on the previous Turkic-speaking population: by switching to the Mongolian language, the native Turks preserved their articulatory-acoustic base in it, focused on the relevance of the 3-step gradation of units according to the degree of tension. Another niche in the typological classification is occupied by the Hori-Buryat consonant system, structured by the binary opposition of weak and super-weak consonant phonemes. The unacceptability of highly stressed settings for the articulatory base of native speakers includes the Khori-Buryat language in one cluster with the Turkic languages of the Altai-Sayan branch of the Circum-Baikal language Union (Altai, Khakass) formed on the Ugro-Samoyed substrate. The Yakut language, which was heavily Mongolized during the ethnic fusion of the ancient Turks and Khidans, has a consonantal system with a basic orientation to the opposition on the additional vocal cords work (voiceless / voiced / sonorous), developed under the influence of active contacts with the Tungus-Manchu tribes and under the pressure of the Russian phonological system. Instrumental data show that the Turkic-Mongolian language community is heterogeneous in its composition and structure, and the obvious material and structural-typological proximity of the consonant systems of the Altaic group languages is the result of convergence, rather than divergence from a common root.
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Selyutina, Iraida Ya. "Phonetic Aspects of the Turkic-Mongolian Language Contacts." Philology 19, no. 9 (2020): 31–42. http://dx.doi.org/10.25205/1818-7919-2020-19-9-31-42.
Full textAbstract:
The purpose of the article is to identify traces of Turkic-Mongolian language contacts in the structural and taxonomic organization of consonant systems in the South Siberian Turkic languages and the Mongolian languages of Russia and the Mongolian People’s Republic. The work is based on the generalization of the results of long-term experimental phonetic studies obtained by Siberian linguists using a complex methodology that includes both linguistic methods of phonological analysis and objective methods of articulatory and acoustic phonetics. Instrumental data indicate significant structural and typological differences in the organization of Mongolian consonant systems, determined both by the processes of historical contact with the Turkic, Tungus-Manchu, and Ugro-Samoyed languages, and by the laws of immanent development. Khalkha-Mongolian and Kalmyk consonantism, which is based on a trichotomic opposition in articulatory tension (strong / weak / super-weak phonemes), is closer to the Tuva and Tofa languages – the South Siberian Turkic languages of the Sayan-Baikal branch of the Circum-Baikal language Union. This specificity can be considered as a result of the assimilating influence of the Mongolian ethnic groups on the previous Turkic-speaking population: by switching to the Mongolian language, the native Turks preserved their articulatory-acoustic base in it, focused on the relevance of the 3-step gradation of units according to the degree of tension. Another niche in the typological classification is occupied by the Hori-Buryat consonant system, structured by the binary opposition of weak and super-weak consonant phonemes. The unacceptability of highly stressed settings for the articulatory base of native speakers includes the Khori-Buryat language in one cluster with the Turkic languages of the Altai-Sayan branch of the Circum-Baikal language Union (Altai, Khakass) formed on the Ugro-Samoyed substrate. The Yakut language, which was heavily Mongolized during the ethnic fusion of the ancient Turks and Khidans, has a consonantal system with a basic orientation to the opposition on the additional vocal cords work (voiceless / voiced / sonorous), developed under the influence of active contacts with the Tungus-Manchu tribes and under the pressure of the Russian phonological system. Instrumental data show that the Turkic-Mongolian language community is heterogeneous in its composition and structure, and the obvious material and structural-typological proximity of the consonant systems of the Altaic group languages is the result of convergence, rather than divergence from a common root.
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Kuraeva, Tamara Leonidovna, Leonid Alexandrovich Zubov, Elena Vinal'evna Titovich, Elena Nikolaevna Sibileva, Olga Nikolaevna Ivanova, Tatyana Yur'evna Shiryeva, Valentina Aleksandrovna Peterkova, and Ivan Ivanovich Dedov. "HLA-haplotypes and the risk of developing diabetes of type 1 diabetes in the native population of the Nenets Autonomous district." Diabetes mellitus 20, no. 1 (May 11, 2017): 51–58. http://dx.doi.org/10.14341/dm7954.
Full textAbstract:
Nenets are Samoyedic people belonging to Ural contact minor race, with combined anthropological signs of both Caucasoid and Mongoloid races. In this population, the occurrences of type 1 diabetes mellitus (T1DM) were registered during 30 years.
Aim. The study aimed to investigate the incidence of human leucocyte antigen (HLA)-haplotypes in Nenets compared with those in the Russian population.
Materials and Methods. HLA-typing was performed in 61 healthy Nenets subjects residing in the Arkhangelsk district, 341 Russian subjects from Moscow and natives from the Vologda district.
Results. DRB1*04-DQA1*0301-DQB1*0302 was similar in all the three study populations: 11.5%, 8.5% and 11.6% for Nenets, Moscow and Vologda populations, respectively (p 0.05). However, the incidence of the second most important high predisposed haplotype DRB1*17(03)-DQA1*0501-DQB1*0202 was significantly lower in Nenets (1.6%) than in the Moscow and Vologda populations (10% and 7.4%, respectively) [(p1.2 = 0.03 (x2 = 4.42); p1.3 = 0.12 (x2 = 2.46)]. The incidence of DRВ1*01-DQA1*0101-DQB1*0501 haplotype specific for both Russian populations was also significantly lower in Nenets (3.3%) than in the Moscow and Vologda populations (11% and 12.4%, respectively) [(p1.2 0.05 (x2 = 3.34); p1.3 0.05 (x2 = 3.85)]. The incidence of protected haplotypes (DRB1*11-DQA1*0501-DQB1*0301 and DRB1*13-DQA1*0102-DQB1*0602/8/DRB1*13-DQA1*0103-DQB1*0602) was significantly higher in Nenets than in the Moscow and Vologda populations: 32.8% versus 12.5% and 9.1%, respectively [(p1.2 0.001 (x2 = 13.48); p1.3 0.001 (x2 = 17.3)] and 16.4% versus 8.5% and 11.1%, respectively [(p1.2 = 0.07 (x2 = 3.14); p1.3 = 0.3 (x2 = 0.97)]. The incidence of some neutral haplotypes was also significantly higher in Nenets: haplotype DRB1*12-DQA1*0501-DQB1*0301 was detected in 29.5% of Nenets compared with 2.5% and 1.2% of the Moscow and Vologda populations, respectively [(p1.2 0.001 (x2 = 42.43); p1.3 0.001 (x2 = 37.66)]; haplotype DRB1*09-DQA1*0301-DQB1*0303 was detected in 14.8% of Nenets compared with 1% and 2.5% of the Moscow and Vologda populations, respectively [(p1.2 0.001 (x2 = 21.9); p1.3 0.001 (x2 = 10.04)].
Conclusions. According to preliminary evidence, the incidence of predisposed haplotypes was significantly lower and that of protected haplotypes was significantly higher in Nenets than in the Moscow and Vologda populations, which probably play a role in the very low incidence of T1DM in Nenets.
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Казаков, Александр Альбертович, and Ольга Михайловна Казакова. "RECONSTRUCTION OF SOME SOCIAL CHARACTERISTICS OF THE ODINTSOVSKAYA CULTURE SETTLEMENT." Tomsk Journal of Linguistics and Anthropology, no. 4(30) (December 30, 2020): 96–106. http://dx.doi.org/10.23951/2307-6119-2020-4-96-106.
Full textAbstract:
В работе предпринята попытка ретроспективной социальной реконструкции обитателей одного древнего поселка — поселения Сошниково 1, относящегося к сошниковскому этапу одинцовской культуры (вторая половина IV — первая половина V вв.). На основании историографических данных с привлечением палеогенетических реконструкций сделано предположение о принадлежности обитателей реконструируемого поселения к самодийскому этносу. На основе этнографических материалов выведены усредненные данные, характеризующие как отдельные демографические показатели, так и некоторые стратификационные позиции. Эти усредненные данные наложены на планиграфическую информацию, полученную методами археологии при исследовании поселения Сошниково 1. В результате комплексного исследования с привлечением этнографических, палеогенетических и археологических данных сделан вывод о социальной организации обитателей одного древнего поселка. Обитатели поселка жили братскими семьями. По этнографическим данным средняя численность членов одной семьи составляла порядка 14 человек. На основании средней численности семьи и средней площади жилища выведена средняя площадь жилого пространства на 1 человека, которая составила порядка 1,8 кв. м. Общее количество жителей поселения всех половозрастных категорий составила порядка 148 человек. Выявлены особенности планиграфии жилища, деление его на 2 части: священную — мужскую, гостевую, расположенную за очагом, у дальней стенки жилища, и нечистую — женскую, хозяйственную, запороговую зону. Об этом свидетельствуют скопления хозяйственного инвентаря (керамики) в предвходовой зоне жилищных котлованов. Планиграфический анализ древнего поселка позволил конкретизировать ранее высказанную гипотезу о разграничительно-социальной, а не фортификационно-оборонительной функции линии ров-вал и наличии определенных слоев зависимого населения, что позволяет говорить о наличии достаточно жесткой системы вертикальной стратификации. Привлечение этнографических данных позволило выдвинуть гипотезу о системе ведения хозяйства и наличии определенных видов собственности на угодья. Статья носит дискуссионный характер и одной из целей имеет апробацию предложенной методики с целью ее дальнейшего использования при проведении более масштабных реконструкций на основании достаточно представительного планиграфического материала, представляющего поселенческие комплексы лесостепного Алтая, оставленные, вероятнее всего, самодийским населением и относящиеся к заключительным этапам кулайской и одинцовской культур. The article is aimed at a retrospective social reconstruction of the inhabitants of one ancient settlement – Soshnikovo1, which belongs to the Soshnikovskii stage of the Odintsovskaya culture (the second half of the 4th – the first half of the 5th century). On the basis of historiographic data with the involvement of paleogenetic reconstructions, it has been assumed that the inhabitants of the reconstructed settlement belonged to the Samoyed ethnic group. Following on the ethnographic materials, the authors derived the average data characterizing both individual demographic indicators and some stratification positions. These averaged data were applied to the planigraphic information obtained by archaeological methods in the study of settlement Soshnikovo 1. As a result of a comprehensive study involving ethnographic, paleogenetic and archaeological data, a conclusion has been made about the social organization of the ancient village inhabitants. The inhabitants of the village lived in brotherly families. According to the ethnographic data, the average number of members in one family was about 14 people. On the basis of the average number of families and the average area of the dwelling, an average area of living space per 1 person — about 1.8 sq. m. — has been calculated. The total number of inhabitants of the settlement belonging to all age and sex groups was about 148 people. The planigraphy of the dwelling is characterised by its division into 2 parts: the holy part — for men, guests, located behind the hearth at the far wall of the dwelling and the unclean part — for women, household activities, behind-the-threshold zone. This is evidenced by the accumulation of household equipment (ceramics) in the pre-entrance zone of the dwelling pits. The planigraphic analysis of the ancient settlement made it possible to support the previously stated hypothesis about the demarcation-social, rather than fortification-defensive function of the moat-rampart division line and the presence of certain layers of dependent population, which allows us to speak about the existence of a rigid system of vertical stratification. The involvement of ethnographic data resulted in putting forward a hypothesis about the system of household management and the existence of certain types of land ownership. The article opens discussion on the issue and aims at testing the proposed methodology for its subsequent use when carrying out reconstructions of larger scale on the basis of sufficiently representative planigraphic material of the settlements in the forest-steppe Altai, which belonged, most likely, to Samoyed people and can be related to the final stages of the Kulaiskaya and Odintsovskaya cultures.
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Perevalova, E. V. "Transformation of traditional reindeer herding technologies and pasturing practices 206on the Kola Peninsula in the 20th— early 21st century." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 3(54) (August 27, 2021): 206–17. http://dx.doi.org/10.20874/2071-0437-2021-54-3-17.
Full textAbstract:
The purpose of the article is to give an accent presentation of the transformation of technologies and tech-niques of reindeer grazing and value attitudes of the Kola reindeer herders in the 20th — early 21st century from an ethno-cultural perspective. The paper is based on the materials of the 2018 expedition to the Kola Peninsula. On the basis of using a system-analytical approach, the paper is structured as a narrative discourse, where the “floor” is given to the Kola reindeer herders themselves. As the studies show, the changes in the Kola reindeer husbandry brought about by the merger of the nomadic Samoyed-Izhem Culture, introduced to the Kola peninsula in the late 19th — early 20th century, with the semi-nomadic “cabin” Saami herding style, as well as by the Soviet period collective and state farm transformation of the traditional reindeer husbandry and the unfolding “snowmo-bile revolution” (the use of the reindeer sled has been reduced to one month in a year), have led not only to the loss of numerous traditional reindeer herding technologies, pasturing practices and herd control, but also to sig-nificant changes in the population composition, structure, and organization of the behavioral characteristics of the herds. Today, the Komi-Izhem reindeer husbandry is dominant in the Kola region. However, despite the major changes, the Kola herders are still quite flexible in using, depending on the circumstances, the advantages of both the Izhem and the Lapp reindeer husbandry systems. The return to the semi-free herds ranging practices and transition to rotational organization of reindeer herd tending in the post-Soviet period stimulated the economic revival of the herding industry and added more comfort to the reindeer herders' lifestyle, although the reindeer herding is not considered a prestigious occupation among young people. Rethinking the older generation's life experiences, together with the more critical perception of today's realities, is an indication of changes within the system of ethnic values, which formerly, in a sense, supported both the individual and collective identities of the Saami and Komi-Izhem ethnies. The transformation processes have had a particularly profound impact on the traditional Saami reindeer culture, almost destroying it, which causes painful memories and reactions of its last bearers. Displacement of the Lapp component is carried forward in the choice of preferred deer breeds and dis-appearance of the Saami language and Saami toponymy from the reindeer herding context.
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"Some thoughts on the disappearance of some varieties of Samoyedic." Siberian Research, April 1, 2019, 116–21. http://dx.doi.org/10.33384/26587270.2019.01.006e.
Full textAbstract:
Disappearance of some Southern Samoyedic varieties in the course of history has been attributed by some Russian and Western scholars to the assimilation of their speakers to Turkic peoples. It is a historical fact that the last speakers of some Southern Samoyedic varieties lived and died among Turkic peoples. However, the statements of these scholars seem to be superficial as they are failing to notice the historical developments, which had occurred prior to the eventual assimilation of these Samoyedic groups. This study aimed to re-evaluate these judgements in the light of historical events, which had taken place from the 17th century to the 19th century. The examination of historical records of what happened in the course of these centuries has put down to the fact contagious diseases, external and internal confrontations, migrations, alcoholism etc. had inflicted no recoverable blows to Siberian populations bringing Samoyedic groups to an irreversible point. Depredated Samoyedic populations became vulnerable and exposed to language loss and assimilation. Consequently, the last speakers of Southern Samoyedic varieties had been absorbed by their Turkic neighbours. Therefore, assimilation should be regarded as the lattermost among the factors, which caused the disappearance of Southern Samoyedic peoples and varieties.
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Damiens, Caroline. "Agit-prop Animation and the Enchanted World of Modernity: Screening Samoyed Boy in the Northern Outskirts of the USSR." Slovo, March 2, 2019. http://dx.doi.org/10.46298/slovo.2019.5231.
Full textAbstract:
International audience At the end of the 1920s in the Soviet Union, the animation fulfilledan agit-prop function, like other cinematographic genres. Adhering to the Sovietmovement for the cinematographic fact, animation rejected the illusion of “magic”and what the animators called the “cine-trick”. However, in its uses, the animatedfilm, as well as the entire cinematographic device, were also used for their power ofwonderment. Technology, of which cinema is one of the manifestations, was envisagedas a privileged instrument for modernization and the fight against the beliefs of thepast that the regime wished to eliminate. This study aims to show the Soviet culturalworkers were caught up in the magic dimension of cinema, particularly in the Siberiancontext where cinema is perceived as a substitute for the shamanic session, seen by theadministrators as a spectacle to compete with. Taking the screening of the animatedfilm Samoyed Boy (1928) to an indigenous audience as a case study, this paper replacesthe animation about the peoples of the North in its context of diffusion using variousarchival documents (press, publications, production archives) in order to question themodernizing dimension of cinema, both in its representations and in its apparatus.Ultimately, it shows that the “magic” of cinematographic projection is invested as theenchanted space of the Sovietization of the country. À la fin des années 1920 en Union soviétique, le film d’animationremplit une fonction d’agit-prop, à l’instar d’autres genres cinématographiques.Adhérant au mouvement soviétique pour le fait cinématographique, l’animationrefuse l’illusion du « magique » et ce que les animateurs nomment alorsle « ciné-truc ». Cependant, dans ses usages, le film d’animation, et ledispositif cinématographique tout entier, sont aussi utilisés pour leur pouvoird’émerveillement. La technologie, dont le cinéma est l’une des manifestations, estenvisagée comme un instrument privilégié de la modernisation et de la lutte contreles croyances du passé que le régime souhaite voir disparaître. Cette étude entenddémontrer que la dimension magique du cinéma rattrape les « soviétisateurs »,notamment en contexte sibérien où le cinéma est appelé à remplacer la séancechamanique, vue par les administrateurs comme un spectacle à concurrencer.Prenant comme cas d’étude la projection du film Le Petit Samoyède (1928) à unpublic autochtone, cet article replace le cinéma d’animation sur les peuples du Norddans son contexte de diffusion à l’aide de divers documents d’archives (presse,édition, documents de production), afin d’interroger la dimension modernisatricedu cinéma, à la fois dans ses représentations et son dispositif. In fine, il montreque la « magie » de la projection cinématographique est investie comme l’espaceenchanté de la soviétisation du pays. В конце 1920 годов анимация в Советском Союзе функционировалакак средство агит-пропа, подобно другим жанрам кинематографа.Приверженная советскому направлению кинематографии факта, анимацияотвергала иллюзию «магии» и того, что аниматоры называют «кинотрюк».Однако анимационный фильм, как и вся киномеханика в целом, такжеиспользовались ради их способности покорять воображение, их власти надвоображением. Технологичность, одним из проявлений которой оказываетсякинематография, рассматривалась в качестве одного из преимущественныхинструментов модернизации и борьбы со старым, способствующим устранениюего пережитков. Данное исследование стремится показать, что советские деятели культуры были захвачены магией кинопространства, в частности,в контексте Сибири, где кино воспринималось как шаманское камлание, какдейство, могущее с этим последним поспорить. Взяв в качестве предметаисследования кинопоказ анимационного фильма Мальчик-самоед (1928) дляаудитории коренных жителей, статья помещает анимацию, посвящённуюнародам Севера, в расширенный контекст, используя различные архивныедокументы (печать, книжные издания, киноматериалы) с тем, чтобы задатьсявопросом о модернизирующем аспекте кинематографа, как его художественно-изобразительного, так и технического инструментария. В конечном итоге,показывается, что киноэкран своей «магией» облачает волшебный мирсоветизации в пространстве страны.
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Dubrovskaya, Natalia, and Alexandra Kim-Maloney. "ОРГАНИЗАЦИЯ СЕМАНТИЧЕСКОЙ СТРУКТУРЫ СЕЛЬКУПСКИХ ЛЕКСЕМ (на примере вас., кет., тым., laga, laγa; таз. laka)." Tomsk Journal of Linguistics and Anthropology, no. 4(26) (March 11, 2020). http://dx.doi.org/10.23951/2307-6119-2019-4-17-27.
Full textAbstract:
Селькупский язык относится к единственному живому языку южно-самодийской ветви самодийской группы уральской языковой семьи. Особенности семантики диалектов селькупского языка представляют интерес в связи с возросшим вниманием к вопросам лексической типологии в отечественном и зарубежном языкознании, и языков коренных народов Сибири, в частности. Данная статья посвящена проблемам, связанным с особенностями устройства семантической структуры селькупских лексем на примере диалектных вариантов об., вас., кет., тым., laga, laγa; таз. laka. На наш взгляд, эта лексическая единица достойна специального исследования, так как представляет большой интерес с точки зрения реализации своей семантической структуры и способов ее представления в лексикографических источниках. Статья предлагает анализ примеров из фольклорных и лексикографических селькупских источников, выявивший разночтения, как в количестве выделяемых значений диалектных вариантов, так и в самой схеме представления семантической информации. Материалом для анализа послужили прозаические фольклорные печатные тексты, архивные записи Томского государственного педагогического университета, данные, полученные в ходе полевой работы с носителями нарымского диалекта и иванкинского говора селькупского языка, а также сравнительно-сопоставительного исследования, включающие данные как родственных, так и генетически несвязанных языков. В ходе анализа удалось установить, что семантическая структура языковой единицы в ряде словарей описывается как многозначное существительное, однако на самом деле такое описание с трудом отвечает иерархической схеме полисемии. Для полноты семантического исследования и описания особенностей семантики об., вас., кет., тым., laga, laγa; таз. laka в анализ включены все сложные конструкции, входящие в состав соответствующей семантической парадигмы. Проведенное исследование показало, что для об., вас., кет., тым., laga, laγa; таз. laka свойственна соотнесённость с понятием широкого объема, характеризующим объекты, обозначающие отдельную часть чего-либо или некую совокупность однородных частей. Цель статьи заключается в том, чтобы на примере анализа семантики одной лексемы разработать стратегию представления семантической информации в селькупской лексикографии.The Selkup language belongs to the only living language of the South Samoyed branch of the Samoyed group of the Ural language family. The peculiarities of the semantics of the Selkup dialects are of interest in connection with the increased attention to the issues of lexical typology in domestic and foreign linguistics, and to the languages of the indigenous peoples of Siberia, in particular. This article is devoted to the problems associated with the organization of the semantic structure of Selkup lexemes on the example of Vas., Ket., Tym., laga, laγa; Taz. laka. In our opinion, this lexeme is worthy of special study, since it is of great interest from the point of view of the implementation of its semantic structure and the ways of its representation in lexicographical sources. The article offers an analysis of examples from folklore and lexicographic Selkup sources, which revealed discrepancies both in the number of distinguished values of dialect variants, and in the very scheme of presentation of semantic information. Prose folklore published texts, archival records of Tomsk State Pedagogical University, field work with native speakers of the Narym dialect and Ivankino dialect of the Selkup language, as well as comparative research, including data from both related and genetically unrelated languages, served as material for analysis. During the analysis, it was possible to establish that the semantic structure of a lexical unit in a number of dictionaries is described as a polysemantic noun, but in fact such a description hardly answers the hierarchical scheme of polysemy. For completeness of semantic research and description of the features of the semantics of Vas., Ket., Tym., laga, laγa; Taz. laka the analysis included all the complex structures that are part of the relevant semantic paradigm. A study has shown that Vas., Ket., Tym., laga, laγa; Taz. laka is characterized by correlation with the concept of a broad scope, characterizing objects that denote a separate part of something or a certain set of homogeneous parts. The goal of the article is to develop a convenient strategy for the presentation of semantic information in Selkup lexicography using the analysis of the semantics of one lexeme as an example.