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Academic literature on the topic 'Tuvinian (Turkic people)'
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Journal articles on the topic "Tuvinian (Turkic people)"
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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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Danilchenko, Valeriia Yu, Marina V. Zytsar, Ekaterina A. Maslova, Konstantin E. Orishchenko, and Olga L. Posukh. "Insight into the Natural History of Pathogenic Variant c.919-2A>G in the SLC26A4 Gene Involved in Hearing Loss: The Evidence for Its Common Origin in Southern Siberia (Russia)." Genes 14, no. 4 (April 17, 2023): 928. http://dx.doi.org/10.3390/genes14040928.
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Pathogenic variants in the SLC26A4 gene leading to nonsyndromic recessive deafness (DFNB4), or Pendred syndrome, are some of the most common causes of hearing loss worldwide. Earlier, we found a high proportion of SLC26A4-related hearing loss with prevailing pathogenic variant c.919-2A>G (69.3% among all mutated SLC26A4 alleles that have been identified) in Tuvinian patients belonging to the indigenous Turkic-speaking Siberian people living in the Tyva Republic (Southern Siberia, Russia), which implies a founder effect in the accumulation of c.919-2A>G in Tuvinians. To evaluate a possible common origin of c.919-2A>G, we genotyped polymorphic STR and SNP markers, intragenic and flanking SLC26A4, in patients homozygous for c.919-2A>G and in healthy controls. The common STR and SNP haplotypes carrying c.919-2A>G were revealed, which convincingly indicates the origin of c.919-2A>G from a single ancestor, supporting a crucial role of the founder effect in the c.919-2A>G prevalence in Tuvinians. Comparison analysis with previously published data revealed the identity of the small SNP haplotype (~4.5 kb) in Tuvinian and Han Chinese carriers of c.919-2A>G, which suggests their common origin from founder chromosomes. We assume that c.919-2A>G could have originated in the geographically close territories of China or Tuva and subsequently spread to other regions of Asia. In addition, the time intervals of the c.919-2A>G occurrence in Tuvinians were roughly estimated.
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Danilchenko, Valeriia Yu, Marina V. Zytsar, Ekaterina A. Maslova, Marita S. Bady-Khoo, Nikolay A. Barashkov, Igor V. Morozov, Alexander A. Bondar, and Olga L. Posukh. "Different Rates of the SLC26A4-Related Hearing Loss in Two Indigenous Peoples of Southern Siberia (Russia)." Diagnostics 11, no. 12 (December 17, 2021): 2378. http://dx.doi.org/10.3390/diagnostics11122378.
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Hereditary hearing loss (HL) is known to be highly locus/allelic heterogeneous, and the prevalence of different HL forms significantly varies among populations worldwide. Investigation of region-specific landscapes of hereditary HL is important for local healthcare and medical genetic services. Mutations in the SLC26A4 gene leading to nonsyndromic recessive deafness (DFNB4) and Pendred syndrome are common genetic causes of hereditary HL, at least in some Asian populations. We present for the first time the results of a thorough analysis of the SLC26A4 gene by Sanger sequencing in the large cohorts of patients with HL of unknown etiology belonging to two neighboring indigenous Turkic-speaking Siberian peoples (Tuvinians and Altaians). A definite genetic diagnosis based on the presence of biallelic SLC26A4 mutations was established for 28.2% (62/220) of all enrolled Tuvinian patients vs. 4.3% (4/93) of Altaian patients. The rate of the SLC26A4-related HL in Tuvinian patients appeared to be one of the highest among populations worldwide. The SLC26A4 mutational spectrum was characterized by the presence of Asian-specific mutations c.919-2A>G and c.2027T>A (p.Leu676Gln), predominantly found in Tuvinian patients, and c.2168A>G (p.His723Arg), which was only detected in Altaian patients. In addition, a novel pathogenic variant c.1545T>G (p.Phe515Leu) was found with high frequency in Tuvinian patients. Overall, based on the findings of this study and our previous research, we were able to uncover the genetic causes of HL in 50.5% of Tuvinian patients and 34.5% of Altaian patients.
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Zytsar, Marina V., Marita S. Bady-Khoo, Valeriia Yu Danilchenko, Ekaterina A. Maslova, Nikolay A. Barashkov, Igor V. Morozov, Alexander A. Bondar, and Olga L. Posukh. "High Rates of Three Common GJB2 Mutations c.516G>C, c.-23+1G>A, c.235delC in Deaf Patients from Southern Siberia Are Due to the Founder Effect." Genes 11, no. 7 (July 21, 2020): 833. http://dx.doi.org/10.3390/genes11070833.
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The mutations in the GJB2 gene (13q12.11, MIM 121011) encoding transmembrane protein connexin 26 (Cx26) account for a significant portion of hereditary hearing loss worldwide. Earlier we found a high prevalence of recessive GJB2 mutations c.516G>C, c.-23+1G>A, c.235delC in indigenous Turkic-speaking Siberian peoples (Tuvinians and Altaians) from the Tyva Republic and Altai Republic (Southern Siberia, Russia) and proposed the founder effect as a cause for their high rates in these populations. To reconstruct the haplotypes associated with each of these mutations, the genotyping of polymorphic genetic markers both within and flanking the GJB2 gene was performed in 28 unrelated individuals homozygous for c.516G>C (n = 18), c.-23+1G>A (n = 6), or c.235delC (n = 4) as well as in the ethnically matched controls (62 Tuvinians and 55 Altaians) without these mutations. The common haplotypes specific for mutations c.516G>C, c.-23+1G>A, or c.235delC were revealed implying a single origin of each of these mutations. The age of mutations estimated by the DMLE+ v2.3 software and the single marker method is discussed in relation to ethnic history of Tuvinians and Altaians. The data obtained in this study support a crucial role of the founder effect in the high prevalence of GJB2 mutations c.516G>C, c.-23+1G>A, c.235delC in indigenous populations of Southern Siberia.
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Hasanli, Jamil. "Soviet National Policy in Siberia and Yakut Identity (1945—1952)." OOO "Zhurnal "Voprosy Istorii" 2022, no. 1-1 (January 1, 2022): 209–39. http://dx.doi.org/10.31166/voprosyistorii202201statyi36.
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In the final period of the Great Patriotic War, as well as the post-war years, there were tendencies towards national identification and nationalistic manifestations among the Muslim, and especially the Turkic and Siberian peoples living on the territory of the Russian Federation. These tendencies were most clearly manifested among Bashkirs, Tatars, Tuvinians, Siberian Tatars. A similar process took place in the Yakut ASSR. The Sakha Yakuts, who since ancient times inhabited the Lena River basin, northeastern Siberia, the middle taiga and the northern tundra, were the object of centuries-old Russian colonial policy. Russian Russians’ attempts to turn to their history, interest in their ethnic and national identity, and the idea of finding their own homeland were met with indignation by former Russian colonists and new Russian-Soviet satraps.
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Rodionov, Vitaliy G. "RECONSTRUCTION OF THE CHUVASH CALENDAR AND THE RITUAL COMPLEX KALAM." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2020): 108–25. http://dx.doi.org/10.47026//1810-1909-2020-4-108-125.
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The process of mass Christianization and the use of the official language and the Julian calendar in the administrative offices of local authorities influenced heavily the traditional calendar of the Chuvash people. First of all, the names that denoted the months of the transition period, as well as the name of the main Chuvash rite at the vernal equinox – Kalam, were subjected to semantic transformation. Prior to mass Christianization of the Chuvash people, their calendar year began with the month of norăs / nurăs. This term, along with the concept of a 5-day week, was borrowed from the neighboring Iranian language no later than the 4th–8th centuries AD. Before this period the ancestors of the Onoğurs-Bulgar could name the first month of the year as having the meaning «head month [of the year]» and have, like all Proto-Turkic, a 3-day week. The latter is well reflected in the rules for dividing individual parts of moon phases in the Onoğuro-Bulgar calendar, as well as in a 9-day division of moon phases in the calendars of the Chuvash, the Tuvinians and some other Turkic peoples. Number 9 expresses the main idea of the harmonious unity of the three forces of the universe: the Sky (the Sun), the Man from the middle world and the Earth, where the remnants of his ancestors are. The chronotope of Kalam ritual complex reflects the universal idea of «dying «and «resurrecting» nature. The complex was formed on the basis of the ancient cult of the Sun among the proto-Turks, who associated the year (in the meaning of a «warm season») only with the summer sun. With the development of cattle breeding and the emergence of the concept of a two-season (summer and winter) calendar year, the idea of its beginning also changed. The Chuvash, like other Turkic peoples, divided the months into two groups: summer months and winter ones. Later on, the ancient Turks began to mark transition periods from one season to another. The ancient Turks understood summer and winter as the time of heat and frost «birth and death». Sĕren rite, which originally symbolized treating and seeing off the ancestral spirits, gradually transformed into the agricultural festivals Akatui (sĕren) and Sabantui «plow wedding».
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Nikolaev, V. V. "Indigenous Turkic-Speaking Peoples and the Urbanization of Southern Siberia (20<sup>th</sup> – Early 21<sup>st</sup> Century)." Vestnik NSU. Series: History and Philology 23, no. 5 (May 24, 2024): 156–67. http://dx.doi.org/10.25205/1818-7919-2024-23-5-156-167.
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Purpose. This article integrates studies relating to the history of urban communities of the Southern Siberian indigenous peoples (Altaians, Chelkans, Khakasses, Kumandins, Shors, Telengits, Teleuts, Tozhu Tuvans, Tubalars, Tuvans). A multidisciplinary approach to urbanization processes was used; their stages, rates, causes, and principal characteristics were analyzed. The database consists of our own field findings, published results of sociological studies, and those of All-Union and All-Russian population censuses.Results. During the 19th century, the prerequisites for the urbanization of the indigenous Turkic-speaking peoples of Southern Siberia were laid. There are three stages of urbanization of the indigenous peoples of Southern Siberia: 10) up to the middle of the twentieth century; 2) the 1950s–1980s (for the Shorians it is 1930s–1980s); 3) from the 1990s to the present. At the first stage of urbanization representatives of the indigenous population of the region moved to the city mainly in order to improve the level of education and within the framework of the policy of forming national personnel. At the next stage, during the period of industrial development of the eastern regions, there was an intensification of urbanization among a number of peoples (Shors, Teleutes and Kumandins) who lived near industrial centers. Industrial development was accompanied, among other things, by the transfer of rural settlements to urban ones, as well as the absorption of villages during the expansion of urban boundaries; since the 1990s, the reverse process began. At the last stage, educational strategies play a decisive role. The liquidation of unpromising villages in the middle of the 20th century affected primarily small populations, contributing to the growth of migration to cities. Cities are beginning to attract representatives of indigenous small-numbered peoples (Telengites, Tubalars, Chelkans and since the 2010s Tuvinians-Todzhins), whose territory of traditional residence is located at a considerable distance from large settlements. The share of townspeople among Altaians, Tuvinians and Khakas during the 20th century grew gradually, which was associated with a relatively less intensive industrial development of their territories of residence.Conclusion. The peculiarities of urban population formation among the indigenous peoples of Southern Siberia are: asynchrony of urbanization; orientation of Aboriginal migrations to the nearest cities and urban-type settlements; incompleteness of urbanization not only in terms of qualitative, but also quantitative characteristics. With the exception of the Shors and Kumandins, the rest of the indigenous peoples of the region remain poorly and medium-urbanized.
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Ежова, Оксана Федоровна. "The culture of Tuva children’s play: Khuresh wrestling and the ethnic socialization of boys." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (August 31, 2019): 63–71. http://dx.doi.org/10.26158/tk.2019.20.2.005.
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Культура детства в Туве - важная часть жизни этноса. Тема игр тувинского народа интересовала русскоязычных исследователей со времен начала освоения Сибири. Систематизации эти знания подверглись лишь в начале XX в. Представленное в статье исследование игр проходило в рамках экспедиции в Туву объединенной группы Московского педагогического государственного университета, Тувинского государственного университета и Московского музея кочевых культур. В его задачи входило непосредственное наблюдение за игрой детей и ее визуальная фиксация. Полевые исследования позволили выделить два аспекта восприятия борьбы хуреш тувинцами. Первый: хуреш - это испытанный веками способ физического воспитания мальчиков. Второй и более значимый для наших респондентов: хуреш как знак гендерной и этнической идентичности. The Republic of Tuva is a part of the Russian Federation (82% of the population of the Republic are of the Tuvan nationality). The Tuvinians are a people with a rich history dating back centuries. Settlement of the land where they live began in the Stone Age. At various times, Scythians, Huns and the numerous Turkic tribes lived there. The culture of childhood in Tuva is an important part of the life of the ethnic group. Games among Tuvan children have interested Russian-speaking researchers since the beginning of Siberia’s development, but information about them was only systematized at the beginning of the 20th century. The material about Tuvan children’s games presented in this article was collected on a joint expedition to Tuva by the Moscow Pedagogical State University, Tuva State University and the Moscow Museum of Nomadic Cultures. Its tasks included direct observation of children’s play and its visual fixation. In particular, field studies allowed the authors to highlight two aspects of Tuvinians’ perception of khuresh wrestling. First, that khuresh is a time-tested means of physical education for boys, and second - even more significant for the Tuvan community - is that khuresh serves as a sign of gender and ethnic identity.
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Тазранова, Алена Робертовна. "Gender and Age Designations of Small Livestock in the Languages of Altai, Khakass, and Mongolia." Tomsk Journal of Linguistics and Anthropology, no. 4(42) (December 22, 2023): 55–64. http://dx.doi.org/10.23951/2307-6119-2023-4-55-64.
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В статье анализируются половозрастные названия мелкого рогатого скота в алтайском языке и его диалектах в сопоставлении с другими тюркскими и с монгольскими языками. Рассмотрена скотоводческая лексика, которая не зафиксирована в имеющихся словарях и источниках алтайского языка. Актуальность исследования лексики животноводства тюркских языков Сибири, в частности алтайского, определяется, с одной стороны, недостаточной изученностью, с другой – тем обстоятельством, что многие лексические единицы в силу определенных социолингвистических обстоятельств архаизируются или полностью выходят из употребления, иногда заменяются заимствованиями из русского языка. Материалом для исследования послужили все имеющиеся словари по данным языкам, а также экспедиционные материалы, собранные автором во время экспедиции в места компактного проживания носителей алтайского языка в 2022–2023 гг. В ходе исследования установлено, что половозрастные названия мелкого рогатого скота алтайского языка в большинстве случаев являются общетюркскими, различия проявляются на морфофонологическом уровне; в терминах, обозначающих возраст мелкого скота, наблюдаются семантические сдвиги. Имеются также тюркско-монгольские заимствования и более поздние монгольско-тюркские. Сходство в рассматриваемой лексической подсистеме алтайского и хакасского языков, а также некоторые общие черты с монгольскими языками объясняется их ареальной близостью, одинаковыми условиями жизни кочевых народов. Лексические диалектизмы, языковые особенности появляются в ходе исторического развития каждого народа. The article analyzes the system of livestock vocabulary, i.e., the gender and age designations of small livestock, based on the material of the Altai language and its dialects in comparison with a similar system of other Siberian and Mongolian Turkic languages. All available dictionaries for these languages, as well as expedition materials collected by the author during an expedition to places of compact residence of native speakers of the Altai language in 2022–2023, served as material for the study. The analysis of the livestock as mentioned above terms for the gender and age designations of small livestock using the example of sheep shows that many terms are common in Turkic; there are differences at the morphophonological level; there is a semantic shift in the terms denoting the age of small livestock; borrowings from Mongolian languages, all this is explained by spatial proximity. The Turkic peoples of Siberia are considered to be classic nomadic cattle breeders who raise the most important types of livestock: Horses, cows, sheep, goats, and camels. The Turks of Siberia have always been in close contact with the Mongols, and some peoples, such as the Tuvans and the Altai, have been part of the Mongolian state for many years. The Tuvinians and the Tofalars have lived and continue to live in constant contact with Mongolian-speaking tribes, which has inevitably left traces in the livestock vocabulary of these peoples. Lexical dialectisms and linguistic peculiarities occur during the historical development of the individual peoples. Of the lexemes studied, five are not listed in the available dictionaries of the Altai language; these lexemes come from the active vocabulary of the native speakers..
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Е. Н., Кузьмина,. "ROLE OF STEREOTYPES IN THE PLOT-BUILDING OF SIBERIAN EPIC." SCIENTIFIC REVIEW OF SAYANO-ALTAI, no. 2(34) (October 26, 2022): 4–9. http://dx.doi.org/10.52782/kril.2022.2.34.001.
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В статье впервые рассматривается вопрос о природе типических мест сибирского эпоса, их роли в сюжетостроении, изучаются внутренние связи «общих мест» со структурными элементами героического повествования. Накопленная теоретическая база исследований по эпосу шести тюрко - монгольских народов Сибири (алтайцев, бурят, тувинцев, хакасов, шорцев и якутов), сохранявших долгое время эпическую традицию, позволяет проводить изучение внутренней структуры и поэтики эпоса. Сравнительно - типологический метод изучения, использованный в этой статье, дает возможность выявить сходные и особенные свойства типических мест тюрко - монгольского эпоса, уточнить имеющиеся дефиниции, связанные с природой «общих мест» сказаний, а главное увидеть, что типические места являются основой и каркасом в сюжетосложении эпоса, «кирпичиками» текста. В статье сделана попытка рассмотреть типические места как структурный элемент в эпическом сюжетостроении со своими синтагматическими связями и как важную составляющую поэтики и стиля героических произведений, наполненных аксиологическим смыслом. For the first time, the article considers the question of the nature of typical places in Siberian epic, their role in the plot - building and studies internal relations of “common places” with structural elements of a heroic narrative. The accumulated theoretical basis of research on epic literature of six Turkic - Mongolian peoples of Siberia (the Altaians, Buryats, Tuvinians, Khakass, Shors, and Yakuts) who preserved the epic tradition for a long time, allows us to conduct the study of the internal structure and poetics of epic. The comparative - typological method of research, used in this article, affords an opportunity to reveal similar and special properties of typical places in Turkic - Mongolian epic, to clarify existing definitions, connected with the nature of “common places” of tales, and most importantly, to see that typical places are the basis and framework in the plot - building of epic, “bricks” of a text. The article makes an attempt to consider typical places as a structural element in the epic plot - building with their syntagmatic connections and as an important component of poetics and style of heroic works, filled with the axiological meaning.
Books on the topic "Tuvinian (Turkic people)"
1
İshakov, F. G. Tuva dili grameri: Ses ve şekil bilgisi. Ankara: Bengü Yayınları, 2019.
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2
Muzeĭ antropologii i ėtnografii im. Petra Velikogo (Kunstkamera), ed. Reki i narody Sibiri: Sbornik nauchnykh stateĭ. Sankt-Peterburg: Nauka, 2007.
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Prokofʹeva, E. D. Prot︠s︡ess nat︠s︡ionalʹnoĭ konsolidat︠s︡ii tuvint︠s︡ev: The process of national consolidation of the Tuvans / E.D. Prokofieva. Sankt-Peterburg: Nauka, 2011.
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interviewer, Burhorn Andreas author, ed. Galsan Tschinag: Häuptling, Schamane, Dichter und Wanderer zwischen den Welten im Gedankenspiel mit Andreas Burhorn, Mongolei, Mai bis Juni 2013. Bielefeld: Aurum in J. Kamphausen Mediengruppe GmbH, 2015.
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universitet, Tuvinskiĭ gosudarstvennyĭ, and Tuvinskiĭ institut gumanitarnykh i prikladnykh sot︠s︡ialʹno-ėkonomicheskikh issledovaniĭ, eds. Ocherki sovremennoĭ tuvinskoĭ kulʹtury: Monografii︠a︡. Sankt-Peterburg: Nestor-Istorii︠a︡, 2021.
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Oelschlägel, Anett C. Plural world interpretations: The case of the South-Siberian Tyvans. Berlin: Lit, 2016.
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Grim, John. The shaman: Patterns of Siberian and Ojibway healing. Norman: University of Oklahoma Press, 1987.
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Namkamiduġ. Sinjiyang-un Tuvacud-un tuqai sudulul. Begejing: U̇ndu̇su̇ten-u̇ Keblel-u̇n Qoriy-a, 2007.
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