Ethnology. Рубрика в журнале - Archaeology, Ethnology & Anthropology of Eurasia
Shovels used by Russians in 17th-18th century Siberia
Article
The study describes types of the shovel—one of the most widely used and multifunctional tools in 17th–18th century Russian culture of Siberia. The principal collection includes more than twenty intact and fragmented specimens unearthed during 13 fi eld seasons of excavations at Tara, in the Omsk Region. Shovels found elsewhere in Western Siberia are also described, and the role of this tool in the households of Russian pioneers in Siberia is assessed. Judging by the drawings in Semen Remezov’s chronicle and excavation records from Tara, Mangazeya, and Nadym forts, we conclude that shovels were specialized for various kinds of work, and that they varied with the season. There were diverse types used for constructing fortifi cations, dwellings and utility structures, for digging graves, tillage, clearing snow, handling bulk materials, and baking bread; children’s toy shovels are also described. Information is provided on shapes of shovels and the types of wood Siberians used for making them.
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Scientific article
In cultural terms, as compared to many other Russian groups, the South Russian (Kursk) settlers of Siberia in the late 19th to early 20th centuries were a distinct group, having their own traditional culture but usually no compact settlements. In this work, for the first time, on the basis of the State Archive of the Kursk Region, the ethno-cultural composition of Siberian settlers from that region is examined. Attitudes of South Russian peasants of the post-Reform era to migration are analyzed, reasons underlying their “wanderlust” and their reflection about relocation and ethnic identity are explored. Documents at the State Archive of the Tomsk Region, and the findings of my fi eld studies in 2014– 2018 pertaining to the Siberian stage in the history of Russian “Yuzhaks” (Southerners) suggest that their priority was to live side by side with Ukrainian settlers, as they had used to do in their homeland. The reason is that the key role in the early 20th century migrations was played by Russian-Ukrainian frontiersmen—people of “no man’s land”. At the time of migration to Siberia, those living in the southern Kursk Governorate were Russian Old Believers, Southern Russians, Belarusians, Ukrainians (Little Russians), Russian Cossacks, and “Cherkassians” (Ukrainian Cossacks). The latter preferred to live apart from others, even within a single village. Archival documents and findings of field studies in the Anzhero-Sudzhensky District of the Kemerovo Region, and in the Topchikhinsky and Kulundinsky Districts of the Altai Territory demonstrate that Southern Russians were situationally identical to Ukrainians, as evidenced, for instance, by the frequent shift of surname endings from “-ko” and “-k” to “-ov” and vice versa, depending on migration plans. A conclusion is made that the ethnic diversity of migrants from the Kursk Governorate, the situational equivalence of Eastern Slavic groups in Siberia, as well as marriages with Russian old residents and Ukrainians, were key factors in the formation of local Siberian variants of the South Russian culture.
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Scientific article
This article focuses on the structure, content, and symbolic form of gift exchange practices among the Karakalpaks in the 20th and early 21st centuries, drawing on methodologies used by Russian and Western ethnographers. Our approach is based on a comparative analysis of practices and ideology of donating textile products among the Turkic peoples of Central Asia. We used field, archival, and published materials on the ethnography of the Karakalpaks, Kazakhs, Kyrgyz, Altaians, etc. Characteristics of gift exchange traditions are outlined, functions and symbolism of textiles in rituals are described, and tendencies of their transformation in modern society are assessed. Findings suggest that among most Turkic peoples of Central Asia, gift exchange using textiles has traditionally accompanied many social practices. In Karakalpak family rituals, pieces of cloth were regarded as both material and spiritual values, and their exchange ensured the transfer of vital forces and strengthening the clan structure. As the analysis of modern Karakalpak gift exchange practices has shown, textiles are no longer regarded as products, but have retained their symbolic function at the level of social communication. Such an exchange has become a symbolic expression of mutual aid and solidarity at the family, clan, ethnic, and national levels.
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Scientific article
This study deals with the concept of «cultural heritage» in the Kyrgyz Republic, including both material culture and traditional ideology. We describe their codification, and strategies for their preservation and popularization. We draw on a large database, which includes findings of original fieldwork. We outline the elaboration of the concept of cultural heritage and its content, presenting a systematic description of institutional aspect and meaning, and we analyze the practices of its implementation. The historical and cultural heritage is viewed as a multifactorial space. The realities of modern Kyrgyzstan suggest that the nation implements integration strategies in foreign policy. While using the notions of cultural heritage and traditional values, the republic strengthens its ties with other members of the CIS, raising the level of its integration into the Central Asian community and maintaining its status as part of the world civilization. Cultural heritage is a key resource of social change and the economic stabilization of local communities. Its preservation at the level of everyday culture, academic, and educational practices, museums, festivals, etc. is a condition of national consolidation.
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Scientific article
Data on the distribution of folklore and mythological motifs in the New World are analyzed. Their areas agree with the idea that early migrants moved along the Pacific coast of North America. The Columbian Plateau with the adjacent part of the coast could have been a hub whence people dispersed to the south, southeast, and east. The transfer of cultural elements along the Mackenzie Corridor is supported neither by the distribution of mythological episodes and images nor by archaeological evidence (the latter suggests an oppositely directed migration in the Terminal Pleistocene—from the main territory of the U.S. to Alaska). North American and South American narrative episodes and mythological motifs are separated by a huge geographic gap: Many migrant populations seem to have rapidly reached South America, leaving certain groups behind. While in America distribution areas of motifs follow recognizable patterns, in the Old World the same motifs are scattered from Europe to the Pacific, which may attest to the heterogeneity of the Beringian population immediately before the migration to the New World. Besides the main (early) episode of peopling, data on the areal distribution of motifs reveal three or four later episodes.
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Scientific article
This study addresses the structure of cemeteries and types of tombstones in the funerary tradition of the Russian Priestless Old Believers (known as Bespopovtsy) living in the Ust-Tsilma District of the Komi Republic. For the first time, a description of their graveyards, known as “mogilniki”, or “mogily”, is provided, and their history and preservation are outlined. Traditional beliefs concerning cemeteries and their arrangement are cited. The symbolism of the forms of tomb structures, reproducing not only canonical prescriptions and requirements, but also certain pre-Christian beliefs, is analyzed in detail. Folk terms relating to the dead and the afterlife are included. The degree and nature of post-revolutionary transformations, profoundly affecting the foundations of the Old Believers’culture, are explored. Despite the attempts to preserve traditions, modern lifestyles took root in the 1960s and 1970s. Elements of local specificity in funerary rites have nonetheless survived and can be seen in the symbolism of tombstones, synthesizing Christian and pre-Christian traditions. Findings of ethnographic, linguistic, and archival studies are presented.
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The Siungkap-Ungkapon Ritual in the Batak Toba Community: Archaeological and Agricultural Aspects
Scientific article
In Indonesia, agricultural rituals are consistently performed before, after, and even during specific periods, with variations in form across regions and ethnicities. We outline the results of our study of the siungkapungkapon ritual and its role in agricultural practices of the Batak Toba community. We examine the ecological context and archaeological data relevant to rice farming. Our study includes interviews with community members and observation of rites involving the siungkap-ungkapon stone. We discuss intertwined aspects of the rite—religious, social, ecological, and technological. The rite itself has been practiced at least since the Late Neolithic with a view to receive the ancestors’ blessings and instructions as to which rice variety should be cultivated during a specific season. The ritual reveals the peasants’ knowledge of agricultural practices, rice types, and the environment, all of which, taken together, ensure the highest yield. How the choice of the rice variety depends on the presence of ants under the stone is not immediately apparent. We conclude that the siungkap-ungkapon ritual, which involves practical knowledge, strengthens social unity and is supposed to optimize agricultural labor.
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Scientific article
The study describes a new method of integrating field and archival sources relevant to the migration of peasant families from the Ryazan Governorate to the Altai in the 1880s. Late 19th to early 20th century documents from the archives of the Ryazan and Tomsk regions were used. A new comparative method was applied to analyze the findings of ethnographic surveys in places of the original (Ryazan) and subsequent (Shubinka Volost, Biysk Uyezd, Altai) residence of migrants. Based on interviews with their descendants, adaptation to the new areas of residence was explored. Both before and after the 1917 Revolution, the migrants retained their two basiс distinctions—Orthodoxy and the Southern Russian dialect. Adaptation processes included development of the new habitat and marriages not only with members of their group but also with Siberian old residents. These adaptive strategies opposed migrants from Ryazan to those from other Southern Russian Governorates such as Kursk, Voronezh, etc., who maintained ties mostly with migrants from Poltava, Chernigov, and other southern regions.
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The consecration of altars in 17th–21st century Siberian orthodox churches: the neurosymbolic aspect
Review article
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The festive culture of mining plants in the Urals: the Dobryanka case
Scientific article
On the basis of documentary ethnographic sources from the late 19th to early 20th centuries, the study reconstructs calendar festivals and rites of that period, recorded at one of the mining plants in the Urals—Dobryanka, in the western part of the Perm Governorate. Common festivals celebrated at Uralian mining plants include the greeting of birds (kashke-plishke), “sending off” water (seeing off the Kama), Day of St. Sergius, Pentecost, etc. The industrial calendar was related to the main household and holiday cycles; special “corporate” festivals emerged at private plants, coinciding with name-days of the plants’ owners; archaic forms of traditional ritualism were preserved; calendar festivals were more and more regarded as forms of leisure with less and less religious meaning; multiple calendar traditions coexisted; and new urban forms of festive culture were adopted. The holiday culture of plant settlements was intermediate between rural and urban forms of calendar ritualism. Each peculiarity of industrial calendar rites is described using ethnographic examples from the corresponding holiday cycle. The findings indicate rather unusual features of folk culture in the industrial settlements of the Urals.
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The oral Panji story rendered by the Javanese mask puppet show
Scientific article
This study focuses on the rendition of the oral Panji Story, registered in Unesco’s Memory of The Word Register in 2017, by the Javanese Mask Puppet Show. We demonstrate that in telling the story, the performer does not use a prepared script. The story is “fluid”, with several variations and innovations based on the performer’s interpretation. Its composition depends on both the context of the performance and its length. In Javanese culture, the creativity of the performer (dalang) extends only to the way he renders the story, whereas its title and the order of events are a “public property”. The nyantrik method is a mode whereby the tradition is passed down from one generation to another. The method not merely ensures the transfer of the performer’s knowledge and experience to other people, but maintains the connection with the Almighty. We analyze the specificity of rendering an oral story in traditional performing art.
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The tiger-dog and its semantics in the Nanai Shamanic sculpture: cultural and cognitive aspects
Scientific article
This article describes the Nanai shamanic set, combining two images—a dog and a tiger. The Nanai shamanic sculpture is viewed as a phenomenon reflecting both the subjective and the objective reality constructed by traditional cultural practices. Parallels with Siberian and Pacific cultures reveal the significance of the domestic animal and the wild predator for the people of the Lower Amur. Using folkloric and lexical data, findings of field studies, and ethnographic evidence, folk images of the dog and the tiger are reconstructed. Viewing the problem in the context of collective knowledge about the world reveals the archetypical and modified layers in the image’s construction. The idea of the dog, typical of all the peoples of Siberia and the Russian Far East, is that of a draft animal, assistant, sacrifice, and guide to the afterworld. Its image in the Nanai shamanic sculpture was meant to enhance the power of the spirit. It was often combined with the image of the tiger, personifying shaman’s power and the progenitors. The analysis of the terminology relating to the tiger attests to the Southeast Asian roots of its cult. The tiger semantics in the Nanai culture resulted from a blend of Tungus, Paleoasiatic, and Manchu (Chinese) elements. These images were used by shamans not only as assistants in “capturing” spirits and holding them in “detention”, but also as a means of communicating with the world of spirits.
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The tree-clan-individual concept in traditional Khakas culture (late 19th to mid-20th century)
Scientific article
On the basis of ethnographic, folk, and linguistic materials, most of them newly-introduced, the “tree-clan- individual” concept in the Khakas culture is reconstructed and analyzed. The status and image of the tree in their traditional mythological and ritualistic system is assessed. Notions of man and his environment were related to anthropomorphic reasoning, by which natural objects, such as trees, were endowed with human attributes. In their religious-mythological views the tree was identified with a person, with the crown of the tree being the head, the trunk being the body, branches as being arms, sap as being blood, etc. Trees were believed to be either male or female. In the traditional consciousness, human life scenarios were closely paralleled to those of trees. The vegetative code was used to refer to various psychophysical, mental, and other human phenomena. Social norms included special rules in dealing with trees, used in logging. In essence, a tree had to be dealt with like a humanlike being. In mythological thinking, felling a tree was to some degree tantamount to murder. Souls of specific individuals or groups were likewise associated with trees, so each Khakas seok (clan) had a sacred tree. It was an integral part of the burial rite. The tree, then, was a key element in the ideological structure, having a broad semiotic field.
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Traditional bow of the Selenga Buryats (based on a 2019 field study)
Scientific article
Three Buryat bows, studied at Tashir village, in the Selenginsky District, Republic of Buryatia, in 2019, are described. They are relatively well preserved, and one is still functioning. A detailed description of their design is given. The specimens are similar in terms of morphology and technology (specifically, an outline without strings), design of transition zones, section of elastic part, and the shape and position of horn overlays. The tension force of the bows is evaluated, and conclusions are made about the impact of force and practical use. Comments made by a Buryat archer (the bow's owner) are cited about specific use under various weather conditions. The information is compared with that gained from ethnographic sources, and archival illustrations made in late 1800s and early 1900s are given.
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Tungus-Manchu traditional beliefs. Part 1: fertility cult and images of divine ancestresses
Article
This article explores the traditional beliefs of the Tungus-Manchu peoples and is based on the hermeneutic and comparative analysis of the fertility cult. Some of its aspects are related to images of divine ancestresses, the tree of life, the hearth cult, ancestral lineage, and animistic beliefs. For the fi rst time, cults of fertility, as well as those of divine ancestresses, are regarded as an integral whole. This analysis demonstrates that images of ancestresses are preserved in mythology, rituals (specifi cally domestic ones), tribal culture, and cultural features related to birth, shamanism, ludic culture, and applied art. Also, they relate to the hearth cult, fi re rites, the tree of souls or tree of life, creation, and shamanism as part of folk medicine and rites of passage. The conclusion is made that the Tungus-Manchu fertility cult is an inherent religious system, relevant to the mentality, archetypal cultural values, ethno-cultural specifi city, and contacts with other peoples.
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Urbanization of indigenous peoples of Siberia and the Far East (20th to early 21st centuries)
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This article explores the specifi city of the urbanization process in the native population of the Altai Republic and assesses its principal trends over the course of the years 1926–2020. The focus is on quantitative aspects such as the growth of urban settlements and their population. I look at the ways the urban network has developed in the Altai Mountains. The only urban administrative center shows a potential for agglomerative growth and continues to accumulate the rural population. Townships that had emerged during the Soviet period were unattractive for natives. Three stages in the urbanization process are described: 1926–1950s, 1960–1980s, and 1990 to the present. Over the entire period in question, urbanization was extensive, i.e. caused by migration from rural areas. At the fi rst stage, the key factor was political (collectivization). In the second stage, the factors were socio-cultural (attractiveness of urban lifestyle), economic (higher income and greater availability of jobs), and political (the abolition of “futureless” villages). The main factor at the third stage was socio-economic crisis. A conclusion is made that the potential for extensive urbanization in the native population of the Altai Republic has not yet been exhausted. The most attractive places to migrate are still the region’s capital and its suburbs. However, migration to other cities of Russia is likely to rise. A prediction is made that the role of intensive factors of urbanization in the indigenous population of the Altai Republic will increase.
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