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Bolshe-Semelska Samojeder lyda under tre voloster: Pu- stosersk, Ischma och Ustsylimsk. Alla Samojj[eder]. byta upp om hösten från hafvet, och färdas små- ningom en hvar till sin volost, der de träffa kring Jul; för betala der sin jasak, förse sig med mjöl, krut, bly, smor, mjölk, snart afyttra renhudar, samt andra djurskinn, förja- ga sig åter till hafvet. The Bolshezemelskaja Samoyeds are subject to three volosts: Pustozersk, Izhma, and Ustsylimsk. All the Samoyeds move away from the sea in the autumn, and travel little by little to their own volosts, where they meet around Christmastime, to pay there their yasak tax, provide themselves with flour, gunpowder, lead, butter, and milk, to quickly sell reindeer hides, as well as other animal skins, and return to the sea. Uusa och Petschora, Ob och andra strora elfvar kls[kallas] af Sam[ojeder]. jam, haf. TN ям’ ʻsea’. As noted, the Nenets use ямʹ to refer to large rivers, e.g. Санэроʹʹ ямʹ (or Санэроʹʹ яха) ʻRiver Pečora’, Саля ямʹ ʻRiver Obʹ. The Uusa and Petschora, Ob, and other great rivers are called jam ‘sea’ by the Samoyeds.
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Fattiga Samojeder fiska dels i sjöar och floder om sommaren, dels äflas med hafs- fånge. Poor Samoyeds partly fish in lakes and rivers in the summer, and partly practise sea hunting. Rika Samojeder, på BS[Bolshezemelskaja tundran], som äflas med hafsfånge kunna blott taga med sig ett ringa antal renar, emedan der ej finnas tillräcklig mossa. In the Bolshezemelskaja tundra, those rich Samoyeds who practise sea hunting can take only a small number of reindeer with them [to the seashore], because there is not enough reindeer moss. I Januari och Februari idkas på Bolshes[emelskaja]. tundran ej hafsfånge (för stormer?) In January and February sea hunting is not practised in the Bolshesemelskaja tundra (because of storms?) De som under vinter ej drifva hafsfången fånga горные зверы. Those who do not hunt sea mammals during the winter hunt land mammals. Högst sju eller åtta fånga på en båt, minst 4. Den hvars båten är behåller tvenne delar af fångsten, en för sig, en för båten. Fångas нерпа (om vintern obetydligt, mest om vår och höst - den släpper om sommaren ej när sig, men om vår och höst sofver hon på isen och är lätt afkomlig), заецъ och моржъ - dessa skjutas, eller först med kroken, М[орский]. Заецъ skjutes och tages med nosok Ru nosok ʻharpoon’. ur vattnet; моржъ tages först med nosok, så med spjut. Морж skjutes sällan emedan ders hud ej trängs af kulan. Bä- There can be a maximum of seven or eight hunters in a boat, at least four. The one who owns the boat keeps two parts of the catch, one for himself, one for the boat. They hunt ringed seals (in winter insignificant, mostly in spring and autumn – they do not let hunters near them in the summer, but in spring and autumn they sleep on the ice and are easily approached), bearded seals, and walruses – with a hook. Bearded seals are shot and taken out of the water with a harpoon a walrus is taken first with a harpoon, them with a spear. Walruses are seldom shot because a bullet cannot penetrate their skin.
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luger fånga Samojeder ej, de ega här ej redskap - nåt af tåg. The Samoyeds do not hunt beluga whales; they have no equipment – rope nets – for it. Syrjänerne uppehålla sig blott den besätte sommar=tiden vid hafvet, emedan renarne ej uthärda hettan i skogen. Andra tider nomadi- sera de i skogiga trakter vid Uusa och ders bifloder (se handl[ingen].) Presumably, Castrén is referring to his own texts about the reindeer-herding Komi, the so-called Ižma Komi. See Castrén 2019: 517–523. The Syrians only reside by the sea in the summertime, because the reindeer cannot endure the heat in the forest. At other times they nomadise in the wooded areas around the River Uusa and its tributaries (see document.) Om sommaren komma till tundror- na en otrolig myckenhet gäss för att rugga, svanor i mindre antal. In the summer an incredible number of geese come to the tundra to mate, swans in smaller numbers. På tundrorna ufinnas möss och rottor af olika slag. There are different kinds of mice and rats in the tundra. Bland foglor är snöripan utesl.[uteslutande] tundran tillhög.[tillhörig] The willow grouse is the only bird that belongs to the tundra. Träd på tundran finnas ej - utom qwarters höga björkbuskar, som ej duga till brän- sle, som Samojj[eder]. måste skaffa från långt afständ och ofta föra med sig de vid hafvet, ställa de med med sig och samla drif-ved. There are no trees in the tundra – except birch bushes a quarter of a metre high, which are not suitable for burning. The Samoyeds have to obtain firewood from a long distance and they often drive by the sea, settle there, and collect driftwood. Bär på tundran: hjortron i ofantlig mkenh[myckenhet], som Samojj[eder]. om sommaren samla Berries in the tundra: cloudberries in immense quantities. The Samoyeds gather them in the summer
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till vintern och förvara i tunnor kråkbär, hundbär (koiran juolukka), Finnish koiranjuolukka (Vaccinium uliginosum). tranbär och några andra, som ej ätas for the winter and store them in barrels. Crowberries, bog bilberries (koiran juolukka) cranberries, and some others, which are not eaten. Bland husdjur finnes blott hunden och tämda fjällräckor. Kattar brukas ej. Hunden är liten, ullig med spetsig nos. En god renhund hör till Samojedens förnäm- sta egendom. Dogs and tamed Arctic foxes are the only domestic animals. They have no cats. Their dogs are small and woolly and have a pointed nose. A good reindeer dog is the Samoyed’s most significant possession.
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Tundra betecknar ett skoglöst ställe. Här finnas höjder, dalar, floder, sjöar och kärr. Bland jordarter förek[ommer]. land och sten i största ymnighet, äfven lera och svart jord. Den sv[arta]. jorden synes hafva uppstått af torkad dy och förekommer mest vid låga och fuktiga ställen. Äfven den är ej uteslutande tundran tillhörig, utan anträffas äfven ofta wid floder. Det är i sådan jord inom mammuth-ben anträffas; emedan jorden är fuktig, snö bildrar sig deri en is, som under sommaren ej smälter. Isen har räddat mammuth-benen See [Jengora]. från förrutnelse. Tundra denotes a forestless place. There are heights, valleys, rivers, lakes, and marshes. Among soil types, there is a variety of land and stone categories; there is also clay and black earth. The black earth seems to have arisen from dried sludge and it occurs most frequently in low and humid places. It does not belong exclusively to the tundra, but is also often found by the rivers. It is in such soil that mammoth bones are found; because the earth is damp, snow forms ice in it, and the ice does not melt during the summer. The ice has saved the mammoth bones from decay.
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Samojederne kallas af Wologdska Syrjänerna: Jögra, Contemporary Komi jögra ʻjugra‘. This could go back to the practice of contrasting the Bolʹšezemelʹskaja Nenets with the other Nenets of European Russia. For example, the Kanin and Timan Nenets contrasted themselves with the “Jugor Nenets” (jugorskie nency) in the 17th century; there was also a contrast between the Forest and Jugor Nenets (Dolgich 1970: 15, 23–25). Jögra- jas, af Ischemska Syrjänerna: Jaran, Komi jaran ʻNenets’. af Ostja- ker, Qoю-choj l[eller]. Orjach. Obdorsk Khanty or-jaχ ʻNenets’ (or ʻpeople’; or-χŭj ʻNenets man; or-neŋ ʻNenets woman’). Typical Khanty expressions for the Nenets are DN (Southern Khanty) jărǝn, V (Eastern Khanty) jărɣan, Kaz (Northern Khanty) jŏrǝn. (UMF) The Samoyeds are called Jögra or Jögrajas by the Wologda Syrians; Jaran by the Izhma Syrians; Qoю-choj or Orjach by the Ostyaks.
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Obdorska Samojeder Samojederne bruka i allm[änhet]. bössor, men somlinga skjuta äfven med handbågar, som äro (ыn, jog på Ostj. jogol) Pilen är 1) den vanl[igaste]. klump-pilen TN пя’ муңг literally ʻwooden arrow’, also локы муңг, нямд’ муңг ʻantler arrow’, would be possible, but here, нямд’ refers to an antler or horn. Mammoth tusk would be я’ нямд. One also meets mammoth tusk and bone arrows in folklore (see Kuprijanova 1965: 221, 470, 447, 521). «ders klump af träd eller ben (ren, mammuth) - peä mung, njaamdm» hvmed[hvarmed] man skjuter ekorrar, räfvar, foglar, i sket[skynnerhet] djur, hkas[hvilkas] hud man ej vill förderfva, 2) jernpilar TN еся муңг ʻiron arrow’; also ëхота ʻtwo-branched arrow’. (jeese=mung) wid ändan af ett träd med fjädrar. Dessa äro tvågreniga hdmed[hvarmed] skju- tas vildren, björnar och större djur. Obdorsk Samoyeds All the Samoyeds use guns, but some also shoot with bows (TN ыn, in Ostyak jogol). The arrow is 1) «mainly blunt-headed (made from wood bone (reindeer, mammoth) - peä mung, njaamdm),» used for shooting squirrels, foxes, or birds, especially animals whose skin one does not want to spoil, or 2) iron arrows (jeese mung) with a head made from wood with feathers. These are two-headed; wild reindeer, bears, and bigger animals are shot with them. Bågar gillras (Samosträl jadana) TN яданана ‘crossbow, arbalest’. på tundran. Ett snöre af hästtagel är fastbundet vid bågsträng, som fasthålles vid en i jorden fastad sticka. När villdjuret widrör tagel-strån- ger, afskjutes pilen och träffar det i sidan. Bows are set up (crossbow, jadana) in the tundra. A string made of horsehair is tied to the bowstring which is held by a stick fastened in the ground. When a wild animal touches the horsehair, the arrow is fired and hits it in the side. Fjällrackor och räfvar fångas med fälla (janguh; TN яңго ʻtrap’. The leter refers to the picture in the text. saes Ostj.) d The letter refers to the drawing on the manuscript page. är ett lågt träden stylta, hvilande öfver ett löst trädst[ycke]. c, The letter refers to the drawing on the manuscript page. hvarvid en fiskben (för rafvar) och (för fjällrackor) ister af hafsfiske a The letter refers to the drawing on the manuscript page. (walross; hafsdjur halé') är fästad medelst ett snöre b. The letters refers to the drawing on the manuscript page. Arctic foxes and foxes are caught with traps (TN janguh; Ostyak saes) In the figure, d is a wooden stilt resting over a loose piece of tree c, whereby a fishbone (for foxes) and (for Arctic foxes) the fat of a sea fish or walrus a (walrus; sea animal halé') is attached with a string b. Man fångar ock med saxar räfvar, vargar, fjällrackor. - jeese-jangu TN еся яңго ‘foothold trap’ literally ʻiron trap’. [See also ijenguh]. (Korde saes) Foxes, wolves, and Arctic foxes are also caught with foothold traps – jees-jangu (Korde saes)
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Ur nori Ru nora ʻburrow’. fångas räfvar och fjällrackor med saxar. Foxes and Arctic foxes are caught from their burrows with foothold traps. Man brukar ock giftkakor för vargar, räfvar och fjällrackor. Poison cakes are also used for hunting wolves, foxes, and Arctic foxes. Ekorrar fångas med bågar och bössor. Squirrels are hunted with bows and rifles. Fåglar fångas med snara (jeäs, TN есʹ(н) ‘tripwire’ Ostj. Lis). Birds are caught with snares (TN jeäs Ostyak Lis). Bland skogsdjur fångas: bäfver, utter, räf, ekorre, her- melin, fjällracka, varg, hare, filfras, björn, (sobol, i Ljapin, kazben The forest animals that are hunted include beaver, otter, fox, squirrel, ermine, Arctic fox, wolf, hare, wolverine, bear, (sable, in Ljapin, kazben). Foglar: örn, svan, gås, and, snöripa, kaakkuri Finnish kaakkuri ‘red-throated diver’. Birds: eagle, swan, goose, duck, willow grouse, kaakkuri Fisk: ossetra, sterled, njelma, muksun, lake, сы- рокъ, etc. Fish: sea sturgeon, sterlet, sheefish, muksun, burbot, peled, etc. Wildren skjutas med båge, byssa (om våren), jäga dem med hundar på skarsnö, far sjelf på skidor. (Skarsnön bär honom och hunden, men vildrenen skjunker). Wild reindeer are shot with a bow or rifles (in the spring); they drive them with dogs on crusted snow, moving on skis. (The crusted snow can support a hunter and a dog, but the wild reindeer sink into it.) Wildren fångas ock om hösten på det vis, att Samojeden tager en mängd starka (enkom lärda) renar med sig, och då han kommer när vildrenarne, bindar han en rensnara (tiinsiej) TN тынзьʹ(н) ’lasso’. kring dem tama renens horn. Denna löper till vildrenen, börjar stångas med honom, vildrenens horn, fastna deri, och nu drager jägaren honom till sig. Obs. Det Wild reindeer are also hunted in the autumn. A Samoyed takes a lot of strong (specially trained) reindeer with him, and when he approaches the wild reindeer, he binds a reindeer lasso (tiinsiej) around the tame reindeer’s antlers. This reindeer runs to the wild reindeer and begins to butt the other so that the antlers of the wild reindeer get stuck, and now the hunter draws it to him. NB: This
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sker brunst-tiden, då renarne äro arga kifvas om honorna. happens in the rutting season, when the reindeer wrangle with their antlers.
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Samojedens enda husdjur är hunden - liten, livflig med krokig. nacke, och spetsig nos och korta ben. Den ger honom tjenst vid bevakningen af renar samt vid jagt. Samo jedernas hundar hafva en underbar instinkt. Som- liga skälla hela dygnet förut, då varger är i antågande. A Samoyed’s only pet is a dog – small and lively, with a bent neck and pointed nose and short legs. It serves him to guard reindeer as well as for hunting. The Samoyeds’ dogs have a wonderful instinct. They might bark all day before the wolves actually appear.
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Cap 2. In the following two pages, Castrén describes Nenets diet. It relies on flexible and context-dependent consumption of fish, birds, and reindeer. While birds are always eaten cooked, reindeer and fish are also eaten raw, both warm and frozen. For example, Kušelevskij (1868) describes Nenets food consumption in the mid-19th century. Chapter II Emedan alla Samojeder hafva ett större eller mindre antal renar samt åtminstone i egenskap af legohjon företrädes- vis äfven med renvården, är naturligtvis renköttet deras förnämsta föda. Detta äta så väl rått, TN ңайбарць ʻto eat raw reindeer meat’; пиревы ңамза ʻcooked meat’. som uppkokadt. (Om morgonen kokas köttet med mjöl på soml[iga]. ställen <--> på Kan[inska]. tundran) På dagen äter man råt kött. Om aftonen kokas köttet vanl[igtvis]. De Timm.[Timanska] Samojederne håller sig mest till fisk, ty de hafva små renhjordar. Samojederne samla renblod i blåsor, låta bloden frysa, och i brist på bättre föda koka de häraf en välling, blan- dad med mjöl - kallas Burduk In Siberia and the Arkhangel’sk region the Ru burduk (burda) refers to a meat soup thickened with a considerable amount of flour, Russian salamata, TN я. А bouillon with meat, TN евей. (Dalʹ 1994a: 349; Dal’ 1994b: 12; Chomič 1966: 134) (blod wueijah.) TN вэя ʻblood’ I mycket knusgliga [knussliga] tider kokar man mjöl och vatten jemzeda jah TN ңамзасяда я ʻmeatless soup’. - Purstovae- ra (пусть варятъ). Benmärg TN хэва ʻmarrow’ äta Samojederna rå. Allt i hufvudet uppätes och anses för läckerheter. Ben muskler likaså. Because all Samoyeds have a greater or lesser number of reindeer, including those who work as a hired hand, which is also common in reindeer husbandry, reindeer meat is naturally their principal food. It is eaten raw as well as cooked. (In the morning the meat is cooked with flour (in some places <--> in the Kanin tundra.) During the day, the meat is eaten raw. In the evening the meat is usually cooked. The Timan Samoyeds rely mostly on fish, because they have small reindeer herds. The Samoyeds collect reindeer blood in bladders, let the blood freeze, and in the event of a lack of better food, they cook a gruel of the blood mixed with flour – called Burduk. During very hard times, they use flour and water to make jemzeda jah – Purstovaera (pustʹ varjatʹ). The Samoyeds eat bone marrow raw. Everything in the head is eaten and considered a delicacy. Leg muscles as well. När en ren slagtas, äter man alltid af rått kött sitt lystmäte, kokar derefter, ngt[någonting] i grytan. Det frusna köttet är ej så smakligt som det färska. D[er]före kokar man det like äter man det icke så begeistrad och alldrig sitt lystmäte. Det kokas. When a reindeer is slaughtered, they always eat their fill of the raw meat, after which some is cooked in a cauldron. The frozen meat is not as tasty as fresh. Therefore they do not eat it as eagerly and never eat their fill of it. It is cooked. Fisk torka The Nenets do dry fish and eat it as it is (TN пэхэ) or cooked in fish fat (TN порца). Samojederan inte, utan äta den rå, saltad eller kokt. The Samoyed do not dry fish, but they eat it raw, salted, or cooked. Samojederne dels låta Ryssarne baka sig bröd dels steka de den sjelfve på spett vid harden. TN нянь ʻbread’ refers to the bread formerly bought from the Russians. Bread baked in the fire is called леска or реска, and it can be made flat or in the shape of a baguette. On Kolguev Island, the bread was baked in ovens. (Chomič 1966: 137) Degen göres fast, så att den håller sig kring spettet. Gäst fås af surt bröd. The Samoyeds partly have the Russians bake bread [for them], and partly they fry it themselves on a bread pole by the hearth. The dough is made firm so that it stays around the pole. Guests are served sour bread.
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Samojederne äro passionerade för smör och mjölk, i synnerhet fil (smetanja). Hvarje Samojed, som äger medel dertill, förer derföre med desse articlar. Han köper smöret till 50 kop. För ugnstekt mjölk betala de 8 Rubel tunnan, inrymmande 20 pud kött. Om vintern uppsmälta de surmjölken i kittel The Samoyeds are passionate about butter and milk, especially smetana. Every capable Samoyed brings these articles with him. He buys butter for 50 kopecks. For oven-baked milk they pay 8 roubles per barrel, which can hold 20 pud of meat. In winter, they melt sour milk in a cooking pot. Af denna passion synes tråkigt. Ingen Samojed på Timanska och Kaninska tundran um- bär bröd, om han har medel att forse sig dermed. Derföre finnas på Kaninska och Timanska tund- brödoffentlig mjöl-magasiner. The Timan and Kanin Samoyeds cannot do without bread, if they can obtain it. Therefore, there are public flour shops in the Kanin and Timan tundras. Häraf synes troligt, att Samojj[eder]. småningom skola öfvergifva på nomadiserande lifnadssätt och få nedslå fasta bopålar samt egna sig åt bo- skapsskötsen. Också finnes vid floderna otroligt mycket äng. Den aldra minsta delen förbrukas af här bofasta Ryssar. Sjelfva tundrorna kunde genom ringa odling blifva äng. On this evidence, it seems probable that the Samoyeds will eventually abandon the nomadic way of life and resign themselves to permanent housing and indulge in cattle farming. In addition, there is an incredible abundance of meadows by the rivers. The Russians living here use only the smallest part of these. The tundra itself could become a meadow through a little cultivation. Samojederne äta ett hufvudmål om dagen, som intages på aftonen. Om morgonen äter man hvad som på aftonen qvarblifver. Dessemellan äta de rått kött, när lusten påkommer. This corresponds somewhat to Chomič (1966: 139), according to whom one usually eats three times a day. The meal is cooked for lunch and dinner, and tea is always served. More recent ethnographies tend to give a similar picture; Stammler notes that spices and sauces such as mustard and ketchup have entered the tundra kitchen (Stammler 2005: 91–99). Se cap. 3: kött Sid. 105 The Samoyeds eat one main meal a day, which is eaten in the evening. In the morning they eat what was left in the evening. In between these meals they eat raw meat when they get hungry. See Chapter 3: meat, page 105.
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Samojederne på Bolshesemel- ska tundran ega omkring 30,000 renar. Omkr[ing] 1816 egde de öfver 100,000 renar. Several waves of epizootics took place among the reindeer in the 19th century. As mentioned by Krupnik, there were also epizootics earlier since the development of large-scale reindeer herding among the European Nenets during the 18th century, but there is no documentation of them available. The Bolʹšezemelʹskaja Nenets lost considerable numbers of reindeer in the 1830s and 1840s epizootics, but also in the process in which the so-called Ižma Nenets developed a large-scale and more commercial type of reindeer herding. (Krupnik 1993: 154; 1976; Chomič 1966: 58–59) The Samoyeds in the Bolshezemelskaja tundra own a total about of 30,000 reindeer. In 1816 they owned over 100,000 reindeer.
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Rensjukdomar. 1) Копуыта (Toobildka) TN тобаʹ лека, тобаʹ хабця, Ru kopytiica (Fusobacterium necrophorum). bensår, deri börjar sålunda, att foten sväller (nedra delen af foten), sedermera bildar sig ett litet sår, hvarifrån var rinner. Renen kan ej gå på sina fötter (- obs. blott en är sjukt). Det händer att renen slickar såret med sin tunga, som då sväller och såras. Wanligen dör renen i denna pest. Reindeer diseases. 1) Kopyta (Toobildka) begins with the foot puffing up (lower part of the foot); later a small wound develops, from which pus runs. The reindeer cannot walk on its feet (note that only one foot is affected). It happens that the reindeer licks the wound with its tongue, which then swells and becomes wounded. Usually, the reindeer dies of the disease. 2) Головная TN ңэваʹ хабцяʹ(н) ʻheadache’. Äevo/ueva-haapse'eh Om hösten, då den är regnig sväller hufvudet wid hornen, tager röta, vara sig. Wanligtvis dör renen. 2) Golovnaja Äevo / ueva-haapse'eh. In autumn, when it is rainy, the head swells around the antlers, rots, and pus runs. Usually, the reindeer dies. 3) Внутренная боль TN сëнзяʹ хабцяʹ(н) ʻinner ache’. (Seonsi-haapts'), Lunga och lefver svälla, warar sig. Renen dör vanligtvis. 3) Vnutrennaja bol' (Seonsi-haapts'). The lungs and liver swell and pus runs. The reindeer usually dies. 4) Волкъ 4) Wolf 5) Pest. 5) Anthrax År 1828 störtade på Timanska tundran omkring 20,000 renar. Äfven de efterföljande åren hafva deras renar förminskats så att de för det närvarande äro i en ganska ömklig belägenhet. De fattigaste bland alla Samojeder. See [100,000 renar]. In 1828, in the Timan tundra around 20,000 reindeer dropped dead. The number of reindeer was also reduced in the following years, so that they are currently in a rather miserable situation. The poorest among all the Samoyeds.
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De Kaninska och Timanska Samojederna draga sig om hösten med första vinter färd ner till Mesen, Somsja, Nes dels ska att försales för att skaffa sig bröd, krut och andra förnödenheter. Många fara till marknaden i Pinega den 6te Dec[ember] g[am]la stylen och i Mesen efter крещенiе. Ru Kreščenʹe Gospodne ʻBaptism of Jesus’ celebrated on 6.1. (19.1.), commemorating the baptism by John the Baptist. Ännu andra, fattiga Samojeder, uppehålla sig hela vintern i trakten af Archangelsk, Cholmogor, Pinega och lefva såsom isvoschtsikar. De öfriga åter vända i Januarii till hafskusten och idka hafs- fånge. En stor del af Kaninska och Timanska Samojederne stå i skuld See [debt]. hos Ryska bönder och borgare i Mesen, Somsja, Nes. Desse emottaga Samojedernes varor, malitsor, Ru malica, TN мальця denotes to a men’s outer garment or parka with the fur inwards. See [pages 96-97] savik, Ru sovik, TN савак, совик denotes to a men’s outer garment or parka with the fur outwards. Worn in cold weather over malica. See [pages 96–97]. ren hudar, renbenlingar, m.m. och förse dem med deras förnödenheter. Öfverhuufvud besöka Samojederne sjelfva obetydligt mark- nader, de lemna sina varor åt Ryska bönder samt borgare emot bröd och andra förnödenheter och återvända sedan hem. In the autumn the Kanin and Timan Samoyeds move on their first winter journey down to Mezen, Somsja, and Nes in order to get bread, gunpowder, and other necessities. Many travel to the market in Pinega on December 6th (according to the old style) and to Mezen after the feast of the Baptism of Jesus. Some poor Samoyeds reside all winter in the district of Arkhangelsk, Cholmogor, and Pinega, and and live [work] as drivers. The rest return to the sea coast in January and engage in sea hunting. A large part of the Kanin and Timan Samoyeds are in debt to Russian peasants and merchants in Mezen, Somsja, and Nes. These accept the Samoyed goods, malitsas, savik, reindeer hides, reindeer leg skins, etc. and provide them with their necessities. In general, the Samoyeds do not visit the market significantly; they leave their goods with Russian peasants as well as merchants for bread and other necessities and then return home.
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Renarna This seems to be a quotation from someone, and as such a rare example of inscription in the notebook that otherwise tends to present archival materials or data based on Castrén’s observations. The quotation most probably reflects the days when the Nenets were small-scale reindeer herders or “reindeer-moved hunters and fishermen on the tundra and forest tundra”, as Krupnik (1993: 163) describes the situation before large-scale reindeer herding developed in the course of the 18th century. There is agreement that before that reindeer were used mostly for transportation, whereas the meat and skins were obtained by hunting wild reindeer, other game, wild fowl, and sea mammals. Additionally, only one or two reindeer per sledge were used, whereas the number of draught animals increased in the course of the development of the herd sizes. (See also Stammler 2005: 46–49) voro fordom mycket starka. Man körde blott med en ren, jagade vildgäss om sommaren med en enda ren. Deras horn voro hårda såsom stål; nu äro hornen svaga. Bolshesem[elska]. Samojeder döda renen gl.[genom] strypining med ett snöre, andra med ett slag af yxhammaren mellan hornen. The reindeer were very strong in the past. You drove with just one reindeer, hunted wild geese in the summer with only one reindeer. Their antlers were hard as steel; now they are weak. The Bolshezemel'skaja Samoyeds kill reindeer by strangling them with one string, others with one stroke of the back of an axe between the antlers.
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Många i s[ynner]het Obdorska Samojeder fånga fisk lägre ned wid Ob och lemna sina renar åt någon rik anförwandt till hösten. See [af andra Samojj.]. Några rika lemna le- gohjon och barn att fiska wid Ob, men färdas sjelfva på tundran. De Samojeder, som fiska wid Ob, bo ej i jurtor, Ru jurta denotes a log cabin without a ceiling used by small-scale reindeer herders, fishermen, and hunters of Western Siberia (Castrén 1852: 318). utan tält. Nedanom Obdorsk finnas blott på ett ställe jurtor, tillhörande Ostjak= ätten Saljendeer, som är den förnämsta, emedan Knäsen The indigenous chiefs, especially Khanty, Mansi, and Selkup ones, were customarily called princes, Ru knjazec, a practice dating to the pre-Russian colonial era. The Nenets chiefs were called knjazec or staršina ʻchief’. In the Russian colonial administrative system, the princes or chiefs acted as intermediaries between the Tsarist administration and the indigenous population, and their main task was taking care of the collection of tax, yasak. Additionally, they had a right to hand down decisions in local disputes. Lately, Perevalova has argued that the chiefs also had religious power inside the indigenous communities. The position was customarily handed down in a family, which is why some families, such as the Tajšins and Artanzeevs, could be called aristocratic. (Castrén 1852: 299–300; Forsyth 1992: 28–47; Lëzova 2000; Alekseev (ed.) 2010: 31, 117–136; Perevalova 2019) tillhör dna[denna] ätt. Dessa jurtor ligga ej långt från Obdorsk, äro omk[ring]. 40 till antal och kallas af Ryssarne яндерскiе юрты This most probably refers to the Jendyrskie jurty, the place where the Khanty Endyrev and Jermakov families lived. They were part of what was known as Kanasʹ jex ‘princely community’, which also included the Tajšin family, among others. Some Khanty families living near the mouth of the River Obʹ are described as “Nenetsified” by several travellers. This refers to communities that spoke Khanty or were bilingual Khanty and Tundra Nenets speakers and who were nomadic large-scale reindeer herders – not like other Khanty who lived on fishing, hunting, and small-scale reindeer herding. According to Perevalova, the princely community was also called Пульнавыт ëх ‘Community of the mouth of the River Poluj’; in Tundra Nenets Саляндер ʻinhabitants of the cape’. (Perevalova 2004: 192–194; Perevalova 2021; Alekseev (ed.) 2010: 243; Castrén 1852: 312–314) (Ostj. Wuil pogol, d[et].ä[r]. mkt[mycket] jurtor). Lägre ner bo Ostj[aker]. i tält. Many, especially the Obdorsk Samoyeds, fish lower down by the River Ob' and leave their reindeer with some rich relative until the autumn. Some rich people leave their workers and children to fish by the River Ob', and themselves travel in the tundra. Those Samoyeds who fish by the Ob' do not live in yurts, but in tents. Below Obdorsk there are yurts in only one place, and they belong to the Ostyak Saljendeer family. This family is the most aristocratic, because the prince (knjaz') belongs to the family. These yurts are not far away from Obdorsk; they are around 40 in number and the Russians call them janderskie jurty (Ostyak Wuil pogol, i.e. many yurts). Lower down, the Ostyaks live in tents.
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Qvinnor There exists a spatial complex related to women, camp, and reindeer herding and hunting equipment among the Nenets. The complex goes back to the notions of хэвадалана ʻforbidden’, and хэбëда ʻsinful’, which are related to women’s bodies, especially their legs. Additionally, TN сяʺмэй denotes menstruation and impurity related not only to women, but to a special sphere of sacrality and otherworldly power. (See Tereščenko 2003: 550, 608; Chomič 1966: 185–186; Golovnev & Osherenko 1999: 32–39; Charjuči 2001: 155–158; Ljarskaja 2005.) spisa alldrig tills[ammans]. med männer, utom man och hustru. Döttrar spisa ej tillika med fadren. Öfverhufvud måste qvinnorna nöja sig med öfverlefvorna. Women never eat together with men, except for a man and his wife. Daughters do not eat together with their father. In general, women have to make do with the leftovers. Då qvinnan eger månadsstider, måste hon alltid, när hon stiger, röka Smoke is often used for ritual purification not only in relation to сяʺмэй [Qvinnor], but also at the beginning of shamanic or sacrificial rituals. The ritual of purification is called няромдаʹʹмбва. (See Chomič 1966: 178; Lar 2008: 105–106.) med bäfver=gäll eller renflott eller bäfver=hår det ställe, der hon sutit. Wid samma tid får hon ock ej lägga sina skoplagg och byxor, When a woman is menstruating, she must always, when rising, smoke the place where she sat with (beaver) castoreum, reindeer fat, or beaver fur. Qvinnorna få alldrig lägga sina byxor och skor tillhopa med andra plagg, utan i förvar af släden. Wid sina månadsstider får hon ej lägga dem från öfra sidan, utan genom den undra m nedanför den öfra medan. På samma vis böra nämn- da plagg tagas från släden. The women should never put their pants and shoes together with other garments, but in the storage place on the sledge. When menstruating, she should not put them [hanging] from the upper side, but upside down. The clothes should be taken away from the sledge in a similar manner. Om en raid (karawan) med förespända befinnes på en wäg, så får qvinnan alldrig träda öfver slädarna eller remmarna, medelst raiden är sammmanfogad, utan måste ant[ingen]. kringgå raiden eller krypa under remnarna. If a reindeer caravan with harnessed reindeer in it is in her way, the woman must never step over the sledges or straps with which the caravan is bound together, but she must either go around the caravan or crawl under the straps.
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Såsom Pallas See Pallas 1776: 70–74; 1788: 94–96. anm[ärker]., får en qvinna alldrig gå ifrån ena sidan af tältet till den andra bakom eldstaden, utan wid dörrsidan. A practice related to the spatial complex opened in comment [Qvinnor]. This practice goes back to the structure of the conical tent, мяʺ [meäh], virtually divided into two halves by a sacred line that crosses the tent from the back, сиʹ, to the door. Сиʹ is considered sacred and pure in contrast to the sacral impurity of the women. (Chomič 1966: 185; Golovnev & Osherenko 1999: 37) Annars kommer wargen under natten i renhjorden. As Pallas notes, a woman must never walk from one side of the tent to the other behind the fireplace, but through the side where the door is. Otherwise a wolf will come into the reindeer herd during the night. Wid månads=tider får qvinnan ej sysselsätta sig med matlagning, ej sy eller sysselsätta sig med något. De rökas jemt. While menstruating, women are not allowed to prepare food, sew, or occupy themselves with anything. They are smoked regularly. Wid födelsen måste man och hustru bekän- na sina synder för accouch. [ackuschörskan]. Chomič notes that some elderly women might act as midwives, who would put up a special tent for the labour and support a woman in labour. Alternatively, a woman could give birth alone or with the help of female relatives. Men should not be present. Confessing sins, particularly adultery, was considered to prevent difficult labour. (Chomič 1966: 177–180.) When a woman is giving birth, she and her husband must confess their sins to the midwife.
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Wid dödsfall Most details come up in travelogues dating back to the 18th and 19th centuries. Chomič built an overall picture of the burial customs and death-related beliefs on the basis of sources from different places and times. (Chomič 1966: 217–222; see also Lepëchin 1805: 257; Islavin 1847: 135–139; Schrenk 1848: 522–528) sys af tre hudar ett sack en svepning för liket. Svepningen ombindes med remnar, föres ut med fötterna framåt, ej genom dörren, utan vid sidan deraf. Om sommaren lägges leket in i jord (en saschens djup), ofvan på grafven öfver hufvudet lägges en kittel, wid grafven slädespjut, fat, båge, knif, yxe, pipa, tobak, skeft eldstål. I sjefva grafven lägges blott en spade. Renarne dödas wid grafven. Efteråt ett år Liket föres till grafven med de renar, h[var]med den aflidne vanl[igtvis]. färdats; dessa dödas wid grafven. In the event of death a winding-sheet is sewn for the corpse from three hides. The sheet is bound with straps and the deceased is carried out feet forward, not through the door, but at the side. In the summer, the corpse is laid into the soil (a saschen’s depth), a cauldron is placed on the grave over the deceased’s head, and by the grave a driving pole, saucer, knife, bow, axe, pipe, tobacco, and a fire steel. Only a shovel is laid in the grave. The deceased is carried to the grave by the reindeer that the deceased usually drove; these are killed by the grave. Ett år efter Hvarje år efter döden slagtas en ren vid grafven; hufvudet och hornen lemnas vid grafven. Härvid lägges äfven först mat i fatet åt den aflidne, h[vil]ken betraktas såsom idol. Efter döden kallas en Tadibe, TN тадебя ʻshaman’. A Nenets shaman takes care of the interaction between the Nenets community with this world and the unseen world and its spirits. Before Castrén, Lepëchin, Zuev, Schrenk, and Veniamin described shamans and shamanic rituals. Later, Chomič (1981) and Lar (1998) aimed to describe the Nenets shamanism as a whole. Note that Castrén uses the interchangeable Ru kudesnik ʻmagician’, for тадебя. (Lepëchin 1805: 219–222, 264; Zuev 1947: 43, 46; Schrenk 1848: 394–407; Veniamin 1855: 119–120, 267) som beder ro af den aflidne m.m. Se Pallas Pallas 1776: 74–76; 1788: 101. Every year after the death, a reindeer is slaughtered at the grave; the head and antlers are left at the grave. Food is also put first in the dish of the deceased, who is considered as an idol. After the death, a Tadibe is called, who asks for peace from the deceased, etc. See Pallas. Den aflidnes namn får ej nämnas. Om sättet att sörja, se Pallas Pallas 1776: 74–76; 1788: 100–101. The name of the deceased may not be mentioned. About the ways of mourning, see Pallas.