Anmärkningar öfver den kondinska dialekten. 291

Anmärkningar öfver den kondinska dialekten. 292

Anmärkningar öfver den kondinska dialekten. 293

Anmärkningar öfver den kondinska dialekten. 294

Strödda ethnographiska anteckningar. 009
description: öfver härder Tvenne tvärstånger, som kallas tjih, hvarifrån åter nedhänger en stång, pa'ah, hvarpå grytor och katt- lar ställas att koka. Björnar finnas ej i Kanin, emedan der icke finns skog. over the hearth, two crossbars, called tjih, on which again there is a pole, pa'ah, on which stews and pots are set to boil. Bears are not found in Kanin, because there are no forests there. Ormar ej. Sihirtjeh See [siirtjeh]. äro rikt, godt folk, vandra i v. synling mitt <o>. En gång hade en Samojed som var Tadibeh, träffat på en Sihirtjeh, som vandrat bredvid åkte med häst och hade en svart räf i släden Samo- jeden går efter och lurar för att stjäla, vänder sig till honom sägande: "hföre[hvarföre] stjäla? Bättre att begära. Kommer <du> hem till mig, vill jag gifva dig ett räfskinn. De vandrade till hans hem (under jorden); Sihrtj[eh]. gaf ej blott ett svart räfskinn utan ock en svart filfras. - En annan Samo- jed som fiskade vi hafvet, hade sett Sihirtjes barn leka med gåsfjädrar och rada af dem en lång skräcka vid stranden. Det skedde på den tid, då gåssen fälla sina vingar. No snakes. The Sihirtjeh are rich, good people; they can be seen walking among people. Once a Samoyed, who was Tadibeh, met a Sihirtjeh, who was wandering beside riding a horse and had a black fox in the sledge. The Samoyed went after him and spied in order to steal; the [Sihirtje] turned to him, saying: “Why steal? Better to ask. If you come home with me, I want to give you a fox skin.” They walked to his home (underground); the Sihrtje gave him not only a black fox skin but also a black Arctic fox skin. Another Samoyed, who was fishing by the sea, had seen the Sihirtje’s child playing with goose feathers and arranging a long line of them by the shore. It happened at the time when geese shed the feathers from their wings.

Strödda ethnographiska anteckningar. 008
description: Samojederne hata hästar, derföre att en gång en häst visat sig op tundran och vid samma tid hafva många Samojeder aflidit. The Samoyeds hate horses, because once a horse appeared in the tundra and at the same time many Samoyeds died. Samojederne använda bränning såsom ett boteme- del: På det sjuka stället, eller deremodt (om sjuk- domen är invartes) lägges ett sticke af björksvamp. Den- na itändes med en sticka. Man låter svam- pen brinna ut, hvarefter huden blir sår och sjuk- domen läkes. The Samoyeds use burning as a curing measure. A piece of birch fungus is laid in the place that is ill, or towards it (if the disease is internal). This is lit with a stick. The fungus is allowed to burn out, after which the skin becomes sore and the illness heals up. Samojederna kalla sin tjum meah. See [pages 100 and 101] for the Nenets conical tent. Dess beståndsdelar äro: njoh, дверь, myikoh, den inre väggen, jeejeh, den yttre [väggen], Laata,golf, Tjumju, härd, Saaruah, rökhål, Uuh, stån- ger, som underhålla kåtan, Siih, det obe- täckta stället bakom härden, [empty space], det obet[äckta] st[ället] framför härden. The Samoyeds call their tent meah. Its constituents are: njoh 'door', myikoh 'inner wall', jeejeh, 'outer [wall]', Laata 'floor', Tjumju 'hearth', Saaruah 'smoke hole', Uuh 'poles which uphold the tent', Siih 'uncovered place behind the hearth', [empty space] 'uncovered place in front of the hearth'. Å omse sidor om härden äro upp- ställda tvenne stånger, som löpa i lutande riktning till draghålet. Desse kallas Siinsih. Emella dem löpa en On both sides of the hearth there are two poles which slope in the direction of the smoke hole. These are called Siinsih. Between them there are.

Strödda ethnographiska anteckningar. 007
description: Tobolska Samojeder delas i верхные, The Russian designation upper (verchovye) or stony (kamennye), TN пэʹ яңгы ʻthose who live in the stone land’, refers to Nenets moving on the slopes of the Urals and in the Yamal Peninsula. In contrast, lower (nizovye), TN тасиʹ яңгы ʻthose who live on the lowlands’, refers to Nenets living on the lowlands of the Rivers Nadym, Taz, and Pur and the shores of the Taz Gulf up to the River Yenisei. (Alekseev (ed.) 2010: 242, 311). See [paenjaangi]; [tasinjaangy] på ve- stra sidan om Ob, ныжные, emellan Ob och Jenisej. The Tobolsk Samoyeds are divided into upper, on the western side of the Ob, and lower, residing between the Ob and the Yenisei. Jidajeruh, TN идʹ ерв ʻwater spirit’, literally host of water. vattnets värd, ween isäntä, mythisk person. Jidajeruh, host of the water, ween isäntä, mythical person. Samojederne bilda liks Lapparne af träd bolvaner med menskliga physiognomier, göra ock af sten människor liknan de idoler, Häheh TN хэхэ. See [bolvan]. smörja dem med renblod etc. «De af träd äro ej bildade på yttre sidan af växande träd, utan gjorda af torra träd, med hufvud och physiognomier (mun, näsa, ögon). Des- sa nedstötas i jorden, och man finner på et enda ställe 3, 6 dylika beläten, en större, de öfriga mindre. Samojedd.[Samojeder] föra ock med sig i släden en liten, <alas> lång bolvan.» Att dessa äfven ställas i särsk[ilda] kåtor, hvisar ordet Hähemeäh. TN хэхэ мяʹʹ ‘church’, literally sacred tent ro dwelling, may lead one to suppose the existence of separate tents for idols. There are no descriptions of them, though. Instead, both Tereščenko and Lehtisalo give the meaning ‘church’. According to Lehtisalo, also ‘Geisterspeicher (bei den Ostjaken und bei den Samojeden am Unterlauf des Obs)’ (Tereščenko 2003: 804; Lehtisalo 1956: 179). The Samoyeds make bolvans of trees with human physiognomies. They also make human-like idols, Häheh, of stone. These are anointed with reindeer blood, etc. «Those [bolvans] of trees are not …

Strödda ethnographiska anteckningar. 015
description: intet. Då ärfva den aflidnes far och bröder. Om den aflidnes bror är ogift, får han det mesta, dernäst den aflidnes hustru tager måste han gifta sig med hustrun. nothing. In that case, the father and the brothers of the deceased inherit. If the deceased's brother is unmarried, he must marry the wife. Samojedernes dans består deri, att tvenne personer hålla hvarandra i handen och slå sina fötter mot hvarandra, tills den ena faller, hvarvid de kring- stående jubla. (G.) The Samoyed dance consists of two people holding each other’s hands and hitting their feet against each other, until one falls down, in which case the one who is standing cheers. (G.) Samojed-landet indelas eg. af ålder i Болшая земли Bolʹšaja zemlja or the Bolʹšezemelʹskaja tundra (TN Ңарка я) is an area between the River Pečora and the Ural Mountains. As Castrén notes here, the volostʹs of Pustozersk, Ižma, and Ustʹ-Cilʹma were situated in the Bolʹšezemelʹskaja tundra. och Малая земля Malaja zemlja or the Malozemelʹskaja tundra (TN Нюдя я) is an area between the Rivers Indiga and Pečora. (NAO-ES, 154: 256–257) De sednare inbegri- per Kaninska The term ‘Kaninskaja tundra’ is often used for the Kanin Peninsula (TN Саля) and the area between Mezenʹ Bay and the River Pëša. (NAO-ES: 119–120.) och Timanska tundran. The Timanskaja tundra is a plain (TN лапта) stretching from the River Pëša to Pečora Bay. (NAO-ES, 154: 256–257) Till det förra höra Pustosersk, Ishma och Ustsylimsk (voloster). The Samoyed land is divided into Bol'šaja zemlja and Malaja zemlja. The latter includes the Kanin and Timan tundra. The volosts of Pustosersk, Ishma, and Ustsylimsk belong to the former.

Strödda ethnographiska anteckningar. 014
description: Samojederne bepläga sig understundom med rått kött, dricka rå blod. ңайбарць ʻto eat raw reindeer meat’. The Samoyeds sometimes treat themselves to raw meat and drink fresh blood. På Kanin The number of harnessed reindeer depends on the purpose and season. One needs fewer reindeer during the winter, when the sledges move more lightly on the ice and snow cover. Usually, two reindeer are harnessed to a cargo sledge, two to seven to a lighter riding sledge for faster movement. (Chomič 2018: 157.9) åka Samojederna med 4 renar, Samojedinnorna med 4; på Бoлшая земля karlarna med 5 (6-8), qvinnorna med 4. Man brukar den svarta och hvita, så att en svart och en hvit ställas bredvid hvarandra. In Kanin the Samoyeds ride with four reindeer, the Samoyed women with four; in Bol'šaja zemlja the men ride with five (six to eight), the women with four reindeer. They usually use one black and one white reindeer harnessed next to each other. Samojederna begrafva See [Den döde]. vanligtvis sina döda samma dag de aflidit. The Samoyeds usually bury their dead on the same day as they die. Förut skulle den dödas alla effecter upp- brännas, sås[om]. kläder, hudar, silfver-skedar, fat och allt, hvad hon begagnat. Men de obegagna de effecterma. dela slägtningarna sig emellan. Formerly, all the deceased’s belongings, such as clothes, hides, silver spoons, dishes, and everything the deceased used, were burnt. But the relatives divide the unused ones among themselves. Om hustrun Ethnographic descriptions contemporary to Castrén describe a similar custom according to which Nenets women who in marriage leave their home camp for their husband’s home come owning personally only their clothes and the resources given by their father. The father’s wealth is inherited by his sons, and if the wife is widowed, she is customarily taken care by the family of her deceased husband. (Efimenko 1877: 180–187; Chomič 1966: 174–175) dör Mannen får mest af alla nästan alla, dernäst modren, så sönen, systern mindre…

Strödda ethnographiska anteckningar. 013
description: vanliga menniskor. Förrän Samojederne kom- mo till jorden, lefde vid floderna Toova The River Tova flows into the White Sea. GVR i Archangelska kretsen, ofvanom jorden, foro med båtar till Archangelsk efter bröd. De hade mket[mycket] penigar, fruktade för folk, som ville komma åt deras skatter, gingo derföre under jorden. Wid Ooma floden The River Oma flows into the Barents Sea. GVR i Timanski har man funnit ett förgyldt koppar-stycke, Tschudiskt. Narratives about čud are extremely popular in north-western Russia. Mythical and historical themes come together in the narration. In addition to Russians, the Komi and Nenets also share the tradition, which comes together with TN сихиртя narratives. See [siirtjeh] (Lepëchin 1805: 203; Lašuk 1969; Chomič 1976: 55–60; Drannikova and Larsen 2008). to ordinary people. Before the Samoyeds came to the region, [they] lived by the River Toova in the Arkhangelsk district, on the earth, and travelled in boats to Arkhangelsk for bread. They had lots of money and they were afraid of people who wanted access to their treasures, and therefore they went under the earth. By the River Oma in the Timan tundra, a gilded copper item of Tschud origin was found. Harjutsih=Karatseja. Harjutsih = Karatseja. När en Samojed bildas till кудесникъ, Russian kudesnik ʻwitch, sorcerer’. ger man honom en trumma att <brta> på, binder en duk för ögonen. Medan han trummar, klappa honom tvenne personer med flata handen turvis i nacken. För Stephan blef det der- vid ljust för ögonen, och Tadebtsioh satte sig på hans fötter. When a Samoyed is trained to become kudesnikʹʹ, they give him a drum and tie a cloth over his eyes. While he drums, two men clap him on the neck alternately with flat hands. For Stephan, then, a light came to his eyes and Tadebtsioh sat on his feet. Hvid hvarje troll-cer[emonie]. bindes en duk för trollkarlens ögon, och han ser dervid det oaktadt allt (ännu bättre). A cloth is tied over the sorcerer’s eyes during every ceremony, and he se…

Strödda ethnographiska anteckningar. 012
description: Mammut (мамонтъ) är efter Samojedds begr[epp]. ett jätte-djur, som bor in i jorden, der det gräfver sig mörka gångar och stigar och när sig af jord. Benämnes Jang, -oorah Jengora, TN яʹ хора ʻmammoth’, literally ʻearth’s male [animal]’. This refers both to the mammoth findings the Nenets made and to a mythic being (Janhunen 2011; Lukin 2021; Arzyutov 2019). «Jangoorah, земли порозъ. En ren i jorden med horn=ben.» d.ä, Jorderns hingst, eller ins Sinne der Sprache: Jorderns vård, Jordens herre. Samojj.[Samojeder] tro, att djuret ännu lefver då de funnit dess ben så friska. Den är nära sin död, som haft den olyckan att träffa på dess ben, om han ej genom offer af en ren till Tadebtss.[Tadebtsioh] kan afvända olyckan. The mammoth (mamontʹʹ) is, according to Samoyed conceptions, a giant animal which lives in the earth, where it digs itself dark passages and paths and lives by [eating] the soil. it is named Jengora «(Jang-oorah Jangoorah, zemli poroz''. A reindeer in the ground with antlers = bones)», in other words, Earth’s stag, or ins Sinne der Sprache: Earth’s host, Lord of the Earth. The Samoyeds believe that the beast is still alive, because they found its bones so fresh. Anyone who has had the misfortune to find its bones is close to death if he cannot avert the accident through sacrificing a reindeer to Tadebtsioh. Samojj.[Samojeder] tro, att landets fordna innevånare Tschu- di eller Sihirtje, See [siirtjeh]. «Siirtjeh, folk menniskor under jorden, чудски, lefva under jorden, visa sig ej, äro lefda forr, för» af hvka[hvilka] spår ännu äro forhanden, bo i jorden och äro ett rikt slägte, emedan de der hafva ädla metaller. (Bly, koppar-saker äro funna i deras jordhöjnr.[jordhöjningar]). The Samoyeds believe that the country’s ancient inhabitants, the Tschudi or Sihirtje «(Siirtjeh, people underground, čudski; they live under the earth and do not appear)», of whom there are still traces available, live in the earth and are a rich tribe, because they have precious meta…

Strödda ethnographiska anteckningar. 011
description: Wid utöfvningen af en m[a]gisk ceremonie måste tadibén skära stundom på Tadebtsiens тадебцo ʻshaman’s helping spirit’ (Lar 1998: 36–39; Lehtisalo 1924). befallning martera sig. Demonstrative self-damaging, for example by cutting themselves with a knife, was a customary part of shamanic rituals. This was interpreted either as entertainment or as metaphors of death (Siikala 2002: 66–69; Hoppál 1996). Han skär sig med knif, så att hjerta och lunga äro synliga, sticker sig tvertigenom lifvet med ett spjut, som stundom är brän- nande hett, låter skjuta sig med kula. Emellanåt låter han på Tabetsions befallning, ont detta förrät- tas af andra, men om den agerande personen snart dör, så förmår han ej såra trollkarlen. Under utöfvningen af en troll den m[a]giska förrättningen har Tadibeen sina ögon tillslutna, då han samtalar med Tadebtsioh och af dem inhemtar nödiga upplysningar. Popoff skjuter Samojj.[Samojeder] During a magic ceremony tadibé sometimes must torture themselves on Tadebtsie’s order. He cuts himself with a knife, so that the heart and lungs become visible, sticks himself with a spear, which is sometimes burning hot, or lets himself be shot with a bullet. From time to time he lets – on the order of Tadebtsies – others do the same thing, but if the person acting soon dies, he cannot hurt the sorcerer. During the magic service Tadibe has his eyes closed as he talks with Tadebtsioh and so obtains the necessary information. Popoff shoots Samoyeds. Stepans far har blifvit huggen i stc[stycken]. och dock ge[nom] in trollkonst kommit till lifs igen. Stepan’s father was cut into pieces and yet through his magic came back to life again. I fordna dagar hafva kudesniker huggit hufvudet af sig, och ställt sedan åter på sitt ställe. In ancient times, kudesniks had their heads cut off and then put back in their place.

Strödda ethnographiska anteckningar. 010
description: Enligt trad[itionen] har stammen Karatseja Here Castrén is referring to a historical narrative(s) based on events that took place during the colonisation of Western Siberia from the 17th up until the mid-19th century. Wars between Russian and indigenous troops, but also constant waves of revolts against the Russian administration and towns but also against indigenous princedoms, took place repeatedly. The Харючи family, known in Russian as the Karačej or Karačejskie Samoyeds, formed one of the largest and most powerful Nenets communities not only in Siberia, but also among the European Nenets. They organised several raids on the fortress of Pustozersk in the 17th and 18th centuries, but also Obdorsk, and the Siberian princes were either asking the Tsar for help or to release the Karačej prisoners in order to bring back or retain peace in the area. (Perevalova 2019: 73–76) often- gjort ströståg bland de Mesenska Samo- jederna, mördat och plundrat. Dessa inva- sioner skola ännu för 100 år tillbaka egt rum. Många sånger och traditioner röro sig kring detta ämne. Knif i Ishma skall betyda Fu̅rt. For att få snuret starkt, taga Samojederna gamla björksvampar, bränna det till kål, ställa kolen, de brinnande kolen på en kopparskifva, der kolen småningom srorkar och förvandlas till aska, som blandas tillhopa med snuret. På Kanin Nos snusa till och med små barn; på болшая земля röka de fleste karlar; qvin- norna snusa. According to tradition the Karatseja tribe often made occasional rushes against the Mezen' Samoyeds and murdered and plundered. These invasions took place 100 years ago. Many songs and traditions dealt with this subject. Knife in Ishma is Fu̅rt. In order to make a rope strong, the old Samoyeds take birch fungus and burn it to make charcoal, they set the burning coals on a copper plate, where the coal eventually crumbles and is transformed into ash, which is mixed together with the twine. On Kanin Nos, even small children take snuff; in Bol'šaja zemlja most men …

Epistulae 1: Letters sent by M.A. Castrén
subject: Epistulae 1. Letters sent by M.A. Castrén. Edited by Timo Salminen & Juha Janhunen. Manuscripta Castreniana, Personalia I,1. 851 pp. ISBN 978-952-7262-25-2 (print) ISBN 978-952-7262-26-9 (online). 50 €.
description: M.A. Castrén continued the European tradition of expeditions in Russia but he was also able to fulfil the needs of the Imperial Russian administration for information about the Empire as well as the Finnish national movement’s request to explore the history of the Finnish people. Being far away from home brought about a massive need for him to stay in contact both with friends and relatives in Finland and with colleagues and official authorities at the Russian Academy of Sciences. The present volume brings together all the currently known letters written by Castrén, both official and unofficial (except his correspondence with his fiancée and future wife Natalia Tengström, which will be published in Epistulae 2). Most of the letters date from the years he spent in the field, but there are also letters written in Finland before and after his expeditions. Altogether, this volume contains 231 letters and some drafts written by Castrén in the 20-year period between 1832 and 1852. View the whole volume (pdf)
description: (View the whole volume without frames) Contents Manuscripta Castreniana: A General Preface to the Series by Juha Janhunen Editors’ Foreword by Timo Salminen and Juha Janhunen Practical Information Matthias Alexander Castrén’s letters, transferring information and discussing ideas by Timo Salminen Recipients of M.A. Castrén’s letters by Timo Salminen Matthias Alexander Castrén: (Jump to: Letters written in 1832 | 1833 | 1834 | 1835 | 1836 | 1838 | 1839 | 1840 | 1841 | 1842 | 1843 | 1844 | 1845 | 1846 | 1847 | 1848 | 1849 | 1850 | 1851 | 1852) Letters written in 1832 1 Helsinki, 9 April 1832, to the Senate of the Imperial Alexander University 2 Uskela, 10 July 1832, to Johan Abraham Fellman 3 Helsinki, 3 September 1832, to Johan Abraham Fellman Letters written in 1833 4 Helsinki, 7 January 1833, to Johan Abraham Fellman 5 Helsinki, 14 February 1833, to Johan Abraham Fellman 6 Helsinki, 26 May 1833, to Jacob Fellman 7 Helsinki, 31 October 1833, to Johan Abraham Fellman Letter written in 1834 8 S.d. 1834, to the Senate of the Imperial Alexander University in Helsinki Letter written in 1835 9 S.d. 1835, to the Senate of the Imperial Alexander University in Helsinki Letters written in 1836 10 [Helsinki, c. April 1836], to Johan Abraham Fellman 11 Helsinki, 7 May 1836, to Johan Abraham Fellman Letters written in 1838 12 Muonio, July 1838, to Knut Felix von Willebrand 13 Helsinki, 25 September 1838, to Carl Robert Ehrström 14 Helsinki, 27 September 1838, to Anders Johan Sjögren 15 Helsinki, 30 October 1838, to Anders Johan Sjögren 16 Helsinki, 15 December 1838, to Jacob Fellman Letters written in 1839 17 Helsinki, 23 September 1839, to Carl Robert Ehrström 18 S.d. [December 1839], to the Faculty of Arts at the Imperial Alexander University in Helsinki Letters written in 1840 19 S.d. [probably February 1840], to Elias Lönnrot 20 Helsinki, 2 February 1840, to Carl Robert Ehrström 21 Helsinki, 12 March 1840, to Jacob Fellman 22 Helsinki, 22 March 1840, to Jacob Fellman 23 S.d.…
creator: Matthias Alexander Castrén
creator: edited by Timo Salminen & Juha Janhunen
publisher: Finno-Ugrian Society
date: 2021
rights: © Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors
format: hardcover, PDF
language: English, svenska
identifier: ISBN 978-952-7262-25-2 (print), ISBN 978-952-7262-26-9 (online).
coverage: 1832–1852

Fennica (the whole volume, PDF)
subject: Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
creator: Matthias Alexander Castrén
creator: edited by Kaisa Häkkinen
publisher: Finno-Ugrian Society
rights: © Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors

Editor's Foreword (Fennica)
subject: Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
creator: Kaisa Häkkinen
publisher: Finno-Ugrian Society
date: 2019
rights: © Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors

Matthias Alexander Castrén and the Swedish Translation of the Old Kalevala (Fennica)
subject: Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
creator: Kaisa Häkkinen
publisher: Finno-Ugrian Society
date: 2019
rights: © Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors

Förord [af M.A. Castrén] (Kalevala, Fennica)
subject: Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
creator: M.A. Castrén
creator: Ed. Kaisa Häkkinen
publisher: Finno-Ugrian Society
date: 2019
rights: © Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors

Synoptic Presentation of the Full Text of the Old Kalevala (1835) by Elias Lönnrot and the Swedish Translation (1841) by M.A. Castrén (Fennica, Kalevala)
subject: Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
creator: Ed. M.A. Castrén
creator: Ed. Elias Lönnrot
creator: Ed. Kaisa Häkkinen
publisher: Finno-Ugrian Society

Vocabularia et commentaria Kalevalae (Kalevala, Fennica)
subject: Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
creator: M.A. Castrén
creator: Ed. Kaisa Häkkinen
publisher: Finno-Ugrian Society
date: 2019
rights: © Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors