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description: När Here Castrén is describing short sacrificial prayers, typical of the Nenets rituals, which can take place either in the tundra or in the camp. As seen, the sacrifices can be related, for example, to luck in livelihood and health. In the prayer, the spirit in question is briefly addressed. For similar prayers, see Lehtisalo 1947: 547–550. Samojeden bugande sig för bilden, begär de då af Guden till ex. en god fångst, med yttrar han följande ord: Хан-есей тапте-нумь, туэтао ани бона, тысемъ хатангу выя масанъ-ди, айвахаюда, TN Ханесэй табʺта Нум, туетав аниʹ пона, тымʹ хаданнгу, вэя’ масан’’-диʹ, нгэва хаюда ʻWhen Num gives prey, I will pray next year, I will kill a reindeer, smear its blood [on the idol], leave the head.’ (RL, Tas, KL) - богъ дасть промысель, олень зо- давю, на новыи годъ стану молиться и кровю вымажу, рога и голова останутся. Vid sjukdom: Нян адимда соумбадамъ тымь ха тангу, хатко выемъ масангу, айва хаюда нямъ савой, TN Нян адимда, савумдабaмʹ, тымʹ хаданггув, хадкo вэямʹ масанггу, нгэваʹ хаюда, нямдсавэй ʻIf I get better, I will kill a reindeer, definitely smear its blood [on the idol], and leave the head and antlers.’ (RL, TaS, KL) id. теперь не могу, если поправлюсь, олень задавлю, кро-вю вымажу, голова съ рогами оста-нутся. When a Samoyed bows to an image and asks the god for, for example, a good catch, he utters the following words: Хан-есей тапте-нумь, туэтао ани бона, тысемъ хатангу выя масанъ-ди, айвахаюда. ʻWhen Num gives prey, I will pray next year, I will kill a reindeer, smear its blood [on the idol], leave the head.’ In the event of illness: Нян адимда соумбадамъ тымь ха тангу, хатко выемъ масангу, айва хаюда нямъ савой. ʻIf I get better, I will kill a reindeer, definitely smear its blood [on the idol], and leave the head and antlers.’ När renen As implied, a reindeer is not always sacrificed. A sacrifice without a sacrificial animal is called TN хаңор, whereas TN ханʹ denotes a ritual with an animal sacrifice. A sacrificial reindee…

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description: Den döde Castrén’s description of burial customs corresponds to other contemporary descriptions. The deceased are said to be buried in their own clothes in wooden coffins that only seldom get buried underground. The deceased is equipped with everyday utensils and a sledge, which are all broken during the ritual. Additionally, reindeer slaughtered near the burial place are given to the deceased. Consequently, their life is thought to continue in the hereafter. när (Lepehin 1805: 116–118, 257; Islavin 1847: 135–139; Schrenk 1848: 522-523; also Chomič 1966: 217–222; 1977: 24–28) See also [Hähe] and [den döda]. begrafves i den klädnad han har på sig, då han dog i en ambar af träd, dere lägges, blott de kläder, den döda bär sednast bar på sig, så ock en sked, och ett fat. The deceased is buried in the clothing he was wearing when he died, in a shed made of boughs. Only the clothes the deceased last wore, and also a spoon and a dish, are laid in the shed. Ofvan grafven bygges en ambar af tre, dervid Wid ambaren lemnas hans släde, skiljes från släden ders medor och головки för att man ej må taga dem. Harjej-stån- gen jemte spjutet lemnas ock vid grafven ambaren (spjutet) By the shed, one leaves his sledge, whose runners and golovki are taken away because they must not be taken by others. The harjej-pole, together with a spear, is also left at the shed. I qvinnors graf dets[amma]. som i mannens i ambaren «dessutom pengar, räfvar, псець m.m., om den döde varit rik.» jernet, hvarpå elden brinner, (sked, skål); vid grafven släde och harjej. Women’s graves are similar to men’s. «also money, fox, Arctic fox pelts, etc., if the deceased was rich.» the iron plate upon which the fire burns (spoon, bowl); at the grave sledge and harjej.

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description: Likasom enl[igtt]. traditionen Urier See also Castrén 2019: 480, 515. uppsteget till himlen, så är bland Samojederne ännu i dag den tron rådande, att mskor[människor] lefvande uppstiga till de öfre rymderne. Så hände nyligen på Bol- schesemelske tundran, när en Prest andaktsfullt förtäljde om Elias som Gud för hs[hans] fromhets skull lefvande till sig upptog, att en Samojed yttrade: "Hvad är detta för under du taljer? Min bror for ock nyligen till himlen." As in the tradition that Urier went up to heaven, so the Samoyeds believe even today that people can go to the upper spaces. This happened recently in the Bolshezemelskaja tundra; when a priest devoutly spoke about Elijah, whom God, because of his piety, took alive to himself, a Samoyed said: “What is this you are talking about? My brother also recently went to heaven.”

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description: Bolvaner Here, Castrén is denoting the TN сядэй that the Nenets carry with themselves. See also [bolvan] äro klädda. Af dem finnas manliga och qvinliga, de förs[tnämda]. äro soml[iga]. klädda i mans andra i qvinno- kläder, mössa, ringar och hvarjehanda prydnaden. Bolvans wear clothes. They can be of male and female sex; the first are dressed in men’s clothes, the second in women’s, a hat, rings, and every kind of decoration. Bolvaner finnas för särskilda ända- mål (drf[derföre] deras stora antal) somliga 1) för vackert väder 2) för lycklig fångst 3) för helsa; 4) för trolldom om ngt förlorats 5) för skilna saker. There are bolvans for different purposes (which explains their large number): 1) for beautiful weather; 2) for a good catch; 3) for health; 4) for witchcraft if something is lost; 5) for different things. När Samoj[eden]. offrar, See [renen]. afskär han först öronen och kastar för idoler, för att lycklig fångst. Afdraga huden, öppna buken, bestryka idolernes anleten med blod. Lägga lefver, lunga, feta etc. i ett färsk fat för hvarje idol och och sätta den framför Gudabilden. Wäntar en half timma, bort- tager faten och börja sjelfva äta ur faten. Derpå Sedan i fatet intet återstår, börjar man äta återstaden af renen. Qvinnor få hvid ej vara när tillst[ädes]. Slut[ligen]. kokas en gryta, på fältet åt qvinnor bringas, hvad som återstår, till tältet. When a Samoyed makes a sacrifice, he first cuts off the ears and throws them to the idols, for a good catch. He then peels off the skin, opens the underside, and spreads blood onto the faces of the idols. He lays the liver, lungs, fat, etc. in a clean dish for each idol and and puts them in front of the images of the god. After having waited half an hour, he takes the dishes away and starts eating out of the dishes himself. When nothing remains in the dish, they start eating the remainder of the reindeer. Women are not allowed to be nearby. Finally, they cook [the rest] in a pot outside. What remains is brought to …

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description: Då en Samojed aflidt, gör man en Hähé, A special term, TN сидяңг, сидряңг, or TN ңытарма, is known for these images. Here, TN хэхэ is used as a general category, whereas сидряңг can denote both the shadow soul that leaves the body as a human or non-human animal dies and the image made to communicate with the soul; ңытарма tends to denote only the latter. The idea of this anthropomorphic figure is to materialise the recently deceased so that they can live together with the family. They are dressed, fed, and talked to and kept in the sleeping space of the tent and after some years, they are moved to live with the other images in the TN сиʹ or TN хэхэʹ хан. There is regional and temporal variation, depending on who these images are made of and how long they are communicated with. (Lehtisalo 1924: 140–143; Chomič 1977) See also [Den döde] and [den döda]. som under trenne års tid äras uti tältet i stället för den aflidne. Hvarje g[ån]g man äter, framsättes äfven ett föda för hähe. Om dagarne sitter han påklädd i tältet men till natten afkläder man honom och bringer honom till hvila. Efter de tre årens förlopp kastas bolvanen i likkistan bredvid den döde. When a Samoyed dies, one makes a Hähe who is honoured for three years outside the tent instead of the deceased. Every time they eat, they also make food for the hähe. During the day he sits dressed in the tent but at night they undress him and let him rest. After three years, the bolvan is thrown in the coffin next to the deceased.

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description: Björnen hålles helig. The ambiguous nature of both brown (TN варк) and white (TN сэрʹ варк) bears is reflected in the multitude of circumlocutions such as TN париденя, педарэй, панэда парико, ваңгутана мэна, ири, хэбидя, and сэрʹ, явы respectively. The restrictions related to women are in line with the practices described in [Qvinnor]. (Chomič 1976: 26) En qvinna får ej åka i en rensläde, om någon af renarne har en <lämka> af björnskinn. The bear is considered to be sacred. A woman is not allowed to ride in a reindeer sledge if any of the reindeer have a bearskin <-->. Björnens kött See also Chomič 1966: 135. ätes alltid rå. Före måltiden tvås sig <---> Bear meat is always eaten raw. Before the meal, they wash themselves <---> Wid ders strupe aflägges ed. Taking an oath by the bear is also mentioned, in addition to ethnographic sources, also in documents related to colonial administration. (Perevalova 2019: 44-45) An oath is taken by the throat of the bear. Samojj.[Samojeder] taga alldrig lifvet af möss. Somliga hålla före, att bröstet skall verka häraf, an- dra åter mena, att räfvar och fjällrackor då ej låta fånga sig, ty dessa djur lifnära sig med möss. Samoyeds never take the lives of mice. Some point out that it would have an impact on the chest; others say that foxes and Arctic foxes would not allow themselves to be captured, as these animals feed on mice.

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description: Renhufvudet, som offras åt Num TN Нум is the heavenly deity, a creator god whose opposite is TN ңа, an earthly deity. (Chomič 1977: 5–7; See also Castrén 1853: 13–18). ställes på en stör. Ostjakerne lagga det i ett tråg, v.f. The reindeer head, which is sacrificed to Num, is placed on a pole. The Ostyaks put it in a trough; see above. Då man medelst jillsi TN ильця, ʻtwo objects leaning on each other used by a shaman for foretelling or in discussing with the deceased (for example a partly empty glass of water covered with a knife; two axes or knives whose metal parts lean together)’ (Теrеščеnko 2003 [1965: 143). vill taga reda på en förlo- rad ren, frågas råd af Häheh. TN хэхэ ʻidol, sacred’. See [bolvan]. - Vid jillsi ställes en slipsten å marken, derå ett eldstål, en yxe, eller ngt[något] jern (stål dylikt. When one wants to find out about a lost reindeer through performing a jillsi, one asks for advice from Häheh. When performing a jilsi, a grindstone is set on the ground, together with the iron plate that is kept under the fire, an axe, or something similar. Tadibén See [Tadibe]. radfrågas, hvar man kunde göra en lycklig fångst, hvilken dag fångsten lyckligt afloper och mera dylikt. Tadibé is asked where one could get a lucky catch, on what day the catch would be lucky, and the like. Hvad Num sänder, kan Tadibeen ej ändra, hvad som härflyter från onda mskor[människor], sådant kan hjlepas. What Num sends, Tadibe cannot change; what flows from evil men, with that he can help. För en Tadibe Here, Castrén is summarising two shamanic belief narratives, which are intrinsic part of shamanism (Lukin 2012). See also [en tadibe] and a similar narrative published in [Samojediska sagor.] insjuknade hans dotter. Bröstet vär- kte Tadib[en]. uppskar bröstet och uttog deri- från en ryttare af jern, sittande på en jernhäst med lung i handen. En annan tog ur bröstet en pil. Tadibe’s daughter fell ill. Her chest ached; Tadibe cut the breast and took out an iron rider, sitting on a…

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description: Jileumbaertje Heunzer (t)seejeh, какъ ты потухъ Manj hoonumjum Такъ и я спать стану. TN Илевямбэртя Ханзер сея Мань хонумюмʹ ʻJiljevjambertja As you go out I go to bed.ʻ See [Jileumbartje] (RL, TaS, KL) Jileumbaertje Heunzer (t) seejeh ‘As you go outʹ’ Manj hoonumjum ‘I go to bed.’ Болванскiя шопки Bolvanskaja sopka ʻBolvan hill’ is a Russian term for Nenets sacred places that have wooden or stone idols and traces of sacrifices in them. The kinds of hills are often clearly distinguishable from the environment by their shape and they are often also named beautiful or pleasant, as Castrén does here. TN хэбидяʹ я or хэхэʹ я. kallas ställen der Samo- jedernes Gudabilder förut stått. De äro vanl[igen]. mycket angenäma ställen. Bolvanskija šopki is the name of the places where the Samoyed idols stood before. They are often very pleasant places. Om någon En tadibe Shamanic belief narrative. See also note [för en tadibe] and [Samojediska sagor 3] lemnades på försök uppå en obe- bodd hafsö. Man ser honom komma derifrån sittande på vattnet, med en for seglande båtens snabbhet. A Tadibe was left on trial on an uninhabited island in the sea. They saw him coming from there sitting on the water, with the speed of a sailing boat. Fordnade Tadibeerne kunde se och wisa åt andra lunga och andra mvartes[människovarelsers] delar hos lefvande varelser. The ancient Tadibes could see and show to other men parts of the lungs and other parts of living human beings. Bolvaner ställas mot östen med ansigtet mot vester. Bolvans are set with their face pointing to the west. Obs. Gudabilder af 2 slag: Here, Castrén’s explanation of the difference between the meaning of TN сядэй and TN хэхэ differs from what has been explicated by Chomič and Lehtisalo; see [bolvan] and [saedaej]. It is highly possible that the meaning of the words has not been and is not strict in practical usage. 1) Häheh, med msklig[mänsklig] skepnad, alltid påklädda hemma. NB: Idols are of two kinds: 1) Hähe, with a human shape…

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description: Den döda A similar habit is also described by Lepëchin (1805: 117, 257) and Schrenk (1848: 522–523) but Chomič (1966: 219–220) notes that there is regional variation. See also [Den döde] and [Hähe]. lägges i kistan med ansigtet wandt åt jorden. När renen slagtas, b offras, See [röka]. bränner man fettman. Samojederne tro att vede[r]gällningen Instead of ideas of restitution in the afterlife, the Nenets share conceptions of their life being predestined. (Chomič 1976: 21–22) skall för sig gå på jorden. Så är den mening allmän, att om en rik stjäl, så blir han fattig. Stjäl en fattig, så dör han. (пропадаетъ). Samojederne hysa en helig wördnad för stenar See [bolvan]. och träd af ngn[någon] särd[särskild]. skepnad. The deceased is placed in the coffin with his face turned to the earth. When a reindeer is sacrificed, its fat is burnt. The Samoyeds believe that there will be compensation on earth. There is a general understanding that if a rich man steals, he becomes poor. If a poor man steals, he will die. The Samoyeds feel a sacred awe for stones and trees that are of a special shape.

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description: På Waigats finnas tre offer stäl- len 1) Vid det sydvestliga näset, Hähen=saljeh, Хэхэʹ саля ʻSacred cape’. The southern cave is situated near TN Вэсако, a seven-headed wooden idol linked to TN Хадако, another idol situated on the northern side of the island. As noted by Archimandrite Veniamin, who led the 1820s missionary campaign, over 400 idols situated near Вэсако were burnt and a cross was placed in the shrine instead. After a few years, the place again abounded in idols and reindeer skulls and antlers. (Veniamin 1855: 122–125; Veniamin 1850: 53; Schrenk 1848: 353–354; Borisov 1907: 89–104) 2) Vid den nordvestlig ustje kallad Ja mal n GHähe Яʹ малʹ хэхэ ʻEarth’s end idol’. There is no more knowledge available about this place. (Bojarskii 2000: 80–85) - jord slutets Gud 3) Midt i landet på berget - kallad Ja jeru Hähe, Яʹ ервʹ хэхэ ʻEarth’s host idol’. This could refer to TN Хадако; see [Bolvanskaja reka]. jordens herre-Hähe. Samojederne fara ofta afnytligt med båt öfver sundet Jugorskoi Schar The Yugorskij Strait, situated between the mainland and Vaigač. N69°41’41’’ E61°56’31’’. Similar knowledge about the seasonal movement of some Bolʹšezemelʹskaja Nenets between the mainland and Vajgač Island and the obligatory nature of sacrifices when crossing the strait, e.g. in Schrenk 1848: 347–363. See also [Югорский шар]. till Waigats för att offra åt Saljén-Hähe, Саляʹ хэхэ ʻCape’s idol’. This refers to the sacrificial complex of TN Вэсако; see [Hähen-salje]. och föra dit renar. Mga[Många] Sa- mojeder nomadisera Several Nenets families were settled in Novaja Zemlja in the 19th century, when Russia wanted to strengthen its possession of the archipelago. The settlement was based on cooperation between the local Nenets and Russian Pomors: the Nenets would hunt and fish during the autumn, winter, and spring, and trade with the Pomors, who would arrive during the summer months. The traders had their own Nenets partners who would exchange furs for guns, ammunition, textile…

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description: I Samojedernes sagor omtalas ofta Jordens nafvel; See Castrén 1843c. visar vägen åt förvillade. Han är liten som ett barn, med grått skägg. In the narratives of the Samoyeds, the navel of the Earth is often mentioned; it shows the way to the lost. He is as small as a child, with a grey beard.

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description: I Samojederne äro blott till namnet christna, Here, Castrén relies on Venianim’s knowledge. Archimandrite Veniamin was in charge of the Orthodox missionary work that took place in the European tundra of Russia in the 1820s and 1830s. During the work, most of the Nenets were baptised, new churches were built, and a few parishes founded. The discourse on the superficiality of Christianity among the Nenets goes through all the descriptions of the 19th century. (Veniamin 1855: 112–114, 71–72; Schrenk 1848: 408–412; Islavin 1847: 119–120; Chomič 1979: 15–18; Golovnev & Osherenko 1999: 53–59) hafva intet begrepp om läran, iaktaga icke ens fastan, besöka knapt en gång om året kyrkan. Af de Kaninska Samoj[eder]., som stå högst i bildning kom ingen enda 1842 om Julen till kyrkan. Regeringen har an- befallt att Samojedbarn skola på kronans bekostnad af de Samojediska presterna uppfostras till barnalärare; men icke ens den fattigaste Samojed lemna sina barn hos presten i lära. Before the missionary work began, a school was founded for Nenets children in 1788. According to the reports of the priests, the Nenets were indeed unwilling to send their children to the schools and after four years, three had died and six had got sacked. (Veniamin 1850; Bazanov & Kaganski 1936: 20) Det är föreskrifvit, att trenne i sender skola er- hålla undervisning, men år 1842 fann på Kan[inska]. tundran blott en enda lärjunge. Han var fader- och moder-lös samt hade genom Земский Судъ blifvit anskaffad. The Samoyeds are only superficially Christians; they have no idea about doctrine, do not even observe fasting, and go to church barely once a year. Of the Kanin Samoyeds, who stand highest in education, not a single one went to church at Christmas in 1842. The government has ordered that Samoyed children should, at the expense of the Crown, be raised by the Samoyed priests to be teachers of children; but not even the poorest Samoyed leaves their children with the priest at the school. It has been dec…

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description: Samojeder stå bland Ryssar i

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description: Cap. 7 Chapter VII

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description: Natsko-Pumpokolsk The following four manuscript pages describe the so-called Nacko-Pumpokolʹsk Samoyed, a community of Selkups living on the upper reaches of the River Ket. Castrén visited the Nacko-Pumpokolʹsk Selkups in April 1846. The toponym Nacko-Pumpokolʹsk goes back to the Ostyak volosts of Nackaja and Pumpokolʹskaja, led by the princes of Jamak and Urnuk. For the linguistic notes, see [Manuscripta Castreniana Ostiak-Samoiedica.] (Miller 1941: 44; Castrén 1855: 145–147). är den fattigaste af alla sydl. Samojed-voloster, belägen vid öfva Ket. Tillwånare lefva uteslutande af jagt och fiskafånge, Living in the West Siberian forest areas, fishing and hunting were the main sources of livelihood of the Selkups. In the northern living areas, small-scale reindeer herding, and in the southern ones horses and cattle formed additional sources of livelihood and means of transport. For an overview, see Golovnev & Tučkova 2005: 317–328. hvardera näringsgrenen hör föga lönande. Ekorr-fånget liksom på nor. sidan det förnämsta tillvånarne lefva i torf=jurt, i skogar under jagt=tiden i näfver-tält eller så kallade станы (lewas-Maat NP.), SE lewai-maat. See [MC Ostiak-Samoiedica’s vocabulary] For an overview of the Selkup dwellings, see Sokolova 1998: 21–26. gjorda såsom näfverstält af tun med spetsigt tak, fyrkantiga nedtill - bestå af smala brädor. Ingen enda äger ordentlig, Rysk stuga. Torfjurt (*cai-mat) SE čai-mat. See [MC Ostiak-Samoiedica’s vocabulary] For an overview of the Selkup dwellings, see Sokolova 1998: 21–26. är det wanligaste och bästa boningen - Sådana jurt stå antligen allena, eller äro uppbyggda två, högst tre på ett och samma ställe. Natsko-Pumpokolsk is the poorest of all the southern Samoyed Volosts, located on the upper reaches of the River Ket. The residents live exclusively from hunting and fishing, with each source of livelihood yielding little profit. Squirrel-hunting, as on the northern side. Most of the inhabitants live in peat yurts, in the forest…

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description: jango Durshinin o.s.v. jango Durshinin, etc. Landet wid öfra Ket lågt- uppfylldt med moar å ömse sidor af floden, hföre[härföre] begge sidorna äro befolkade med Ostj. The land on the lower reaches of the Ket is low and filled with moors on both sides of the river, which is why both sides are populated with Ostyaks. I Natsko=Pumpokolsk finnes blott en knäsets. Western Siberia was divided into indigenous principalities that dated back to the times of Mongol colonisation. As noted by Miller, both Nackaja (or Kadyškaja) and Pumpokolʹsk were centres of principalities before they were merged in in the beginning of 17th century. See [knjaz] (Miller 1941: 44). [knjazhestvo] In Natsko-Pumpokolsk there is only one principality. Namnet Natsko-Pumpokolsk förek[ommer]. ej bland Ostjj.[Ostjaker] och kan af dem ej uttalalad. Vo- losten har intet Ostj.[Ostjakist] namn. The name Natsko-Pumpokolsk does not occur among the Ostyaks and cannot be pronounced by them. The volost has no Ostyak name. Kläderägten är Rysk, churu зипунъ SE čī̮nəľ mi̮. See [MC Ostiak-Samoiedica’s vocabulary] A zipun is a dress made of fabric or reindeer skin and worn by both women and men. For an overview of Selkup clothing, see Tučkova 2005a: 342–347). stundom göres af renskinn. Mössan åtskiljer män och qvinnor. Hos männerna är mössan hög och spetsig, hos qvinnorna låg och rund. Skjortan är hos qvinnorna stl. [stiligt] broderad och utgör om sommaren sjelfva ofvan plagget. The clothing is Russian. Churu ‘zipunʹʹ is sometimes made of reindeer skin. The hat separates men and women. Men’s hats are high and pointed, women’s low and round. Women’s shirts are embroidered in style and during summer, they form the upper garment. Ket heter här Kêêt (Kêt), stor flod Kî, biflod Kîkke(a), Jenisej heter Njándesi, Ob Koltto, o.s.v. у насъ никакая рыба не живетъ, только: чебакъ окунь, щука, налимъ, язъ, гершь, сорога, елець, лень. The Ket is here called the Kêêt (Kêt), a large river Kî, a tributary Kîkke (a), the Yenisei is c…

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description: Bifloder till Ket: Soĉer (Сочеръ), Ostj.[Ostjakiska] Koet-iike (iige), Kuut-aig, Jolówa (Елова) Keldshiga, falla ifrån högra sidan: Soĉer och Keldshiga, ifrån venstra Jolowa midt emellan: Soc. [Soĉer] och Keldsh. [Keldshiga] Tributaries of the River Ket: Soĉer (Sočerʹʹ), in Ostyak Koet-iike (iige), Kuut-aig, Jolówa (Elova), Keldshiga, flowing from the right-hand side: Soĉer and Keldshiga, from the left; Jolowa in between: Soc. [Soĉer] and Keldsh. [Keldshiga] I skogen är ekorrfånget nästan det enda, som nu brukas. En familj utsätter ända till 500 giller för ekorrar. Ryssar ändatill 1500, som alla skötas af 2-3 pers. In the forest, squirrel hunting is almost the only thing practised nowadays. One family sets up to 500 squirrel traps and the Russians as many as 1500, taken care of by two or three persons. Ofvanom Makowskij (7 verst) byn Philippowa, bestående af 3 gårdar; nedanom Makowskij (47 verst) Worosheika (10 gårdar), derifrån framåt 2-3 dags resor till Monastirj Losinoborskij Preobražesnkij monastirʹ (Ketskaja pustynʹ), founded in the early 1670s (Mankova 2017). (Лосиноборская Во- чина) består af 3 gårdar. Här fanns förut ett kloster, som längesedan är upplöst. Här idkas ej åkerbruk, men wäl i de öfriga byarna. Above Makowskij (7 versts) the village of Philippowa, consisting of three farms; below Makowski (47 versts) Worosheika (ten farms), from there onwards after two or three days’ travel Monastirj (Losinoborskaja Vočina) consists of three farms. There used to be a monastery here, which was closed down a long time ago. The fields are not cultivated here, but it is done well in the other villages. A[n]rättningar: The Selkup diet is dominated by fish, as can be seen in this list but also in other ethnographic descriptions. See Tučkova 2005: 347–350. Rå, kokt och torkad fisk och stekt fisk kokt och stekt kött Burduk, Salamåt In Siberia and the Arkhangel’sk region the Ru burduk (burda) refers to a meat soup thickened with a considerable amount of flour, also Ru sal…

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description: För The following pages treat the Narym (or Southern) Selkups, among whom Castrén spent September-December 1845. Nowadays the Narym Selkups live in the middle Ob’ region and on the tributaries the Tym, Parabel’, Ket. When Castrén visited the area, the Selkups still lived along the Rivers Čižapka, Čulym, Čaja, and Šegarka. (Vasil’jev 2005: 304; Castrén 1855: 145–147; Castrén 2019: 782–790) ekorren utlägges bete - Filfrasen uppäter ofta betet eller sjelfva ekorren och förstör ekorrfänget. A bait is laid for the squirrel – an Arctic fox often eats the bait or the squirrel itself and destroys the squirrel trap.

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description: Narymska Samojeder I Narymska kretsen finnas Ostjaker blott wid Wasjugan. The River Vas’jugan discharges into the Obʹ. (GVR) Alla de öfriga infödingarne dels äro Samojeder, boende wid sjelfva Ob, ifrån Surgutska gränsen i norr ända till Tatarens område i söder kring Tomsk, dels wid bifloderna Tym The Tym flows into the Obˈ from the right (north) at N59°25′55″ E80°1′40″. (TS) och Ket. The River Ket flows into the River Balej. (GVR) Dessa Samoj. [Samojeder] kallas What has been called Selkup since the 1930s, according to Prokofʹev’s suggestion, is an ethno-linguistic category that was not recognised by the Selkups – and partly still is not. The ethnonym Selkup goes back to the Taz and Turukhansk dialect ethnonyms of селькуп and шолькуп respectively, meaning ʻtaiga man’. However, the Tym, Vas’jugan, Parabelʹ, and communities living lower on the Narym call themselves чумыл-куп, ʻearth man’; communities living on the middle and upper Ket сюссы-кум; communities living on the Ob’ up from Narym шëш-кум, both meaning ‘taiga man’. In Russian the northern Selkups have customarily been named Ostyak Samoyeds, whereas in the more southern living regions only the term Ostyak has been in use. (Vasil’jev 2005: 305–306) af Ryssarne och kla[kalla] sig sjelfve Ostjaker, men på sitt eget språk *Cumel-gup, SE čúmêl-gup ‘Ostyak; Samoyed’. See [MC Ostiak-Samoiedica’s vocabulary] and [kallas]. som förklaras hafva upp- kommit af *cuu, lera (emedan Gud skapade mskor de första mskorna af jord), men sannolikt betyder: landets folk. De äro wid Ob boende äro redani hög grad russifierade, de hafva antagit den Ryska klädebonaden, bo om vintern i vanl. Ryska stugor, hålla höstar, kor, får och lefva i alla afseenden sås[om]. Ryska bönden. Om sommaren flytta de sitt bo, och bedrifva fiske och lefva under dna[denna] tid, liks[om]. Ostjj. [Ostjaker] i nafvertält. As noted by Sokolova (1998: 21–22), the reindeer-herding Selkups lived in conical tents all year round. Accordingly, the covering consisted of…

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description: De Narymska Samojj.[Samojeder] äro ännu i hög grad schamanismen Castrén described Selkup shamanism and seances in more detail in Castrén 2019: 785–789. For recent research on the history of Selkup shamanism, see Prokof’eva 1949, 1961a, 1961b, 1981. tillgifna äfven här framträder trollkonsten mest sås[om]. spådomskonst och taskspeleri. En wanl[ig]. konst är att låta fastbinda sig uti ett mörkt rum, anropa dervid anropa de så kallade Lohit (Ling Loh) låta dem i kammaren och utom rummet med en för allm[än] hörbar stämma, For the soundscape, see Kim-Malon 2021: 30. slut sedan försvinna ur rummet, utan att de närwarande kunna weta deraf och slutligen återvända lösbunden ifrän tillbaka. Trolltrumma sak- nas, men schamanen sitter på en torr hud, med skinnet uppåtwändt. Under det hans händer, äro fastbundna, knäppa Lohet SE loh ʻspirit’. See sgr.fi/manuscripta/vocabulary. A general name for spirits. See [MC Ostiak-Samoiedica’s vocabulary] (Selkup mythology 2010: 148–150). på huden, liksom på en trumma. Åhörarna tro sig äfven höra ekorrar springa, björ- nar brumma och ormar hväsa rundt kring rummet. Kî=Ket=Kem=joki Köu (köng) <Dernäst boskapsskötseln. Formansskapat i har ej särdeles lokande> På venstra sidan om Ob bo Samojj.[Samojeder] blott wid Parabel The River Parabel’ flows into the Obʹ. GVR och Tsaja The River Čaja flows into the Obʹ. GVR och Tscheshabka, The River Čižapka flows into the River Vasjugan. GVR en biflod till Wasjugan. Hafva förlorat alla minnen fr[ån]. forntiden, känna inga ätter (Weta sig alldrig hafva äflats med renar.) Till deras fördomar hör, att en jägare alldrig äter björnkött, emedan björnarne framdeles uppäta jägaren. Bomärken finnas ej. The Narym Samoyeds are still highly devoted to shamanism; here witchcraft also exists, mainly as divination and conjuring tricks. A common trick is to be tied up in a dark room, and call the so-called Lohit (Ling Loh), let them in and then out the room with an overly audible voice then end up disappearing from the …