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description: 3. Niitju' Also known as Нитю, Нечу, Ничу, and possibly also Няць (Zenʹko-Nemčinova 2006: 17-52). (Niiĉu?) - de Ljaminska Sa- mojederne Lamkí' kls[kallas] Samojj.[Samojederne] Laenmjá' . Bo wid Ljamin Sor och floden af sma[samma] namn (Ljamin Sam[ojediska]. Laam). Ljam[in]. S[or]. är om hösten blir mket[mycket] stor, men torkar till hösten och blir nu grund, lemnade kärr efter sig. Sjelfva floden är äfven af wårfloder vida öfversvammad, men om hösten är fl[oden]. af föga betyd[else]. - öfvhv[öfverhufvud] grund, ehuru äfven djupa stl.[ställen] finnas. Floden är mkt[mycket] lång och krokig. Utfaller i Ob 15 verst på andra sidan om byn Kuŝnikowa i Surg[utska]. trakten. The town of Surgut is situated on the river Obˈ at N61°14′40″ E73°23′19″. (TS) Ljamin Sor har 3 källfloder ( som i i sjöar förena sig): 1. den östra Köjaj 2. den mellersta Jerina ~aeda Laam, som är den förnämsta 3. Tatjar, den vestliga, upprinner ifrån ger om floden höjd och skog, kld Laemi peadara (en skog vester om sjön, урманъ). Landet midt omkring är kärruppfylldt. 3. The Niitju' (Niiĉu?) – the Ljamin Samoyeds or Lamkí (the Samoyeds call them Laenmjá'). They live at Ljamin Sor and by the river of the same name (the Ljamin in Samoyed Laam). The Ljamin Sor is very full, but dries up in the autumn, and the river bed becomes a swamp. The river itself is also widely flooded during the spring floods, but in autumn the river is of little significance – mainly ground, although there are also deep points. The river is very long and winding. It flows into the Ob 15 versts on the other side of the village of Kuŝnikowa in the Surgut the area. The Ljamin Sor has three source rivers: 1. the eastern Köjaj, 2. the middle Jerina ~aeda Laam, which is the foremost, and 3. The western Tatjar, originating from Laemi peadara (a forest west of the lake, urmanʹʹ). The land in the middle is full of marshes. Ljamin=landet bebos blott af Samojeder, omkr[ing] 20 skattbetalande, fattiga (1-5 renar), fiska gäddar, abborre, язь, R…

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description: Obs. djurslag. soblar, räfvar, fjälllrackor finnas ej, emedan skogen är uppbränd. Fisket be drifves vårtiden med nät i sjöar, men då wattnet faller och fisken derefter, såsom vanligt är, stiger i floden, patas och tillstängas desse, och fiskafånget sker nu medelst mjerdor. Obs. Fisken torkas om sommaren. Höst och vinter låter man den frysa att salta är ej brukligt - Antalet af Narymske Samojeder är omkr[ing]. 20 skattbe- talande. NB: animal species. sables, foxes, Arctic foxes are not found, because the forest is burned. Fish are caught with nets in the lakes during the spring, but when the level of the water drops and the fish go with it, the floods usually rise, the fish weirs are closed, and the fishing is now done with fish traps. NB: Fish is dried in the summer. In autumn and winter, they let it freeze; salting is not customary – the number of Narym Samoyeds is about 20 taxpayers. Obs. K[N]asym och dess små bifloder upprinna ur kärr, hmed[hvarmed] landet widt och bredt är uppfylldt. Här och der finnas äfven moar och skogiga, upphöjda trakter. NB: The Nasym and its small tributaries originate from marshes, with which the land is full. There are also moors and wooded, higher areas here and there. Nasym utfaller i Ob kort före dess förening med Irtisch. The Nasym flows into the Ob shortly before it joins the Irtisch. De Nasymska Samojj.[Samojeder] tala alldeles samma språk med de Ljaminska. Öfverhufvud skola alla de till Kondinska vol[osten]. Kondinskaja volostʹ. Konda was a separate princedom that was part of the larger Pelym princedom. Its centre was the town of Kartauž or Konda (Kondinskij gorodok). Konda volostʹʹ refers to a later imperial administrative area that was part of the Berezov uezd. (Bachrušin 1935: 18, 74–84; Alekseev (ed.) 2010: 237–238). hörande Samojj.[Samojeder] ega sma[samma] munart. The Nasym Samoyeds speak exactly the same language as the Ljamin ones. Generally, all the Samoyeds belonging to the Konda volost' share their dialect.

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description: 4. Karsát - en Samojed=ätt, som uppehåller sig nejden af Toorm-Loor, der Kasim tager sin början. De utgöra sannolikt en gren af Xarjutsi (Kara- tseja) - äro fattiga och fåtaliga. Aflas lika som de öfriga företrädeswis med fiskande. Obs. <--fr.> å läget för Toorm-Loor anmärkte en Samojed af Kars[át]. stammen, att 20 dagar erfor- drades för att med renar eller till fot, komma ifrån källörna af Ljamin till Toorm Loor. 4. The Karsát – a Samoyed tribe residing in the area of the River Toorm-Loor, where the River Kasim begins. They probably form a branch of the Xarjutsi (Karatseja) and are poor and few. They mainly practise fishing, similarly to the others. NB: <--> area for Toorm-Loor; one Karsát Samoyed noted that it took 20 days to come with reindeer or on foot from the source of the Ljamin to Toorm-Loor.

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description: 5. ~Äeuwaŝetá, Also known as naewasata, Нгаеващата, and Айваседа. betala skatt i Kasym ? men bo ofvanom Surgut. ? Purooskije Samojeder Assuming a family has a coherent living area, Castrén is here unsure where the family actually lives, as Pur would refer to a far more northerly location in relation to Surgut. 6. Peák', Also known as Pak and Пяк. betala skatt i Kasym på Surg[utska]. sidan. 5. The ~Äeuwaŝetá pay taxes in Kasym, ? but live above Surgut. ? Pur Samoyeds 6. The Peák' pay taxes in Kasym; on the Surgut side.

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description: Samojedernas omvändelse The Orthodox mission took place in the European Arctic in 1826–1830. The mission was led by Archimandrite Veniamin, according to whom 3303 of the 3983 Nenets in the area were christened during the mission. In addition, churches were built for the villages of Kolva, Nesʹ, and Nižnaja Pëša. The missionary work, including the construction of the churches for the Nenets living near the Rivers Pëša and Snopa, was based on the February 17th 1829 decree of the Holy Synod “On the rules for the conversion to the Christian faith of Samoyeds who nomadise in the Arkhangelsk province” (O pravilach obraščenija kočujuščich v Archangel’skoj gubernii samoyedov v christianskuju veru). Currently, there is a church in the name of the Annunciation of Our Most Holy Lady in Nesʹ, built in 1868. (Veniamin 1855; Schrenk 1848: 241-247; Chomič 1979) Here, Castrén’s tone is official and the text most probably goes back to Veniamin’s reports, for example Veniamin 1850. Totemska Protohierej i Vologodska Eparchien Savinoff framställde till styrelsen 1821 ett förslag om möjligheten att omvända de i Guverm[enter]. Archangel och Wologda boende Samojeder till Kna[Kristna] läran. Projektet blef Hs[ans] M[ajestät]. Kejsar Alexander före- draget hvken[hvilken] genomom Furst Gabitsen, Minister för folk-upplysningen affordrade det Archang[elska]. Presterskapets mening härutinnan, och dåvarande Erkl Biskopen i Archangel Neofit yttrad, och Då en slik omvändelse af Prestersk avsågs verkställbar, anbefalltes genom en ukas af d. 5 Aug. 1824 en mission af två prester och två причетника, samt uppbyggardet af tvenne kyrkor. I följd häraf afgick den 21 Januari 1825 från Archangelsk en mission till Mesen, som bestod af en Archimandrit, en Prest och två причетники. Missionens företag präster med den framgång, att inom åren 1825 och 1826 på Kanin- ska tundran döptes 454 själar, på Timanska 324, på Bolshe- semelska 977, inom år 1827 ofverhufvud 984, således till och med sistnämda år inalles 273…

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description: Den Kaninska kyrkan See [Kanin Church]. uppbydes år 1830. Den Timanska [kyrkan] See [Pjoshja church]. The Kanin Church was built in 1830. The Timan [Church] Att antaga Analysing missionary reports, Eva Toulouze notes that becoming Russian, TN луца, was one of the incentives to undergo baptism for the Nenets and Khanty. However, as Toulouze notes, here Russian refers to a higher status in the urban milieu and a better position in the societal negotiations taking place there. (Toulouze 2011) Kdomen[Kristendomen] och blifva Rysk är efter Samoje- dernas mening detsamma. Ju rikare en Samojed är, desto obenägnare är han, att antaga Christend[om]. Emedan Ka- ninska Samojeder öfhd[öfverhufvud] äro wälmående, finnas bland dem ännu en tredje del odöpta. De Timanska Samo- jederne äro fattiga och nästan alla döpta, ehuru de hafva mindre beröring med Ryssarne än de Kaninska. Adopting Christianity and becoming Russian are the same thing in the opinion of the Samoyeds. The richer a Samoyed is, the more reluctant he is to adopt Christianity. Because the Kanin Samoyeds are generally well off, one third are still unbaptised. The Timan Samoyeds are poor and almost all are baptised, although they have fewer contacts with the Russians than the Kanin Samoyeds.

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description: Sjukdomar Mыd|jara, TN мыдʹ яра literally ʻliver scab’ lefversjuka. Hoorakè ~gaabts, TN хоракаʹ хабця’ ‘throat disease’ bröstverk. ~Äeuwa|jeedeä, TN ңэваʹ едя ʻheadache’ hufvudverk Waewo-meárju, TN вэво-мерё literally ʻbad wound’ veneriskt. Loho- naaptsé, TN хабцяʹ (н) ʻdisease, sicknessʻ, According to Lehtisalo тивакʹʹ хабцяʹ ʻLungenkrankheit (bei den Renttieren im Sommer)' (Lehtisalo 1956: 511). lungsot. Lы́ kapts, лыʹ хабцяʹ literally ʻbone pain’ reumatism, gikt. Seonзi jeedeä, сёнзя’ едя ʻdiarrhoea’ magplåga. Diseases Mыd|jara ‘liver disease’ Hoorakè ~ gaabts ‘chest pain’ ~ Äeuwa|jeedeä ‘headache’ Waewo-meárju ‘venereal’ Loho- naaptsé ‘tuberculosis’ Lы kapts ‘rheumatism, gout’ Seonзi jeedeä ‘stomach-ache’ the page is upside down

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description: Wanoita See [Вануйти] Japtik Ябтик, fe. Ябтийʹ, Ябтикыʹ (Tereščenko 2003: 824) Puiku Пуйко, fe. Пуйкоиʹ, Пуйкуйʹ. According to Chomič, Пуйко is a branch of the fratry of Вануйто (Tereščenko 2003: 487; Chomič 1976: 107) [missing] the page is upside down

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description: [Pages 247–261 were filled in upside down. The page order has been reversed and page 261 has been reordered between 256 and 255, where it reads better.] De Bolshsemelska Obdorska Samojj.[Samojerna] The following pages concentrate on the so-called Obdorsk Samoyeds. This is a territorial and administrative category referring to the Nenets living near Obdorsk in an administrative unit that at Castrén’s time was known as the Berezov uezd. Castrén visited the area during his first Russian expedition from October 1843 to March 1844. Large-scale pastoralist reindeer herding was well-developed among the Nenets at the time, which is why Castrén’s description of the livelihood is only partial. For the history of the region, see Poberežnikov et al. 2010. skilja sig i seder, lefnads- sätt, religion etc. från från de Kaninskt-Timan- ska The Obdorsk Samoyeds are different from the Kanin and Timan ones when it comes to customs, ways of living, religion, etc. De äflas om sommaren med hafsfånge, om vintern med fänget af renar fjällräckor, räfvar, ekorrar m.m. Härtill söka de på tundran ett ställe, hvid ngn skog växer. They practise sea hunting in the summer; in the winter they hunt Arctic foxes, foxes, squirrels, etc. In order to hunt, they seek a place with some forest in the tundra. Både низовые The Russian designation lower (nizovye) refers to the Nenets living on the lowlands of the rivers Nadym, Taz, and Pur and the shores of the Taz Gulf up to the River Yenisei, whereas upper (verchovye) or stony (kamennye) refers to those Nenets moving on the slopes of the Urals and the Yamal Peninsula. (Alekseev (ed.) 2010: 242, 311). See [paenjaangi]; [Jiesangi]. och верховые Самое- ды besöka om vintern (20 Dec[ember].-20 Januari) marknaden i Obdorsk i beta la der sin skatt, See [yasak]. som uppbäres af deras S Старшины Nenets community leaders, who were obliged to gather yasak and take care of minor disputes, were called leaders in contrast to princes, who had a higher position in the Russ…

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description: Samojeder fiska om sommaren på Ob med not (juortse~m boonga, TN ёрцьмʹ понгга ʻseine (net)’ på Ostj[akiska]. Saajef) af 100 famnar. Likaså om sommaren med långref (jihena wada, TN ехэнаʹ вадаʹ literally ʻsturgeon hooks’ denotes a longline (Chomič 1966: 78). på Ostj[akiska]. nis kordiы, e), som utsättes i midten af Ob långsefter elfwen. Wid refwen bin- das omkr[ing]. 10 krokar af jern; blott ossetren (jihenä) fångas med dem. Äfven uppstås om sommaren pator (ju TN ю ʻfish weir’ Ostj[akiska]. pâl) med rys- sjor (ädabts, Ostj[akiska]. wuìsem boon), gjorda af hampa. In the summer the Samoyeds fish in the River Ob with nets (juortse ~ m boonga, in Ostyak Saajef) 100 fathoms wide and also in the summer with a long line (jihena wada, in Ostyak nis kordiы, e), which is exposed in the middle of the Ob across the stream. Around ten hooks made of iron are tied to the long line; only sturgeon (jihenä) are caught with them. Additionally, in the summer they set weirs (ju in Ostyak pâl) and fyke nets (ädabts, in Ostyak wuìsem boon), made of hemp. Widare fångas om sommaren med en anstalt, liknande den Finska lippo - en säck, som simmar i bottnet af elfven. Deri lägges en sten för tyngdens skull och den är medelst ett tåg fastbunden vid båten. Detta tåg är fästadt wid framre andan af säcken. Ett annat snöre är fast bunden wid midten; detta håller fiskaren i handen och känner d[är]med, när fisken kommit i säcken (hurkkõs, på Ostj[akiska]. noltti boon). Additionally, they fish during the summer with a device similar to the Finnish lippo – a sack which swims in the bottom of the river. A stone is placed in it as a weight and it is tied to a boat with a rope. This rope is tied to the front of the sack. Another string is tied to the middle; the fisherman holds this in his hand and thus notices when a fish has come into the sack (hurkkõs, in Ostyak noltti boon). Om vintern fiska Samojj.[Samojeder] under isen med nät (njamзahaei, TN нямзахэй ʻfyke net’ på Ostj[akiska]. Haalaf). Wanligen dam…

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description: Samojediska qvinnor i Obdorsk bära en stor, blank jern=ring öfver magen. TN ниʹ мара or ниʹ еся. Large copper or iron clasps used by women (also west of the Ural Mountains) as decoration and in order to tie the belt over their coats (Amelina 2014: 13, 23, 27). The Samoyed women in Obdorsk wear a large, smooth iron ring over their stomach. De Ob Sjukdomar: weneriskt, lepra, skjörbjugg, kro- nisk hosta, koppor, rheumatism, lungsot. Diseases: venereal, leprosy, scurvy, chronic cough, smallpox, rheumatism, pneumonia. Då Ostjj. omkr[ing]. This can be related to the year 1781, when Prince Tajšin attacked the princedom of Ljapin together with the Nenets because the Ljapin prince accepted baptism. The eating of the heart(s) of the enemies by the winners of a war is a motif in Khanty folklore. (Bachrušin 1935: 67; Patkanov 2003: 91–92) år antogo Xd.[kristendom], förgrym- made sig Samojj.[Samojederne] deröfver, gjorde anfall på Ostjj.[]Ostjaker, intogo och plundrade Bere- sov, samt dödade mkt[mycket] folk. Trad[ition]. förtäljer, att de uttogo de dödandes hjertan och uppåts dem. When the Ostyaks adopted Christianity, the Samoyeds became furious, attacked the Ostyaks, captured and plundered Berezov, and killed a lot of people. Tradition tells us that they took out the hearts of the deceased and ate them. the page is upside down

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description: Dagar räkna Samojederne ej. TN сиʹʹивʹ or сиʹʹив яля ʻweek’.The names for the days of the week can be formed using ordinal numbers so that, for example, Monday is сиʹʹивʹ нюртей яля ʻfirst day of the week’. Additionally, Wednesday is середа or ерь яля’, Thursday сетберк, and Sunday хэбидя яля or нылана яля. (Barmič 2015: 93, 404, 535, 699, 811) (TaS, KL) The Samoyeds do not count weekdays. the page is upside down

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description: Samojeder i Beresovska Afd[elningen]. kretsen Samoyeds in the Berezov uezd See [Berezov uezd]. 1. Obdorska Obdorsk 3261 mk.[mänskliga] men 2309 qk.[qvinnliga] women 2. Kynovatska Ky[u]novat Here Kunovat refers to an administrative area, the Kunovat volostʹ. Kunovat is an old town, situated on the bank of the River Kunovat and already known in sources from the 16th century. The town was the centre of the Kunovat princedom, which had close contacts with other princedoms of the Berezov uezd. Later, it served as a centre of the Kunovat volostʹ. The Nenets of the area were Forest Nenets speakers. (Bachrušin 1935: 6–7, 37, 66–68; Alekseev (ed.) 2010: 237–238) 37 31 3. Казымскихъ Kazym Here Kazym refers to an administrative area, the Kazym volostʹ. Kazym is a town situated on the bank of the River Kazym and already known in sources from the 16th century. The town was a centre of the Kazym princedom and a significant centre of trade between the Khanty and Forest Nenets. The Nenets of the area were Forest Nenets speakers. (Bachrušin 1935:18, 68–69; Alekseev (ed.) 2010: 237–238) 312 239 4. Ljapinska Ljapin Here Ljapin refers to an administrative area, the Ljapin volostʹ. Ljapin is a town situated on the bank of the River Sygva and the town, together with the Ljapin princedom, is already known in sources from the 16th century, and it was one of the largest princedoms of the Berezov area in the 17th century. The Nenets of the area were Forest Nenets speakers. (Bachrušin 1935: 7, 66–68; Alekseev (ed.) 2010: 237–238) 79 58 total 3689 2627 Obs. I Sosvinska volosten finnas ej Samoj[eder]. NB: There are no Samoyeds in the Sosva volostʹ. Sosva refers here to an administrative area, the Sosʹva volostʹ. The town of Sosva served as the centre of the fomer Sosva princedom, and as the princedom itself fell, Sosva became known as one of the major religious centres with an idol (šaitan) that was visited by neighbouring Khanty. The indigenous people were mostly speakers of Mansi, but also Kh…

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description: Samojediska ätter (jierkka) TN еркар. See [роды]. i Obdorska volosten Samoyed families (jierkka) in the Obdorsk volost I. Paenjaangы TN пэʹ яңгы ʻthose who live in the stone land’, corresponds to the Ru kamennye ‘stony’. They both refer to Nenets moving on the slopes of the Urals and the Yamal Peninsula. (Alekseev (ed.) 2010: 42, 311). See [tasinjaangy]; [nizovye]. (Верховые), de vid Ural. venster om Ob Harjuci, TN Харючи, Харюци fe. Харючиʹ, Харëйʹ. One of the largest families in Yamal and Tajmyr Peninsulas. It has also been suggested to represent one of the exogamic groups of the Nenets, the other being Ванойта. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 749, 754) en stor ätt, som delas i särskilda afdelningar grenar, såsom Tusida TN Тусида, Тусяда, fe. Тудядыʹ. According to Chomič, Тусяда is a branch of the fratry of Харючи (Tereščenko 2003: 677; Chomič 1976: 108) , Seera deta TN Сэродэта, fe. Сэродэтэйʹ. According to Chomič, Сэродэта is a branch of the fratry of Харючи (Tereščenko 2003: 585; Chomič 1976: 107) , Hoorilie Хораля, fe. Хорэлиʹ. According to Chomič, Хораля is a branch of the fratry of Харючи. (Tereščenko 2003: 772; Chomič 1976: 109) m.fl. Wanoità, See [Вануйти] äfven en stor ätt, som sönder- faller i 3ne[trenne] grenar, bland hvilka tvenne bära namnet Jabtik Ябтик, fe. Ябтийʹ, Ябтикыʹ (Tereščenko 2003: 824) och Puiku. Пуйко, fe. Пуйкоиʹ, Пуйкуйʹ. According to Chomič, Пуйко is a branch of the fratry of Вануйто (Tereščenko 2003: 487; Chomič 1976: 107) Jiesangы Езыннгы, Еснгы, fe. Еснгыʹ. According to Chomič, the family has Ostyak, in other words Khanty, background. (Tereščenko 2003: 109–110; Chomič 1976: 104) Lamdo Ламдо, fe. Ламдойʹ. According to Chomič, Ламдо is a branch of the fratry of Вануйто (Tereščenko 2003: 174–175; Chomič 1976: 104) Taemeä. Тэ мяʹʹ, Тэмя, fe. Тэмядыʹ, Тэмядэйʹ. According to Chomič, Тэ мяʹʹ is a branch of the fratry of Вануйто (Tereščenko 2003: 684, 689; Chomič 1976: 109) Wanuita I. Paenjaangы (upper), in the U…

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description: Namn. For Nenets personal names, see Salminen 2007; Barmič 1980; Ljarskaja 2002; See [hedniska namn]. Names Togolouwa Labéä Sootma ~Aanibir Jaasi Maela Nanû Saadi Panzijuu Tiimbada Njoosie Jamsu Sjohori Sjobtie Piritseda Meli Njob Haida Wuemeä Mihli Miu Onorngaanä the page is upside down

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description: Jādnie Ядне, Ядня, fe. Ядныʹ. According to Chomič, Ядне is a branch of the fratry of Харючи (Chomič 1976: 110; Tereščenko 2003: 828) ~Adér, Ңадерʹʹ, Адер, fe. Ңадеройʹ. According to Chomič, Ңадерʹʹ is a branch of the fratry of Харючи. (Tereščenko 2003: 373; Chomič 1976: 106) hvaraf tvenne grenar. Seäradie Harjuci ?Сэръяда Харючи Tohé Тохо, Тохэʹʹ(с), fe. Тохэйʹ, Тохэсыʹ. According to Chomič, a branch of Вануйта. (Tereščenko 2003: 673; Chomič 1976: 108) ~Oidu Jar Яр, fe. Ярой. According to Chomič, a branch of Вануйта. (Chomič 1976: 110) Sjuhu(n)jej Сюхуней, Сюгней, Сюгуней, fe. Сюхунейʹ. According to Chomič, a branch of Харючи. (Tereščenko 2003: 593; Chomič 1976: 108) Peäseä Пясяʹʹ, fe. Пясядыʹ (Tereščenko 2003: 511) Wanuoitaᵋ See [Вануйти] Taasu ~Garjùci Тасуʹ Харючи (Tereščenko 2003: 640) Wanuita See [Вануйти] Jabtik Ябтик, fe. Ябтийʹ, Ябтикыʹ (Tereščenko 2003: 824) Hvarje ätt har sin родоначалникъ See notes [starschina] and [knjaz]. - den rikaste, äldste och klokaste i ätten. Antalet af somtlige родон[ачальников]. utgår 32. Enskilta gre- nar isamma ätt äkta ej hdra[hvarandra] i Obdorska volosten. (Lamki), Niitjú Laminska Samoj[eder]. (20 skattb[etalande].?) Jevs'i, Samarowska. (10 skattb[etalande].) Jādnie ~Adér, divided into two branches. Seäradie Harjuci Tohé ~Oidu Jar Sjuhujej Peäseä Wanuoitaᵋ Taasu ~Garjùci Wanuita Jabtik Each clan has its own clan leader – he is the richest, oldest, and wisest in the family. There are 32 clan leaders. Members of the individual branches of the same clan cannot marry each other in the Obdorsk volost. (Lamki), Niitjú; Ljamin Samoyeds (20 taxpayers?) Jevs'i, Samarow [Samoyeds] (10 taxpayers) the page is upside down

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description: Samojeder och Ostjaker erkänna samma Ostjak=knäs, See [ostjak-knäs]. som dömmer och afgör smärre strider dem emellan, har uppsigt wid uppbörden af skatten, som uppbäres af Starschini wid den Obdorska marknaden. The Samoyeds and Ostyaks recognise the same Ostyak Prince, who acts as a judge and decides minor disputes among them and supervises the collection of the tax, which is collected by the leaders during the Obdorsk market. Desse starschini äro родоначалники, de utväljes inom samma ätt. Den rikaste och klokaste bland dem aflidnes slägtningar blifver starschina. See [starschina] and [knjaz]. These leaders are clan leaders; they are selected from within the clan. The richest and wisest of the deceased’s family becomes the leader. Man kan ej taga Nenets marriage follows exogamic principles, according to which certain families belong to the same group, which is why their members cannot marry each other. Castrén translated the TN еркар SW ‘ätt’, which translates as family; Russian researchers use the term fratrija, whereas the historical documents use the term plemja ‘tribe’, and the TN тэнз. In the mid-19th century, the Charjuči and Vanjuita clearly represented two separate exogamic groups. In addition, the Forest Nenets were considered to represent a community of their own. Still, it is known that, for example, the Nenets living in the European Arctic might marry each other, although they belonged to the Vanjujta community. Accordingly, the marriage contracts were made between different families, TN еркар. It is unclear exactly which social groups Castrén is referring to here. (Dolgich 1970: 53–64; Verbov 1939) sig hustru inom samma ätt. One cannot take a wife from within the same family. Samojeden kan taga Polygamy has often attracted the interest of travellers and researchers and is often described as a patriarchal practice lacking any rules, as Castrén does here. However, Chomič has noted that polygamy might have represented a solution to childlessness and a decr…

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description: stamfurstes rättigheter the rights of the clan prince the page is upside down

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description: Månader: Several sources mention the Tundra Nenets names for the months. As noted by Golovnev, the Nenets months are not equal in length, but they rather relate to the sun on the one hand and events in nature and among the reindeer on the other. Additionally, there is considerable variation in the names of the months and their order, both regionally and in time. Golovnev ends up describing both the Tundra and Forest Nenets names for the months quite extensively. (Islavin 1847: 139–140; Schrenk 1848: 480–481; Golovnev 1995: 305–329) 1. Hanertsjuuluuwa jiirыы, TN ханерцeлова иры ʻthe month of the beginning of freezing’ (TaS, KL) Oktober, ifrån slutet af September, då elfvarna frysa 2. Paewudiej j, TN пэвдей ʻdarkness’. According to Tereščenko, нюдя пэвдей ʻsmall darkness’, roughly corresponds to November. (Tereščenko 2003: 501; Golovnev 1995: 319–321) (TaS, KL) den mörka, Oktober och halfva November 3. Aarka paaewudiej, TN арка пэвдей ʻgreat darkness’. According to Tereščenko, ңарка пэвдей, ʻbig darkness’ roughly corresponds to December. (Tereščenko 2003: 501; also Golovnev 1995: 319–321) (TaS, KL) halfva December - mycket mörk. 4. Limbi jirыы, According to Tereščenko (2003: 191), лимбя’ ирий, ʻeagles’ month’, roughly corresponds to January. See also лимби иры, ʻeagles’ month’, in Golovnev 1995: 324–325. (TaS, KL) halfva Januarii - då solen "lik en örn" höjer sig på fältet 5. Jaare jirыы, TN яра иры ʻthe month during which the sun turns from the thaw’, roughly corresponds to February. (Tereščenko 2003: 780; Golovnev 1995: 323–324) (TaS, KL) Januarii till hälften af Februari. "kall månad" 6. Siije|n[-]ts' s TN сие ниць (иры) ʻfalse calving’, roughly corresponds to April. (Golovnev 1995: 305–308; Tereščenko 2003: 147) (TaS, KL) Febr. och början af Mars. Siije, вретъ. Nits, рожденiе (вретъ ложное рожденiе, d.ä. ännu ej den rätta kalfningstiden. Om detta inträffas, är saken ej på rätt) 7. Njanaej nits, According to Tereščenko (2003: 147), ты” ниць ирий ʻthe month of prope…

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description: Starcshin See [page 252]. Leader Om någon skjuter eller finner ett såradt eller redan dödadt djur, delas bytet emellan som skjutit eller sårat samt den, som funnit det. If someone shoots an animal or finds a wounded or already dead animal, the prey is divided between the one who shot or wounded it and the one who found it. En qvinna kan ock vara wittne och begå den vanliga eden: en broder kan jemväl wara wittne. Ett vittne är tillräckligt. A woman can also be a witness and swear the common oath; a brother can also be a witness. One witness is enough. Äldsta brudern aktas af de yngre, såsom fader. The eldest brother is respected by the younger ones as if he were the father. Egendomem delas jemt emellan sönerna. Property is divided equally between the sons. Kalym See [sig till hustru]. på Samoj. nie mir See [sig till hustru]. likaså hos Ostjj. Bride price is in Tundra Nenets nie mir as among the Ostyaks. Det händer bland Ostjaker, att en fästman löper undan med döttrarna sin brud emot fadrensvilja, eger fadren rätt att återfara sin dotter, men om hon framfödt barn, stadna de hos sin fader. It happens among the Ostyaks that if a groom runs away with his bride against the father’s will, the father has the right to have his daughter returned to him, but if she gave birth, they stay with their father. Nisenda puunjaje, TN нисянда пуня ʻafter father’ According to Tereščenko, TN хаевы ʻinheritance’. (Tereščenko 2003: 725) (TaS, KL) arf. Nisenda puunjaje ‘inheritance’ Utan kalym äktas alldrig, men betalningen kan följa två, tre år derefter. One never marries without bride price, but the payment can take place two or three years thereafter. Om någon betalat kalym, men dör innan han hun- nit gifta sig eller bruden dör, blir kalym åter- gäldad. Har bruden en annan syster, eger fästman- nen eller den nygifte rätt att äkta hans syster. En yngre broder aktar den äldres enka If someone paid bride price, but dies before the marriage or the bride dies, the bride price is returned. If…