12
20
1683
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https://www.sgr.fi/manuscripta/files/original/e629d1597a8efc017e4f0d8c8f01f4c4.jpg
7de35a7cd006daec3d6e808117f3bb8f
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Ethnographiska, historiska och statistiska anmärkningar. 233
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
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<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Hustrun </span>
<div class="tooltip-content-ethnographica">For recent research on Selkup family and social relations, see Gemuev 1984.</div>
</div>
ärfver mannens egendom, antingen barn finnas, el<br />ler ej; men om hon gifter sig andra gången borttages<br />egendomen af anhöriga, eller om sådana ej finnas, af<br />общество. </td>
<td style="width: 214px;">
<p>The wife inherits the husband's property, whether there are children or not; but if she marries a second time, the relatives take the property, or if there are no relatives, the community [takes the property].</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Under dåliga jagtår ock äfven fördas Ostjj.[Ostjaker] till
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tschulym </span>
<div class="tooltip-content-ethnographica">The Čulym flows into the Obˈ from the right (north-east) at N57°43′54″ E83°49′34″. (TS)</div>
</div>
för att<br />jaga (i shet[synnerhet] elgar) - ett tecken, att de kommit der<br />från och göra ännu ett slags anspråk å landet, ehuru<br />de måste betala arrende. Ofta fordras allestädes<br />arrende för allt, utom ekorrfånge, som för leket ingen<br />ting betalas.</td>
<td style="width: 214px;">During a bad hunting year, the Ostyaks also go to Tschulym to hunt (especially moose) – a sign that they have arrived from Tschulym and still make some kind of claim over the land, though they have to pay rent. Everything is often rented, except squirrel hunting, as you cannot pay for anything with game.</td>
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<td style="width: 222px;">
<p>Obs. Tunguserna wid Ket betala ej arrende för ngntg.</p>
</td>
<td style="width: 214px;">
<p>NB: The Tungus at Ket do not pay rent for anything.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>De Ketska och Timska Ostjj.[Oastyaks] komma i beröring med hdra[hvarandra].</p>
</td>
<td style="width: 214px;">
<p>The Ket and Tim [Tym] Ostyaks are in touch with each other.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>Wid föräldrarnes frånfälle lägges ngn[någon] <span style="text-decoration: line-through;">främmande</span> slägting eller<br />en af volosten utsedd förmyndare att föda och wärda barnen<br />tills de kl.[kallas] fullwuxna. Förmyndaren eger att wärda egendomen<br />och föda barnen, utan att derföre ega ngn[någon] annan skade.<br />Ersättning, är att de barnen i sin ordning skola föda för-<br />myndaren, då han blir gammal och orklös.</p>
</td>
<td style="width: 214px;">
<p>If parents die, a relative or a guardian appointed by Volosten is left to take care of the children until they become adults. The guardian has the right to value the property and feed the children, without causing any harm to them. As compensation the children in their turn shall feed the guardian when he grows old and loses his strength.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>En hustru eger rätt att sjlef vårda sin egendom och<br />tmed[till och med] förfara efter godtycke.</p>
</td>
<td style="width: 214px;">
<p>A wife has the right to take care of her property and even act according to her own wishes.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>Ed göres ej; till wittne duger man ock qvinna, barn, far, mor, bror<br />och syster.</p>
</td>
<td style="width: 214px;">
<p>Oaths are not made; a woman, children, father, mother, brother, and sister are also able to act as witnesses.</p>
</td>
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<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Jagten </span>
<div class="tooltip-content-ethnographica">The Selkups hunted fur-bearing animals, especially for sale and for paying yasak; moose and wild reindeer were also important game animals. Generally, fishing was central for food (Golovnev & Tučkova 2005).</div>
</div>
är så allmän, att till och med qvinnor kunna<br />skjuta både med båge och bössa.</td>
<td style="width: 214px;">
<p>Hunting is so general that even women can use both a bow and rifle.</p>
</td>
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<tr>
<td style="width: 222px;">Män och qvinnor röka och snusa. Tobaken anses lika nödig<br />såsom brödet.</td>
<td style="width: 214px;">
<p>Men and women smoke and take snuff. Tobacco is considered as necessary as bread.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/25906264b9b25224f71c16fea51c36b8.jpg
2787fee8bd13a11f564637a7ae2ff2ce
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 232
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<p>qvinnor få ej sjunga, ej heller äro de schamaner.</p>
</td>
<td style="width: 214px;">
<p>women are not allowed to sing, and nor are they shamans.</p>
</td>
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<td style="width: 222px;">
<p>Trumstickan är försedd med hvarjehanda figurer<br />eller tecken. Trollkarlen kastar den till alla när-<br />warande och förespå åt dem eftersom stickan faller<br />komma figurerna nedåt, på bådar ditta olycka.</p>
</td>
<td style="width: 214px;">
<p>The drumstick is equipped with all sorts of figures or characters. The sorcerer throws it to everyone present and predicts for them; if the stick falls in such a way that the figures are downwards, it bodes an accident.</p>
</td>
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<tr>
<td style="width: 222px;">
<p>Trollkarlen sitter med ansigtet wändt emot dörren. Ingen<br />får sitta midt emot honom. Han ser på ingen<br /><glovar> med ögonen, umgås med andarne, ser och<br />talar med dem.</p>
</td>
<td style="width: 214px;">
<p>The sorcerer sits with his face facing the door. No one may sit opposite him. He does not watch anyone with his eyes but socialises with spirits, sees them, and talks with them.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">En hvar eger sin
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> bolvan. </span>
<div class="tooltip-content-ethnographica">It is possible that here Castrén is referring to SE <i>quwaloz</i>, a picture of each person’s SE <i>quwa</i>, soul, that lives outside one’s body and can help the person in several ways, for example by making inquiries about the whereabouts of prey (Tučkova 2005b: 375).</div>
</div>
<p>Men den dödes bolvan blir kastad i floden.</p>
</td>
<td style="width: 214px;">
<p>Everyone has his bolvan. But the bolvan of the deceased is thrown into the river.</p>
</td>
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<tr>
<td style="width: 222px;">
<p>Familjer wid Ket: <span style="text-decoration: underline;">Talái</span>, <span style="text-decoration: underline;">Aalkka</span>, <span style="text-decoration: underline;">Sengaur</span>, <span style="text-decoration: underline;">Iikal</span>,<br /><span style="text-decoration: underline;">Seegandje</span>, <span style="text-decoration: underline;">Kaarba</span> (<span style="text-decoration: underline;">R. Karbin</span>), <span style="text-decoration: underline;">Kotea</span>, <span style="text-decoration: underline;">Mukko</span>, <span style="text-decoration: underline;">Kaatereäs</span>.</p>
</td>
<td style="width: 214px;">
<p>Families living by the Ket: Talái, Aalkka, Sengaur, Iikal, Seegandje, Kaarba (R. Karbin), Kotea, Mukko, Kaatereäs.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Bågar </span>
<div class="tooltip-content-ethnographica">For recent research on Selkup material culture, see Irikov 2002.</div>
</div>
göras af lärkträdet för dess styrka, båtar af asp emedan detta<br />träd bäst töjer ut sig (obs. båten göres af ett träd), vid Irkutsk af ceder, skidor<br />och medar af ceder för dess lätthett, fat och husgerädssaker af björk<br />för dess styrka.</td>
<td style="width: 214px;">
<p>Bows are made from larch wood, because of its strength, boats of aspen because the tree stretches out best (NB: A boat is made of one tree), in the Irkutsk region of Pinus cembra [stone pine], the skis and runners of stone pine for its lightness, and dishes and utensils of birch for its strength.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>Samojj.[Samojederne] äro mkt händiga, göra fat, tråg, båtar, slädor, korgar, rysor<br />försälja dem åt Ryssar. Deras arbete är alltid wäl, fint och<br />ordentligt gjordt, ty Sam[oyed]. räknar ej på dagsverken (gfr.[gämför] Ostjj.[Ostyaks] timmer)</p>
</td>
<td style="width: 214px;">
<p>The Samoyeds are very good with their hands; they make barrels, troughs, boats, sledges, baskets, and fish traps and sell them to the Russians. Their work is always well, nicely, and properly done, because the Samoyeds do not count in man-days (cf. Ostyak hours).</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>Hvarje man är smed till husbehof: Göra sjelfva bälgar. Hinder<br />i sitt yrke af Ryska smeden.</p>
</td>
<td style="width: 214px;">
<p>Every man is a blacksmith for household needs: they make their own bellows. The Russian blacksmiths hinder them from practising this as a profession.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<p>Samojj. fallenheter.<br />Stuga kan hvarje man uppbygga. Ugnen göres<br />af obemängd lera, som klappas wäl emellan<br />tvenne bräddväggar, af hka den yttre efterhand<br />borttages. Spis af lera och rör.</p>
</td>
<td style="width: 214px;">
<p>Characteristic Samoyed tendencies</p>
<p>Anyone can build a cabin. The oven is made of pure clay, which is clapped well in between two walls. The outer wall is later removed. The stove is of clay and reeds.</p>
</td>
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</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/2c45cd2da6bb879b556d2903a5a4c7e6.jpg
621b1bcda843eaca206cb182b0fb6327
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 231
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td>Wid Ket fanns fordom i de
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Karbinska jurtorna </span>
<div class="tooltip-content-ethnographica">The settlements, consisting of a few log cabins and conical tents, were already called Ru <i>jurty</i> before the Russian colonisation of Siberia. The yurt settlements were contrasted to small towns (Ru <i>gorodok</i>) on the one hand and to taiga and tundra camps on the other. The Karbin yurts are mentioned in late 18th-century sources as one of the settlements of the northern Tobol’sk Tatars. Later known as the village of Karbino, it was closed down in 2013.</div>
</div>
<br />en stor
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Gudabild, </span>
<div class="tooltip-content-ethnographica">According to Seleznev, Selezneva, and Belič (2009: 101–106), there was an astana of the sheikh Omar Alii in the Karbin yurts. The astanas, burial places of the saints, represent significant Tatar religious places and the local indigenous peoples considered them important, too.</div>
</div>
framställd i sittande ställng[ställning],<br />gjord af messeng af Tschud. Tunguserna upp-<br />brännde den af hämd. Guden är af branden<br />illafaren och aktas [anses] nu sås[om]. död samt får<br />inga offer.</td>
<td>A big image of a god, represented in a sitting position and made of Tschud brass, was formerly found at the Karbin yurts on the River Ket. The Tungus burnt it out of revenge. The god was damaged by the fire and is now considered dead and gets no sacrifices either</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Trollkarlen </span>
<div class="tooltip-content-ethnographica">Castrén’s description of a Selkup shamanic séance is one of the first of its kind. See Castrén 2019: 785–789. See also [<a href="https://www.sgr.fi/manuscripta/items/show/1916#shamanism">schamanismen</a>].</div>
</div>
förrättar den mag[iska]. handlingen under<br />dans och mgfalldiga[mångfalldiga] svåra kroppsrörelser. Han sätter<br />sig först mitt på golfvet uppå ett skinn, der<br />intet får finnas af jern eller, koppar eller annan<br />metall. Han håller i en högra handen en liten pinne,<br />i den venstra en trumma, eller två pilar med<br />en i hdera[hvardera] fastbunden klocka. Medan han sitter<br />trummar han i långsamt med den lilla pinnen<br />eller slår dermed sakta i nedra ändan af pelskaftet.<br />[nog detta en stund försent]</td>
<td style="width: 214px;">The sorcerer performs his magical acts through dance and multiple difficult bodily movements. He first lies in the middle of the floor on a skin, where nothing may be of iron, copper, or any other metal. He holds in his right hand a small stick, in his left a drum, or two arrows with bells fixed on each. While sitting he slowly drums with the little stick or strikes the lower end of the fur slowly.</td>
</tr>
<tr>
<td>Då han stiger upp, trummar han kraftigare och eller<br />fördubblar slagen på pilarna, dansar derwid och<br />efter sjunger. Jemti Efter honom sjunga alla närwarande; dock<br />gifvas ställen, då andra än trollkarlen ej kan sjunga.<br />(då samtalar han i tysthet med Gudarna). NB Den<br />som ifrån början ej warit med i sången, får sedan ej<br />widtaga. Män, qvinnor och barn äro härvid närv[arande]., men</td>
<td>As he rises, he drums more loudly and/or doubles the striking of the arrow, and afterwards dances and sings. All those present sing after him, though there are places where others than the sorcerer cannot sing (then he talks in silence with the gods). NB: Those who have not taken part in the singing from the beginning cannot come along later. Men, women, and children are present, but</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/30d8cc6389011b4f7b2b77a59dd21556.jpg
887b27c0d90707b237e2c447dd8c8856
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 230
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Fisk </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1911#fiskafånge">fiskafånget</a>].</div>
</div>
fångas med nät, med pata och mjerdor, med not, med krok af ceder, med metande.<br />Under winter drages not under isen och patas samt fångas med<br />mjerdor.<br />Ketska Samojj.[Samojeder] ega
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> bolvaner, </span>
<div class="tooltip-content-ethnographica">Ancestor spirits made of wood or metal and with a human shape and often several layers of clothing on them are stored in special storehouses or small baskets or hung in trees. Called generally SE <i>qawa lōsi</i>, their head is named SE <i>kwettargu</i>. (Selkup mythology 2010: 211, 88)</div>
</div>
dem schamanerna för<br />färdiga och påkläda. Kläderna göras af ogifta qvinnor,<br />liksom korgen. Gudarna göras af ett enda djurskinn - det för<br />sta som fångas. Härsidan lagges utåt. Guden eger någon<br />slags msklig[mänsklig] gestalt. Fötterna göras af djurets<br />bakfötter; händerna af framfötter<br />De förvaras i en korg uti en ambar, dit<br />ingen ting annat än offer får inläggas. Offren bestå<br />uti ekorrskinn, kattun, dukar (ej pengar) - Koka åt<br />bolvanen efter schamanens befallng.[befallning] 1, 3, 7 kettlar fisk<br />l.[eller] kött. Man lägger framför bolvanen ett eller<br />flere fat fisk l.[eller] kött med dertill sked, <saet>, bröd etc.<br />Derpå uppätes rätterna af Ostj.[Ostjaker] sjelf, men benen gifvas<br />ej åt hundarna, utan föras bort på ngt[något] <afud><br />ställe. Offren få endast framräckas af ogifta<br /><span style="text-decoration: line-through;"> personer (män och qvinnor) karl, men e j af</span> men maten<br />kan kokas och framläggas af hvem som hellst.<br />En gift qvinna kan alldrig ingå i ambaren och<br />gift person kan alldrig kringgå en ambar.<br />Där en person i jurten, så får guden inga offer.<br />Offer omtackas för lycklig fångst, hellsa, förloradt gods, spådom<br />Trollkarlen eger ingen särsk.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> uniform, </span>
<div class="tooltip-content-ethnographica">According to Donner, a Selkup shaman has a special spoon, cap, breast-piece, boots, drum, gloves, and coat, which they prepare in the above-mentioned order. Additionally, some shamans may use a staff made of iron. The paraphernalia represent the shaman’s power, the extraordinary nature of the ritual, and their helping spirits. The hat, for example, is typically made of iron, the seams of their clothes are sewn differently from everyday clothing, and the costume includes pictures and bones of different animals that represent spirits. See also Selkup shaman paraphernalia in Finna: [<a href="https://www.finna.fi/Record/museovirasto.ACA66AE640795F06A5747873006074FB?sid=3181937328">Shaman's dress</a>][<a href="https://www.finna.fi/Record/museovirasto.FDC3460735746229CD01507DF0C5494F?sid=2919320308">Shaman's headgear</a>] (Donner 1933: 78–81)</div>
</div>
utan kläder sig för<br />tillfället dess kläderna, åt hvken[hvilken] han förrättar<br />ceremonien.</td>
<td style="width: 214px;">
<p>Fish are caught with nets, with weir and fish traps, with drag nets, with cedar hooks, and by seine fishing.</p>
<p>During the winter, nets are drawn under the ice and weirs and fish traps are also used.</p>
The Ket Samoyeds have bolvans, which shamans make and dress. The clothes are made by unmarried women, who also make baskets. The gods are made from a single animal skin – the first caught. The fur side is laid outwards. The god has some kind of human shape. The feet are made of the animal’s back legs, the hands of the forefeet. They are stored in a basket outside a storehouse, where nothing but offerings may be left. The offers consist of squirrel skin, calico, or cloth (not money). Following the shaman’s advice, they cook one, three, or seven pots of fish or meat for the bolvan. They put in front of the bolvanen one or several dishes of fish or meat with a spoon, bread, etc. Then the dishes are eaten by the Ostyaks themselves, but the bones are not given to the dogs, but carried away to some place. The offers can only be brought by unmarried persons, but the food
<p>can be cooked and laid down by anyone.</p>
<p>A married woman can never go to the storehouse and a married person must never go around the store house.</p>
<p>When there is a person in the yurt, the god gets no sacrifices.</p>
<p>The sacrifices are made in order to give thanks for a good catch, health, lost property, or divination.</p>
<p>The shaman has no special clothing, but he puts on clothes to suit the occasion for which he performs the ceremony.</p>
</td>
</tr>
</tbody>
</table>
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b13661f0d729e075ddd05f7386474cd8
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 229
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<p>torkas</p>
<p>Hvar och en har sin skog och eget fiskwatten.<br />Men wid byn är wattnet gsamt [gemensamt].<br /><br />Samojjrna[Samojederna] hafva i sina skogar små,<br />af gammalt färdiggjorda stugor, der de bo med<br />hela sin familj.<br /><br /></p>
På högra sidan om Ob är
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">sobeln </span>
<div class="tooltip-content-ethnographica">For an overview of hunting among the Selkups, see Tučkova 2005a: 322–325.</div>
</div>
sällsynt. <br /><br />Skjuta allm. med bågar. Särskillda pilar för få-<br />glar och djur.<br /><br />Renar fångas med a) snara, som utlägges på ren-<br />spåret b) med samosträlets c)med bössa<br /><br />Räf och ekorre ätas ej.<br /><br />Björnkött får man ej äta tillika med fisk, ty då förs vinner fisken ur floden.<br /><br />Under wistelsen i skogen äflas äfven qvinnorna med jagt i skett af ekorrar, harar, fåglar<br /><br />Små barn lemnas allena i stugor. De ostyriga fastbindas med ett rep wid<br />wäggen.<br /><br />Om skogsresor göras med skidor, små barn inbäddas i små slädor eller<br />här så kallade nart. Far och mor släpa dyl[ik]. nart efter sig med kläder, mat-<br />förråd. Hvarje person släpte drager tillika med 2-3 hundar en nart af 5-6 pud.<br /><br />De egentl[iga]. byarna lemnas alldeles öde. Här qvarlemnas all egendom<br /><--> för wäg. De som ega hästar, lemna framlägga hö åt dem för hela månaden.<br /><br />Renar fångas mest om våren med bossa på skare, om hösten med<br />snara och samosträlets<br />En Ketsk Ostj. fånger under året maximum : 500 ekorrar (150 Rubel),<br />3 räfvar (45 Rub.), 5 renar (25 Rub för hudarna), Så 220 Rub.<br />Sällan björn, varg, elgg, utter.</td>
<td style="width: 214px;">
<p>are dried.</p>
<p>Everyone has their own forest and their own fishing waters. But near the village the waters are shared.</p>
<p>The Samoyeds have in their forests small cottages built a long time ago in which they live with their whole family.</p>
<p>On the right side of the Ob, the sable is rare.</p>
<p>They generally shoot with bows. There are special arrows for birds and animals.</p>
<p>[Wild] Reindeer are caught with: a) a snare, which is laid on a reindeer track; b) an arbalest, or c) a rifle.</p>
<p>Foxes and squirrels are not eaten.</p>
<p>Bear meat must not be eaten together with fish, because the fish would vanish from the river.</p>
<p>When in the forest, the women too hunt squirrels, hares, and birds.</p>
<p>Small children are left alone in the cottages. The unruly ones are tied with a rope over their back.</p>
<p>If forest trips are made with skis, small children are put in small sledges or what are here called narts. The father and mother drag similar narts with clothes and the store of food. Each person, together with two or three dogs, drags a nart of 5-6 pud.</p>
<p>The actual villages are left completely desolate. Everything not needed during the trip is left there. Those who own horses leave them hay for the whole month.</p>
<p>[Wild] Reindeer are mostly hunted in the spring with rifles on the snow, and in the autumn with a snare or arbalest.</p>
<p>A Ket Ostyak catches during the year a maximum of: 500 squirrels (150 roubles), three foxes (45 roubles), five reindeer (25 roubles for the hides), altogether 220 roubles.</p>
<p>Rarely, bear, wolf, elk, otter.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/4ce2d9952c0f68dc53d17b3940159551.jpg
494aa0eb9b2cf1fb8004d0930701f80b
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 228
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Man har i Narymska trakten funnit gamla<br />Tschud pilar af mera än tum 6 tjocklek<br />gjorda af koppar och <span style="text-decoration: line-through;"> med</span> i stället för<br /> fjädrar koppar= etc. Obs. I Samojjs. sånger är<br />allt af koppar.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Svärsonen </span>
<div class="tooltip-content-ethnographica">According to Gemuev, Selkup families were based on brotherhood (Ru <i>bratskaja semʹja</i>), which means that a collective of brothers and fathers took care of the economy of the family. The norm in question concerns situations where an old couple, with no sons, would have been left to live alone when their daughter got married (Gemuev 1984).</div>
</div>
måste underhålla sina svarföräldrar, om de äro<br />barnlösa.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Begrafva </span>
<div class="tooltip-content-ethnographica">According to the ethnographic literature, the Selkups buried the deceased in a chest carved from cedar logs and they were buried under earth. Accordingly, this does not refer to Selkup graves, but another, possibly past community’s burial mounds. (Prokof’eva 1977)</div>
</div>
sina lik ofvan jord och kastade en jordhög<br />öfver dem. Dessa högar nu <span style="text-decoration: underline;">бугры</span> (Sam[ojedisk].
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Laéd</span> </span>
<div class="tooltip-content-ethnographica">SE laed in <a href="https://www.sgr.fi/manuscripta/vocabulary">Manuscripta Castreniana Ostiak-Samoiedica’s vocabulary.</a></div>
</div>
Ket.) och<br />sägas varit Tschudds grafvar.<br />Ega eget fiskewatten och egna jagtställen (<span style="text-decoration: underline;">тайга</span>, stora<br />skogar).<br />Ketska <span style="text-decoration: line-through;"> Ostjj.</span> Samojj. egde fordom
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> renar, </span>
<div class="tooltip-content-ethnographica">There are traces of reindeer herding among the southern Selkups, including the kind of narration. However, researchers argue about the nature of reindeer herding among them. (Tučkova 2005: 327)</div>
</div>
men Tunguserne tago dem,<br />hvd [hvarvid] enl[igt]. sagan tillgick sålunda, att en Sam[ojed]. och Tung[us]. vid en mat<br />tid öfverenskommo, att den skull vinna renarne, som kunde<br />bemäktiga sig ett renben af den andra.<br />Pors, torr fisk.<br /><span style="text-decoration: line-through;"> Ostj.</span> Samojederne jaga i skogarne om hösten ifrån
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> покрова дня</span>
<div class="tooltip-content-ethnographica">Ru <i>Pokrov denʹ</i> or <i>Pokrov Presvjatoj Bogorodinicy</i> ʻIntercession of the Theotokos’ celebrated on 1.10 (14.10) and marking the turning of autumn into the winter. (Agapkina 2009: 127–128)</div>
</div>
<br />till шаговскiя samt om wåren ifrån
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">"крещения till Благовещения"</span>
<div class="tooltip-content-ethnographica">Ru <i>Kreščenʹe Gospodne</i> ʻThe Baptism of Jesus’ celebrated on 6.1 (19.1), commemorating the baptism by John the Baptist. Ru <i>Blagoveščenʹev denʹ.</i> ʻThe Feast of the Annunciation’ celebrated on 25.3 (7.4), is one of the main feasts of Slavic Orthodox tradition. It is also related to the beginning of spring. (Vinogradova and Plotnikova 1999: 667–672; Tolstoj and Tolstaja 1995: 182–183)</div>
</div>
Hela sommaren fare Samojj.<br />omkring på fiskafänge utom wid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> "Семеновъ-день",</span>
<div class="tooltip-content-ethnographica">Ru <i>Semenov denʹ</i> celebrated on 1.9 (14.9), commemorates Simeon Stylites and marks the beginning of the autumn period. (Agapkina and Belova 2009: 610–612)</div>
</div>
då<br />man fånga tjädrar i skogar samt wid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Спасова-день, </span>
<div class="tooltip-content-ethnographica">Ru <i>Spasova denʹ</i> ʻFeast of the Saviour’. Following the vernacular Russian calendar, there are three separate Feasts of the Saviour in August.</div>
</div>
<br />då höt bergas hemma. <span style="text-decoration: line-through;"> Dessutom af går</span> Strax<br />efter höbergningen beger man sig att samla<br />седер=nötter, lingon. Häggbär samlas sed[n]are och<br /><br /></td>
<td style="width: 214px;">
<p>Old Tschud arrows have been found in the Narym area. They are more than six inches thick, made of copper and instead of feathers copper [has been used] etc. NB: In Samoyed songs everything is made of copper.</p>
<p>The son-in-law must take care of his parents-in-law, if they are childless.</p>
They bury their deceased on the earth and throw a mound of earth over them. These mounds [are called] now bugry (Samoyed <i>Laéd</i> Ket.) and are said to have been Tschuds’ graves.
<p>They own their fishing waters and hunting grounds (tajga, large forests).</p>
<p>The Ket Samoyeds used to have reindeer but the Tungus took them away, and according to a narrative it happened because a Samoyed and a Tungus agreed over a meal that the one who could seize a reindeer bone from the other would win the reindeer.</p>
<p><i>Pors</i>, dry fish.</p>
The Samoyeds hunt in the forests in autumn from day of Pokrov to <i>šagovskija</i> and in the spring from [the day of] "Baptism to Annunciation". All through the summer the Samoyeds practise fishing, except during "day of Simeon" when they hunt capercaillies in the forests, and during day of the Saviour, when hay is stored at home. Immediately after haymaking they go to collect Siberian pine-nuts and lingonberries. Blackberries are gathered later and</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/801d3586e20c8380155da0bba3be43c0.jpg
1b7c967fadf5fbb805be960cd71cc250
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Ethnographiska, historiska och statistiska anmärkningar. 227
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">De Narymska Samojj.[Samojeder] äro ännu i hög grad
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> schamanismen </span>
<div class="tooltip-content-ethnographica">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.</div>
</div>
<br />tillgifna äfven här framträder trollkonsten mest<br />sås[om]. spådomskonst och taskspeleri. En wanl[ig]. konst<br />är att låta fastbinda sig uti ett mörkt rum,<br /><span style="text-decoration: line-through;"> anropa</span> dervid anropa de så kallade <span style="text-decoration: underline;">Lohit</span><br />(Ling Loh) låta dem i <span style="text-decoration: line-through;"> kammaren</span> och utom<br />rummet med en för allm[än]
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">hörbar stämma,</span>
<div class="tooltip-content-ethnographica">For the soundscape, see Kim-Malon 2021: 30.</div>
</div>
<br />slut sedan försvinna ur rummet, utan att<br />de närwarande <span style="text-decoration: line-through;"> kunna</span> weta deraf och slutligen<br />återvända lösbunden <span style="text-decoration: line-through;"> ifrän</span> tillbaka. Trolltrumma sak-<br />nas, men schamanen sitter på en torr hud, med skinnet uppåtwändt.<br />Under det hans händer, äro fastbundna, knäppa
<div class="tooltip-container-ethnographica"><span style="text-decoration: underline;"><span class="tooltip-trigger-ethnographica"> Lohet </span></span>
<div class="tooltip-content-ethnographica">SE <i>loh</i> ʻspirit’. See sgr.fi/manuscripta/vocabulary. A general name for spirits. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] (Selkup mythology 2010: 148–150).</div>
</div>
på huden,<br />liksom på en trumma. Åhörarna tro sig äfven höra ekorrar springa, björ-<br />nar brumma och ormar hväsa rundt kring rummet.<br />Kî=Ket=Kem=joki<br />Köu (köng)<br /><Dernäst boskapsskötseln. Formansskapat i har ej särdeles lokande><br />På venstra sidan om Ob bo Samojj.[Samojeder] blott wid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Parabel </span>
<div class="tooltip-content-ethnographica">The River Parabel’ flows into the Obʹ. <a href="http://textual.ru/gvr/index.php?card=191258">GVR</a></div>
</div>
och
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tsaja </span>
<div class="tooltip-content-ethnographica">The River Čaja flows into the Obʹ. <a href="http://textual.ru/gvr/index.php?card=190628">GVR</a></div>
</div>
och
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tscheshabka, </span>
<div class="tooltip-content-ethnographica">The River Čižapka flows into the River Vasjugan. <a href="http://textual.ru/gvr/index.php?card=191698">GVR</a></div>
</div>
<br />en biflod till Wasjugan.<br />Hafva förlorat alla minnen fr[ån]. forntiden, känna inga ätter<br />(Weta sig alldrig hafva äflats med renar.)<br />Till deras fördomar hör, att en jägare alldrig äter björnkött,<br />emedan björnarne framdeles uppäta jägaren.<br />Bomärken finnas ej.<br /><br /></td>
<td style="width: 214px;">
<div id="shamanism">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 <i>Lohit</i> (<i>Ling Loh</i>), let them in and then out the room with an overly audible voice then end up disappearing from the room without those present knowing about it, and finally returning untied. There are no drums, but the shaman sits on a dry skin, with the skin facing up. Under the skin his tied hands are ticking <i>Lohet’s</i> skin, like a drum. The audience also thinks they hear squirrels running, bears growling, and snakes hissing around the room.
<p>Kî = Ket = Kem = joki</p>
<p>Köu (köng)</p>
On the left bank of the Ob, the Samoyeds live only by the Parabel and the Tsoja and the Tscheshabka, a tributary of the Wasjugan.
<p>They have lost all memories of antiquity and know no clans.</p>
<p>(They know that have never worked with reindeer.)</p>
<p>One of their prejudices is that a hunter never eats bear meat, because the bears would later eat the hunter.</p>
<p>There are no house marks.</p>
</div>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/3b0606b9e4cd041951b9bb521f337e79.jpg
4b336c68036fd6e3b5cfe5f7d9c54d6b
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
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Ethnographiska, historiska och statistiska anmärkningar. 226
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Narymska Samojeder</span><br />I Narymska kretsen finnas Ostjaker blott<br />wid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Wasjugan. <span></span></span></span>
<div class="tooltip-content-ethnographica">The River Vas’jugan discharges into the Obʹ. (<a href="http://textual.ru/gvr/index.php?card=191389">GVR</a>)</div>
</div>
Alla de öfriga infödingarne<br />dels<br />äro Samojeder, boende wid sjelfva Ob, ifrån<br />Surgutska gränsen i norr ända till Tatarens<br />område i söder <span style="text-decoration: line-through;"> kring Tomsk</span>, dels wid bifloderna<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Tym</span> </span>
<div class="tooltip-content-ethnographica">The Tym flows into the Obˈ from the right (north) at N59°25′55″ E80°1′40″. (TS)</div>
</div>
och
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Ket.</span> </span>
<div class="tooltip-content-ethnographica">The River Ket flows into the River Balej. (<a href="http://textual.ru/gvr/index.php?card=205039">GVR</a>)</div>
</div>
Dessa Samoj.
<div id="kallas">[Samojeder]
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> kallas </span>
<div class="tooltip-content-ethnographica">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 <i>селькуп</i> and <i>шолькуп</i> respectively, meaning ʻtaiga man’. However, the Tym, Vas’jugan, Parabelʹ, and communities living lower on the Narym call themselves <i>чумыл-куп</i>, ʻearth man’; communities living on the middle and upper Ket <i>сюссы-кум</i>; communities living on the Ob’ up from Narym <i>шëш-кум</i>, 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)</div>
</div>
af Ryssarne<br />och kla[kalla] sig sjelfve Ostjaker, men på sitt<br />eget språk
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">*Cumel-gup,</span></span>
<div class="tooltip-content-ethnographica">SE <i>čúmêl-gup</i> ‘Ostyak; Samoyed’. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1915#kallas">kallas</a>].</div>
</div>
som förklaras hafva upp-<br />kommit af <span style="text-decoration: underline;">*cuu</span>, lera (emedan Gud skapade <span style="text-decoration: line-through;"> mskor</span> de första<br />mskorna af jord), men sannolikt betyder: <span style="text-decoration: underline;">landets folk</span>. De <span style="text-decoration: line-through;"> äro</span><br />wid Ob boende äro redani hög grad russifierade, de hafva<br />antagit den Ryska klädebonaden, bo om vintern i vanl. Ryska<br />stugor, hålla höstar, kor, får och lefva i alla afseenden<br />sås[om]. Ryska bönden. Om sommaren flytta de sitt bo, och bedrifva<br />fiske och lefva under <span style="text-decoration: underline;">dna[denna]</span> tid, liks[om]. Ostjj. [Ostjaker] i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> nafvertält.</span>
<div class="tooltip-content-ethnographica">As noted by Sokolova (1998: 21–22), the reindeer-herding Selkups lived in conical tents all year round. Accordingly, the covering consisted of reindeer hides in the winter and birch bark in the summer. Castrén refers here to hunters and gatherers, who used conical tents only during the summer.</div>
</div>
De<br />wid Ket, Tim och andra aflägsna st[ällen]. vistande Samojj.[Samojeder]<br />lefva alldeles på sma[samma] sätt såsom Ostjj.[Ostjaker] d. ä. i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> jurt </span>
<div class="tooltip-content-ethnographica">The Selkups lived in several types of subterranean or semi-subterranean buildings and huts, in Russian ‘jurt’. See Sokolova 1998: 22–26.</div>
</div>
<br />af <span style="text-decoration: underline;">träd</span> eller <span style="text-decoration: underline;">jord</span>, lifnärande sig hsakl.[hufvudsaligen] medelst fiske<br />och jagt. Äfven bland dem hafva somliga hästar,<br />ej kor <span style="text-decoration: line-through;"> Renarna äro och</span> ej heller renar. Fylleriet är<br />öfverallt rådande och fördjupar innewånarne i allt större<br />och större elände. Fattigdomen framkallar ett lånsystem, som<br />Samojj. [Samojeder] komma i händerna på svikna köpmän och borgar,<br />hvilka betala för infödingens wara, hvad de behaga.<br /><br /></div>
</td>
<td style="width: 214px;">
<p>Narym Samoyeds</p>
In the Narym <i>uezd</i>, there are Ostyaks only by the River Wasjugan. All the other natives are partly Samoyeds, living by the Ob, from the Surgut border in the north all the way to the Tatar area in the south, partly by the tributaries the Tym and the Ket. These Samoyeds are called Ostyaks by the Russians and by themselves, but in their own language *<i>Cumel-gup</i>, which they say comes from *<i>cuu</i> ‘clay’ (because God created the first men from clay, but probably means the people of the country. Those who live by the Ob are already highly Russified; they have adopted Russian dress, spend the winter in typical Russian cottages, have horses, cows, and sheep, and live in all respects like the Russian peasants. In the summer they move back to their dwellings and practise fishing and during this time they live like Ostyaks in birch bark tents. Those Samoyeds that live by the Ket and Tym and in other distant places live in just the same way as the Ostyaks, in other words, in yurts made of trees or earth, nourishing themselves mainly through fishing and hunting. Even among them some have horses, not cattle or reindeer. Drunkenness prevails everywhere and immerses the inhabitants in ever greater and greater misery. Poverty leads to a credit system, in which the Samoyeds are driven into the hands of deceptive merchants, who charge the natives whatever pleases them.</td>
</tr>
<tr>
<td style="width: 222px;">Wilddfånget är i shet[synnerhet] wid Ob mket[mycket] dåligt. Soblar finnas<br />nästan utesl.[uteslutande]<br />alls icke, räfvar obetydligt. Mest och nästan utesl. [uteslutande] äflas man med<br />fångst af ekorrar: Den vigtigaste näringsgren äre vid Ob fiskefångst</td>
<td style="width: 214px;">
<p>The hunting of wild animals is particularly bad by the Ob. There are very few sables and the number of foxes is insignificant. Mostly, and almost exclusively, they practise squirrel hunting; the most important source of livelihood by the Ob is fishing.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/cac530f8419a1b5383ee71fdc38500de.jpg
aa96cafe3c87e5d66f7544906b8e6a3f
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 225
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An account of the resource
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<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">För</span>
<div class="tooltip-content-ethnographica">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)</div>
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ekorren utlägges bete - Filfrasen uppäter ofta betet<br />eller sjelfva ekorren och förstör ekorrfänget.</td>
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<p>A bait is laid for the squirrel – an Arctic fox often eats the bait or the squirrel itself and destroys the squirrel trap.</p>
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69df5482dcac9bed175d12c9c272de23
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Ethnographiska, Historiska och Statistiska Anmärkningar
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Ethnographiska, historiska och statistiska anmärkningar. 224
Description
An account of the resource
<p></p>
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<td style="width: 222px;">Bifloder till Ket: Soĉer (Сочеръ), Ostj.[Ostjakiska] <span style="text-decoration: underline;">Koet-iike</span> (<span style="text-decoration: underline;">iige</span>), <span style="text-decoration: underline;">Kuut-aig</span>, <span style="text-decoration: underline;">Jolówa</span> (Елова)<br /><span style="text-decoration: underline;">Keldshiga</span>, falla ifrån högra sidan: Soĉer<br />och Keldshiga, ifrån venstra <span style="text-decoration: underline;">Jolowa</span> midt<br />emellan: Soc. [Soĉer] och Keldsh. [Keldshiga]</td>
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<p>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]</p>
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<td style="width: 222px;">I skogen är ekorrfånget nästan det enda, som nu brukas.<br />En familj utsätter ända till 500 giller för ekorrar.<br />Ryssar ändatill 1500, som alla skötas af 2-3 pers.</td>
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<p>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.</p>
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<td style="width: 222px;">Ofvanom Makowskij (7 verst) byn <span style="text-decoration: underline;">Philippowa</span>,<br />bestående af 3 gårdar;<br />nedanom Makowskij (47<br />verst) <span style="text-decoration: underline;">Worosheika</span> (10 gårdar), derifrån framåt 2-3 dags<br />resor till
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Monastirj</span> </span>
<div class="tooltip-content-ethnographica">Losinoborskij Preobražesnkij monastirʹ (Ketskaja pustynʹ), founded in the early 1670s (Mankova 2017).</div>
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(Лосиноборская Во-<br />чина) består af 3 gårdar. Här fanns förut ett kloster,<br />som längesedan är upplöst. Här idkas ej åkerbruk,<br />men wäl i de öfriga byarna.</td>
<td style="width: 214px;">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.</td>
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<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> A[n]rättningar: <span></span></span></span>
<div class="tooltip-content-ethnographica">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.</div>
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Rå, kokt och torkad <span style="text-decoration: line-through;"> fisk</span> och stekt fisk<br />kokt och<br />stekt kött<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Burduk, Salamåt <span></span></span></span>
<div class="tooltip-content-ethnographica">In Siberia and the Arkhangel’sk region the Ru <i>burduk</i> (<i>burda</i>) refers to a meat soup thickened with a considerable amount of flour, also Ru <i>salamata</i>, TN <i>я</i>. А bouillon with meat, TN <i>евей</i>. (Dalʹ 1994a: 349; Dal’ 1994b: 12; Chomič 1966: 134)</div>
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<br />Bröd stekes i watten.<br />Fiskflott drickes och ätes med med bröd.<br />Bär<br />Man äter ej björnkött.<br />Ekorre, hare etc. ätes, ej räf, filfras, varg.</td>
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<p>Dishes: Raw, cooked and dried and fried fish<br />Cooked and fried meat</p>
<i>Burduk</i>, <i>Salamåt</i>
<p>Bread is made with water.<br />Fish fat is drunk and eaten with bread.<br />Berries<br />Bear meat is not eaten.<br />Squirrels, hares, etc. are eaten; foxes, Arctic foxes, and wolves are not eaten.</p>
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 223
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An account of the resource
<p></p>
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<td><span style="text-decoration: underline;">jango</span> Durshinin o.s.v.</td>
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<p>jango Durshinin, etc.</p>
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<td>Landet wid öfra Ket lågt- uppfylldt med<br />moar å ömse sidor af floden, hföre[härföre]<br />begge sidorna äro befolkade med Ostj.</td>
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<p>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.</p>
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<td>I Natsko=Pumpokolsk finnes blott<br />en
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> knäsets.<span></span></span></span>
<div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/items/show/1866#knjaz">knjaz</a>] (Miller 1941: 44).</div>
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[knjazhestvo]</td>
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<p>In Natsko-Pumpokolsk there is only one principality.</p>
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<td style="width: 222px;">Namnet Natsko-Pumpokolsk förek[ommer]. ej<br />bland Ostjj.[Ostjaker] och kan af dem ej uttalalad. Vo-<br />losten har intet Ostj.[Ostjakist] namn.<br /><br /></td>
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<p>The name Natsko-Pumpokolsk does not occur among the Ostyaks and cannot be pronounced by them. The volost has no Ostyak name.</p>
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<td>Kläderägten är Rysk,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> churu зипунъ <span></span></span></span>
<div class="tooltip-content-ethnographica">SE <i>čī̮nəľ mi̮</i>. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] A <i>zipun</i> 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).</div>
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<br />stundom göres af renskinn. Mössan åtskiljer män<br />och qvinnor. Hos männerna är mössan hög<br />och spetsig, hos qvinnorna låg och rund.<br />Skjortan är hos qvinnorna stl. [stiligt] broderad och<br />utgör om sommaren sjelfva ofvan plagget.<br /><br /></td>
<td>The clothing is Russian. <i>Churu ‘zipunʹʹ</i> 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.</td>
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<td>Ket heter här <span style="text-decoration: underline;">Kêêt</span> (Kêt), stor flod <span style="text-decoration: underline;">Kî</span>,<br />biflod <span style="text-decoration: underline;">Kîkke(a)</span>, Jenisej heter <span style="text-decoration: underline;">Njándesi</span>,<br /><span style="text-decoration: underline;">Ob</span> <span style="text-decoration: underline;">Koltto</span>, o.s.v.<br />у насъ никакая рыба не живетъ, только:<br />чебакъ окунь, щука, налимъ, язъ, гершь,<br />сорога, елець, лень.<span style="text-decoration: underline;"><br /></span></td>
<td>The Ket is here called the Kêêt (Kêt), a large river Kî, a tributary Kîkke (a), the Yenisei is called Njándesi, the Ob is called the Koltto, etc. <br />We do not have any fish, only: roach, perch, pike, burbot, ide, <i>geršʹ</i>, <i>soroga</i>, common dace, <i>lenʹ</i>.</td>
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 222
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An account of the resource
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<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;"> Natsko-Pumpokolsk</span> <span></span></span></span>
<div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/ostiaksamoiedica">Manuscripta Castreniana Ostiak-Samoiedica.</a>] (Miller 1941: 44; Castrén 1855: 145–147).</div>
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<div id="fiskafånge">är den fattigaste af alla sydl. Samojed-voloster,<br />belägen vid öfva Ket. Tillwånare lefva uteslutande<br />af jagt och
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> fiskafånge, <span></span></span></span>
<div class="tooltip-content-ethnographica">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.</div>
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hvardera näringsgrenen<br />hör föga lönande. Ekorr-fånget liksom på nor. sidan<br />det förnämsta tillvånarne lefva i torf=jurt, i<br />skogar under jagt=tiden i näfver-tält eller så<br />kallade
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> станы (lewas-Maat NP.), <span></span></span></span>
<div class="tooltip-content-ethnographica">SE <i>lewai-maat</i>. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] For an overview of the Selkup dwellings, see Sokolova 1998: 21–26.</div>
</div>
gjorda såsom<br />näfverstält <span style="text-decoration: line-through;"> af tun</span> med spetsigt tak, fyrkantiga<br />nedtill - bestå af smala brädor. Ingen enda äger<br />ordentlig, Rysk stuga. Torfjurt
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> (*cai-mat) <span></span></span></span>
<div class="tooltip-content-ethnographica">SE <i>čai-mat</i>. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] For an overview of the Selkup dwellings, see Sokolova 1998: 21–26.</div>
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är det<br />wanligaste och bästa boningen - Sådana jurt<br />stå antligen allena, eller äro uppbyggda<br />två, högst tre på ett och samma ställe.</div>
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<td style="width: 214px;">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 forests, or during the hunting season in birch bark tents or so-called stany (<i>lewas-Maat</i> NP), made similarly to the birch bark tents, with a pointed roof, square at the bottom, consisting of narrow boards. No one owns a proper Russian cottage. A peat yurt (*<i>cai-mat</i>) is it the most common and the best dwelling. Such yurts stand either alone, or two side by side, with a maximum of three in one place.</td>
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<td style="width: 222px;">Samtl.[Samtliga] byarna som eger sitt särsk. nämn i N. Pump. vol.[Natsko Pumpokolsk volosten] äro <span style="text-decoration: underline;">Merg-aig(é)</span>, <span style="text-decoration: underline;">Kaam</span><br /><span style="text-decoration: underline;">kul=to</span>, <span style="text-decoration: underline;">Keet-iikê(iik)</span>, <span style="text-decoration: underline;">Marg(k)a</span>, <span style="text-decoration: underline;">Purjaango</span><br />Dessa äro alla belägna vid Ket.<br /><br /></td>
<td style="width: 214px;">
<p>The villages located in the Natsko Pumpokolsk volost that have their own names are Merg-aig (é), Kaam kul-to, Keet-iikê (iik), Marg (k) a, and Purjaango. These are all located on the Ket.</p>
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<td style="width: 222px;">NB. Stället, byn heter så. Lagerstället i skogen<br />har ingen benämning, ej heller fisk=wattnet.<br />Somliga bland de Pump. Ostjj.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> [Pumpokolska Ostjakerna] <span></span></span></span>
<div class="tooltip-content-ethnographica">The Pumpokolʹsk Ostyaks refer to Kets who live as neighbours of the Selkups in the area. Ostyak was an exonym used by Russian colonists to refer to fishers and hunters, separating them from pastoralist reindeer herders. In other words, Ostyak does not refer here to an ethno-linguistic community.</div>
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hafva hästar, men ingen<br />ang. [angående] boskap. Hästen lemnas на волю, då som<br />ligen förfogar sig på jagt eller fiskafånge.</td>
<td style="width: 214px;">NB: A place, a village is named. A camp place in the forest has no name, and nor do fishing waters. Some among the Pumpokolsk Ostyaks have horses, but no cattle. The horses are left free when they devote themselves to hunting or fishing.</td>
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<td style="width: 222px;">De äro samtligen döpta, och hafva Ryska tillnamn.<br />Tillvånaren i Merg-aig heta <span style="text-decoration: underline;">Bjelosero</span>, i<br /><span style="text-decoration: underline;">Kankul</span> likaså, i <span style="text-decoration: underline;">Keet-iike</span> <span style="text-decoration: underline;">Suutorow</span><br />i <span style="text-decoration: underline;">Marka</span> <span style="text-decoration: underline;">Mungalэ</span> (förmodt gammal).</td>
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<p>They are all baptised, and have Russian surnames. The residents of Merg-aig are called Bjelosero, as are the residents of Kankul. The residents of Keet-iike are called Suutorow and those of Marka Mungalэ (presumably old).</p>
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statististiska anmärkningar. 220
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<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Liket <span></span></span></span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1897#döde">den döde</a>].</div>
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föres ut ge.[genom] bakväggen med huf-<br />vudet förut.</td>
<td style="width: 214px;">The corpse is taken out through the back wall head-first.</td>
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 216
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<p></p>
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<td style="width: 222px;">Cap. 7</td>
<td style="width: 214px;">Chapter VII</td>
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6ca9163c49c07b68481d0d8f2a04f159
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 185
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<span style="text-decoration: line-through;">Samojeder stå bland</span> Ryssar i
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Title
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
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Ethnographiska, historiska och statistiska anmärkningar. 184
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<td style="width: 222px;">I Samojederne äro blott till namnet
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> christna, <span></span></span></span>
<div class="tooltip-content-ethnographica">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)</div>
</div>
hafva intet begrepp<br />om läran, iaktaga icke ens fastan, besöka knapt en gång om<br />året kyrkan. Af de Kaninska Samoj[eder]., som stå högst i bildning<br />kom ingen enda 1842 om Julen till kyrkan. Regeringen har an-<br />befallt att Samojedbarn skola på kronans bekostnad af<br />de Samojediska presterna uppfostras till barnalärare; men icke<br />ens den fattigaste Samojed lemna sina barn hos presten i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> lära. <span></span></span></span>
<div class="tooltip-content-ethnographica">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)</div>
</div>
<br />Det är föreskrifvit, att trenne i sender skola er-<br />hålla undervisning, men år 1842 fann på Kan[inska]. tundran blott<br />en enda lärjunge. Han var fader- och moder-lös samt hade<br />genom Земский Судъ blifvit anskaffad.<br /><span><br /></span></td>
<td style="width: 214px;">
<p>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.</p>
<p>It has been decreed that three [children] at a time should receive teaching, but in 1842 there was only one pupil in the Kanin tundra. He was fatherless and motherless and had been acquired by <i>Zemskij Sud''</i>.</p>
<p></p>
</td>
</tr>
<tr>
<td style="width: 222px;">Samojeden fasar för all bildning och lärdom. Sjelfva den saken att<br />sitta några timmar dagl[igen]. i en kammare och lära mig<br />sitt språk var för Samojj.[Samojeder] så mödosam, att jag hade svårighet<br />att ens g[enom] Земск[iй]. С[удъ]. erhålla ngn[någon] läromästare. Detta är för<br />Samoj[eden]. скучно, тоскливо. Derföre gjorde Samoj[eden]. med mig vanl[igen]. det<br />förbehåll, att han allt emellanåt skulle få en sup
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> brännvin. <span></span></span></span>
<div class="tooltip-content-ethnographica">See also Castrén 2019: 426, 445–446; 453–454, 466–467.</div>
</div>
</td>
<td style="width: 214px;">
<p>The Samoyed is terrified of all education and learning. The very matter of sitting for a few hours a day in a room and teaching me their language was so laborious for the Samoyeds that I had difficulty obtaining a teacher, even with the help of <i>Zemskij Sud''</i>. This is boring and tedious for the Samoyed. Therefore the Samoyed usually worked with me on condition that he would occasionally receive a drink of brandy.</p>
</td>
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</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/915cdde77fdc7f5bc43bf4bb9eab19c9.jpg
39d0c0488eacbf7d473746b2955a233a
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 183
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">I Samojedernes sagor omtalas ofta
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;"> Jordens nafvel</span>; <span></span></span></span>
<div class="tooltip-content-ethnographica">See Castrén 1843c.</div>
</div>
visar<br />vägen åt förvillade. Han är liten som ett barn, med<br />grått skägg.<span><br /></span></td>
<td style="width: 214px;">
<p>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.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/268353e8a3195d93be5f2a874dde1850.jpg
83da5102e4326be9c9f8cc294b0c6b04
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 180
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span>På Waigats finnas tre offer stäl-</span><br /><span>len 1) Vid det sydvestliga näset,</span><br />
<div id="hähensaljeh">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Hähen=saljeh, </span>
<div class="tooltip-content-ethnographica">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)</div>
</div>
2) Vid den nordvestlig ustje</div>
<br /><span><span>kallad</span></span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Ja mal n G</span><span class="add" title="addition">H</span><span>ähe </span>
<div class="tooltip-content-ethnographica">Яʹ малʹ хэхэ ʻEarth’s end idol’. There is no more knowledge available about this place. (Bojarskii 2000: 80–85)</div>
</div>
<span>- jord slutets Gud 3) Midt</span><br /><span>i landet på berget - kallad </span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> <span>Ja jeru Hähe,</span></span></span>
<div class="tooltip-content-ethnographica">Яʹ ервʹ хэхэ ʻEarth’s host idol’. This could refer to TN Хадако; see [<a href="https://www.sgr.fi/manuscripta/items/show/1895#bolvanskajareka">Bolvanskaja reka</a>].</div>
</div>
<span> jordens</span><br /><span>herre-Hähe. Samojederne fara ofta afnytligt</span><br /><span>med båt öfver sundet </span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> <span>Jugorskoi Schar</span> </span></span>
<div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/items/show/1895#jugorskijsar">Югорский шар</a>].</div>
</div>
<br /><span>till Waigats för att offra åt </span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> <span>Saljén-Hähe,</span></span></span></span>
<div class="tooltip-content-ethnographica">Саляʹ хэхэ ʻCape’s idol’. This refers to the sacrificial complex of TN Вэсако; see [<a href="https://www.sgr.fi/manuscripta/items/show/1905#hähensaljeh">Hähen-salje</a>].</div>
</div>
och föra dit renar. Mga[Många] Sa-<br /><span><span>mojeder</span></span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> nomadisera <span></span></span></span>
<div class="tooltip-content-ethnographica">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, textiles, flour, sugar, and tea. They also traded with Norwegian hunters who visited Novaja Zemlja regularly (Lepëchin 1805: 140–152; Serebranny 1997: 304; Shrenk 1848: 362).</div>
</div>
<span>der om sommar</span><br /><span>och vintrar, promisla i hafvet</span><br /><span>fånga hvita björnar och alla slags</span><br /><span>горные; så ock vildren, de der</span><br /><span>från Novaja Semlja komma till</span><br /><span>Waigats - fara ock sommar-tiden</span><br /><span>på promisl till </span><span>Nova[ja]-Semlja</span><span>.</span></td>
<td style="width: 214px;">There are three sacrificial places in <span>Waigats</span>: 1) at the south-western point, Hähen=saljeh; 2) at the north-western river mouth called Ja mal Hähe – God of the earth’s end; 3) in the middle of the island on the mountain called Ja jeru Hähe, the earth’s host – Hähe. The Samoyeds often cross the strait of Jugorskoi Schar to Waigats by boat in order to sacrifice to Saljén-Hähe, and to bring reindeer there. Many Samoyeds nomadise there in the summer and winter, hunt in the sea, and catch polar bears and all kinds of mammals; also wild reindeer, which come to Vaigach from <span>Novaja Semlja</span> – they also travel to <span>Novaja Semlja</span> to hunt during the summertime.
<p></p>
</td>
</tr>
<tr>
<td style="width: 222px;"><span><span>NB.</span></span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Seadaej; <span></span></span></span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>].</div>
</div>
<span>kallas en bolwan utan ma-<br />litsa, utan all prydnad, bolwanen i sin<br />nakenhet. Hähe är en beklädd bolvan.</span></td>
<td style="width: 214px;">
<div id="seadaej">NB: <i>Seadaej</i> means a bolvan without a malitsa, without any decorations, a bolvan in his nudity. A <i>hähe</i> is a dressed bolvan.</div>
</td>
</tr>
<tr>
<td style="width: 222px;"><span>Endast tadibeer tala med bolvanen</span></td>
<td style="width: 214px;">
<p>Only <i>tadibes</i> talk to bolvans.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/e22125762cc36f8ba5b1aaec2a9103b2.jpg
cefa5c5dc2a2803df3a61c85639b78d0
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 179
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div id="döda">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Den döda </span>
<div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/items/show/1897#döde">Den döde</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1900#hähe">Hähe</a>].</div>
</div>
lägges i kistan med ansigtet<br />wandt åt jorden.<br /><br />När renen <span style="text-decoration: line-through;">slagtas, b</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">offras, </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1867#röka">röka</a>].</div>
</div>
bränner man<br />fettman.<br /><br />Samojederne tro att
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> v<span style="text-decoration: underline;">ede[r]gällningen </span></span>
<div class="tooltip-content-ethnographica">Instead of ideas of restitution in the afterlife, the Nenets share conceptions of their life being predestined. (Chomič 1976: 21–22)</div>
</div>
skall för sig<br />gå på jorden. Så är den mening allmän, att om<br />en rik stjäl, så blir han fattig. Stjäl<br />en fattig, så dör han. (пропадаетъ).<br /><br />Samojederne hysa en helig wördnad för<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> stenar </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>].</div>
</div>
och träd af ngn[någon] särd[särskild]. skepnad.</div>
</td>
<td style="width: 214px;">
<p>The deceased is placed in the coffin with his face turned to the earth.</p>
When a reindeer is sacrificed, its fat is burnt.
<p>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.</p>
The Samoyeds feel a sacred awe for stones and trees that are of a special shape.</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/255b3aed51d77c20ab2be445649d0087.jpg
782148fe233a97c7b52c01d2d88a16b9
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
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Ethnographiska, historiska och statistiska anmärkningar. 178
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An account of the resource
<p></p>
<p></p>
<p><br /><br /></p>
<table class="invisible-table">
<tbody>
<tr>
<td>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Jileumbaertje<br />Heunzer (t)seejeh, какъ ты потухъ<br />Manj hoonumjum Такъ и я спать стану.<br /></span>
<div class="tooltip-content-ethnographica">TN <i>Илевямбэртя Ханзер сея Мань хонумюмʹ</i> ʻJiljevjambertja As you go out I go to bed.ʻ See [<a href="https://www.sgr.fi/manuscripta/items/show/1978#Jileumbartje">Jileumbartje</a>] (RL, TaS, KL)</div>
</div>
</td>
<td>
<p><i>Jileumbaertje</i> <br /><i>Heunzer (t) seejeh</i> ‘As you go outʹ’<br /><i>Manj hoonumjum</i> ‘I go to bed.’</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Болванскiя шопки</span>
<div class="tooltip-content-ethnographica">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 <i>хэбидяʹ я</i> or <i>хэхэʹ я</i>.</div>
</div>
kallas ställen der Samo-<br />jedernes Gudabilder förut stått. De äro vanl[igen].<br />mycket angenäma ställen.<br /><br /></td>
<td style="width: 214px;">Bolvanskija šopki is the name of the places where the Samoyed idols stood before. They are often very pleasant places.</td>
</tr>
<tr>
<td>
<div id="tadibe"><span style="text-decoration: line-through;">Om någon</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> En tadibe </span>
<div class="tooltip-content-ethnographica">Shamanic belief narrative. See also note [<a href="https://www.sgr.fi/manuscripta/items/show/1902#f%C3%B6rentadibe">för en tadibe</a>] and [<a href="https://www.sgr.fi/manuscripta/collections/show/34">Samojediska sagor 3</a>]</div>
</div>
lemnades på försök uppå en obe-<br />bodd hafsö. Man ser honom komma <span class="add" title="addition">derifrån</span> sittande på<br />vattnet, med en for seglande båtens<br />snabbhet.<br /><br /></div>
</td>
<td>A <i>Tadibe</i> 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.</td>
</tr>
<tr>
<td>Fordnade Tadibeerne kunde se och wisa åt andra<br />lunga och andra <span class="add" title="addition">mvartes[människovarelsers] delar hos</span> lefvande varelser.</td>
<td>
<p>The ancient <i>Tadibes</i> could see and show to other men parts of the lungs and other parts of living human beings.</p>
</td>
</tr>
<tr>
<td>Bolvaner ställas <span style="text-decoration: line-through;">mot östen</span> med<br />ansigtet mot vester.</td>
<td>Bolvans are set with their face pointing to the west.</td>
</tr>
<tr>
<td>Obs. Gudabilder af
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> 2 slag: </span>
<div class="tooltip-content-ethnographica">Here, Castrén’s explanation of the difference between the meaning of TN <i>сядэй</i> and TN <i>хэхэ</i> differs from what has been explicated by Chomič and Lehtisalo; see [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1905#seadaej">saedaej</a>]. It is highly possible that the meaning of the words has not been and is not strict in practical usage.</div>
</div>
<br />1) <span style="text-decoration: underline;">Häheh</span>, med msklig[mänsklig] skepnad, alltid<br />påklädda hemma.<br /> </td>
<td>NB: Idols are of two kinds:
<p>1) <i>Hähe</i>, with a human shape, always dressed at home.</p>
</td>
</tr>
<tr>
<td>2) <span style="text-decoration: line-through;">Seädi</span> <span class="add" title="addition">Seadaei</span> <span style="text-decoration: line-through;">utan msklig[mänsklig] skepnad</span> ofullständig, utan<br />kläder - blott med spetsigt<br />hufvud, tecknade ögon etc. Ställas<br />på berg, höjden, vid fången etc.</td>
<td>
<p>2) <i>Seadaei</i>, incomplete, without clothes – only with a pointed head, marked eyes, etc. They are laid on mountains, heights, by the catch, etc.</p>
</td>
</tr>
</tbody>
</table>