26
20
1683
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https://www.sgr.fi/manuscripta/files/original/6077a0f90385830b973d8c0389469dd0.jpg
312d1a0f396761a85a73ab04be8b8416
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Ethnographiska, historiska och statistiska anmärkningar. 030
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Obdorska Samojeder</span><br />Samojederne bruka i allm[änhet]. bössor, men<br />somlinga skjuta äfven med <span style="text-decoration: underline;">handbågar</span>, <span style="text-decoration: line-through;">som</span><br /><span style="text-decoration: line-through;">äro</span> (<span style="text-decoration: underline;">ыn</span>, <span style="text-decoration: line-through;">jog</span> på Ostj. <span style="text-decoration: underline;">jogol</span>)<br />Pilen är 1) den vanl[igaste].
<div class="tooltip-container-ethnographica">klump-pilen
<div class="tooltip-content-ethnographica">TN <i>пя’ муңг</i> literally ʻwooden arrow’, also <i>локы муңг</i>, <i>нямд’ муңг</i> ʻantler arrow’, would be possible, but here, <i>нямд’</i> refers to an antler or horn. Mammoth tusk would be <i>я’ нямд</i>. One also meets mammoth tusk and bone arrows in folklore (see Kuprijanova 1965: 221, 470, 447, 521).</div>
</div>
<br /><span style="color: grey;">«ders klump af träd eller ben (ren, mammuth) - <span style="text-decoration: underline;">peä mung</span>, <span style="text-decoration: underline;">njaamdm»</span></span><br />hvmed[hvarmed]<br />man skjuter ekorrar, räfvar, foglar, i sket[skynnerhet]<br />djur, hkas[hvilkas] hud man ej vill förderfva,<br />2)
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> jernpilar </span>
<div class="tooltip-content-ethnographica">TN <i>еся муңг</i> ʻiron arrow’; also <i>ëхота</i> ʻtwo-branched arrow’.</div>
</div>
<span class="add" title="addition">(jeese=mung)</span> wid ändan af ett träd med<br />fjädrar. Dessa äro tvågreniga hdmed[hvarmed] skju-<br />tas vildren, björnar och större djur.<br /><br /></td>
<td style="width: 214px;">
<p>Obdorsk Samoyeds</p>
<p>All the Samoyeds use guns, but some also shoot with bows (TN <i>ыn</i>, in Ostyak <i>jogol</i>).</p>
The arrow is 1) <span style="color: grey;">«mainly blunt-headed (made from wood bone (reindeer, mammoth) - peä mung, njaamdm),»</span> used for shooting squirrels, foxes, or birds, especially animals whose skin one does not want to spoil, or 2) iron arrows (jeese mung) with a head made from wood with feathers. These are two-headed; wild reindeer, bears, and bigger animals are shot with them.</td>
</tr>
<tr>
<td style="width: 222px;">Bågar gillras (<span class="add" title="addition">Samosträl </span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">jadana) </span></span>
<div class="tooltip-content-ethnographica">TN <i>яданана</i> ‘crossbow, arbalest’.</div>
</div>
på tundran. Ett snöre<br />af hästtagel är fastbundet vid bågsträng,<br />som fasthålles vid en i jorden fastad<br />sticka. När villdjuret widrör tagel-strån-<br />ger, afskjutes pilen och träffar det i sidan.</td>
<td style="width: 214px;">Bows are set up (crossbow, <i>jadana</i>) in the tundra. A string made of horsehair is tied to the bowstring which is held by a stick fastened in the ground. When a wild animal touches the horsehair, the arrow is fired and hits it in the side.</td>
</tr>
<tr>
<td style="width: 222px;">Fjällrackor och räfvar fångas med fälla<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">(janguh;</span>
<div class="tooltip-content-ethnographica">TN <i>яңго</i> ʻtrap’. The leter refers to the picture in the text.</div>
</div>
<span style="text-decoration: underline;"><span class="add" title="addition"> saes</span></span> Ostj.)
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> d</span>
<div class="tooltip-content-ethnographica">The letter refers to the drawing on the manuscript page.</div>
</div>
är ett lågt träden stylta, hvilande <br />öfver ett löst trädst[ycke].
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">c,</span>
<div class="tooltip-content-ethnographica">The letter refers to the drawing on the manuscript page.</div>
</div>
hvarvid en fiskben (för<br />rafvar) och (för fjällrackor) ister af hafsfiske<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> a</span>
<div class="tooltip-content-ethnographica">The letter refers to the drawing on the manuscript page.</div>
</div>
<span class="add" title="addition">(walross; hafsdjur halé')</span> är fästad medelst ett snöre
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> b.</span>
<div class="tooltip-content-ethnographica">The letters refers to the drawing on the manuscript page.</div>
</div>
</td>
<td style="width: 214px;">Arctic foxes and foxes are caught with traps (TN <i>janguh</i>; Ostyak <i>saes</i>) In the figure, d is a wooden stilt resting over a loose piece of tree c, whereby a fishbone (for foxes) and (for Arctic foxes) the fat of a sea fish or walrus a (walrus; sea animal halé') is attached with a string b.</td>
</tr>
<tr>
<td style="width: 222px;">Man fångar ock med saxar räfvar, vargar,<br />fjällrackor. -
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">jeese-jangu</span></span>
<div class="tooltip-content-ethnographica">TN <i>еся яңго</i> ‘foothold trap’ literally ʻiron trap’. [See also <a href="https://www.sgr.fi/manuscripta/items/show/1842#ijenguh">ijenguh</a>].</div>
</div>
(Korde saes)</td>
<td style="width: 214px;">Foxes, wolves, and Arctic foxes are also caught with foothold traps – <i>jees-jangu</i> (<i>Korde saes</i>)</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/1bf5a9f9e3c2024c4e1287e7c88464f7.jpg
1569237037e853aacd04646647c1c195
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
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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 031
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Ur
<div class="tooltip-container-ethnographica"><span style="text-decoration: underline;"><span class="tooltip-trigger-ethnographica"> nori </span></span>
<div class="tooltip-content-ethnographica">Ru <i>nora</i> ʻburrow’.</div>
</div>
fångas räfvar och fjällrackor<br />med saxar.<br /><br /></td>
<td style="width: 214px;">
<p>Foxes and Arctic foxes are caught from their burrows with foothold traps.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Man brukar ock giftkakor för vargar,<br />räfvar och fjällrackor.</td>
<td style="width: 214px;">
<p>Poison cakes are also used for hunting wolves, foxes, and Arctic foxes.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Ekorrar fångas med bågar och bössor.</td>
<td style="width: 214px;">
<p>Squirrels are hunted with bows and rifles.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Fåglar fångas med snara
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (<span style="text-decoration: underline;">jeäs</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>есʹ(н)</i> ‘tripwire’</div>
</div>
Ostj. <span style="text-decoration: underline;">Lis</span>).</td>
<td style="width: 214px;">Birds are caught with snares (TN <i>jeäs</i> Ostyak <i>Lis</i>).</td>
</tr>
<tr>
<td style="width: 222px;">Bland skogsdjur fångas: bäfver, utter, räf, ekorre, her-<br />melin, fjällracka, varg, hare, filfras, björn, (<span style="text-decoration: underline;">sobol</span>,<br />i Ljapin, kazben</td>
<td style="width: 214px;">
<p>The forest animals that are hunted include beaver, otter, fox, squirrel, ermine, Arctic fox, wolf, hare, wolverine, bear, (sable, in Ljapin, <i>kazben</i>).</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Foglar: örn, svan, gås, and, snöripa,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> kaakkuri</span>
<div class="tooltip-content-ethnographica">Finnish <i>kaakkuri</i> ‘red-throated diver’.</div>
</div>
</td>
<td style="width: 214px;">Birds: eagle, swan, goose, duck, willow grouse, <i>kaakkuri</i></td>
</tr>
<tr>
<td style="width: 222px;">Fisk: ossetra, sterled, njelma, muksun, lake, сы-<br />рокъ, etc.</td>
<td style="width: 214px;">
<p>Fish: sea sturgeon, sterlet, sheefish, muksun, burbot, peled, etc.</p>
</td>
</tr>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Wildren</span> skjutas med båge, byssa (om våren), jäga dem<br />med hundar på skarsnö, far sjelf på skidor.<br />(Skarsnön bär honom och hunden, men vildrenen<br />skjunker).</td>
<td style="width: 214px;">
<p>Wild reindeer are shot with a bow or rifles (in the spring); they drive them with dogs on crusted snow, moving on skis. (The crusted snow can support a hunter and a dog, but the wild reindeer sink into it.)</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Wildren fångas ock om hösten på det vis,<br />att Samojeden tager en mängd starka (enkom<br />lärda) renar med sig, och då han kommer<br />när vildrenarne, bindar han en rensnara<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (tiinsiej) </span>
<div class="tooltip-content-ethnographica">TN <i>тынзьʹ(н)</i> ’lasso’.</div>
</div>
kring dem tama renens horn.<br />Denna löper till vildrenen, börjar stångas<br />med honom, vildrenens horn, fastna deri,<br />och nu drager jägaren honom till sig. Obs. Det</td>
<td style="width: 214px;">Wild reindeer are also hunted in the autumn. A Samoyed takes a lot of strong (specially trained) reindeer with him, and when he approaches the wild reindeer, he binds a reindeer lasso (<i>tiinsiej</i>) around the tame reindeer’s antlers. This reindeer runs to the wild reindeer and begins to butt the other so that the antlers of the wild reindeer get stuck, and now the hunter draws it to him. NB: This</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/feed256f763e84233f1935431edec524.jpg
91999693740a4725cc5ea560f3b2562d
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
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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 032
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">sker brunst-tiden, då renarne <span style="text-decoration: line-through;">äro arga</span> <br />kifvas om honorna.<br /><br /></td>
<td style="width: 214px;">
<p>happens in the rutting season, when the reindeer wrangle with their antlers.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/90275dc657b56339931fc5ace6c7ab3a.jpg
33a7d53c1084b9af3dc38e4dc44d3939
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
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
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Ethnographiska, historiska och statistiska anmärkningar. 047
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Samojedens enda husdjur är hunden - liten, livflig med<br />krokig. nacke, <span style="text-decoration: line-through;">och</span> spetsig nos <span class="add" title="addition">och korta ben</span>. Den ger honom tjenst<br />vid bevakningen af renar samt vid jagt. Samo<br />jedernas hundar hafva en underbar instinkt. Som-<br />liga skälla hela dygnet förut, då varger är<br />i antågande.<br /><br /></td>
<td style="width: 214px;">
<p>A Samoyed’s only pet is a dog – small and lively, with a bent neck and pointed nose and short legs. It serves him to guard reindeer as well as for hunting. The Samoyeds’ dogs have a wonderful instinct. They might bark all day before the wolves actually appear.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/bc6ae7ffbfe6f740b9f6b1421df36bc3.jpg
2bd940bee35a24135fcec6ee64135822
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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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 048
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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"> <span style="text-decoration: underline;">Cap 2.</span></span>
<div class="tooltip-content-ethnographica">In the following two pages, Castrén describes Nenets diet. It relies on flexible and context-dependent consumption of fish, birds, and reindeer. While birds are always eaten cooked, reindeer and fish are also eaten raw, both warm and frozen. For example, Kušelevskij (1868) describes Nenets food consumption in the mid-19th century.</div>
</div>
</td>
<td style="width: 214px;">Chapter II</td>
</tr>
<tr>
<td style="width: 222px;">Emedan alla Samojeder hafva ett större eller mindre antal<br />renar samt åtminstone i egenskap af legohjon företrädes-<br />vis äfven med renvården, är naturligtvis <span style="text-decoration: underline;">renköttet</span> deras förnämsta<br />föda. Detta äta så väl
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">rått, </span>
<div class="tooltip-content-ethnographica">TN <i>ңайбарць </i>ʻto eat raw reindeer meat’; <i>пиревы ңамза</i> ʻcooked meat’.</div>
</div>
som <span style="text-decoration: underline;">uppkokadt</span>. (Om morgonen<br />kokas köttet med mjöl på soml[iga]. ställen <--> på Kan[inska]. tundran) På dagen äter man råt kött. Om<br />aftonen kokas köttet vanl[igtvis]. De Timm.[Timanska] Samojederne<br />håller sig mest till fisk, ty de hafva små renhjordar.<br />Samojederne samla renblod i blåsor, låta bloden frysa, och<br />i brist på bättre föda koka de häraf en välling, blan-<br />dad med <span style="text-decoration: underline;">mjöl</span> - kallas
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Burduk</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, Russian salamata, TN <i>я</i>. А bouillon with meat, TN <i>евей</i>. (Dalʹ 1994a: 349; Dal’ 1994b: 12; Chomič 1966: 134)</div>
</div>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (<span class="add" title="addition">blod </span>wueijah.) </span>
<div class="tooltip-content-ethnographica">TN <i>вэя</i> ʻblood’</div>
</div>
I mycket<br />knusgliga [knussliga] tider kokar man mjöl och vatten
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span class="add" title="addition">jemzeda jah</span></span>
<div class="tooltip-content-ethnographica">TN <i>ңамзасяда я</i> ʻmeatless soup’.</div>
</div>
- Purstovae-<br />ra (пусть варятъ).
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Benmärg </span>
<div class="tooltip-content-ethnographica">TN <i>хэва</i> ʻmarrow’</div>
</div>
äta Samojederna <span style="text-decoration: underline;">rå</span>. Allt<br />i hufvudet uppätes och anses för läckerheter. Ben<br />muskler likaså.</td>
<td style="width: 214px;">Because all Samoyeds have a greater or lesser number of reindeer, including those who work as a hired hand, which is also common in reindeer husbandry, reindeer meat is naturally their principal food. It is eaten raw as well as cooked. (In the morning the meat is cooked with flour (in some places <--> in the Kanin tundra.) During the day, the meat is eaten raw. In the evening the meat is usually cooked. The Timan Samoyeds rely mostly on fish, because they have small reindeer herds. The Samoyeds collect reindeer blood in bladders, let the blood freeze, and in the event of a lack of better food, they cook a gruel of the blood mixed with flour – called <i>Burduk</i>. During very hard times, they use flour and water to make <i>jemzeda jah</i> – <i>Purstovaera</i> (<i>pustʹ varjatʹ</i>). The Samoyeds eat bone marrow raw. Everything in the head is eaten and considered a delicacy. Leg muscles as well.</td>
</tr>
<tr>
<td style="width: 222px;">När en ren slagtas, äter man alltid af rått kött <span class="add" title="addition">sitt lystmäte</span>, kokar derefter,<br />ngt[någonting] i grytan. Det frusna köttet är ej så smakligt som det<br />färska. D[er]före <span style="text-decoration: line-through;">kokar man det like</span> äter man det icke så begeistrad<br />och alldrig sitt lystmäte. Det kokas.</td>
<td style="width: 214px;">
<p>When a reindeer is slaughtered, they always eat their fill of the raw meat, after which some is cooked in a cauldron. The frozen meat is not as tasty as fresh. Therefore they do not eat it as eagerly and never eat their fill of it. It is cooked.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Fisk torka </span>
<div class="tooltip-content-ethnographica">The Nenets do dry fish and eat it as it is (TN <i>пэхэ</i>) or cooked in fish fat (TN <i>порца</i>).</div>
</div>
Samojederan inte, utan äta den rå, saltad<br />eller kokt.</td>
<td style="width: 214px;">
<p>The Samoyed do not dry fish, but they eat it raw, salted, or cooked.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Samojederne dels låta Ryssarne baka sig bröd dels<br />steka de den sjelfve på spett vid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> harden. </span>
<div class="tooltip-content-ethnographica">TN <i>нянь</i> ʻbread’ refers to the bread formerly bought from the Russians. Bread baked in the fire is called <i>леска</i> or <i>реска</i>, and it can be made flat or in the shape of a baguette. On Kolguev Island, the bread was baked in ovens. (Chomič 1966: 137)</div>
</div>
Degen göres<br />fast, så att den håller sig kring spettet. Gäst fås<br />af surt bröd.</td>
<td style="width: 214px;">
<p>The Samoyeds partly have the Russians bake bread [for them], and partly they fry it themselves on a bread pole by the hearth. The dough is made firm so that it stays around the pole. Guests are served sour bread.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/6f09c1b731ba35dbf110d56dae207cef.jpg
0747ec6cf8a77baa4ebbe6e550d47305
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
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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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. 049
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Samojederne äro passionerade för smör och mjölk, i<br />synnerhet fil (smetanja). Hvarje Samojed, som äger<br />medel dertill, förer derföre med desse articlar. Han<br />köper smöret till 50 kop. För ugnstekt mjölk<br />betala de 8 Rubel tunnan, inrymmande 20 pud<br />kött. Om vintern uppsmälta de surmjölken i kittel</td>
<td style="width: 214px;">
<p>The Samoyeds are passionate about butter and milk, especially smetana. Every capable Samoyed brings these articles with him. He buys butter for 50 kopecks. For oven-baked milk they pay 8 roubles per barrel, which can hold 20 pud of meat. In winter, they melt sour milk in a cooking pot.</p>
</td>
</tr>
<tr>
<td style="width: 222px;"><span style="text-decoration: line-through;">Af denna passion synes tråkigt.</span> Ingen Samojed<br />på Timanska och Kaninska tundran um-<br />bär bröd, om han har medel att forse sig dermed.<br />Derföre finnas på Kaninska och Timanska tund-<br /><span style="text-decoration: line-through;"> bröd</span><span class="add" title="addition">offentlig mjöl</span>-magasiner.</td>
<td style="width: 214px;">
<p>The Timan and Kanin Samoyeds cannot do without bread, if they can obtain it. Therefore, there are public flour shops in the Kanin and Timan tundras.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Häraf synes troligt, att Samojj[eder]. småningom skola<br />öfvergifva på nomadiserande lifnadssätt och<br />få nedslå fasta bopålar samt egna sig åt bo-<br />skapsskötsen. Också finnes vid floderna otroligt<br />mycket äng. Den aldra minsta delen förbrukas af här<br />bofasta Ryssar. Sjelfva tundrorna kunde genom<br />ringa odling blifva äng.</td>
<td style="width: 214px;">
<p>On this evidence, it seems probable that the Samoyeds will eventually abandon the nomadic way of life and resign themselves to permanent housing and indulge in cattle farming. In addition, there is an incredible abundance of meadows by the rivers. The Russians living here use only the smallest part of these. The tundra itself could become a meadow through a little cultivation.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<div id="pakommer">Samojederne äta ett hufvudmål om dagen,<br />som intages på aftonen. Om morgonen<br />äter man hvad som på aftonen<br />qvarblifver. Dessemellan äta de rått kött,<br />när lusten
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> påkommer. </span>
<div class="tooltip-content-ethnographica">This corresponds somewhat to Chomič (1966: 139), according to whom one usually eats three times a day. The meal is cooked for lunch and dinner, and tea is always served. More recent ethnographies tend to give a similar picture; Stammler notes that spices and sauces such as mustard and ketchup have entered the tundra kitchen (Stammler 2005: 91–99).</div>
</div>
<br /><a href="https://sgr.fi/manuscripta/items/show/1882" target="_blank" rel="noopener">Se cap. 3: kött</a><br /><a href="https://sgr.fi/manuscripta/items/show/1882" target="_blank" rel="noopener">Sid. 105</a></div>
</td>
<td style="width: 214px;">
<p>The Samoyeds eat one main meal a day, which is eaten in the evening. In the morning they eat what was left in the evening. In between these meals they eat raw meat when they get hungry. See Chapter 3: meat, page 105.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/5c15605ea82e4f37d3d3bba7ca72578b.jpg
a4448661639fdf4bdbeee7876c90be7d
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Ethnographiska, historiska och statistiska anmärkningar. 050
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div id="renar">Samojederne på Bolshesemel- <br />ska tundran ega omkring 30,000 renar. <br />Omkr[ing] 1816 egde de öfver
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> 100,000 renar. </span>
<div class="tooltip-content-ethnographica">Several waves of epizootics took place among the reindeer in the 19th century. As mentioned by Krupnik, there were also epizootics earlier since the development of large-scale reindeer herding among the European Nenets during the 18th century, but there is no documentation of them available. The Bolʹšezemelʹskaja Nenets lost considerable numbers of reindeer in the 1830s and 1840s epizootics, but also in the process in which the so-called Ižma Nenets developed a large-scale and more commercial type of reindeer herding. (Krupnik 1993: 154; 1976; Chomič 1966: 58–59)</div>
</div>
</div>
</td>
<td style="width: 214px;">
<p>The Samoyeds in the Bolshezemelskaja tundra own a total about of 30,000 reindeer. In 1816 they owned over 100,000 reindeer.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/8eb021d1b3eee181d3f57717fded8ef0.jpg
a4cc979d62ce79a43f03f6ca0ecdfb7c
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.
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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/.
Title
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Ethnographiska, historiska och statistiska anmärkningar. 051
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Rensjukdomar.</span> 1) <span style="text-decoration: underline;">Копу<span class="add" title="addition">ы</span>та</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span class="add" title="addition">(Toobildka)</span> </span>
<div class="tooltip-content-ethnographica">TN <i>тобаʹ лека</i>, <i>тобаʹ хабця</i>, Ru <i>kopytiica</i> (Fusobacterium necrophorum).</div>
</div>
<span style="text-decoration: line-through;">bensår</span>, deri börjar sålunda,<br />att foten sväller (nedra delen af foten), sedermera bildar<br />sig ett litet sår, hvarifrån var rinner. Renen kan<br />ej gå på sina fötter (- obs. blott en är sjukt). Det<br />händer att renen slickar såret med sin tunga, som<br />då sväller och såras. Wanligen dör renen i denna<br />pest.</td>
<td style="width: 214px;">Reindeer diseases. 1) <i>Kopyta</i> (<i>Toobildka</i>) begins with the foot puffing up (lower part of the foot); later a small wound develops, from which pus runs. The reindeer cannot walk on its feet (note that only one foot is affected). It happens that the reindeer licks the wound with its tongue, which then swells and becomes wounded. Usually, the reindeer dies of the disease.</td>
</tr>
<tr>
<td style="width: 222px;">2)
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Головная </span>
<div class="tooltip-content-ethnographica">TN <i>ңэваʹ хабцяʹ(н)</i> ʻheadache’.</div>
</div>
<span class="add" title="addition">Äevo/ueva-haapse'eh</span> Om hösten, då den är<br />regnig sväller hufvudet wid hornen, tager röta,<br />vara sig. Wanligtvis dör renen.</td>
<td style="width: 214px;">2) <i>Golovnaja Äevo</i> / <i>ueva-haapse'eh</i>. In autumn, when it is rainy, the head swells around the antlers, rots, and pus runs. Usually, the reindeer dies.</td>
</tr>
<tr>
<td style="width: 222px;">3)
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Внутренная боль </span>
<div class="tooltip-content-ethnographica">TN <i>сëнзяʹ хабцяʹ(н)</i> ʻinner ache’.</div>
</div>
(Seonsi<span class="add" title="addition">-haapts'</span>), Lunga och lefver<br />svälla, warar sig. Renen dör vanligtvis.</td>
<td style="width: 214px;">3) <i>Vnutrennaja bol'</i> (<i>Seonsi-haapts'</i>). The lungs and liver swell and pus runs. The reindeer usually dies.</td>
</tr>
<tr>
<td style="width: 222px;">4) Волкъ</td>
<td style="width: 214px;">
<p>4) Wolf</p>
</td>
</tr>
<tr>
<td style="width: 222px;"><span style="text-decoration: line-through;">5) Pest.</span></td>
<td style="width: 214px;">
<p>5) Anthrax</p>
</td>
</tr>
<tr>
<td style="width: 222px;">År 1828 störtade på Timanska tundran omkring<br />20,000 renar. Äfven de efterföljande åren hafva deras<br />renar förminskats så att de för det närvarande äro<br />i en ganska ömklig belägenhet. De fattigaste bland<br />alla
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Samojeder. </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1862#renar">100,000 renar</a>].</div>
</div>
</td>
<td style="width: 214px;">
<p>In 1828, in the Timan tundra around 20,000 reindeer dropped dead. The number of reindeer was also reduced in the following years, so that they are currently in a rather miserable situation. The poorest among all the Samoyeds.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/03789d757e00483544a7ee8ad539b076.jpg
72592d3193317b2c5d79b8f6416ae441
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
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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 053
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">De Kaninska och Timanska Samojederna draga<br />sig om hösten med första vinter färd ner till<br />Mesen, Somsja, Nes <span style="text-decoration: line-through;">dels ska att försales</span> för att<br />skaffa sig bröd, krut och andra förnödenheter.<br />Många fara till marknaden i Pinega den<br />6te Dec[ember] g[am]la stylen och i Mesen efter
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">крещенiе.</span>
<div class="tooltip-content-ethnographica">Ru Kreščenʹe Gospodne ʻBaptism of Jesus’ celebrated on 6.1. (19.1.), commemorating the baptism by John the Baptist.</div>
</div>
Ännu<br />andra, fattiga Samojeder, uppehålla sig hela vintern<br />i trakten af Archangelsk, Cholmogor, Pinega<br />och lefva såsom isvoschtsikar. De öfriga åter<br />vända i Januarii till hafskusten och idka hafs-<br />fånge.<br />En stor del af <span class="add" title="addition">Kaninska och Timanska</span> Samojederne stå
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> i skuld</span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1845#debt">debt</a>].</div>
</div>
hos<br />Ryska bönder och borgare i Mesen, Somsja, Nes.<br />Desse emottaga Samojedernes varor,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> malitsor, </span>
<div class="tooltip-content-ethnographica">Ru <i>malica</i>, TN <i>мальця</i> denotes to a men’s outer garment or parka with the fur inwards. See [pages <a href="https://www.sgr.fi/manuscripta/items/show/1875">96</a>-<a href="https://www.sgr.fi/manuscripta/items/show/1876">97</a>]</div>
</div>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> savik, </span>
<div class="tooltip-content-ethnographica">Ru <i>sovik</i>, TN <i>савак</i>, <i>совик</i> denotes to a men’s outer garment or parka with the fur outwards. Worn in cold weather over malica. See [pages <a href="https://www.sgr.fi/manuscripta/items/show/1875">96</a>–<a href="https://www.sgr.fi/manuscripta/items/show/1876">97</a>].</div>
</div>
ren<br />hudar, renbenlingar, m.m. och förse dem med deras<br />förnödenheter.<br />Öfverhuufvud besöka Samojederne sjelfva obetydligt mark-<br />nader, de lemna sina varor åt Ryska bönder samt<br />borgare emot bröd och andra förnödenheter och<br />återvända sedan hem.</td>
<td style="width: 214px;">In the autumn the Kanin and Timan Samoyeds move on their first winter journey down to Mezen, Somsja, and Nes in order to get bread, gunpowder, and other necessities. Many travel to the market in Pinega on December 6th (according to the old style) and to Mezen after the feast of the Baptism of Jesus. Some poor Samoyeds reside all winter in the district of Arkhangelsk, Cholmogor, and Pinega, and and live [work] as drivers. The rest return to the sea coast in January and engage in sea hunting. A large part of the Kanin and Timan Samoyeds are in debt to Russian peasants and merchants in Mezen, Somsja, and Nes. These accept the Samoyed goods, <i>malitsas</i>, <i>savik</i>, reindeer hides, reindeer leg skins, etc. and provide them with their necessities. In general, the Samoyeds do not visit the market significantly; they leave their goods with Russian peasants as well as merchants for bread and other necessities and then return home.</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/92b57b33a7ffe9c613ecf3b2341bdd4a.jpg
d18bd1ed5088e34f42bec6606e706165
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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 055
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"> Renarna</span>
<div class="tooltip-content-ethnographica">This seems to be a quotation from someone, and as such a rare example of inscription in the notebook that otherwise tends to present archival materials or data based on Castrén’s observations. The quotation most probably reflects the days when the Nenets were small-scale reindeer herders or “reindeer-moved hunters and fishermen on the tundra and forest tundra”, as Krupnik (1993: 163) describes the situation before large-scale reindeer herding developed in the course of the 18th century. There is agreement that before that reindeer were used mostly for transportation, whereas the meat and skins were obtained by hunting wild reindeer, other game, wild fowl, and sea mammals. Additionally, only one or two reindeer per sledge were used, whereas the number of draught animals increased in the course of the development of the herd sizes. (See also Stammler 2005: 46–49)</div>
</div>
voro fordom mycket starka. Man körde blott med <br />en ren, jagade vildgäss om sommaren med en <br />enda ren. Deras horn voro hårda såsom <br />stål; nu äro hornen svaga. <br /><br />Bolshesem[elska]. Samojeder döda renen gl.[genom] <br />strypining med ett snöre, andra med ett <br />slag af yxhammaren mellan hornen.</td>
<td style="width: 214px;">The reindeer were very strong in the past. You drove with just one reindeer, hunted wild geese in the summer with only one reindeer. Their antlers were hard as steel; now they are weak. <br />The Bolshezemel'skaja Samoyeds kill reindeer by strangling them with one string, others with one stroke of the back of an axe between the antlers.</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/e4ddf51d146a687d4b4f121bc572700e.jpg
96cad91d5e81c67f7a2d140327d96192
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.
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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/.
Title
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Ethnographiska, historiska och statistiska anmärkningar. 057
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Många <span class="add" title="addition">i s[ynner]het</span> Obdorska Samojeder fånga fisk<br />lägre ned wid <span style="text-decoration: underline;">Ob</span> och lemna sina renar<br />åt någon rik anförwandt
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> till hösten. </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1841#andra">af andra Samojj.</a>].</div>
</div>
<br />Några rika lemna le-<br />gohjon och barn att fiska wid<br />Ob, men färdas sjelfva på tundran.<br />De Samojeder, som fiska wid Ob,<br />bo ej i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> jurtor, </span>
<div class="tooltip-content-ethnographica">Ru <i>jurta</i> denotes a log cabin without a ceiling used by small-scale reindeer herders, fishermen, and hunters of Western Siberia (Castrén 1852: 318).</div>
</div>
utan tält. Nedanom<br />Obdorsk finnas blott på ett ställe<br />jurtor, tillhörande <span class="add" title="addition">Ostjak=</span> ätten Saljendeer,<br />som är den förnämsta, emedan
<div id="knjaz">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Knäsen</span>
<div class="tooltip-content-ethnographica">The indigenous chiefs, especially Khanty, Mansi, and Selkup ones, were customarily called princes, Ru <i>knjazec</i>, a practice dating to the pre-Russian colonial era. The Nenets chiefs were called <i>knjazec</i> or <i>staršina</i> ʻchief’. In the Russian colonial administrative system, the princes or chiefs acted as intermediaries between the Tsarist administration and the indigenous population, and their main task was taking care of the collection of tax, <i>yasak</i>. Additionally, they had a right to hand down decisions in local disputes. Lately, Perevalova has argued that the chiefs also had religious power inside the indigenous communities. The position was customarily handed down in a family, which is why some families, such as the Tajšins and Artanzeevs, could be called aristocratic. (Castrén 1852: 299–300; Forsyth 1992: 28–47; Lëzova 2000; Alekseev (ed.) 2010: 31, 117–136; Perevalova 2019)</div>
</div>
tillhör dna[denna] ätt. Dessa jurtor ligga ej långt<br />från Obdorsk, äro omk[ring]. 40 till antal<br />och kallas af Ryssarne
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> яндерскiе юрты </span>
<div class="tooltip-content-ethnographica">This most probably refers to the <i>Jendyrskie jurty</i>, the place where the Khanty Endyrev and Jermakov families lived. They were part of what was known as <i>Kanasʹ jex</i> ‘princely community’, which also included the Tajšin family, among others. Some Khanty families living near the mouth of the River Obʹ are described as “Nenetsified” by several travellers. This refers to communities that spoke Khanty or were bilingual Khanty and Tundra Nenets speakers and who were nomadic large-scale reindeer herders – not like other Khanty who lived on fishing, hunting, and small-scale reindeer herding. According to Perevalova, the princely community was also called <i>Пульнавыт ëх</i> ‘Community of the mouth of the River Poluj’; in Tundra Nenets <i>Саляндер</i> ʻinhabitants of the cape’. (Perevalova 2004: 192–194; Perevalova 2021; Alekseev (ed.) 2010: 243; Castrén 1852: 312–314)</div>
</div>
<br />(Ostj. <span style="text-decoration: underline;">Wuil pogol</span>, d[et].ä[r]. mkt[mycket] jurtor). Lägre<br />ner bo Ostj[aker]. i tält.</div>
</td>
<td style="width: 214px;">Many, especially the Obdorsk Samoyeds, fish lower down by the River Ob' and leave their reindeer with some rich relative until the autumn. Some rich people leave their workers and children to fish by the River Ob', and themselves travel in the tundra. Those Samoyeds who fish by the Ob' do not live in yurts, but in tents. Below Obdorsk there are yurts in only one place, and they belong to the Ostyak Saljendeer family. This family is the most aristocratic, because the prince (<i>knjaz'</i>) belongs to the family. These yurts are not far away from Obdorsk; they are around 40 in number and the Russians call them <i>janderskie jurty</i> (Ostyak <i>Wuil pogol</i>, i.e. many yurts). Lower down, the Ostyaks live in tents.</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/f16ddf503627a76e37408a585fb1dc56.jpg
63d2d089f32c0886ab477ac289faafe7
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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/.
Title
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 059
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div id="women">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Qvinnor </span>
<div class="tooltip-content-ethnographica">There exists a spatial complex related to women, camp, and reindeer herding and hunting equipment among the Nenets. The complex goes back to the notions of <i>хэвадалана</i> ʻforbidden’, and <i>хэбëда</i> ʻsinful’, which are related to women’s bodies, especially their legs. Additionally, TN <i>сяʺмэй</i> denotes menstruation and impurity related not only to women, but to a special sphere of sacrality and otherworldly power. (See Tereščenko 2003: 550, 608; Chomič 1966: 185–186; Golovnev & Osherenko 1999: 32–39; Charjuči 2001: 155–158; Ljarskaja 2005.)</div>
</div>
spisa alldrig tills[ammans]. med männer, utom man<br />och hustru. Döttrar spisa ej tillika med fadren.<br />Öfverhufvud måste qvinnorna nöja sig med<br />öfverlefvorna.</div>
</td>
<td style="width: 214px;">Women never eat together with men, except for a man and his wife. Daughters do not eat together with their father. In general, women have to make do with the leftovers.</td>
</tr>
<tr>
<td style="width: 222px;">
<div id="röka">Då qvinnan eger månadsstider, måste hon alltid,<br />när hon stiger,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> röka </span>
<div class="tooltip-content-ethnographica">Smoke is often used for ritual purification not only in relation to сяʺмэй [<a href="https://www.sgr.fi/manuscripta/items/show/1867#women">Qvinnor</a>], but also at the beginning of shamanic or sacrificial rituals. The ritual of purification is called <i>няромдаʹʹмбва</i>. (See Chomič 1966: 178; Lar 2008: 105–106.)</div>
</div>
med bäfver=gäll eller<br />renflott eller bäfver=hår det ställe, der<br />hon sutit. <span style="text-decoration: line-through;">Wid samma tid får hon ock ej<br />lägga sina skoplagg och byxor,</span></div>
</td>
<td style="width: 214px;">
<p>When a woman is menstruating, she must always, when rising, smoke the place where she sat with (beaver) castoreum, reindeer fat, or beaver fur.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Qvinnorna få alldrig lägga sina byxor och<br />skor tillhopa med andra plagg, utan i förvar<br />af släden. Wid sina månadsstider får<br />hon ej lägga dem från öfra sidan,<br />utan <span style="text-decoration: line-through;">genom den undra m</span> nedanför<br />den öfra medan. På samma vis böra nämn-<br />da plagg tagas från släden.</td>
<td style="width: 214px;">
<p>The women should never put their pants and shoes together with other garments, but in the storage place on the sledge. When menstruating, she should not put them [hanging] from the upper side, but upside down. The clothes should be taken away from the sledge in a similar manner.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Om en raid (karawan) <span class="add" title="addition">med förespända</span> befinnes på<br />en wäg, så får qvinnan <span style="text-decoration: underline;">alldrig</span> träda öfver<br />slädarna eller remmarna, medelst raiden är<br />sammmanfogad, utan måste ant[ingen]. kringgå raiden<br />eller krypa under remnarna.</td>
<td style="width: 214px;">
<p>If a reindeer caravan with harnessed reindeer in it is in her way, the woman must never step over the sledges or straps with which the caravan is bound together, but she must either go around the caravan or crawl under the straps.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/c432467ebd521f8aaca73347c984e00b.jpg
a18a6ec1d8cb03717dd7e80aa988ff53
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 060
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Såsom
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Pallas </span>
<div class="tooltip-content-ethnographica">See Pallas 1776: 70–74; 1788: 94–96.</div>
</div>
anm[ärker]., får en qvinna alldrig gå<br />ifrån ena sidan af tältet till den andra<br />bakom eldstaden, utan wid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> dörrsidan. </span>
<div class="tooltip-content-ethnographica">A practice related to the spatial complex opened in comment [<a href="https://www.sgr.fi/manuscripta/items/show/1867#women">Qvinnor</a>]. This practice goes back to the structure of the conical tent, <i>мяʺ</i> [<a href="https://www.sgr.fi/manuscripta/items/show/1879">meäh</a>], virtually divided into two halves by a sacred line that crosses the tent from the back, <i>сиʹ</i>, to the door. <i>Сиʹ</i> is considered sacred and pure in contrast to the sacral impurity of the women. (Chomič 1966: 185; Golovnev & Osherenko 1999: 37)</div>
</div>
Annars<br />kommer wargen under natten i renhjorden.</td>
<td style="width: 214px;">As Pallas notes, a woman must never walk from one side of the tent to the other behind the fireplace, but through the side where the door is. Otherwise a wolf will come into the reindeer herd during the night.</td>
</tr>
<tr>
<td style="width: 222px;">Wid månads=tider får qvinnan ej sysselsätta<br />sig med matlagning, ej sy eller sysselsätta sig<br />med något. De rökas jemt.</td>
<td style="width: 214px;">
<p>While menstruating, women are not allowed to prepare food, sew, or occupy themselves with anything. They are smoked regularly.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Wid födelsen måste man och hustru bekän-<br />na sina synder för accouch.
<div id="ackuschörskan">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> [ackuschörskan]. </span>
<div class="tooltip-content-ethnographica">Chomič notes that some elderly women might act as midwives, who would put up a special tent for the labour and support a woman in labour. Alternatively, a woman could give birth alone or with the help of female relatives. Men should not be present. Confessing sins, particularly adultery, was considered to prevent difficult labour. (Chomič 1966: 177–180.)</div>
</div>
</div>
</td>
<td style="width: 214px;">
<p>When a woman is giving birth, she and her husband must confess their sins to the midwife.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/23afea18af3d2dd7272e17c97815f9c7.jpg
4f75863e304a65b56d4d40c19de482df
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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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 062
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"> Wid dödsfall </span>
<div class="tooltip-content-ethnographica">Most details come up in travelogues dating back to the 18th and 19th centuries. Chomič built an overall picture of the burial customs and death-related beliefs on the basis of sources from different places and times. (Chomič 1966: 217–222; see also Lepëchin 1805: 257; Islavin 1847: 135–139; Schrenk 1848: 522–528)</div>
</div>
sys af tre hudar <span style="text-decoration: line-through;">ett sack</span><br />en svepning för liket. Svepningen ombindes<br />med remnar, föres ut med fötterna<br />framåt, ej genom dörren, utan vid sidan<br />deraf. Om sommaren lägges leket in i jord<br />(en saschens djup), ofvan på grafven<br />öfver hufvudet lägges en kittel, wid grafven<br /><span class="add" title="addition">släde</span>spjut, fat, båge, knif, yxe, <span class="add" title="addition">pipa, tobak</span>, skeft eldstål. I sjefva<br />grafven lägges blott en spade. Renarne<br /><span style="text-decoration: line-through;">dödas wid grafven. Efteråt ett år</span> Liket<br />föres till grafven med de renar, h[var]med<br />den aflidne vanl[igtvis]. färdats; dessa dödas<br />wid grafven.</td>
<td style="width: 214px;">
<p>In the event of death a winding-sheet is sewn for the corpse from three hides. The sheet is bound with straps and the deceased is carried out feet forward, not through the door, but at the side. In the summer, the corpse is laid into the soil (a <i>saschen’s</i> depth), a cauldron is placed on the grave over the deceased’s head, and by the grave a driving pole, saucer, knife, bow, axe, pipe, tobacco, and a fire steel. Only a shovel is laid in the grave. The deceased is carried to the grave by the reindeer that the deceased usually drove; these are killed by the grave.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<div id="tadibe"><span style="text-decoration: line-through;">Ett år efter</span> Hvarje år efter döden slagtas en ren<br />vid grafven; hufvudet och hornen lemnas vid<br />grafven. Härvid lägges äfven först mat i<br />fatet åt den aflidne, h[vil]ken betraktas<br />såsom idol. Efter döden kallas en
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tadibe, </span>
<div class="tooltip-content-ethnographica">TN <i>тадебя</i> ʻshaman’. A Nenets shaman takes care of the interaction between the Nenets community with this world and the unseen world and its spirits. Before Castrén, Lepëchin, Zuev, Schrenk, and Veniamin described shamans and shamanic rituals. Later, Chomič (1981) and Lar (1998) aimed to describe the Nenets shamanism as a whole. Note that Castrén uses the interchangeable Ru <i>kudesnik</i> ʻmagician’, for <i>тадебя</i>. (Lepëchin 1805: 219–222, 264; Zuev 1947: 43, 46; Schrenk 1848: 394–407; Veniamin 1855: 119–120, 267)</div>
</div>
som<br />beder ro af den aflidne m.m.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Se Pallas </span>
<div class="tooltip-content-ethnographica">Pallas 1776: 74–76; 1788: 101.</div>
</div>
</div>
</td>
<td style="width: 214px;">
<p>Every year after the death, a reindeer is slaughtered at the grave; the head and antlers are left at the grave. Food is also put first in the dish of the deceased, who is considered as an idol. After the death, a <i>Tadibe</i> is called, who asks for peace from the deceased, etc. See Pallas.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Den aflidnes namn får ej nämnas. Om sättet<br />att sörja,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> se Pallas </span>
<div class="tooltip-content-ethnographica">Pallas 1776: 74–76; 1788: 100–101.</div>
</div>
</td>
<td style="width: 214px;">
<p>The name of the deceased may not be mentioned. About the ways of mourning, see Pallas.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/ba9edfb610dbbbfd1f9e90f83e7df63a.jpg
baec50d7d830744d9f16589bff911a10
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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 063
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"> Såsom Pallas </span>
<div class="tooltip-content-ethnographica">Pallas 1776: 74; 1788: 99–100. As Pallas notes in his text, he relies on Zuev when writing about the Khanty and Nenets. Some of Zuev’s manuscripts were published posthumously. For names, see Zuev 1947: 65–67.</div>
</div>
anmärker, får barnet vid 5 års<br />ålder något barna-namn, som bibehålles till<br />15 år. Har då någon dött under tiden,<br />erhåller barnet ders namn. Obs. Hvarje<br />stam eger sina särsk[ilda]. namn. Ur en annan<br />ätt få namn ej tagas - häraf strider<br />nya namn bildas ej.</td>
<td style="width: 214px;">
<p>As Pallas remarks, a child gets a child-name at five years of age, and this is maintained until they are 15. If someone dies in the meantime, the child receives their name. NB: Every tribe owns its own specific names. The name must not be taken from another tribe – because of this new names are not formed.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Flickor ega namn, men såsom hustru<br />nämnes alldrig vid namn, utan <span style="text-decoration: underline;">nie</span>, <span style="text-decoration: underline;">niejieru</span>.</td>
<td style="width: 214px;">
<p>Girls have names, but as wives, they are never called by name, but <i>nie, niejieru</i>.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/092ac2b985919576424bf590372dab1b.jpg
dbe4cdda461f9a991cb3663323977b7e
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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
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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Title
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Ethnographiska, historiska och statistiska anmärkningar. 090
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Huru renen förespännes</td>
<td style="width: 214px;">How the reindeer are harnessed</td>
</tr>
<tr>
<td style="width: 222px;">Renen
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> förespännes </span>
<div class="tooltip-content-ethnographica">One of the first descriptions of reindeer harnessing can be found in Zuev 1947: 88–91. Castrén’s description here is partly misleading. According to Chomič’s detailed description, the reindeer headgear <i>сян</i> is attached to the harness belt with a strap <i>пелай иня</i>. Additionally, the rein is attached to the leading reindeer’s headgear. The shoulder strap <i>таркабтëда</i> goes over the reindeer’s shoulder, together with a strap that goes under the neck. The belt is attached to the shoulder strap. Additionally, а ’drive strap’ is attached to the shoulder strap from one end. From the other end, the drive strap is attached to the complex combining each reindeer’s straps and the straps of the reindeer harnessed to the sides together between plates or buttons in the head of the sleigh. TN <i>ямдë</i> is not a halter, but denotes reindeer decorations in general, which are typical of women’s sledges and harness. (Chomič 2018: 164–167; see also Pyrerka 2018: 86–88; Lehtisalo 1932: 53–55, 118–121; IEAS 1961: 12.)</div>
</div>
på följande sätt: Emellan medarne löper en<br />rem
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (njaaramdeetse'eh), </span>
<div class="tooltip-content-ethnographica">Derived from TN <i>няра</i> ʻchamois’. (TaS, KL)</div>
</div>
hvaraf ändarne äro fästade vid hvardera meden.<br />Wid <span style="text-decoration: line-through;">samma</span> denna rem fästas medelst en lycka ren-<br />nens dragrem
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (sáh),</span>
<div class="tooltip-content-ethnographica">TN <i>са</i> ʻdrive strapʼ</div>
</div>
<span style="text-decoration: line-through;">hvaraf åter andra ändan fast</span> hvilken<br />löper mellan renens ben och med sin andra ända<br />bindes vid en ögla
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (pooder),</span>
<div class="tooltip-content-ethnographica">TN <i>подер</i>” ʻharness, gear’</div>
</div>
kastad kring renens hals,<br />strackande sig emellan benen. Körremmen
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (Muatjinje) </span>
<div class="tooltip-content-ethnographica">TN <i>мэта иня</i> ʻreinʼ</div>
</div>
är fästad vid<br />en grimma
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (jaamdjoh), </span>
<div class="tooltip-content-ethnographica">TN <i>ямдëʹ ямдю</i>ʹ ʻdecoration of the harness’</div>
</div>
<span style="text-decoration: line-through;">som är</span> bunden wid hufvudet.<br /><span style="text-decoration: line-through;">Alla s renar äro fastbundna vid hvarandra på följ. sätt<br />omkring hvarje ren bindes vid midten en rem<br />men det sätt,</span> För att renarna ej måtte löpa åtskilj[ad].<br />utan <traget> affölja hdra[hvarandra], <span style="text-decoration: line-through;">är genom en gördel</span> omgjordes<br />de <span>i midten</span> med en bredt <span><span>gördel-band af läder,</span></span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> juojinje, </span>
<div class="tooltip-content-ethnographica">TN <i>ëʺ иня</i> ʻbelt’. A belt connected to the traces through the shoulder strap.</div>
</div>
<span style="text-decoration: line-through;">rem gärdel-band af fågler, hvarifrån tunna<br />Från denna rem Wid<br />utan äro fastade smärre remmar medelst ringa eller</span><br />hvari åter medelst messingsringar eller andra anstalter<br />äro fastbunden <span style="text-decoration: line-through;">tunna remmar</span> vid sidan af hvarje ren<br /><span style="text-decoration: line-through;">tunna rem</span>, smala remar
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (baelejinje) </span>
<div class="tooltip-content-ethnographica">TN <i>пелей” иня</i> ʻside strap’. The strap connecting the headgear to the belt.</div>
</div>
som shålla[sammanhålla] de tvenne närmaste<br />renar. Vid Nämnda gördelband är stundom fastsydt ett bredt<br />klädes stycke, <span style="text-decoration: line-through;">af rödt kläde eller som räknas för en som<br />ofta föra betäcker om strö stundom betäcker halfen<br />gumpen strö</span> som stundom betäcker en, som jemte<br />läder-remmen stundom betäcker en stor del af<br />renens bakre hälft. Klädet utgör en <väsadtlig> prydnad<br />och är vanligen rödt till färgen, ofta <span>består det </span>äfven samma <br />sätt af brokiga remsor. Till renens öfriga prydnader<br />höras brot rödfärgade skinnremsor, fästade vid hufvu<br />det och hornen af renarne. Flickors slädor äro</td>
<td style="width: 214px;">The reindeer are harnessed in the following way: a strap (<i>njaaramdeetse'eh</i>) runs between the runners, and the ends of the strap are attached to each runner. The reindeer’s draw strap (<i>sáh</i>) is fastened with a slipknot to the <i>njaaramdeetse’eh</i>. The sáh runs between the reindeer’s legs and its other end is tied to a loop (<i>pooder</i>) and thrown around the reindeer’s neck, stretching between the legs. The reins (<i>muatjinje</i>) are attached to a halter (<i>jaamdjoh</i>) which is bound to the head. To prevent the reindeer from running apart, but instead make them follow each other, they are kept in the middle with a wide belt of tanned leather, a <i>juojinje</i> from which again thin straps (<i>baelejinje</i>) are attached by means of brass rings or other means next to each reindeer – these straps keep the two closest reindeer together. At the wide belt, sometimes a wide piece of cloth is sewn and sometimes covers, as the leather strap does all the time, a large part of the back of the reindeer. The cloth is ornamented and is usually red in colour, and there are often similarly mottled straps. Red-coloured strips of leather attached to the head and antlers also belong to the reindeer’s decoration. Girls’ sledges are</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/56719c5a935ff8c3c44b37d6cdedf445.jpg
a54e658be28c6ae45eeae47e1cb62c53
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 091
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<p></p>
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<tr>
<td style="width: 222px;"><span>rundomkring omgifna med dylika skinnremsor.</span></td>
<td style="width: 214px;">
<p>made all over with similar leather straps.</p>
</td>
</tr>
</tbody>
</table>
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3e7c8088008b2b503e48287784ceec95
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 092
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<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Renslädor</span> <span style="text-decoration: line-through;">och andra körredskap</span><br /><br />Samojederne bruka ej
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> kerisser,</span>
<div class="tooltip-content-ethnographica">Presumably, a loan from the Sami <i>kieris</i>, <i>geres</i> ‘pulka, sledge’, referring to a low sledge without runners typically used among the Sami in Nordic countries.</div>
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såsom Lapparne, utan åka med<br />slädor
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span class="add" title="addition">(Hanj)</span> </span>
<div class="tooltip-content-ethnographica">TN <i>хан</i> ʻsledge’</div>
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, för hvilka de spänna 2-4 renar. <span style="text-decoration: line-through;">Deras slädor hafva<br />en egen construction D.</span> I Lappland är bruket af slädor o-<br />möjligt i anseende till de höga fjällorna, men Samojedlandet<br />äro<br />är mest öfverallt jemt och flackt och bruket af slädor om<br />ej fullt ändamålsenligt, dock möjligt. Dessa slädor hafva lika<br />väl en egen <span style="text-decoration: line-through;">construction</span> <span class="add" title="addition">beskaffenhet</span> <span style="text-decoration: line-through;">De äro mycket höga och breda<br />Slädens spets är mycket bejäl<br />framdelen hög varkens ytterst tunnt och förutock främsta<br />delen är mycket hög.</span> Tvärsträder, som sammanhålla mederna<br />med öfverredet fogas så långt från fören som möjligt,<br />i följe hvaraf sjelfva öfverredet i släden är ganska kort.<br />och för sitt ändamål så lämpliga, som de kunna vara. Först<br />och främst <span class="add" title="addition">är verket</span> så formt att man vore frestad hålla hela<br />anstalta för en leksak. Icke dess mindre bygges <span class="add" title="addition">slädorna</span> ganska<br />höga <span class="add" title="addition">och</span> breda, h[vil]ka för att ej snön få lätt måtte samla sig<br />och<br />emellan medorna. <span style="text-decoration: line-through;">Att för spel ska</span> För att åter släden med<br />sin spets ej måtte sjunka in i snön, <span style="text-decoration: line-through;">bygg</span> är denna mycket upp<br />skall<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> böjd. </span>
<div class="tooltip-content-ethnographica">For more details of the Nenets sledges, see IEAS 1961: 27, 49; Golovnev, Kukanov, and Perevalova 2018: 192–193, 198–215; Arzjutov & Ljublinskaja (eds.) 2018.</div>
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För att slädens åter ej <span style="text-decoration: line-through;">måtte </span> <span class="add" title="addition">skulle</span> blifva besvärande genom sin<br />öfra delen smalare än den nedra. <span style="text-decoration: line-through;">Detta är</span><br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Slädens öfverrede </span>
<div class="tooltip-content-ethnographica">This is typical for TN <i>ңэдалëсь</i> ʻlight driving sledge’ used mainly by men or for travelling fast. (Golovnev, Kukanov, & Perevalova 2018: 208)</div>
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<span style="text-decoration: line-through;">bli</span> eknas en låda, <span class="add" title="addition">som är vid pass</span> <span style="text-decoration: line-through;">omkring</span> tvenne tum<br />hög. Detta är<br />för att Samoj[eden]. ej må falla derur.<br />Häri instufvar Samojeden hvarjehanda småsaker och breder<br />öfver den en renhud <span style="text-decoration: line-through;">och sätter sig sjelfderå ock ett ro.<br />Färdas han</span> i Sjelf sätter han sig <span style="text-decoration: line-through;">wid kant af</span><span class="add" title="addition">på framre delen af </span>släden<br />på venstra sidan derom, <span style="text-decoration: line-through;">håller håller</span> <span class="add" title="addition">ställer</span> fötterna på<br />medan, <span style="text-decoration: line-through;">håller</span> håller i högra handen rentömmen, i den venstra</td>
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<p>Reindeer sledges</p>
The Samoyeds do not use <i>keris</i>, as the Lapps do, but they move with sledges (<i>Hanj</i>) for which they harness two to four reindeer. In Lapland, it would be impossible to use sledges because of the high mountains, but the Samoyed land is everywhere mostly flat and the use of sledges is, if not fully appropriate, at least possible. The sledges have their own characteristics. They are very high and wide. The cross-trees which unite the runners with the bodywork are set as far as possible from the front and that is why the upper part of the sledge is quite short, and thus they are as appropriate as they may be for their purpose. Above all, the structure is formed in such a way that one is tempted to consider the whole construction as a toy. Nevertheless, the sledges are built quite high and wide, to prevent the snow from gathering between the runners. Again, to prevent the front of the sledge from sinking into the snow, the front is bent upwards. To prevent the sledge being unpleasant, its upper part is narrower than the lower.
<p>The upper part of the sledge has a box, which is about two inches high. This is so to prevent the Samoyed from falling. Here, the Samoyed stuffs all kinds of small things and spreads a reindeer skin over it. He himself sits on the front part of the sledge on the left-hand side, keeping his feet on a runner, holding the reins in his right hand, and in his left</p>
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Ethnographiska, historiska och statistiska anmärkningar. 093
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<td style="width: 222px;"><span style="text-decoration: underline;">Renslädor.</span><br /><span style="text-decoration: line-through;">en lång</span> en stång
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span class="add" title="addition">(hariej)</span></span>
<div class="tooltip-content-ethnographica">TN <i>харей</i> ʻdriving pole’. A similar description of a driving position is given by Golovnev, Kukanov & Perevalova 2018: 208.</div>
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af 3-4 aln[ar]s längd<br />hvarmed han sticker renarne i sidan och vid benen<br /><span style="text-decoration: line-through;">då han</span> då han vill mana på dem. Om tvenne åka<br />tillsamman, kan en person af Samojedens storlek beqväm<br />ligga på den utbredda renhuden <span class="add" title="addition">och begegna sig af rygg stödet,</span> h[vil]ken rättighet <span style="text-decoration: line-through;">i<br />synnerhet</span> <span class="add" title="addition">företrädesvis</span> tillkommer det svagare könet, i shet[synnerhet] flickor.<br /><span style="text-decoration: line-through;">Hvarje flicka</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Dess sistnämda </span>
<div class="tooltip-content-ethnographica">TN <i>нeʹ хан</i> ʻwomen’s sledge’, also meant for driving. Women’s sledges are bigger and higher, and they have more space for sitting and walls on three sides. The sledges are typically covered with colourful cloth and furs from which a tent-like cover can be made. (Golovnev, Kukanov & Perevalova 2018: 192–193, 209)</div>
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hafva derföre egna slädor,<br />försedda med röda täcken, hvarunder de draga, då<br />de behedras med en kusk. <span style="text-decoration: line-through;">Widare äro deras</span> slädor <span class="add" title="addition">äro ofta </span>kännbara<br />genom en mängd rödfärgade remsor af renskinn, som<br />nedhänga rundtomkring släden.</td>
<td style="width: 214px;">[Reindeer sledges.] a long pole (<i>hariej</i>) 3-4 alus long. With the pole he pokes the reindeer in the side and on the legs when he wants to urge them. If two persons ride together, one person of a Samoyed’s size can comfortably prepare a spread-out reindeer skin and lie back against the support, a right of the weaker sex in the first place, especially of the girls.
<p>The latter therefore have their own sledges, with red blankets, under which they draw themselves when they are treated with a driver. The sledges are often recognisable through a variety of red-coloured reindeer skin strips, which hang around the sled.</p>
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<td>Så beskaffade äro <span style="text-decoration: line-through;">kör</span> de slädor, i hvilka Samojeden <br />sjelf åker.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Last-slädorna </span>
<div class="tooltip-content-ethnographica">TN <i>вандако</i> ʻcargo sledge’, where clothes, hides, dishes, and products are stored and transported. The load is tied with straps and covered with birch bark, hides, and tarpaulins. (Golovnev, Kukanov & Perevalova 2018: 192–193, 211)</div>
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äro åter i det närmaste <br />h[vil]ka vara arbetsslädor, endast möjligt mindre. <span style="text-decoration: line-through;">De äro</span> Då Samojeden framför <br />sitt lass vanl.[vanligtvis] spänner 2 renar och efter hvarje ren <br />lägges ett lass af 5-6 pud, så måste naturligtvis släden byggas <br />af gröfre virke. För att de likväl ej skola brista, brukas de myc- <br />ket låga och i dem är ej en öfverdrifven af nö- <br />den, emedan Samojeden sjelf åker ock banar väg med <br />sin toma släde. Icke dess mindre är äfven vid ders <br />spetsen bebygt upphöjd. För öfrigt äro vissa min- <br />dre än våra vanliga arbets-slädor.</td>
<td>Such are the sledges in which the Samoyeds themselves ride. The load sledges are again, if possible, smaller in size in comparison to the working sledges. When the Samoyed carries his load, typically two reindeer are harnessed and after each reindeer, a load of 5-6 pud is laid, so of course the sledge must be built of coarser wood. However, in order for it not to break down, a lot of logwood is used and there is not an exaggeration of necessity in its use, because the Samoyed himself drives and paves the way with his empty sledge. No less in size is the stand built on its top. Besides, some are smaller than our usual work sledges.</td>
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<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Tietlohoh,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>тет лохо</i> ʻrectangular’. (Tas, KL)</div>
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stora kistor, fyllda med hvarjehanda matvaror <span class="add" title="addition">kött, fisk, mjöl</span>.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Waanotah,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>ванотана</i> ʻbarrel’.</div>
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tunnor, kött, fisk, mjölk, mjöl.</td>
<td><i>Tietlohoh</i>, large chests, filled with all kinds of foods: meat, fish, flour. <br /><i>Waanotah</i>, barrels, meat, fish, milk, flour.</td>
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 096
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<td style="width: 222px;"><span style="text-decoration: underline;">Cap. 3.</span> Boningssätt, klädedrägt, spis och matlagning.</td>
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<p>Chapter III. Housing, clothing, stove, and cooking.</p>
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<td style="width: 222px;"><span style="text-decoration: line-through;">Panitsa</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica">Paniìh (Паница)</span></span>
<div class="tooltip-content-ethnographica">Castrén is here describing what is called TN <i>тарявʹ пани</i> or <i>таряха пани</i>. For a detailed discussion of <i>пани</i>, see Amelina 2014. (IEAS 1961: 227–228, 241–242)</div>
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är en öppen pels, <span style="text-decoration: line-through;">liknande de Ryska qvinnornas шуба. Wid<br />är de temliga tätt åtsittande, men som</span> ganska vid, i synnerhet vid fålle<br />ty med den vidger sig nedtill. Den består af tvenne omgångar. Den nedra åt till<br />kroppen åtsittande delen sjelfva pälsen är gjord af mjukt renskin<br />med hårsidan inåt <span style="color: grey;">[addition at the end of the page:] «Obs. Detta är ett särskildt plagg, tjenar för skjorta och<br />kallas </span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Janditseah.</span></span>
<div class="tooltip-content-ethnographica">TN <i>паны’ янд”(д)</i> ʻpanica’s lining’, an inner coat with fur inside. (Tereščenko 2003: 443, 842; Amelina 2014: 13–14)</div>
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<span class="tooltiptext">(<span style="text-decoration: underline;"><span style="color: grey;">Jand</span>)</span>» </span> Den öfra eller <span style="text-decoration: line-through;">sjelfva</span> öfverdraget är ett mixtur<br />compositum, ett mångbrokigt ting. Öfver axlarna och kroppen består<br />öfverdraget äfven af renskinn, med hårsidan utåt; men här är öfverdraget<br /><span style="text-decoration: line-through;">gjortt af sma </span> sammansydt af smärre stycken, hvilka åter äro in-<br />terfolierade med smärre s[tycken]. vanligen hvita ränder (rygstycket<br />i pelsen <span style="text-decoration: line-through;">ock</span> är af mörk färg). Dessa ränder äro ganska symmetriskt<br />anbragta. Öfver axlarna och ryggen finnas derjemte en fällös mångd<br />små remsor, hvilka nästan undanskymma renhåret. Dessa remsor<br />hafva alla regnbågens sju färger. Nedtill består öfverdraget af tre<br />fållar. Den första eller öfversta slutar ryggstycket och består af <hund> <br /><span style="color: grey;">[addition at the end of the page:] «alla <span style="text-decoration: line-through;">stycken</span> fållar bestå vanl[igen]. af hundskinn, svart eller hvitt. Stundom är den öfversta svart de öfriga hvita.»</span></td>
<td style="width: 214px;">A <i>paniìh</i> (<i>Panica</i>) is an open fur coat, quite loose-fitting, especially at the hem, which broadens downwards. It consists of two layers. The inner one, which is close-fitting against the body, is made of soft reindeer skin with the fur facing inwards <span style="color: grey;"> «NB: This is a special garment, serves for a shirt, and is called Janditseah (Jand)).»</span> The outer coating is a mixture compositum, a colourful thing. The part of the garment over the shoulders and upper body is also made of reindeer skin with the fur facing outwards; but here, the cloth is made of smaller pieces sewn together, and which again are folded together with pieces, usually white stripes (the back piece of the coat is of a dark colour). These stripes are quite symmetrically tailored. Over the shoulders and back there are also multiple small strips, which almost blanket the reindeer fur. These strips are in all the seven colours of the rainbow. Below, the cloth consists of three layers. The first or top part ends the back piece and consists of <dog> <span style="color: grey;">«all the pieces usually consist of dog skin, black or white. Sometimes the top part is black, and the rest of the layers are white.»</span></td>
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<td style="width: 222px;">m.m. Derunder vidtager ett stycke <span style="text-decoration: line-through;">af kläde</span> sammansytt af olika<br />färgade klädestycken; detta stycka slutas äfven med en yfrig skinn,<br />fäll, vanl[igen]. <span class="add" title="addition">hundfäll </span>af fårskinn. Lika beskaffadt dermed är ock det tredje<br />hund<br />stycket. - Pelsen ock öfverdraget äro ej öfverallt sammansydda,<br />utan blott här och der fästade vid hvarandra. Kragen i pelsen<br />är enkel, men viken, liksom på våra frockar. Handskarna äro<br />med ärmarna sammansydda; blott ett litet håll finnes ofvan tummen,<br />hvarigenom man med moda kan träda handen ut och in. Det för<--><br />af sig sjelft, att hållet är täcket med en flik af ärmen. Handskarna<br />äro invandigt hårlösa (de fyllas med hö). En slik[synnerlig] rustning <---><br />sina huttrade <rukel>.</td>
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<p>Below there is a piece sewn together of different-coloured garments; this piece also ends with thick skin or fur, usually dog fur or sheepskin. The same is true of the third piece, made of dog skin. The fur and the cover are not sewn together everywhere, but only attached to each other here and there. The collar of the fur is simple, but folded, as in our coats. The gloves are sewn together with the sleeves; there is only a small hole above the thumb, whereby one can with skill move the hand in and out. <--> the hole is covered with a flap of the sleeve. There is no fur inside the gloves (they are filled with hay).</p>
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<td style="width: 222px;">Kragen uti panitseah är gjord ad rensvansar.</td>
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<p>The outer part of the collar of the <i>panitseah</i> is made of reindeer tails.</p>
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