29
20
1683
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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
Text
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Ethnographiska, historiska och statistiska anmärkningar. 228
Description
An account of the resource
<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/42f811d21978eb57c14b866a64460a93.jpg
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
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. 229
Description
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/30d8cc6389011b4f7b2b77a59dd21556.jpg
887b27c0d90707b237e2c447dd8c8856
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. 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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https://www.sgr.fi/manuscripta/files/original/2c45cd2da6bb879b556d2903a5a4c7e6.jpg
621b1bcda843eaca206cb182b0fb6327
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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Ethnographiska, historiska och statistiska anmärkningar. 231
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An account of the resource
<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/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/.
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
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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>
</tr>
<tr>
<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>
</tr>
<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>
</tr>
<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>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/e629d1597a8efc017e4f0d8c8f01f4c4.jpg
7de35a7cd006daec3d6e808117f3bb8f
Dublin Core
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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. 233
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"> 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>
</tr>
<tr>
<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>
</tr>
<tr>
<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>
</tr>
<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>
-
https://www.sgr.fi/manuscripta/files/original/d98eaac3c49582fdc28e0091009b170b.jpg
47afdfc61fa9abd355ce1828c7b0d3ce
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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Ethnographiska, historiska och statistiska anmärkningar. 234
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<p>Sjukdomar:<br />Pest [om sommaren]: angriper i skhet[synnerhet] hästar, mindre kor, re-<br />nar falla i massa, äfven mskor[människor]. Hela jurt<br />af Tunguser blifwa öde. - Härrör af kärren.<br />Febrar: Nerf=febrar<br />Gikt och reumatism<br />Lungsot är mycket allmän, åtm[instone]. hos de Ketksa<br />Skorbut<br />Weneriskt, med sarsa parilla.<br />Läkemedel äro salmiak, etc. som köpes af Ryssar. Inga inhemska<br />läkemedel utom brännkuren i reumatism. Schamaner hafva<br />ej medicin. Amuletter finnas ej.<br />Lazaretet i Narym besökes af ingen.</p>
</td>
<td style="width: 214px;">
<p>Diseases:</p>
<p>Plague [in summer]: aggressively attacks especially horses, small cows, and reindeer, which fall in masses, and also men. A whole Tungus yurt became deserted. It derives from the boglands.</p>
<p>Fevers: Nerve fevers</p>
<p>Gout and rheumatism</p>
<p>Pneumonia is very common, especially among the Ket [Samoyeds].</p>
<p>Scurvy</p>
<p>Venerian, with sarsa parilla.</p>
<p>Medicines such as salmiak, etc. are bought from the Russians. No domestic drugs other than the burning course against rheumatism. Shamans do not have medicines. There are no amulets.</p>
<p>The hospital in Narym is not visited by anyone.</p>
</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/bcae45248123bdc3230f5754156e6be9.jpg
5ddac8a26b87305144bbfdbc2e9b01ae
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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
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Ethnographiska, historiska och statistiska anmärkningar. 235
Description
An account of the resource
<span style="text-decoration: underline;">Familjer</span><br /><span style="text-decoration: underline;">Families</span><br />
<p><br /><br /></p>
<table>
<tbody>
<tr>
<td>På
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Kaninska tundran </span>
<div class="tooltip-content-ethnographica">On [<a href="https://www.sgr.fi/manuscripta/items/show/1837">page 9</a>], Castrén listed the Nenets families in the Pustozersk volostʹʹ, noting that the Kanin tundra no longer belonged to the area. This list thus supplements the one on page 9. Interestingly, it also gives both Russian and Tundra Nenets variants for most names.</div>
</div>
finnas följande familjer<br />The following families live in the Kanin tundra</td>
<td></td>
<td></td>
<td></td>
</tr>
<tr>
<td width="130">
<p>Ryska<br />Russian</p>
</td>
<td width="99">
<p>man<br />men</p>
</td>
<td width="112">
<p>qv[innor]<br />women</p>
</td>
<td width="130">
<p>[Samojediska]<br />Samoyed</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Ardeijevùih </span>
<div class="tooltip-content-ethnographica">Ardeev - Вэʹʹли. According to Chomič, Ardeev was typical of Nenets living west of Pustozersk. Similarly, she links Ardeev to Вэли, “one of the small-numbered families of European Forest Nenets” (Chomič 1976: 102–103). See also [<a href="https://www.sgr.fi/manuscripta/items/show/1837#valej">Валей</a>] For the European Forest Nenets, see [<a href="https://www.sgr.fi/manuscripta/items/show/1924#Archangelsk">Archangelsk</a>].</div>
</div>
</td>
<td width="99">
<p>70</p>
</td>
<td width="112">
<p>80</p>
</td>
<td width="130">
<p>Waelìih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Hanjkoou-vùih</span>
<div class="tooltip-content-ethnographica">Ханьков – Лэхэ. Ханьков possibly refers to Канюков. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103–104)</div>
</div>
</td>
<td width="99">
<p>74</p>
</td>
<td width="112">
<p>78</p>
</td>
<td width="130">
<p>Lèhìih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Barkuleu-vùih</span>
<div class="tooltip-content-ethnographica">Ru Barakulev, TN Паркулëв, is also mentioned by Chomič as a Western surname. Ru Vanjuta, Vanoijta, TN Ванойта, fe. Ванойʹ, Ванойтиʹ or Ванюта represents one of the six main branches of the European Nenets families. It has also been suggested to represent one of the exogamic groups of the Nenets, the other being Харючи. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 41–42)</div>
</div>
</td>
<td width="99">
<p>35</p>
</td>
<td width="112">
<p>35</p>
</td>
<td width="130">
<p>Wanoitè'eh</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Taljkoovuih</span>
<div class="tooltip-content-ethnographica">Talʹkov – Вэʹʹли (Chomič 1976: 108).</div>
</div>
</td>
<td rowspan="2" width="99">
<p>30</p>
</td>
<td rowspan="2" width="112">
<p>27</p>
</td>
<td width="130">
<p>Waèlìi'ih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Hanseroovuih</span>
<div class="tooltip-content-ethnographica">Ханзеров (Хандер) – Вэʹʹли. According to Chomič (1976: 109), Ru Chanzerov replaced the surname Хандер. She links the family to Вануйта.</div>
</div>
</td>
<td width="130">
<p>Waelii'ih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Sulentewùih</span>
<div class="tooltip-content-ethnographica">Sulentʹev – Лэхэ (Chomič 1976: 107). Лэхэ is one of the biggest families of the European Nenets. (Chomič 197: 103)</div>
</div>
</td>
<td width="99">
<p>20</p>
</td>
<td width="112">
<p>22</p>
</td>
<td width="130">
<p>Lèhiì'ih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Njuroovùih</span>
<div class="tooltip-content-ethnographica">Njurov – Вануйта. Нюров is unclear and unknown from other sources. Ru Vanujta. Also Vanjuta, Vanojta. TN Ванойта, fe. Ванойʹ, Ванойтиʹ or Ванюта represents one of the six main branches of the European Nenets families. It has also been suggested to represent one of the exogamic groups of the Nenets, the other being Харючи. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 41–42)</div>
</div>
</td>
<td width="99">
<p>24</p>
</td>
<td width="112">
<p>25</p>
</td>
<td width="130">
<p>Waanoiteè'eh</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Bogdaschin</span>
<div class="tooltip-content-ethnographica">Bogdašin – Сядэй. Сядэй is, according to Dolgih, a subsection of the European Лэхэ. (Dolgich 1970: 9)</div>
</div>
(<span style="text-decoration: line-through;">Ryskt</span>)</td>
<td width="99">
<p>15</p>
</td>
<td width="112">
<p>10</p>
</td>
<td width="130">
<p>Siede'eh. Siedii'eh</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Bobrikoovuih</span>
<div class="tooltip-content-ethnographica">Bobrikov – Выуци. See note [<a href="https://www.sgr.fi/manuscripta/items/show/1837#Выйчейсскаго">Выуческой</a>].</div>
</div>
</td>
<td width="99">
<p>17</p>
</td>
<td width="112">
<p>16</p>
</td>
<td width="130">
<p>Wuiutsií'ih. U'utsi</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Dvoinikoovùih</span>
<div class="tooltip-content-ethnographica">Dvojnikov – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103)</div>
</div>
</td>
<td width="99">
<p>10</p>
</td>
<td width="112">
<p>13</p>
</td>
<td width="130">
<p>Lèhií'ih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Njumtinovuih </span>
<div class="tooltip-content-ethnographica">Njumtinov – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103)</div>
</div>
<p>[вы]</p>
</td>
<td width="99">
<p>14</p>
</td>
<td width="112">
<p>11</p>
</td>
<td width="130">
<p>Lèhiì'ih</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Nasaroovuih #</span>
<div class="tooltip-content-ethnographica">Nasarov</div>
</div>
</td>
<td width="99">
<p>15</p>
</td>
<td width="112">
<p>11</p>
</td>
<td width="130">
<p> </p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Schanginiìh #</span>
<div class="tooltip-content-ethnographica">Šnaʹgin</div>
</div>
<p></p>
</td>
<td width="99">
<p>14</p>
</td>
<td width="112">
<p>6</p>
</td>
<td width="130">
<p> </p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Gorgunoovùih #</span>
<div class="tooltip-content-ethnographica">Gorgunov</div>
</div>
</td>
<td width="99">
<p>12</p>
</td>
<td width="112">
<p>15</p>
</td>
<td width="130">
<p> </p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Lukopeerouih</span>
<div class="tooltip-content-ethnographica">Lukoperov</div>
</div>
</td>
<td width="99">
<p>4</p>
</td>
<td width="112">
<p>1</p>
</td>
<td width="130">
<p>Wuiutsiiíh</p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Bjäluugini</span>
<div class="tooltip-content-ethnographica">Belugin</div>
</div>
</td>
<td width="99">
<p>2</p>
</td>
<td width="112">
<p>1</p>
</td>
<td width="130">
<p> </p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Bolootini #</span>
<div class="tooltip-content-ethnographica">Bolotin</div>
</div>
</td>
<td width="99">
<p>3</p>
</td>
<td width="112">
<p>2</p>
</td>
<td width="130">
<p> </p>
</td>
</tr>
<tr>
<td width="130">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Baturini</span>
<div class="tooltip-content-ethnographica">Baturin</div>
</div>
</td>
<td width="99">
<p>9</p>
</td>
<td width="112">
<p>6</p>
</td>
<td width="130">
<p>Lèhii'ih</p>
</td>
</tr>
</tbody>
</table>
<br />
<div id="Archangelsk"># Desse bo i skogar omkring
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Archangelsk. </span>
<div class="tooltip-content-ethnographica">Before the linguistic variety of Forest Nenets, designating the speakers of not the Tundra but Forest variety of Nenets, was developed, the Nenets might have been designated as Forest (<i>lesnye</i>). This historical designation did not distinguish between the language varieties, but was used to differentiate between pastoralist reindeer herders and those whose subsistence was based on fishing and hunting and who used reindeer mainly for transportation. These forest Nenets lived in close contact with the Russians, which is also reflected in their surnames. (Edemskij 1930; Brjuchanov 1939; Kolyčeva 1956; Dolgich 1970: 20–24, 30–35; Lukin 2012)</div>
</div>
<br /># These live in the forests around Arkhangelsk.</div>
-
https://www.sgr.fi/manuscripta/files/original/d1815ffaac3d744c4b790df35af394ab.jpg
8d4229b637ecef4a59d4142ebf279a71
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. 236
Description
An account of the resource
<table>
<tbody>
<tr>
<td width="122">
<p>Ryska</p>
<p>Russian</p>
</td>
<td width="102">
<p>man<br />men</p>
</td>
<td width="112">
<p>qv[innor]<br />women</p>
</td>
<td width="136">
<p>[Samojediska]<br />Samoyed</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Rebrovùih</span>
<div class="tooltip-content-ethnographica">Rebrov</div>
</div>
</td>
<td width="102">
<p>ingen</p>
</td>
<td width="112">
<p>4</p>
</td>
<td width="136">
<p> </p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Osootini</span>
<div class="tooltip-content-ethnographica">Osotyn – Вануйта. Ru Vanujta. Also Vanjuta, Vanojta. TN Ванойта, fe. Ванойʹ, Ванойтиʹ or Ванюта represents one of the six main branches of the European Nenets families. It has also been suggested to represent one of the exogamic groups of the Nenets, the other being Харючи. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 41–42)</div>
</div>
</td>
<td width="102">
<p>5</p>
</td>
<td width="112">
<p>5</p>
</td>
<td width="136">
<p>Ua/Wanoitee'eh</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Maloschōwi</span>
<div class="tooltip-content-ethnographica">Malošëv – Сядэй. Сядэй is, according to Dolgih, a subsection of the European Лэхэ. (Dolgich 1970: 9)</div>
</div>
</td>
<td width="102">
<p>3</p>
</td>
<td width="112">
<p>3</p>
</td>
<td width="136">
<p>Sie'de'eh</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Latischovi</span>
<div class="tooltip-content-ethnographica">Латышëв – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103, 105)</div>
</div>
</td>
<td width="102">
<p>5</p>
</td>
<td width="112">
<p>6</p>
</td>
<td width="136">
<p>Lehiì'ih</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Kopuitowi</span>
<div class="tooltip-content-ethnographica">Kopujtov – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103)</div>
</div>
</td>
<td width="102">
<p>3</p>
</td>
<td width="112">
<p>2</p>
</td>
<td width="136">
<p>Lèhii'ih</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Jeltsoovuih</span>
<div class="tooltip-content-ethnographica">Elʹcëv – Сядэй. Сядэй is, according to Dolgih, a subsection of the European Лэхэ. (Dolgich 1970: 9)</div>
</div>
</td>
<td width="102">
<p>4</p>
</td>
<td width="112">
<p>3</p>
</td>
<td width="136">
<p>Siede'eh</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Maikovuih</span>
<div class="tooltip-content-ethnographica">Majkov – Вануйта. Ru Vanujta. Also Vanjuta, Vanojta. TN Ванойта, fe. Ванойʹ, Ванойтиʹ or Ванюта represents one of the six main branches of the European Nenets families. It has also been suggested to represent one of the exogamic groups of the Nenets, the other being Харючи. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 41–42)</div>
</div>
</td>
<td width="102">
<p>5</p>
</td>
<td width="112">
<p>3</p>
</td>
<td width="136">
<p>Uanoitee'eh</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Barmitshi</span>
<div class="tooltip-content-ethnographica">Бармич – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 102, 103)</div>
</div>
</td>
<td width="102">
<p>13</p>
</td>
<td width="112">
<p>6</p>
</td>
<td width="136">
<p>Lehii'ih</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Dobuiloff</span>
<div class="tooltip-content-ethnographica">Бармич – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 102, 103)</div>
</div>
</td>
<td width="102">
<p>2</p>
</td>
<td width="112">
<p>2</p>
</td>
<td width="136">
<p>Uanoitee'eh</p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Taleijeff #</span>
<div class="tooltip-content-ethnographica">Taleev. According to Chomič, the name goes back to Тысыя. See note [<a href="https://www.sgr.fi/manuscripta/items/show/1837#Тысссiи">Тыссии</a>].</div>
</div>
</td>
<td width="102">
<p>1</p>
</td>
<td width="112">
<p>2</p>
</td>
<td width="136">
<p> </p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Lavroff </span>
<div class="tooltip-content-ethnographica">Lavrov</div>
</div>
#</td>
<td width="102">
<p>1</p>
</td>
<td width="112">
<p>1</p>
</td>
<td width="136">
<p> </p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Petrin</span>
<div class="tooltip-content-ethnographica">Petrin</div>
</div>
#</td>
<td width="102">
<p>2</p>
</td>
<td width="112">
<p>2</p>
</td>
<td width="136">
<p> </p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Schmakoff #</span>
<div class="tooltip-content-ethnographica">Šmakov</div>
</div>
</td>
<td width="102">
<p>2</p>
</td>
<td width="112">
<p>1</p>
</td>
<td width="136">
<p> </p>
</td>
</tr>
<tr>
<td width="122">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Tscernjagin #</span>
<div class="tooltip-content-ethnographica">Černjagin</div>
</div>
</td>
<td width="102">
<p>1</p>
</td>
<td width="112">
<p>2</p>
</td>
<td width="136">
<p> </p>
</td>
</tr>
</tbody>
</table>
<br />
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">Af ålder fingo Samojederne ej taga hustru ur
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> andra роды.</span>
<div class="tooltip-content-ethnographica">Most ethnographic sources note that the Nenets took their wives from outside their families, which is why it is most probable that a misunderstanding or writing error is behind this. See [<a href="https://www.sgr.fi/manuscripta/items/show/1946">page 252</a>]. (Verbov 1939: 46–49; Chomič 1966: 142, 156–157).</div>
</div>
</td>
<td style="width: 214.825px;">Since the old days, Samoyeds have not been allowed to take a wife from different family group.</td>
</tr>
<tr>
<td style="width: 222.375px;">Роды:<br />Ардеевыхъ <span>/</span>Ардеевъ, Канюковыхъ <span>/</span>Канюковъ, Баракулевыхъ <span>/</span>Баракулевъ, Тальковыхъ <span>/</span>Тальковъ<br />и Ханзеровыхъ <span>/</span>Ханзеровъ, Сулентьевыхъ <span>/</span>Сулентьевъ, Нюровыхъ, Богдашиныхъ, <br />Бобриковыхъ, Двойниковыхъ, Некмтановыхъ, Назаровыхъ, <br />Шангиныхъ, Горбуновыхъ, Лукоперовъ, Белугиновъ, <br />Болотинъ, Батуринъ, Ребровъ, Осотинъ, Малышевъ, <br />Латышевъ, Копытовъ, Ельцеовъ, Майковъ, Бармичъ, Добы-<br />ловъ, Талеевъ, Лавровъ, Петринъ, Шмаковъ, Черн-<br />ягинъ.</td>
<td>Family groups:<br />Ardeev, Kanjukov, Barakulev, Talkov,<br />and Chanzerov, Sulent'ev, Njurov, Bogdašin,<br />Bobrikov, Dvojnikov, Mekmtanov, Nazarov,<br />Šangin, Gorbunov, Lukoperov, Beluginov,<br />Bolotin, Baturin, Rebrov, Osotin, Malyšev, <br />Latyšev, Kopytov, El'ceev, Majkov, Barmič, Dobylov,<br />Taleev, Lavrov, Petrin, Šmakov, Černjagin.</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/4b830ada077506426355330a6dc2c838.jpg
73c4f81e1603c12b7f319a62f36f0a27
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. 237
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">Af ålder nomadiserade alla роды hvar inom sitt<br />district. Somliga qvarhålla sig ännu vid denna<br />lаg; och fastän de veta sig ega rätt att noma<br />disera öfverallt, wilja de doch ej "öfvergifva<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> sitt egen land.”</span>
<div class="tooltip-content-ethnographica">Despite constant movement, pastoralists attach their belonging to certain lands or landscapes, which the Nenets relate to their family histories (Lehtisalo 1932: 91; Stammler 2005: 231–234).</div>
</div>
</td>
<td style="width: 214.825px;">
<p>Since the old days, all family groups have nomadised within their own district. Some still hold on to this law; and although they know they have the right to nomadise everywhere, they still do not want to “give away their own land”.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;"><span style="text-decoration: line-through;">Bland</span> Pustozerska Samojj. <span style="text-decoration: line-through;"> finnas</span> ind.[indelas]
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> i 3 ätter: </span>
<div class="tooltip-content-ethnographica">Here, Castrén relates the TN <i>тенз</i> to the Swedish <i>ätt</i>, which is translated as ‘tribe’. Other categories related to family, way of life, and religion are TN <i>еркар</i> and <i>нгэсы</i>. They were used variably in relation to the Russian administration, which is why their meaning also varies according to the time and place. While <i>нгэсы</i> ʻcamp’, clearly relates to an economic unit based on familial ties, it is unsure whether <i>еркар</i> and <i>тэнз</i> mean different things and what the difference between them might be. Both seem to be larger familial units, and Soviet ethnographers divided them into two fratries (Вануйта and Харючи), which, according to them, developed in the course of history into subcategories, the Тысыя, Лэхэ, Выуци, and Вэли. Castrén’s data seems to follow the same lines. See also [<a href="https://www.sgr.fi/manuscripta/items/show/1837#роды">роды</a>] (Dolgich 1970: 23; Chomič 1966: 141–158; Vasil’ev 1979: 75–85, 134–156.)</div>
</div>
<br />Lahej, Tiis. och Wuiuh. En
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Sbortsschik </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1847#starschina">starschina</a>].</div>
</div>
(sam-<br />lare af jassak) väljes från hvarje ätt, och<br />dna[denna] ansvarar för hela ätten. Det förstås,<br />att han är förmögen; men mången Samojed har ge. [genom] detta embete förlorat sin förmögenhet.</td>
<td style="width: 214.825px;">
<p>The Pustozersk Samoyeds are divided into three tribes: Lahej, Tiis, and Wuiuh. A collector of jasak is chosen from each tribe, and he is responsible for the whole tribe. It is understood that he is wealthy, but many Samoyeds have lost their fortune because of this work.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">På Bolschesemelska tundran följ[ande]. роды (toonzì) <br />1
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tisi'je</span>
<div class="tooltip-content-ethnographica">Тысъя. One of the six main branches of the European Nenets families (Dolgich 1970: 9–10; Chomič 1976: 108).</div>
</div>
<br />2
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Noho-tisí(je)</span>
<div class="tooltip-content-ethnographica">Nocho-tissij. Corresponds to TN Нохо’ Тысъя, fe. Нохоʹ Тысъиʹ; also Ноготысыи. A branch of the Тысъя family (Dolgich 1970: 9–10; Chomič 1976: 105; Tereščenko 2003: 683). As Castrén notes, TN <i>нохо</i> ʻarctic fox’.</div>
</div>
(псець)<br />3
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Lahîh </span>
<div class="tooltip-content-ethnographica">Lachi, also Logej, Lècheci, Lagejskoj, Lochejsskij. Corresponds to the TN family Лэхэ, fe. Лэхэй; also Лагейскойʹʹ. (Chomič 1966: 151; Chomič 1976: 105; Tereščenko 2003: 170, 206)</div>
</div>
<br />4
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Wuiutso'</span>
<div class="tooltip-content-ethnographica">TN family Выуци or Вууци. (Chomič 1966: 151; Chomič 1976: 103; Tereščenko 2003: 63.)</div>
</div>
<br />5
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Haetanzi' </span>
<div class="tooltip-content-ethnographica">TN Хэтанзи. one of the six main branches of the European Nenets families. (Chomič 1966: 151; Chomič 1976: 110; Dolgich 1970: 9–10.)</div>
</div>
<br />6
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Wanoita'</span>
<div class="tooltip-content-ethnographica">Ru Vanujta. Also Vanjuta, Vanojta. TN Ванойта, fe. Ванойʹ, Ванойтиʹ or Ванюта represents one of the six main branches of the European Nenets families. It has also been suggested to represent one of the exogamic groups of the Nenets, the other being Харючи. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 41–42)</div>
</div>
<br />7
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Waelí </span>
<div class="tooltip-content-ethnographica">Вэли represents one of the six main branches of the Nenets families. Again according to Chomič, the Вэли are a sub-branch of the Vanjuita. (Chomič 1976: 103; Dolgich 1980: 9–10; 55–59; Tereščenko 2003: 38)</div>
</div>
(i Ischma)</td>
<td style="width: 214.825px;">In the Bolshezemelskaja tundra there are the following family groups (<i>toonzì</i>):<br />1 Tisi'je <br />2 Noho-tisí(je) (Arctic fox)<br />3 Lahîh <br />4 Wuiutso' <br />5 Haetanzi' <br />6 Wanoita' <br />7 Waelí (in Ižma)</td>
</tr>
</tbody>
</table>
<p></p>
-
https://www.sgr.fi/manuscripta/files/original/da54c16f12b8ed54fea94fdc3a885156.jpg
61107b1f9faae6905a676eb06c40782b
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. 238
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Ljamin Sor </span>
<div class="tooltip-content-ethnographica">Ljamin Sor. The place where the River Ljamin flows into the Obʹ. N61°19’17’’E71°48’08’’.</div>
</div>
12 verst ofvanom
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Kuŝnik. </span>
<div class="tooltip-content-ethnographica">The River Kušnikovskaja.</div>
</div>
[ova] är här mycket bred<br />om wåren (15 verst). Sorens längd är 50 verst; blir<br />derefter flod, hvars bredd uppgifves till 30<br />famnar (om hösten), upprinner ur 3 floder (sen[are]).<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">De Ljaminska Samojj.[Samojeder] </span>
<div class="tooltip-content-ethnographica">The next seven pages relate to what Castrén calls the Ljamin or Kazym Samoyeds. The denomination refers to one of the territorial communities of the speakers of the Forest variety of Nenets, who live around the Rivers Kazym and Ljamin. The Forest Nenets have also been named Konda Samoyed (<i>kondinskie samoedy</i>; see [<a href="https://www.sgr.fi/manuscripta/items/show/1928">page 239</a>]). In addition, historical sources mention kunnaja Samoyed (or <i>kunnaja Samojadʹ</i>), which does not refer to a territory, but to the skins of fur-bearing animals (pine marten, squirrel, sable) to which the indigenous peoples were related by the Russians. Moreover, there are Forest Nenets living along the Rivers Pur and Agan. Tundra Nenets <i>пяʹ хасава</i>, endonym <i>нещаʹ</i>. (See Alekseev (ed.) 2010: 241–248; Zenʹko-Nemičinova 2006: 4–10). Castrén was the first to describe the language variety.</div>
</div>
komm till
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Baly, </span>
<div class="tooltip-content-ethnographica">Refers to Baly yurts, which Castrén mentions in his letter written as a travel report to Sjögren in December 1845. (Castrén 2019: 1050–1051)</div>
</div>
mest<br />betala sin skatt i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Kasym. </span>
<div class="tooltip-content-ethnographica">The Kazym flows into the Obˈ from the right (south) at N64°6′6″ E66°2′9″. (TS)</div>
</div>
Stränderna af<br />floden äro låga, men mkt[mycket] skogbewuxa<br />med
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> пихта, </span>
<div class="tooltip-content-ethnographica">Ru pichta ʻSiberian fir’ (Abies sibirica).</div>
</div>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> сосна, </span>
<div class="tooltip-content-ethnographica">Ru sosna ʻpine’ (Pinus).</div>
</div>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> кедрь, </span>
<div class="tooltip-content-ethnographica">Ru sibirskij kedrʹ ʻSiberian pine’ (Pinus sibirica).</div>
</div>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> ельникъ. </span>
<div class="tooltip-content-ethnographica">Ru elʹnik ʻspruce forest’.</div>
</div>
<br />Ostjaker finnas der icke. Källörna af Ljamin<br />och Kasym äro så nära hdra[hvarandra] att man<br />på endag far ifrån den ena till<br />den andra (ifrån <span style="text-decoration: underline;">Tatjar</span> till <span style="text-decoration: underline;">Kasym</span>). Ngn[Någon] stör-<br />re sjö finnes ej vid källorna af Ljamin.<br />Om våren ofversvämmar Ljamin all skog, så<br />att dess bredd wid sjlelfva källorna upp<br />gifves till 20 verst.</td>
<td style="width: 214.825px;">The Ljamin Sor, 12 versts above Kuŝnikova, is very wide here during the spring (15 versts). The length of the Sor is 50 versts; it becomes a river after that; its width is stated to be 30 fathoms (in autumn); it originates from three rivers. The Ljamin Samoyeds came to Baly; most of them pay their taxes in Kasym. The shoreline of the river is low, but very heavily forested with Siberian fir, pine, Siberian pine, and spruce.
<p>There are now Ostyaks. The sources of the Ljamin and Kasym are so close to each other that one can go from one to the other in one day (from Tatyar to Kasym). There are not any bigger lakes at the source of the Ljamin. In the spring, the Ljamin floods all the forest, so that its width at its source is up to 20 versts.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">De Ljaminska Samojj.[Samojeder] komma ofta (d. ä. m.<br />der dåliga år) till östra Ob för att fiska<br />och hos Ryssarne få sin föda.</td>
<td style="width: 214.825px;">
<p>The Ljamin Samoyeds often (in other words, during bad years) come to the eastern Ob to fish and to obtain food from the Russians.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Wid högra sidan är stranden af Ljamin högre (urmon)</td>
<td style="width: 214.825px;">
<p>On the right-hand side the shore of the Ljamin is higher (<i>urmon</i>).</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Ljamin säges upprinna under jorden.</td>
<td style="width: 214.825px;">
<p>The Ljamin is said to originate underground.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Ljamin Sor flyter under flodtiden med brusande<br />lopp mellan träden.</td>
<td style="width: 214.825px;">
<p>The Ljamin Sor flows at great speed between the trees during the flood.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Begr[afningsplats]. af <span style="text-decoration: underline;">sor</span>; hvar finnes den ?</td>
<td style="width: 214.825px;">
<p>Burial ground of sor; where is it?</p>
</td>
</tr>
</tbody>
</table>
<p></p>
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https://www.sgr.fi/manuscripta/files/original/42fca93bc851e7dca9e8f03b4ee0f635.jpg
590ddd39fe34a992e33eb101c61ecf81
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 239
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Kondinska Samojeder</span> </span>
<div class="tooltip-content-ethnographica">Ru <i>kondinskie samoedy</i> is one of the territorial denominations used for the Forest Nenets. It refers to the River Konda and the town of Konda (Kartauž), which was the centre for the Konda princedom known as the Mansi princedom, initially part of the Pelym princedom (Bachrušin 1935: 30–32; 74–84). Later, the area became part of the Kazym volostʹ and the Nenets begun to pay their yasak in the town of Kazym.</div>
</div>
<span class="add" title="addition">Kasimska Samojeder</span>, kalla sig<br /><span style="text-decoration: underline;">Kasimska <span class="add" title="addition">Kaasamjá</span></span>, emedan de betala skatt i <span style="text-decoration: underline;">Kasym</span>.<br />Till antalet af dem höra alla de, som betala sin skatt<br />vid Kasim=floden
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (i Juilskoi Gorodok) </span>
<div class="tooltip-content-ethnographica">The town of Juilʹsk, already known in the 17th century, is one of the centres of the Ljapin princedom. Situated on the River Sygva (Bachrušin 1935: 67).</div>
</div>
och af sådan<br />anledng[anledning] äfven kls[kallas] <span style="text-decoration: underline;">Kasimska Samojeder</span>, ehuru<br />den minsta delen uppehålla sig wid närvde[närvarande] flodr.[floder]<br />De uppgifvas till
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> 8 stammar </span>
<div class="tooltip-content-ethnographica">The list of families gives only six names.</div>
</div>
och vid pass 800<br />skattbetalande själar, kringspridda på de<br />kärruppfyllda tundrorna emellan Ob och<br />Jenisej. I söder sträcka de sig ända till<br />öfra Ob=floden. Samtl[iga]. dessa stammar äro<br />fattiga på renar och äfla derföre sommar och winter med fiskande <span class="add" title="addition">i sjöar och bäck</span> , fänge af renar och an<br />nat wildt. <span style="text-decoration: line-through;"></span></td>
<td style="width: 214.825px;">The Kondin Samoyeds (Kasim Samoyeds) call themselves Kasim or Kaasamjá, because they pay taxes in Kasym. Those who pay their taxes at the River Kasim (in the town of Juilskoi) are counted as belonging to them and this is the reason they are also called the Kasim Samoyeds, though only a minority reside by the nearby rivers. They are divided into eight tribes consisting of around 800 tax-paying souls, scattered on the boggy tundra between the Ob and the Yenisei. In the south, they extend all the way to the upper Ob. Each of these tribes is poor in reindeer and therefore they practise fishing in the lakes and rivers during the summer and winter, hunting wild reindeer and other game. Given their small number of reindeer, they cannot visit the Arctic Ocean. They are all unbaptised.</td>
</tr>
<tr>
<td>Följande ätter äro I ans[eende]. till sin<br />rens fattigdom kunna de ej besöka Ishavet.<br />Alla äro de odöpta. Följande ätter äro af mig kända:<br />1.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Suu=puut </span>
<div class="tooltip-content-ethnographica">This name is first mentioned by Castrén and is not mentioned later in the ethnographic literature.</div>
</div>
<span class="add" title="addition">Huu=puut</span> wid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Nasym</span> </span>
<div class="tooltip-content-ethnographica">The Nazym flows into the Obˈ from the right (north-east) at N61°11′48″ E68°55′41″. (TS)</div>
</div>
flodens källor, hvilken floden af Samojj.[Samojeder] [kallas] Maasam och Ostjj. kls[kallas] <span style="text-decoration: underline;">Maasang</span> <span class="add" title="addition">I anl. haf kls[kallas] Sam.[Samojeder] Maaski'</span> Wid samma<br />flod (lägre ned) bo äfven Ostjaker (Nasymska)<br />som äro döpta och ega jurt. Samojederne<br />ega 2-10 renar, fiska sommar och wintern,<br />hvilket är deras hfvudnäring. Fånga derjemte<br />vildren (med bössa), ekorrar och mindre dyrbara. <br />Volost Maaskí.<br />Obs.</td>
<td>The following families are known to me: 1. The Suu-puut (Huu-puut) at the sources of the River Nasym, which the Samoyeds call the Maasam and the Ostyaks the Maasang; the Samoyeds living by the sea call it the Maaski'. On the same river (lower down) there are also Ostyaks (Nasym) who are baptised and have yurts. The Samoyeds have two to ten reindeer; they fish during the summer and winter, and this is their main source of livelihood. They also hunt wild reindeer (with rifles), squirrels, and less valuable animals.
<p>Volost Maaskí.</p>
<p>NB:</p>
</td>
</tr>
</tbody>
</table>
<p></p>
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https://www.sgr.fi/manuscripta/files/original/d1cc84256a50a57cc770daacd0f56e09.jpg
5eb9af65ecc2eb5598f1aa644aa25008
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 241
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">3.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Niitju'</span>
<div class="tooltip-content-ethnographica">Also known as Нитю, Нечу, Ничу, and possibly also Няць (Zenʹko-Nemčinova 2006: 17-52).</div>
</div>
(Niiĉu?) - de Ljaminska Sa-<br />mojederne <span class="add" title="addition">Lamkí' kls[kallas] Samojj.[Samojederne] <span style="text-decoration: underline;">Laenmjá'</span></span> . Bo wid <span style="text-decoration: underline;">Ljamin Sor</span> och floden af<br />sma[samma] namn (Ljamin Sam[ojediska]. <span style="text-decoration: underline;">Laam</span>). Ljam[in]. S[or]. är om<br /><span style="text-decoration: line-through;">hösten</span> <span class="add" title="addition">blir</span> mket[mycket] stor, men torkar till hösten och blir nu<br />grund, lemnade kärr efter sig. Sjelfva floden<br />är äfven af wårfloder vida öfversvammad,<br />men om hösten är fl[oden]. af föga betyd[else]. - öfvhv[öfverhufvud] grund,<br />ehuru äfven djupa stl.[ställen] finnas. Floden är mkt[mycket] lång och<br />krokig. Utfaller i Ob 15 verst på andra sidan om<br />byn Kuŝnikowa i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Surg[utska]. trakten. </span>
<div class="tooltip-content-ethnographica">The town of Surgut is situated on the river Obˈ at N61°14′40″ E73°23′19″. (TS)</div>
</div>
Ljamin Sor<br />har 3 källfloder (<span style="text-decoration: line-through;"> som i i sjöar förena sig</span>): 1. den östra<br /><span style="text-decoration: underline;">Köjaj</span> 2. den mellersta <span style="text-decoration: underline;">Jerina ~aeda</span> Laam, som<br />är den förnämsta 3. <span style="text-decoration: underline;">Tatjar</span>, den vestliga,<br />upprinner ifrån <span class="add" title="addition">ger om floden höjd och skog, kld</span> <span style="text-decoration: underline;">Laemi peadara</span> (en skog vester om sjön, урманъ).<br />Landet midt omkring är kärruppfylldt.<br /><br /></td>
<td style="width: 214.825px;">3. The Niitju' (Niiĉu?) – the Ljamin Samoyeds or Lamkí (the Samoyeds call them Laenmjá'). They live at Ljamin Sor and by the river of the same name (the Ljamin in Samoyed Laam). The Ljamin Sor is very full, but dries up in the autumn, and the river bed becomes a swamp. The river itself is also widely flooded during the spring floods, but in autumn the river is of little significance – mainly ground, although there are also deep points. The river is very long and winding. It flows into the Ob 15 versts on the other side of the village of Kuŝnikowa in the Surgut the area. The Ljamin Sor has three source rivers: 1. the eastern Köjaj, 2. the middle Jerina ~aeda Laam, which is the foremost, and 3. The western Tatjar, originating from Laemi peadara (a forest west of the lake, <i>urmanʹʹ</i>). The land in the middle is full of marshes.</td>
</tr>
<tr>
<td style="width: 222.375px;">Ljamin=landet bebos blott af Samojeder, omkr[ing]<br />20 skattbetalande, fattiga (1-5 renar), fiska gäddar,<br />abborre,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> язь,</span>
<div class="tooltip-content-ethnographica">Ru <i>jaz</i>ʹ ʻide, orfe’ (Leuciscus idus).</div>
</div>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> карась, </span>
<div class="tooltip-content-ethnographica">Ru <i>karas</i>ʹ ʻCrucian carp’ (Carassius carassius).</div>
</div>
(ej njelma, muksun, osetr).<br />Wildfånget dåligt, skogen brunnen.</td>
<td style="width: 214.825px;">
<p>The land of Ljamin is inhabited only by Samoyeds, with approximately 20 taxpayers, poor (one to five reindeer); they fish for pike, abborre, <i>jazʹʹ</i>, <i>karasʹʹ</i> ([they do not fish] <i>njelma</i>, <i>muksun</i>, <i>osetr</i>). Game hunting is not favourable; the forest is burnt.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Obs.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Salymske Ostjj.[Ostjaker] </span>
<div class="tooltip-content-ethnographica">Khanty living on the River Salym, which is near Ljamin. (Castrén 2019: 1064–1067)</div>
</div>
finnas ej vid Ljamin (se<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Köppen); </span>
<div class="tooltip-content-ethnographica">Köppen wrote a supplement to the general instructions given to Castrén by the Russian Academy of Sciences. In that, he asks Castrén to clarify knowledge about the “notorious Ljamin Ssor and its inhabitants” (ueber den verrufenen Ljamin Ssor (Ляминъ Соръ) und dessen Antwohner) (Köppen 1844: 382).</div>
</div>
blott tvenne Ostjj.[Ostjaker] pläga om sommaren<br /><span style="text-decoration: line-through;"> fara till fiska</span> i fara till Ljamin för att fiska.</td>
<td style="width: 214.825px;">Obs. Salym Ostyaks not found at Ljamin (see Köppen); only two Ostyaks are in the habit of coming to Ljamin to fish in the summertime.</td>
</tr>
</tbody>
</table>
<p></p>
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https://www.sgr.fi/manuscripta/files/original/64a9bfe47a0fea497d4592342006f534.jpg
e0c957e6901b7446780cefdf49b323c6
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 242
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">Obs.<br />djurslag. soblar, räfvar, fjälllrackor finnas<br />ej, emedan skogen är uppbränd. Fisket be<br />drifves vårtiden med nät i sjöar, men då wattnet<br />faller och fisken derefter, såsom vanligt<br />är, stiger i floden, patas och tillstängas<br />desse, och fiskafånget sker nu medelst<br />mjerdor. Obs. Fisken torkas om sommaren.<br />Höst och vinter låter man den frysa<br />att salta är ej brukligt - Antalet af<br />Narymske Samojeder är omkr[ing]. 20 skattbe-<br />talande.</td>
<td style="width: 214.825px;">
<p>NB:</p>
<p>animal species. sables, foxes, Arctic foxes are not found, because the forest is burned. Fish are caught with nets in the lakes during the spring, but when the level of the water drops and the fish go with it, the floods usually rise, the fish weirs are closed, and the fishing is now done with fish traps. NB: Fish is dried in the summer. In autumn and winter, they let it freeze; salting is not customary – the number of Narym Samoyeds is about 20 taxpayers.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Obs. K[N]asym och dess små bifloder<br />upprinna ur kärr, hmed[hvarmed] landet widt<br />och bredt är uppfylldt. Här och der finnas<br />äfven moar och skogiga, upphöjda trakter.</td>
<td style="width: 214.825px;">
<p>NB: The Nasym and its small tributaries originate from marshes, with which the land is full. There are also moors and wooded, higher areas here and there.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">Nasym utfaller i Ob kort före dess<br />förening med Irtisch.</td>
<td style="width: 214.825px;">
<p>The Nasym flows into the Ob shortly before it joins the Irtisch.</p>
</td>
</tr>
<tr>
<td style="width: 222.375px;">De Nasymska Samojj.[Samojeder] tala alldeles samma<br />språk med de Ljaminska. Öfverhufvud<br />skola alla de till
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Kondinska vol[osten].</span>
<div class="tooltip-content-ethnographica">Kondinskaja volostʹ. Konda was a separate princedom that was part of the larger Pelym princedom. Its centre was the town of Kartauž or Konda (Kondinskij gorodok). Konda volostʹʹ refers to a later imperial administrative area that was part of the Berezov uezd. (Bachrušin 1935: 18, 74–84; Alekseev (ed.) 2010: 237–238).</div>
</div>
hörande<br />Samojj.[Samojeder] ega sma[samma] munart.</td>
<td style="width: 214.825px;">The Nasym Samoyeds speak exactly the same language as the Ljamin ones. Generally, all the Samoyeds belonging to the Konda volost' share their dialect.</td>
</tr>
</tbody>
</table>
<p></p>
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https://www.sgr.fi/manuscripta/files/original/a1cef43741de671871bc0e3fc975ca3d.jpg
97a47377c129b09ec72e3ab7b25d998b
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 243
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222.375px;">
<div id="karatseja">4. <span style="text-decoration: underline;">Karsát</span> - en Samojed=ätt, som uppehåller sig<br />nejden af <span style="text-decoration: underline;">Toorm-Loor</span>, der Kasim tager sin början.<br />De utgöra sannolikt en gren af X<span style="text-decoration: underline;">arjutsi</span> (Kara-<br />tseja) - äro fattiga och fåtaliga. Aflas lika<br />som de öfriga företrädeswis med fiskande.<br />Obs. <--fr.> å läget för Toorm-Loor anmärkte en<br />Samojed af Kars[át]. stammen, att 20 dagar erfor-<br />drades för att med renar eller till fot, komma<br />ifrån <span style="text-decoration: underline;">källörna</span> af Ljamin till Toorm<br />Loor.</div>
</td>
<td style="width: 214.825px;">
<p>4. The Karsát – a Samoyed tribe residing in the area of the River Toorm-Loor, where the River Kasim begins. They probably form a branch of the Xarjutsi (Karatseja) and are poor and few. They mainly practise fishing, similarly to the others. NB: <--> area for Toorm-Loor; one Karsát Samoyed noted that it took 20 days to come with reindeer or on foot from the source of the Ljamin to Toorm-Loor.</p>
</td>
</tr>
</tbody>
</table>
<p></p>
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https://www.sgr.fi/manuscripta/files/original/f9710bbc145a8d50b5980f7fa972baef.jpg
bfc8efa7f412ce0507ac57ef8aa99d5d
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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. 244
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<table class="invisible-table">
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<tr>
<td style="width: 222.375px;">5.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">~Äeuwaŝetá</span>, </span>
<div class="tooltip-content-ethnographica">Also known as naewasata, Нгаеващата, and Айваседа.</div>
</div>
betala skatt i <span style="text-decoration: underline;">Kasym</span><br />? men bo ofvanom Surgut.<br />?
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Purooskije Samojeder </span>
<div class="tooltip-content-ethnographica">Assuming a family has a coherent living area, Castrén is here unsure where the family actually lives, as Pur would refer to a far more northerly location in relation to Surgut.</div>
</div>
<br />6.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Peák'</span>, </span>
<div class="tooltip-content-ethnographica">Also known as Pak and Пяк.</div>
</div>
betala skatt i <span style="text-decoration: underline;">Kasym</span> på<br />Surg[utska]. sidan.</td>
<td style="width: 214.825px;">5. The ~Äeuwaŝetá pay taxes in Kasym, <br />? but live above Surgut. <br />? Pur Samoyeds <br />6. The Peák' pay taxes in Kasym; on the Surgut side.</td>
</tr>
</tbody>
</table>
<p></p>
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https://www.sgr.fi/manuscripta/files/original/3bf341893f9fe23da1e4640186dc847e.jpg
374db732815461b8ca383572b31d70e2
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 245
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An account of the resource
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<div id="omvändelse"><span style="text-decoration: underline;"><span style="text-decoration: underline;">Samojedernas</span></span>
<div class="tooltip-container-ethnographica"><span style="text-decoration: underline;"><span class="tooltip-trigger-ethnographica">omvändelse</span></span>
<div class="tooltip-content-ethnographica">The Orthodox mission took place in the European Arctic in 1826–1830. The mission was led by Archimandrite Veniamin, according to whom 3303 of the 3983 Nenets in the area were christened during the mission. In addition, churches were built for the villages of Kolva, Nesʹ, and Nižnaja Pëša. The missionary work, including the construction of the churches for the Nenets living near the Rivers Pëša and Snopa, was based on the February 17th 1829 decree of the Holy Synod “On the rules for the conversion to the Christian faith of Samoyeds who nomadise in the Arkhangelsk province” (<i><i>O pravilach obraščenija ko</i></i>č<i>ujuščich v Archangel’skoj gubernii samoyedov v christianskuju veru</i>). Currently, there is a church in the name of the Annunciation of Our Most Holy Lady in Nesʹ, built in 1868. (Veniamin 1855; Schrenk 1848: 241-247; Chomič 1979) Here, Castrén’s tone is official and the text most probably goes back to Veniamin’s reports, for example Veniamin 1850.</div>
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<br />Totemska Protohierej i Vologodska Eparchien Savinoff framställde till styrelsen<br />1821 ett förslag om möjligheten att omvända de i Guverm[enter]. Archangel och Wologda<br />boende Samojeder till Kna[Kristna] läran. Projektet blef Hs[ans] M[ajestät]. Kejsar Alexander före-<br />draget hvken[hvilken] genomom Furst Gabitsen, Minister för folk-upplysningen affordrade det Archang[elska].<br />Presterskapets mening härutinnan, <span style="text-decoration: line-through;"> och dåvarande Erkl Biskopen i Archangel<br />Neofit yttrad, och</span> Då en slik omvändelse af Prestersk avsågs verkställbar, anbefalltes<br />genom en ukas af d. 5 Aug. 1824 en mission af två prester och två<br />причетника, <span style="text-decoration: line-through;"> samt uppbyggardet af tvenne kyrkor.</span> I följd häraf afgick<br />den 21 Januari 1825 från Archangelsk en mission till Mesen, som bestod af<br />en Archimandrit, en Prest och två причетники. Missionens företag<br />präster med den framgång, att inom åren 1825 och 1826 på Kanin-<br />ska tundran döptes 454 själar, på Timanska 324, på Bolshe-<br />semelska 977, inom år 1827 ofverhufvud 984, således till och<br />med sistnämda år inalles 2739 personer.<br />tagentill uppbyggandet af tre stenkyrkor för Samojederne och<br />boningsrum för deras Prester. <span style="text-decoration: line-through;"> En expedit.</span> neml. på Kaninskan<br />tundran vid floden <span style="text-decoration: underline;">Nes</span>, vid på Timanska vid fl. <span style="text-decoration: underline;">Sula</span> [Pjosja], på<br />Bolshesemelska vid
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Тoчуга </span>
<div class="tooltip-content-ethnographica">The River Kolva. According to Schrenk, the Kolva is called “Toчjagha [Тосьяха]” in Tundra Nenets and Точьяга in Komi. (Schrenk 1848: 283; Šrenk 2009: 205</div>
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<p>The conversion of the Samoyeds</p>
In 1821 the archpriest Savinoff of the town of Totma in the diocese of Vologda presented to the board a proposal for the possibility of converting the Samoyeds living in the Gouvernements of Arkhangelsk and Vologda to the Christian doctrine. The project was presented to His Majesty the Emperor Alexander and he demanded the Arkhangelsk clergy’s views in this respect through Prince Gabitsen, Minister of People’s Enlightenment. When such proselytising by the clergy was considered enforceable, a mission of two priests and two deacons, as well as the construction of two churches, was recommended in a decree dated 5th August 1824. As a result, a mission consisting of an Archimandrite, a Priest, and two deacons left from Arkhangelsk to Mezen on January 21, 1825. The mission’s priests worked to such an extent that in the years 1825 and 1826 in the Kanin tundra 454 souls were baptised, in Timan 324, and in Bol'šezemel'skaja 977; within the year 1827 a total of 984, which makes together with the latter years a total of 2739 persons, together with the construction of three stone churches for the Samoyeds and abodes for their priests, namely in the Kanin tundra by the River Nes, in the Timan tundra by the River Sula [Pjosja], and in the Bol'šezemel'skaja tundra by the Tochuga</td>
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 246
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An account of the resource
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<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Den Kaninska kyrkan </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1833#kaninskakyrkan">Kanin Church</a>].</div>
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uppbydes år 1830.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Den Timanska<span style="text-decoration: underline;"> [kyrkan]<br /></span> </span>
<div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1833#pjoshja">Pjoshja church</a>].</div>
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<td style="width: 214.825px;">The Kanin Church was built in 1830. <br />The Timan [Church]</td>
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<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Att antaga </span>
<div class="tooltip-content-ethnographica">Analysing missionary reports, Eva Toulouze notes that becoming Russian, TN <i>луца</i>, was one of the incentives to undergo baptism for the Nenets and Khanty. However, as Toulouze notes, here Russian refers to a higher status in the urban milieu and a better position in the societal negotiations taking place there. (Toulouze 2011)</div>
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Kdomen[Kristendomen] och blifva Rysk är efter Samoje-<br />dernas mening detsamma. Ju rikare en Samojed är, desto<br />obenägnare är han, att antaga Christend[om]. Emedan Ka-<br />ninska Samojeder öfhd[öfverhufvud] äro wälmående, finnas bland<br />dem ännu en tredje del odöpta. De Timanska Samo-<br />jederne äro fattiga och nästan alla döpta, ehuru de<br />hafva mindre beröring med Ryssarne än de Kaninska.</td>
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<p>Adopting Christianity and becoming Russian are the same thing in the opinion of the Samoyeds. The richer a Samoyed is, the more reluctant he is to adopt Christianity. Because the Kanin Samoyeds are generally well off, one third are still unbaptised. The Timan Samoyeds are poor and almost all are baptised, although they have fewer contacts with the Russians than the Kanin Samoyeds.</p>
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 247
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An account of the resource
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<td style="width: 222px;">Sjukdomar<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Mыd|jara</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>мыдʹ яра</i> literally ʻliver scab’</div>
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lefversjuka.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Hoorakè ~gaabts</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>хоракаʹ хабця’</i> ‘throat disease’</div>
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bröstverk.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">~Äeuwa|jeedeä</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>ңэваʹ едя</i> ʻheadache’</div>
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hufvudverk<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Waewo-meárju</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>вэво-мерё</i> literally ʻbad wound’</div>
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veneriskt.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Loho- naaptsé</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>хабцяʹ (н)</i> ʻdisease, sicknessʻ, According to Lehtisalo <i>тивакʹʹ хабцяʹ</i> ʻLungenkrankheit (bei den Renttieren im Sommer)' (Lehtisalo 1956: 511).</div>
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lungsot.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">L<span>ы́</span> kapts</span>,</span>
<div class="tooltip-content-ethnographica"><i>лыʹ хабцяʹ</i> literally ʻbone pain’</div>
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reumatism, gikt.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Seonзi jeedeä</span>,</span>
<div class="tooltip-content-ethnographica"><i>сёнзя’ едя</i> ʻdiarrhoea’</div>
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magplåga.</td>
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<p>Diseases</p>
<i>Mыd|jara</i> ‘liver disease’<br /><i>Hoorakè ~ gaabts</i> ‘chest pain’ <br /><i>~ Äeuwa|jeedeä</i> ‘headache’<br /><i>Waewo-meárju</i> ‘venereal’<br /><i>Loho- naaptsé</i> ‘tuberculosis’<br /><i>Lы kapts</i> ‘rheumatism, gout’<br /><i>Seonзi jeedeä</i> ‘stomach-ache’</td>
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 248
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An account of the resource
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<td style="width: 222px;">Samojeder fiska <span class="add" title="addition">om sommaren</span> på Ob med <span style="text-decoration: underline;"><span style="text-decoration: underline;">not</span></span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"></span> (juortse<span class="add" title="addition">~m</span> boonga,
<div class="tooltip-content-ethnographica">TN <i>ёрцьмʹ понгга</i> ʻseine (net)’</div>
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på Ostj[akiska]. <span style="text-decoration: underline;">Saajef</span>) af 100 famnar. Likaså<br />om sommaren med <span style="text-decoration: underline;">långref</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">(jihena wada</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>ехэнаʹ вадаʹ</i> literally ʻsturgeon hooks’ denotes a longline (Chomič 1966: 78).</div>
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på<br />Ostj[akiska]. <span style="text-decoration: underline;">nis kordi</span><span class="add" title="addition">ы, e</span>), som utsättes i midten<br />af Ob långsefter elfwen. Wid refwen bin-<br />das omkr[ing]. 10 krokar af <span style="text-decoration: underline;">jern</span>; <span class="add" title="addition">blott</span> ossetren<br />(<span style="text-decoration: underline;">jihenä</span>) fångas med dem. Äfven uppstås om<br />sommaren <span style="text-decoration: underline;">pator</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">(ju</span></span>
<div class="tooltip-content-ethnographica">TN <i>ю</i> ʻfish weir’</div>
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Ostj[akiska]. <span style="text-decoration: underline;">pâl</span>) med <span style="text-decoration: underline;">rys-</span><br /><span style="text-decoration: underline;">sjor</span> (<span style="text-decoration: underline;">ädabts</span>, Ostj[akiska]. <span style="text-decoration: underline;">wuìsem boon</span>), gjorda af hampa.</td>
<td style="width: 214px;">In the summer the Samoyeds fish in the River Ob with nets (<i>juortse ~ m boonga</i>, in Ostyak <i>Saajef</i>) 100 fathoms wide and also in the summer with a long line <br />(<i>jihena wada</i>, in Ostyak <i>nis kordiы</i>, e), which is exposed in the middle of the Ob across the stream. Around ten hooks made of iron are tied to the long line; only sturgeon (<i>jihenä</i>) are caught with them. Additionally, in the summer they set weirs <br />(<i>ju</i> in Ostyak <i>pâl</i>) and fyke nets (<i>ädabts</i>, in Ostyak <i>wuìsem boon</i>), made of hemp.</td>
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<td style="width: 222px;">Widare fångas om sommaren med en anstalt,<br />liknande den Finska lippo - en säck, som<br />simmar i bottnet af elfven. Deri lägges en sten<br />för tyngdens skull och den är medelst ett tåg<br />fastbunden vid båten. Detta tåg är fästadt<br />wid <span class="add" title="addition">framre</span> andan af säcken. Ett annat snöre är fast<br />bunden wid midten; detta håller fiskaren i handen<br />och känner d[är]med, när fisken kommit i säcken<br />(<span style="text-decoration: underline;">hurkkõs</span>, på Ostj[akiska]. <span style="text-decoration: underline;">noltti boon</span>).</td>
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<p>Additionally, they fish during the summer with a device similar to the Finnish <i>lippo</i> – a sack which swims in the bottom of the river. A stone is placed in it as a weight and it is tied to a boat with a rope. This rope is tied to the front of the sack. Another string is tied to the middle; the fisherman holds this in his hand and thus notices when a fish has come into the sack (<i>hurkkõs</i>, in Ostyak <i>noltti boon</i>).</p>
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<td style="width: 222px;">Om vintern fiska Samojj.[Samojeder] under isen med <span style="text-decoration: underline;">nät</span><br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">(njamзahaei,</span></span>
<div class="tooltip-content-ethnographica">TN <i>нямзахэй</i> ʻfyke net’</div>
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på Ostj[akiska]. Haalaf). Wanligen <span style="text-decoration: line-through;">dam</span> <span class="add" title="addition">ofver</span> pata<br />de i smärre sund och flod grenar samt utsätta<br />der mjerdor, virkade af larkträd. De kallas på<br />Sam[ojediska].
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">peä-poonga,</span></span>
<div class="tooltip-content-ethnographica">TN <i>пя понгга</i> verbatim ʻwooden net’, a portable fish trap, typically woven from hemp (Chomič 1966: 79).</div>
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på Ostj[akiska]. <span style="text-decoration: underline;">juh-poon</span>.</td>
<td style="width: 214px;">In winter, the Samoyeds fish under the ice with nets (<i>njamзahaei</i>, Ostyak <i>Haalaf</i>). They usually build weirs in smaller narrows and branches of rivers; they also set fish traps crocheted from larch. In Samoyed they are called <i>peä-poonga</i>, in Ostyak <i>juh-poon</i>.</td>
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<td style="width: 222px;"><a href="https://www.sgr.fi/manuscripta/items/show/1856">Pag. 30</a></td>
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<p>Page 30</p>
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