76
20
1683
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https://www.sgr.fi/manuscripta/files/original/ba9edfb610dbbbfd1f9e90f83e7df63a.jpg
baec50d7d830744d9f16589bff911a10
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Ethnographiska, Historiska och Statistiska Anmärkningar
Text
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Ethnographiska, historiska och statistiska anmärkningar. 063
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An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Såsom Pallas </span>
<div class="tooltip-content-ethnographica">Pallas 1776: 74; 1788: 99–100. As Pallas notes in his text, he relies on Zuev when writing about the Khanty and Nenets. Some of Zuev’s manuscripts were published posthumously. For names, see Zuev 1947: 65–67.</div>
</div>
anmärker, får barnet vid 5 års<br />ålder något barna-namn, som bibehålles till<br />15 år. Har då någon dött under tiden,<br />erhåller barnet ders namn. Obs. Hvarje<br />stam eger sina särsk[ilda]. namn. Ur en annan<br />ätt få namn ej tagas - häraf strider<br />nya namn bildas ej.</td>
<td style="width: 214px;">
<p>As Pallas remarks, a child gets a child-name at five years of age, and this is maintained until they are 15. If someone dies in the meantime, the child receives their name. NB: Every tribe owns its own specific names. The name must not be taken from another tribe – because of this new names are not formed.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">Flickor ega namn, men såsom hustru<br />nämnes alldrig vid namn, utan <span style="text-decoration: underline;">nie</span>, <span style="text-decoration: underline;">niejieru</span>.</td>
<td style="width: 214px;">
<p>Girls have names, but as wives, they are never called by name, but <i>nie, niejieru</i>.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/092ac2b985919576424bf590372dab1b.jpg
dbe4cdda461f9a991cb3663323977b7e
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. 090
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Huru renen förespännes</td>
<td style="width: 214px;">How the reindeer are harnessed</td>
</tr>
<tr>
<td style="width: 222px;">Renen
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> förespännes </span>
<div class="tooltip-content-ethnographica">One of the first descriptions of reindeer harnessing can be found in Zuev 1947: 88–91. Castrén’s description here is partly misleading. According to Chomič’s detailed description, the reindeer headgear <i>сян</i> is attached to the harness belt with a strap <i>пелай иня</i>. Additionally, the rein is attached to the leading reindeer’s headgear. The shoulder strap <i>таркабтëда</i> goes over the reindeer’s shoulder, together with a strap that goes under the neck. The belt is attached to the shoulder strap. Additionally, а ’drive strap’ is attached to the shoulder strap from one end. From the other end, the drive strap is attached to the complex combining each reindeer’s straps and the straps of the reindeer harnessed to the sides together between plates or buttons in the head of the sleigh. TN <i>ямдë</i> is not a halter, but denotes reindeer decorations in general, which are typical of women’s sledges and harness. (Chomič 2018: 164–167; see also Pyrerka 2018: 86–88; Lehtisalo 1932: 53–55, 118–121; IEAS 1961: 12.)</div>
</div>
på följande sätt: Emellan medarne löper en<br />rem
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (njaaramdeetse'eh), </span>
<div class="tooltip-content-ethnographica">Derived from TN <i>няра</i> ʻchamois’. (TaS, KL)</div>
</div>
hvaraf ändarne äro fästade vid hvardera meden.<br />Wid <span style="text-decoration: line-through;">samma</span> denna rem fästas medelst en lycka ren-<br />nens dragrem
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (sáh),</span>
<div class="tooltip-content-ethnographica">TN <i>са</i> ʻdrive strapʼ</div>
</div>
<span style="text-decoration: line-through;">hvaraf åter andra ändan fast</span> hvilken<br />löper mellan renens ben och med sin andra ända<br />bindes vid en ögla
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (pooder),</span>
<div class="tooltip-content-ethnographica">TN <i>подер</i>” ʻharness, gear’</div>
</div>
kastad kring renens hals,<br />strackande sig emellan benen. Körremmen
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (Muatjinje) </span>
<div class="tooltip-content-ethnographica">TN <i>мэта иня</i> ʻreinʼ</div>
</div>
är fästad vid<br />en grimma
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (jaamdjoh), </span>
<div class="tooltip-content-ethnographica">TN <i>ямдëʹ ямдю</i>ʹ ʻdecoration of the harness’</div>
</div>
<span style="text-decoration: line-through;">som är</span> bunden wid hufvudet.<br /><span style="text-decoration: line-through;">Alla s renar äro fastbundna vid hvarandra på följ. sätt<br />omkring hvarje ren bindes vid midten en rem<br />men det sätt,</span> För att renarna ej måtte löpa åtskilj[ad].<br />utan <traget> affölja hdra[hvarandra], <span style="text-decoration: line-through;">är genom en gördel</span> omgjordes<br />de <span>i midten</span> med en bredt <span><span>gördel-band af läder,</span></span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> juojinje, </span>
<div class="tooltip-content-ethnographica">TN <i>ëʺ иня</i> ʻbelt’. A belt connected to the traces through the shoulder strap.</div>
</div>
<span style="text-decoration: line-through;">rem gärdel-band af fågler, hvarifrån tunna<br />Från denna rem Wid<br />utan äro fastade smärre remmar medelst ringa eller</span><br />hvari åter medelst messingsringar eller andra anstalter<br />äro fastbunden <span style="text-decoration: line-through;">tunna remmar</span> vid sidan af hvarje ren<br /><span style="text-decoration: line-through;">tunna rem</span>, smala remar
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (baelejinje) </span>
<div class="tooltip-content-ethnographica">TN <i>пелей” иня</i> ʻside strap’. The strap connecting the headgear to the belt.</div>
</div>
som shålla[sammanhålla] de tvenne närmaste<br />renar. Vid Nämnda gördelband är stundom fastsydt ett bredt<br />klädes stycke, <span style="text-decoration: line-through;">af rödt kläde eller som räknas för en som<br />ofta föra betäcker om strö stundom betäcker halfen<br />gumpen strö</span> som stundom betäcker en, som jemte<br />läder-remmen stundom betäcker en stor del af<br />renens bakre hälft. Klädet utgör en <väsadtlig> prydnad<br />och är vanligen rödt till färgen, ofta <span>består det </span>äfven samma <br />sätt af brokiga remsor. Till renens öfriga prydnader<br />höras brot rödfärgade skinnremsor, fästade vid hufvu<br />det och hornen af renarne. Flickors slädor äro</td>
<td style="width: 214px;">The reindeer are harnessed in the following way: a strap (<i>njaaramdeetse'eh</i>) runs between the runners, and the ends of the strap are attached to each runner. The reindeer’s draw strap (<i>sáh</i>) is fastened with a slipknot to the <i>njaaramdeetse’eh</i>. The sáh runs between the reindeer’s legs and its other end is tied to a loop (<i>pooder</i>) and thrown around the reindeer’s neck, stretching between the legs. The reins (<i>muatjinje</i>) are attached to a halter (<i>jaamdjoh</i>) which is bound to the head. To prevent the reindeer from running apart, but instead make them follow each other, they are kept in the middle with a wide belt of tanned leather, a <i>juojinje</i> from which again thin straps (<i>baelejinje</i>) are attached by means of brass rings or other means next to each reindeer – these straps keep the two closest reindeer together. At the wide belt, sometimes a wide piece of cloth is sewn and sometimes covers, as the leather strap does all the time, a large part of the back of the reindeer. The cloth is ornamented and is usually red in colour, and there are often similarly mottled straps. Red-coloured strips of leather attached to the head and antlers also belong to the reindeer’s decoration. Girls’ sledges are</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/56719c5a935ff8c3c44b37d6cdedf445.jpg
a54e658be28c6ae45eeae47e1cb62c53
Dublin Core
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 091
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<p></p>
<table class="invisible-table">
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<tr>
<td style="width: 222px;"><span>rundomkring omgifna med dylika skinnremsor.</span></td>
<td style="width: 214px;">
<p>made all over with similar leather straps.</p>
</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/2d3d648381f9ae637cb9692a2a0feb9f.jpg
3e7c8088008b2b503e48287784ceec95
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 092
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<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Renslädor</span> <span style="text-decoration: line-through;">och andra körredskap</span><br /><br />Samojederne bruka ej
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> kerisser,</span>
<div class="tooltip-content-ethnographica">Presumably, a loan from the Sami <i>kieris</i>, <i>geres</i> ‘pulka, sledge’, referring to a low sledge without runners typically used among the Sami in Nordic countries.</div>
</div>
såsom Lapparne, utan åka med<br />slädor
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span class="add" title="addition">(Hanj)</span> </span>
<div class="tooltip-content-ethnographica">TN <i>хан</i> ʻsledge’</div>
</div>
, för hvilka de spänna 2-4 renar. <span style="text-decoration: line-through;">Deras slädor hafva<br />en egen construction D.</span> I Lappland är bruket af slädor o-<br />möjligt i anseende till de höga fjällorna, men Samojedlandet<br />äro<br />är mest öfverallt jemt och flackt och bruket af slädor om<br />ej fullt ändamålsenligt, dock möjligt. Dessa slädor hafva lika<br />väl en egen <span style="text-decoration: line-through;">construction</span> <span class="add" title="addition">beskaffenhet</span> <span style="text-decoration: line-through;">De äro mycket höga och breda<br />Slädens spets är mycket bejäl<br />framdelen hög varkens ytterst tunnt och förutock främsta<br />delen är mycket hög.</span> Tvärsträder, som sammanhålla mederna<br />med öfverredet fogas så långt från fören som möjligt,<br />i följe hvaraf sjelfva öfverredet i släden är ganska kort.<br />och för sitt ändamål så lämpliga, som de kunna vara. Först<br />och främst <span class="add" title="addition">är verket</span> så formt att man vore frestad hålla hela<br />anstalta för en leksak. Icke dess mindre bygges <span class="add" title="addition">slädorna</span> ganska<br />höga <span class="add" title="addition">och</span> breda, h[vil]ka för att ej snön få lätt måtte samla sig<br />och<br />emellan medorna. <span style="text-decoration: line-through;">Att för spel ska</span> För att åter släden med<br />sin spets ej måtte sjunka in i snön, <span style="text-decoration: line-through;">bygg</span> är denna mycket upp<br />skall<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> böjd. </span>
<div class="tooltip-content-ethnographica">For more details of the Nenets sledges, see IEAS 1961: 27, 49; Golovnev, Kukanov, and Perevalova 2018: 192–193, 198–215; Arzjutov & Ljublinskaja (eds.) 2018.</div>
</div>
För att slädens åter ej <span style="text-decoration: line-through;">måtte </span> <span class="add" title="addition">skulle</span> blifva besvärande genom sin<br />öfra delen smalare än den nedra. <span style="text-decoration: line-through;">Detta är</span><br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Slädens öfverrede </span>
<div class="tooltip-content-ethnographica">This is typical for TN <i>ңэдалëсь</i> ʻlight driving sledge’ used mainly by men or for travelling fast. (Golovnev, Kukanov, & Perevalova 2018: 208)</div>
</div>
<span style="text-decoration: line-through;">bli</span> eknas en låda, <span class="add" title="addition">som är vid pass</span> <span style="text-decoration: line-through;">omkring</span> tvenne tum<br />hög. Detta är<br />för att Samoj[eden]. ej må falla derur.<br />Häri instufvar Samojeden hvarjehanda småsaker och breder<br />öfver den en renhud <span style="text-decoration: line-through;">och sätter sig sjelfderå ock ett ro.<br />Färdas han</span> i Sjelf sätter han sig <span style="text-decoration: line-through;">wid kant af</span><span class="add" title="addition">på framre delen af </span>släden<br />på venstra sidan derom, <span style="text-decoration: line-through;">håller håller</span> <span class="add" title="addition">ställer</span> fötterna på<br />medan, <span style="text-decoration: line-through;">håller</span> håller i högra handen rentömmen, i den venstra</td>
<td style="width: 214px;">
<p>Reindeer sledges</p>
The Samoyeds do not use <i>keris</i>, as the Lapps do, but they move with sledges (<i>Hanj</i>) for which they harness two to four reindeer. In Lapland, it would be impossible to use sledges because of the high mountains, but the Samoyed land is everywhere mostly flat and the use of sledges is, if not fully appropriate, at least possible. The sledges have their own characteristics. They are very high and wide. The cross-trees which unite the runners with the bodywork are set as far as possible from the front and that is why the upper part of the sledge is quite short, and thus they are as appropriate as they may be for their purpose. Above all, the structure is formed in such a way that one is tempted to consider the whole construction as a toy. Nevertheless, the sledges are built quite high and wide, to prevent the snow from gathering between the runners. Again, to prevent the front of the sledge from sinking into the snow, the front is bent upwards. To prevent the sledge being unpleasant, its upper part is narrower than the lower.
<p>The upper part of the sledge has a box, which is about two inches high. This is so to prevent the Samoyed from falling. Here, the Samoyed stuffs all kinds of small things and spreads a reindeer skin over it. He himself sits on the front part of the sledge on the left-hand side, keeping his feet on a runner, holding the reins in his right hand, and in his left</p>
</td>
</tr>
<tr>
<td style="width: 222px;"><span> </span></td>
<td style="width: 214px;"></td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/63af728c77f7e16cc2a3bbd7e4f4b80b.jpg
d3b651b9d68d3d156f193752ac66f2f6
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. 093
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Renslädor.</span><br /><span style="text-decoration: line-through;">en lång</span> en stång
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span class="add" title="addition">(hariej)</span></span>
<div class="tooltip-content-ethnographica">TN <i>харей</i> ʻdriving pole’. A similar description of a driving position is given by Golovnev, Kukanov & Perevalova 2018: 208.</div>
</div>
af 3-4 aln[ar]s längd<br />hvarmed han sticker renarne i sidan och vid benen<br /><span style="text-decoration: line-through;">då han</span> då han vill mana på dem. Om tvenne åka<br />tillsamman, kan en person af Samojedens storlek beqväm<br />ligga på den utbredda renhuden <span class="add" title="addition">och begegna sig af rygg stödet,</span> h[vil]ken rättighet <span style="text-decoration: line-through;">i<br />synnerhet</span> <span class="add" title="addition">företrädesvis</span> tillkommer det svagare könet, i shet[synnerhet] flickor.<br /><span style="text-decoration: line-through;">Hvarje flicka</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Dess sistnämda </span>
<div class="tooltip-content-ethnographica">TN <i>нeʹ хан</i> ʻwomen’s sledge’, also meant for driving. Women’s sledges are bigger and higher, and they have more space for sitting and walls on three sides. The sledges are typically covered with colourful cloth and furs from which a tent-like cover can be made. (Golovnev, Kukanov & Perevalova 2018: 192–193, 209)</div>
</div>
hafva derföre egna slädor,<br />försedda med röda täcken, hvarunder de draga, då<br />de behedras med en kusk. <span style="text-decoration: line-through;">Widare äro deras</span> slädor <span class="add" title="addition">äro ofta </span>kännbara<br />genom en mängd rödfärgade remsor af renskinn, som<br />nedhänga rundtomkring släden.</td>
<td style="width: 214px;">[Reindeer sledges.] a long pole (<i>hariej</i>) 3-4 alus long. With the pole he pokes the reindeer in the side and on the legs when he wants to urge them. If two persons ride together, one person of a Samoyed’s size can comfortably prepare a spread-out reindeer skin and lie back against the support, a right of the weaker sex in the first place, especially of the girls.
<p>The latter therefore have their own sledges, with red blankets, under which they draw themselves when they are treated with a driver. The sledges are often recognisable through a variety of red-coloured reindeer skin strips, which hang around the sled.</p>
</td>
</tr>
<tr>
<td>Så beskaffade äro <span style="text-decoration: line-through;">kör</span> de slädor, i hvilka Samojeden <br />sjelf åker.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Last-slädorna </span>
<div class="tooltip-content-ethnographica">TN <i>вандако</i> ʻcargo sledge’, where clothes, hides, dishes, and products are stored and transported. The load is tied with straps and covered with birch bark, hides, and tarpaulins. (Golovnev, Kukanov & Perevalova 2018: 192–193, 211)</div>
</div>
äro åter i det närmaste <br />h[vil]ka vara arbetsslädor, endast möjligt mindre. <span style="text-decoration: line-through;">De äro</span> Då Samojeden framför <br />sitt lass vanl.[vanligtvis] spänner 2 renar och efter hvarje ren <br />lägges ett lass af 5-6 pud, så måste naturligtvis släden byggas <br />af gröfre virke. För att de likväl ej skola brista, brukas de myc- <br />ket låga och i dem är ej en öfverdrifven af nö- <br />den, emedan Samojeden sjelf åker ock banar väg med <br />sin toma släde. Icke dess mindre är äfven vid ders <br />spetsen bebygt upphöjd. För öfrigt äro vissa min- <br />dre än våra vanliga arbets-slädor.</td>
<td>Such are the sledges in which the Samoyeds themselves ride. The load sledges are again, if possible, smaller in size in comparison to the working sledges. When the Samoyed carries his load, typically two reindeer are harnessed and after each reindeer, a load of 5-6 pud is laid, so of course the sledge must be built of coarser wood. However, in order for it not to break down, a lot of logwood is used and there is not an exaggeration of necessity in its use, because the Samoyed himself drives and paves the way with his empty sledge. No less in size is the stand built on its top. Besides, some are smaller than our usual work sledges.</td>
</tr>
<tr>
<td>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Tietlohoh,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>тет лохо</i> ʻrectangular’. (Tas, KL)</div>
</div>
stora kistor, fyllda med hvarjehanda matvaror <span class="add" title="addition">kött, fisk, mjöl</span>.<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Waanotah,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>ванотана</i> ʻbarrel’.</div>
</div>
tunnor, kött, fisk, mjölk, mjöl.</td>
<td><i>Tietlohoh</i>, large chests, filled with all kinds of foods: meat, fish, flour. <br /><i>Waanotah</i>, barrels, meat, fish, milk, flour.</td>
</tr>
</tbody>
</table>
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https://www.sgr.fi/manuscripta/files/original/b5450d87b5c706e07f8013ef143d7faf.jpg
51c97288d026c86addec67c2a4965a49
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
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Ethnographiska, historiska och statistiska anmärkningar. 096
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Cap. 3.</span> Boningssätt, klädedrägt, spis och matlagning.</td>
<td style="width: 214px;">
<p>Chapter III. Housing, clothing, stove, and cooking.</p>
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<td style="width: 222px;"><span style="text-decoration: line-through;">Panitsa</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica">Paniìh (Паница)</span></span>
<div class="tooltip-content-ethnographica">Castrén is here describing what is called TN <i>тарявʹ пани</i> or <i>таряха пани</i>. For a detailed discussion of <i>пани</i>, see Amelina 2014. (IEAS 1961: 227–228, 241–242)</div>
</div>
är en öppen pels, <span style="text-decoration: line-through;">liknande de Ryska qvinnornas шуба. Wid<br />är de temliga tätt åtsittande, men som</span> ganska vid, i synnerhet vid fålle<br />ty med den vidger sig nedtill. Den består af tvenne omgångar. Den nedra åt till<br />kroppen åtsittande delen sjelfva pälsen är gjord af mjukt renskin<br />med hårsidan inåt <span style="color: grey;">[addition at the end of the page:] «Obs. Detta är ett särskildt plagg, tjenar för skjorta och<br />kallas </span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Janditseah.</span></span>
<div class="tooltip-content-ethnographica">TN <i>паны’ янд”(д)</i> ʻpanica’s lining’, an inner coat with fur inside. (Tereščenko 2003: 443, 842; Amelina 2014: 13–14)</div>
</div>
<span class="tooltiptext">(<span style="text-decoration: underline;"><span style="color: grey;">Jand</span>)</span>» </span> Den öfra eller <span style="text-decoration: line-through;">sjelfva</span> öfverdraget är ett mixtur<br />compositum, ett mångbrokigt ting. Öfver axlarna och kroppen består<br />öfverdraget äfven af renskinn, med hårsidan utåt; men här är öfverdraget<br /><span style="text-decoration: line-through;">gjortt af sma </span> sammansydt af smärre stycken, hvilka åter äro in-<br />terfolierade med smärre s[tycken]. vanligen hvita ränder (rygstycket<br />i pelsen <span style="text-decoration: line-through;">ock</span> är af mörk färg). Dessa ränder äro ganska symmetriskt<br />anbragta. Öfver axlarna och ryggen finnas derjemte en fällös mångd<br />små remsor, hvilka nästan undanskymma renhåret. Dessa remsor<br />hafva alla regnbågens sju färger. Nedtill består öfverdraget af tre<br />fållar. Den första eller öfversta slutar ryggstycket och består af <hund> <br /><span style="color: grey;">[addition at the end of the page:] «alla <span style="text-decoration: line-through;">stycken</span> fållar bestå vanl[igen]. af hundskinn, svart eller hvitt. Stundom är den öfversta svart de öfriga hvita.»</span></td>
<td style="width: 214px;">A <i>paniìh</i> (<i>Panica</i>) is an open fur coat, quite loose-fitting, especially at the hem, which broadens downwards. It consists of two layers. The inner one, which is close-fitting against the body, is made of soft reindeer skin with the fur facing inwards <span style="color: grey;"> «NB: This is a special garment, serves for a shirt, and is called Janditseah (Jand)).»</span> The outer coating is a mixture compositum, a colourful thing. The part of the garment over the shoulders and upper body is also made of reindeer skin with the fur facing outwards; but here, the cloth is made of smaller pieces sewn together, and which again are folded together with pieces, usually white stripes (the back piece of the coat is of a dark colour). These stripes are quite symmetrically tailored. Over the shoulders and back there are also multiple small strips, which almost blanket the reindeer fur. These strips are in all the seven colours of the rainbow. Below, the cloth consists of three layers. The first or top part ends the back piece and consists of <dog> <span style="color: grey;">«all the pieces usually consist of dog skin, black or white. Sometimes the top part is black, and the rest of the layers are white.»</span></td>
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<td style="width: 222px;">m.m. Derunder vidtager ett stycke <span style="text-decoration: line-through;">af kläde</span> sammansytt af olika<br />färgade klädestycken; detta stycka slutas äfven med en yfrig skinn,<br />fäll, vanl[igen]. <span class="add" title="addition">hundfäll </span>af fårskinn. Lika beskaffadt dermed är ock det tredje<br />hund<br />stycket. - Pelsen ock öfverdraget äro ej öfverallt sammansydda,<br />utan blott här och der fästade vid hvarandra. Kragen i pelsen<br />är enkel, men viken, liksom på våra frockar. Handskarna äro<br />med ärmarna sammansydda; blott ett litet håll finnes ofvan tummen,<br />hvarigenom man med moda kan träda handen ut och in. Det för<--><br />af sig sjelft, att hållet är täcket med en flik af ärmen. Handskarna<br />äro invandigt hårlösa (de fyllas med hö). En slik[synnerlig] rustning <---><br />sina huttrade <rukel>.</td>
<td style="width: 214px;">
<p>Below there is a piece sewn together of different-coloured garments; this piece also ends with thick skin or fur, usually dog fur or sheepskin. The same is true of the third piece, made of dog skin. The fur and the cover are not sewn together everywhere, but only attached to each other here and there. The collar of the fur is simple, but folded, as in our coats. The gloves are sewn together with the sleeves; there is only a small hole above the thumb, whereby one can with skill move the hand in and out. <--> the hole is covered with a flap of the sleeve. There is no fur inside the gloves (they are filled with hay).</p>
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<td style="width: 222px;">Kragen uti panitseah är gjord ad rensvansar.</td>
<td style="width: 214px;">
<p>The outer part of the collar of the <i>panitseah</i> is made of reindeer tails.</p>
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https://www.sgr.fi/manuscripta/files/original/f2adf209abadb4edd1fc64bd5eb7e5dc.jpg
7d0244a21988f981e0212249faaefa46
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. 097
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div id="såwaah">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Såwaah:</span></span>
<div class="tooltip-content-ethnographica">TN <i>сава</i> ʻhat’. According to Chomič, there are several types of hats among the Nenets women and Castrén’s description comes close to TN <i>няндуй</i> (<i>сава</i>), a semi-circular hat with long earflaps and two decorated reindeer skin belts at the back. In addition, there are hats without back decorations and with a circular bottom and short earflaps. (IEAS 1961: 329, 339; Chomič 1966: 126–130)</div>
</div>
mössan är likaså sotrad med renskinn; öfverdraget består af fil<br />frasskin <span class="add" title="addition">bäfver, kläde o.s.v.</span> Den har en efter hufvudet rundat form, och betacker<br />panna, kinder, nacke, hals och haka. <span style="text-decoration: line-through;">Man kan göra sig ett föresty<br />derom medelst en half</span> Endast näsa och ögon äro synliga<br />genom ett <span class="add" title="addition">rundt </span>hål, anbragt i denna halfcirkelformiga klädebo-<br />nad. Detta hål har en hvit rundt omkring en <span class="add" title="addition">ytterst</span> bräm <span class="add" title="addition">vanligen</span> af<br />filfras <span style="text-decoration: line-through;">ngn djuret något djur, som på Ryska kallas псець.</span> Bak<br />på hjessan synes ofta en liten halfcirkel-formig röd fläck af<br />rödt kläde. (Det äro anmärkningsvärdt, att i mossan allt har<br />en rundad form, då deremot i panitsan allt består af rikta<br />lineer). Bak på nacken medhänga från mössan långa remsor,<br />beklädda med perlor, messing och bly m.m. De flesta remsor<br />slutas med <span style="text-decoration: line-through;">stora</span> runda g messingsplåtar, som gifva från<br />sig ett skramlande ljud, men sägas tjena till att hindra <span style="text-decoration: line-through;">mössan<br />att</span> vädret att upplyfta mössan.</div>
</td>
<td style="width: 214px;"><i>Såwaah</i> the hat is also lined with reindeer skin; the cover consists of Arctic fox, beaver, cloth, etc. It has a rounded shape over the head, and it covers the forehead, cheeks, neck, throat, and chin. Only the nose and eyes are visible through a round hole placed in this semicircular piece of clothing. This hole has a white surround around the outer edge, usually of Arctic fox fur. On the top of the head, there often appears a small semicircular red spot made of red cloth. (It is remarkable that everything has a rounded shape in the hat, whereas in the <i>panitsa</i> everything consists of straight lines.) At the back on the neck, long strips hang from the hat, lined with pearls, brass, lead, etc. Most strips end with large round brass plates, which make a rattling sound, but are said to prevent the weather from lifting the hat.</td>
</tr>
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<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Maliseáh</span> </span>
<div class="tooltip-content-ethnographica">TN <i>мальця</i>, Ru <i>malica</i> denots a closed, often hooded men’s fur garment, a parka, with fur sewn inside. Gloves, TN <i>ңоба</i>, are typically sewn into the end of the sleeves and the hem is made of some fur, as described by Castrén. A belt, TN <i>ни</i>, is fastened in such a way that the garment forms a pouch above the belt. The pouch, TN <i>маʹ</i>, serves as a pocket. (Chomič 1966: 116–119; IEAS 1961: 227, 240; Golovnev Kukanov, & Perevalova 2018: 238–243)</div>
</div>
<span class="add" title="addition"> Maalitse'eh,</span> karlarnes hufvudplagg, är ej öppen såsom<br />qvinnornas beklädnad, utan hopsydt lik en skjorta.<br />Den bäres af Samojederne närmast kroppen och är gjord<br />af mjuka renskinn. Malitseah bäres mera eller<br />mindre lång; <span class="add" title="addition"> hvardagslag</span><span style="text-decoration: line-through;">men vanligtvis</span> sträcker den sig blott<br /><span class="add" title="addition">blott litet [under]</span> knärna, för att ej genera gången<br /><span class="add" title="addition"><i högknädliga dr[a]gter ända ned till hälarna>.</span> Malitsa är liksom qvinnorns janditsa hår-<br />sidan wand emot kroppen. Plagget slutas med en<br /><span class="add" title="addition">lång bräm af renhud</span> hvari hårsidan är utåt wand. <span class="add" title="addition">och består af tre rander af hka[hvilka] den.</span>Handskarna<br />(oobah) är med ärmarna sydda, men för att få han<br />den deruv finnes en öppning på andra<br />sidan af armen. Detta är <span class="add" title="addition">mkt[mycket] väl</span> betäckt med en flik wid<br />handskarna är ock hårsidan ut åt vund. Medlersta är hvit och de begge yttersta mörka till färgen. På somliga orter brukas flere</td>
<td style="width: 214px;">The <i>maalitse'eh</i> the main menʼs garment, is not open like women’s clothing, but sewn closed – like a shirt. It is worn by the Samoyeds closest to the body and is made of soft reindeer skin. The <i>malitseah</i> is worn more or less long; it usually only extends slightly below the knees <so that it would not hamper walking in areas with flood up to the heels>. The <i>malitsa</i> is like the women’s <i>janditsa</i>; the side with the hair is against the body. The cloth ends with a long brim of reindeer skin with the fur facing outwards and consists of three strips. Gloves (<i>oobah</i>) are sewn together with the sleeves, but to get the hands out, there is an opening on the other side of the sleeve. This is very well covered with a strip as wide as the gloves. The gloves are also sewn with the fur side facing outwards. The middle part is white and the two upper parts are dark in colour. In some places more</td>
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https://www.sgr.fi/manuscripta/files/original/20b6105752f4907c4842d63d866d32cb.jpg
3ab7d9b553315fafa94cd232dfd60f40
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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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. 098
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">ränder omvexlande med svarta och hvita färger. Bolshesem[elska]. Samojed[er].<br />bara på malitsas hsk[hundskinn]. qvinnorna på på <span style="text-decoration: underline;">paniih</span> hundskinsfåll:<br />werlek <span class="add" title="addition">hjelpa sig</span> Samojederne endast med malitsa, hken[hvilken], för<br />att ej blifva våt, är försedd med ett öfverplagg af ngt[något]<br />slags gröfre tyg, som Samojedd[er]. köpa af Ryssar. Men i kald<br />bär man ofvan malitsa.</td>
<td style="width: 214px;">
<p>stripes alternating with black and white colours are used. The Bolshesemelskaja Samoyeds have dog skin in their malitsas, the women dog fur in the paniih: the Samoyeds protect themselves against the weather only with the malitsa, which are – in order not to get wet – worn together with an outer garment of some kind of coarser fabric, which the Samoyeds buy from the Russians. But in cold weather, the malitsa is worn on top.</p>
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<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Sawik,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>совик</i>, an outer closed and hooded fur garment used on top of TN <i>мальця</i>. In a <i>совик</i>, the fur is sewn outside. A <i>совик</i> is used during cold weather or blizzards. (Chomič 1966: 118–120; Golovnev, Kukanov & Perevalova 2018: 242)</div>
</div>
med hårsidan utåt. Mössan
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (<span style="text-decoration: underline;">savuah</span>) </span>
<div class="tooltip-content-ethnographica">TN <i>сава</i> ʻhatʼ; here possibly describing TN <i>пярьтав</i>. See also [<a href="https://www.sgr.fi/manuscripta/items/show/1876#såwaah">såwaah</a>]. (Chomič 1966: 120)</div>
</div>
är der-<br />vid fastsydd, och fastgöres medelst snörband.<br />Annars nyttjas mössan med malitsa en <span class="add" title="addition">med</span> mössa<br />af псець <span style="text-decoration: line-through;">som</span>. Den bäres <span class="add" title="addition">sittande lat lik hufvudet och täckande öronen ock</span> af qvinnor, då man<br />ej är studd på resor. För öfrigt nyttjäs mössan<br />i hemlifvet ganska sällan både af karlar<br />ock qvinnor.</td>
<td style="width: 214px;"><i>Sawik</i>, with the fur side facing outwards. The hat (<i>savuah</i>) is sewn on and fastened with laces. If a <i>malitsa</i> is used, a hat made of Arctic fox fur is worn. It is set loose on the head, covering the ears, and is also worn by women when not travelling. In general, the hat is used quite seldom in home life by both men and women.</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Pimeäh,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>пиʹмя</i> ʻtrousersʼ. Closed fur pants with fur sewn inside.</div>
</div>
byxor, gjorda af sämsk från nebljuj. De<br />bäras af karlar och qvinnor.</td>
<td style="width: 214px;"><i>Pimeäh</i>, trousers, made of chamois from nebljuj. They are worn by men and women.</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Liptoh</span></span>
<div class="tooltip-content-ethnographica">TN <i>либтʹ</i> long fur stockings with fur sewn inside. (Chomič 1966: 120)</div>
</div>
(Doobr), motsvarande strumpor, af <span style="text-decoration: underline;">nebljuj</span>.,<br />med det mjuka varma håret emot<br />foten. De sträcka sig öfver knået. Ofvan<br />på dem bäras</td>
<td style="width: 214px;"><i>Liptoh</i> (<i>Doobr</i>) corresponding stockings, of reindeer calf [hide], with the soft warm fur against the foot. They extend over the knee. On them they wear</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Piuá'oh,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>пиваʺ</i> long outer fur boots worn over inner fur stockings; fur sewn outside.</div>
</div>
gjorda af renbenlingar och bro-<br />kigt utsydda af olika färgade stycker.<br />Röda kladsrimsor här och der. De girel<br />fastsnöras med nedanom knät med<br />band
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">liptah</span></span>
<div class="tooltip-content-ethnographica">There is no mention of decorative lace in other ethnographic descriptions. Chomič notes that women’s shoe decorations are placed lower than men’s, because women’s garments are longer. The pattern sewn is called TN <i>маттаʹма</i> (Chomič 1966: 128).</div>
</div>
som <span class="add" title="addition">hos Bolshes[elska]. Samm[ojeder]</span><span style="text-decoration: line-through;">ned</span>hänga lågt ned och anses<br />för prydnader.</td>
<td style="width: 214px;"><i>Piuá'oh</i> made of reindeer leg fur and sewn from pieces in different colours. Red cloth strips here and there. The garter socks, liptah, are laced below the knee with a strap, which among the Bolshezemel'skaja Samoyeds’ hang down low and are considered decorations.</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Toobor</span> Toobak,</span>
<div class="tooltip-content-ethnographica">TN <i>тобарʹ</i>, <i>тобакʹ</i> ʻbootsʼ. According to Chomič, tobar refers to low chamois sealskin boots used when there is a heavy frost or when it is wet. Tobak, again according to her, are working boots. (Chomič 1966: 121)</div>
</div>
<span style="text-decoration: line-through;">ett slags ge ofvan</span> ofverstöflor utan skaft.<br />fastgjorda ofver med band öfver smalbenet.</td>
<td style="width: 214px;"><i>Toobor</i> <i>Toobak</i> cover boots without legs. Fastened with straps over the leg.</td>
</tr>
</tbody>
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https://www.sgr.fi/manuscripta/files/original/67ddf89d97a658cb9ce41c710cc9201b.jpg
afab773fe118fcee888b411f96b9e072
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. 099
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"><span style="text-decoration: underline;">Jimbuitta,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>имбыт”(д)</i> ʻshirt, women’s dressʼ. According to Chomič, <i>имбытʺ</i> denotes a men’s parka made of fabric and worn over TN <i>мальця</i>. <i>Имбытʺ</i> is flaring and has wider armholes than <i>мальця</i>. (Chomič 1966: 118; Tereščenko 2003: 143; Golovnev, Kukanov & Perevalova 2018: 238)</div>
</div>
skjorta, bäres af några få och är ett<br />lån af Ryssarne.</td>
<td style="width: 214px;"><i>Jimbuitta</i>, a shirt, worn by a few and is a loan from the Russians.</td>
</tr>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Gördeln</span>
<div class="tooltip-container-ethnographica">(Jih)<span class="tooltip-trigger-ethnographica"></span>
<div class="tooltip-content-ethnographica">Most likely a misunderstanding by Castrén. TN <i>икадʹʹ</i> ʻcollar’. Belt would be TN <i>ни</i>. (TaS, KL)</div>
</div>
är <span style="text-decoration: line-through;">prydd</span> utsirad med <span class="add" title="addition">messings</span> prydnader.</td>
<td style="width: 214px;">The belt <i>Jih</i> is adorned with brass decorations.</td>
</tr>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Hårsflätor</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (Tanjõ), </span>
<div class="tooltip-content-ethnographica">TN <i>таʺнëʺ</i> ʻbraids’. Chomič described <i>таʹнë</i> similarly, albeit in more detail as an extension of natural braids made of fabric and fur and connected to each other with pearl or metal decorations. Additionally, there are decorations made of metal, chamois, or fabric at the end of the braid ribbons. Beginning from the back of one’s neck and stretching under the waist, the lace covers the braids and is left under the belt worn by a woman. Altogether, the piece might be of considerable weight and jingles as the woman moves. In the Eastern areas, known as TN <i>ңэбтʹ</i>. (Chomič 1966: 130–131)</div>
</div>
långa, hänga stundom ned till hälarne<br />af band, betäckta med knappar och annan<br />grannlåt. Sådana bära båda Ostjj[Ostjaker]. och Samojj[Samojeder]. vanl[igen].<br />tvenne.</td>
<td style="width: 214px;">Plaits (<i>Tanjõ</i>) long, sometimes hanging down to the heels. Ribbons, covered with buttons and other trinkets. Both Ostyaks and Samoyeds wear these, usually two.</td>
</tr>
<tr>
<td style="width: 222px;">Samojeder dels raka sitt hår, dels bära länga nedhangande<br />lockar.</td>
<td style="width: 214px;">
<p>The Samoyeds partly cut their hair and partly have long hair.</p>
</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/bf5340e91c25ecf38433b2caec2a7198.jpg
d3ecc447b98c92ebbc95a199a07b34d9
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
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 100
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;"><span style="text-decoration: underline;">Beståndsdelarne i en Samojedisk kåta</span>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="add" title="addition">(meäh)</span>: </span>
<div class="tooltip-content-ethnographica">TN <i>мяʺ(д)</i> ʻtent’. The conical Nenets tent was described by most researchers and travellers who worked among the Nenets. Castrén is here describing the winter tent. Despite the furs, the tent might be covered with birch bark (during summer) and nowadays also with a tarpaulin. Additionally, one does not have a fire, but a small stove with a chimney in contemporary tents. There is also some regional variation in the structure of the conical tent. (See Chomič 1966: 101–109; IEAS 1961: 141, 163, 203–205; Golovnev, Kukanov & Perevalova 2018: 216–237.)</div>
</div>
<ol>
<li>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Saarowáh</span> </span>
<div class="tooltip-content-ethnographica"><i>сярава</i> ʻtied ones’ or TN <i>мяд’ сарва</i> [<a href="https://www.sgr.fi/manuscripta/items/show/1879#saaruah">saaruah</a>]. (TaS, KL)</div>
</div>
kallas tvenne de starkaste stån-<br />ger, som först uppställas. De öfriga som uppre-<br />sas omkring dem kallas:</li>
</ol>
<ol start="2">
<li><span style="text-decoration: underline;">Uh</span>. Pl.
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">u'uh</span> </span>
<div class="tooltip-content-ethnographica">TN <i>ңу</i>, plural <i>ңуʺ</i> ʻpole(s) of the conical tent’</div>
</div>
Pl. u'uh.</li>
</ol>
<ol start="3">
<li>Omkring stångarna utbredas dubbla renhudar, <br />de på inre sidan med hårsidan inåt, de<br />på yttre med hårsidan utåt. Den inre väggen kls[kallas]</li>
</ol>
<ol start="4">
<li>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Myikóh</span>,</span>
<div class="tooltip-content-ethnographica">TN <i>мюйко</i> ʻinner covering of the tentʼ. In the winter tent, they are usually double, with the fur inside. Typically sewn from older, shabby hides or TN <i>ея</i> [<a href="https://www.sgr.fi/manuscripta/items/show/1879#jeejeh">jeejeh</a>]. TN <i>мюйко ха</i>, literally <i>мюйко’s</i> ears denotes the corner pockets into which the poles are put when lifting up the poles. (Chomič 1966: 102–104)</div>
</div>
den yttre åter</li>
<li>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Jeejéh</span></span>
<div class="tooltip-content-ethnographica">TN <i>ея</i> ʻouter covering of the tent’. In the winter tent, they are usually double, with the fur outside. Typically sewn from 25-40 new hides. TN <i>ея ха</i>, literally <i>ея’s</i>, ears, the corner pockets into which the poles are put when lifting up the poles. (Chomič 1966: 102–104)</div>
</div>
</li>
<li>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Siejéh</span></span>
<div class="tooltip-content-ethnographica">TN <i>сея</i> ʻthe part of the tent around the door’, used for keeping everyday items such as clothes and household wares. Also considered the female part of the tent. (Chomič 1966: 108)</div>
</div>
kls[kallas] väggen å ömse<br />sidor om dörren
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">(<span style="text-decoration: underline;">njoh</span>)</span>
<div class="tooltip-content-ethnographica">TN <i>нë</i> ʻdoor of the tent’</div>
</div>
Den mot dörren motsatta väggen heter</li>
</ol>
<ol start="7">
<li>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Sii'ih</span></span>
<div class="tooltip-content-ethnographica">TN <i>сиʹ</i> ʻthe place opposite the door’, behind the TN <i>симзы</i> pole [<a href="https://www.sgr.fi/manuscripta/items/show/1879#sinsih">sinsih</a>]. <i>Сиʹ</i> is considered to be sacred and pure and religious items, together with dishes and food, are stored here. Women should not cross <i>сиʹ</i> either inside or outside the tent. (Chomič 1966: 108; Stammler 2005: 85–87)</div>
</div>
</li>
<li>
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Wau</span></span>
<div class="tooltip-content-ethnographica">TN <i>ваʺав</i> ʻsleeping place, bed’ on both sides of the door.</div>
</div>
kallas bädden och väggen dervid.</li>
<li><span style="text-decoration: underline;">Härden</span>,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">tjymju,</span></span>
<div class="tooltip-content-ethnographica">TN <i>тюмю</i> ʻiron plate under the fire’.</div>
</div>
består af en jernskifva.</li>
<li>Å ömse sidor om härden finnes ett golf,<br />sfogadt af 3-4 släta bräder -
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Laatah</span> </span>
<div class="tooltip-content-ethnographica">TN <i>латаʹ</i> ʻflat wooden boards’ on both sides of the tent. As noted by Chomič, the boards tell of the wealth and so the poorer families did not have <i>латаʹ</i> in their tents.</div>
</div>
Bakom<br /><span style="text-decoration: underline;">laata</span> är bädden. Sålunda anredd: Förut nedsättes<br />å snön en halmmatta,
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Uuntjer,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>ңутерʹ</i> or <i>ңум’ пэңа</i> ʻmat made of straw’ placed on a birch mat, TN <i>хуʺнерʺ</i>. Note that Castrén seems to have a different understanding about the meaning of the word. (Chomič 1966: 105, 107)</div>
</div>
derå en matta,<br />sflätad af (björk eller) vide-qvistar,<br />den kallas
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Hunjier,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>ху”нер”</i> ʻtwig mat made of birch’ placed on the snow under TN <i>ңум’ пэңа</i> and TN <i>лата</i>.</div>
</div>
hvarå ännu bredas ren-<br />hudar. Till täcke brukas fårskinnsfällar, köpta<br />af Ryssarne (Samojederne sofva splitter-nakna).</li>
</ol>
<ol start="11">
<li>
<div id="saaruah">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Saaruah,</span> </span>
<div class="tooltip-content-ethnographica">TN <i>мядʹ сарва</i> ʻtop of the tent’ denotes the upper part of the tent. The smoke hole is called TN <i>макодаʹ си</i>. It can be partly covered on the side of the wind with TN <i>тюсерʹ</i>, a piece of fur, or TN <i>есенабцьʹ</i>, a piece of birch bark. (Chomič 1966: 107)</div>
</div>
kallas rökhålet i kåtan.</div>
</li>
<li>
<div id="sinsih">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Sinsih</span></span>
<div class="tooltip-content-ethnographica">TN <i>сымзы</i> or <i>сынзы</i> refers to the sacred pole standing inside the tent, between the fireplace and the back of the tent. TN <i>ти</i> [<a href="https://www.sgr.fi/manuscripta/items/show/1880#tjih">tjih</a>] is fastened to <i>сымзы</i> and the poles on each side of the door. Alternatively, <i>ти</i> can be attached to two additional poles on the door side of the tent. As noted by Chomič, in some areas an (inverted) U-shaped piece of wooden equipment might have been used over the fire instead of <i>сымзы</i> and <i>ти</i>. Оne cannot meet a notion of two <i>сымзы</i> poles in the ethnographic literature. (Chomič 1966: 106) (TaS, KL)</div>
</div>
kallas stänger, hka[hvilka] äro uppställda å ömse sidor om härden. De löpa till draghålet[rökhålet]</div>
</li>
</ol>
</td>
<td style="width: 214px;">The parts of the Samoyed tent (<i>meäh</i>)
<ol>
<li><i>Saarowáh</i>. The two strongest poles are set up first. The rest arranged around them are called:</li>
<li><i>Uh</i>.</li>
</ol>
<ol start="3">
<li>Double reindeer skins are spread around the poles,<br />those on the inner side with the fur side facing inwards, those on the outside with the fur side facing outwards. The inner wall is called</li>
</ol>
<ol start="4">
<li><i>Myikóh</i>, the outer</li>
</ol>
<ol start="5">
<li>
<div id="jeejeh">Jeejéh</div>
</li>
</ol>
<ol start="6">
<li><i>Siejéh</i>, the wall on both sides of <br />the door (<i>njoh</i>).TN нë ʻdoor of the tent’ The wall opposite the door is called</li>
<li><i>Sii'ih</i></li>
<li>
<ol start="8"></ol>
<i>Wau</i>, the beds and the wall next to them.</li>
</ol>
<ol start="9">
<li>The hearth, <i>tjymju</i> consists of an iron plate.</li>
<li>On both sides of the hearth there is a floor, three or four flat boards – <i>Laatah</i> – joined together. Behind the laata there are the beds. Made like this: first, a straw mat, <i>Uuntjer</i> is placed on the snow, and over it, a mat braided from (birch or) willow twigs; it is called <i>Hunjier</i> and the reindeer hides are set on it. Sheepskins, bought from the Russians, are used as blankets (the Samoyeds sleep completely naked).</li>
<li><i>Saaruah</i>, the smoke hole in the tent.</li>
<li><i>Sinsih</i>, the poles which are erected on each sides of the hearth. They go to the smoke hole.</li>
</ol>
</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/a85545f168a7d9823deb173bcc0dd60d.jpg
d15f5279f600a85b9a8b02917cd3750d
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
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Title
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Ethnographiska, historiska och statistiska anmärkningar. 101
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">och å hvardera sidan finnas tvenne, och emellan<br />dem finnes en tvärstånge
<div id="tjih">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">tjih.</span></span>
<div class="tooltip-content-ethnographica">TN <i>ти</i> denotes the two horizontal poles at the height of 1.5 metres attached to each other and <i>сымзы</i> in the back of the tent and to the tent poles on both sides of the door. (Chomič 1966: 106)</div>
</div>
Ifrån tvärstången<br />nedhänger
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Pa'ah,</span></span>
<div class="tooltip-content-ethnographica">TN <i>па”(д)</i> denotes a bar with holes drilled on top and a hook under it. <i>Паʺ</i> is slipped into TN <i>пад’ ню</i>, a wooden or steel bar hanging on TN <i>ти</i>. Pots and tea kettles are hung on the <i>паʺ</i> over the fire. (Chomič 1966: 106; Golovnev, Kukanov & Perevalova 2018: 226)</div>
</div>
hvarifrån grytorna äro nedhänga<br />på en krok ( ). I <span style="text-decoration: underline;">Pa'ah</span> finnas hål, genom<br />hvilka stickor fasthålla den öfver <span style="text-decoration: underline;">tjih</span>. Stickorna<br />kallas
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">paadojaaptaa.</span></span>
<div class="tooltip-content-ethnographica">TN <i>пад” ябта”</i> ʻthe thin sticks’ (Tereščenko 2003: 455). (TaS, KL)</div>
</div>
</div>
</td>
<td style="width: 214px;">and on each side there are two poles. Between them, there is a bar, <i>tjih</i>. The pa'ah from which the pots are hung on a hook, hangs from the <i>tjih</i>. In the pa’ah there are holes through which sticks hold it over the <i>tjih</i>. The sticks are called <i>paadojaaptaa</i>.</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/10774b2734e11df0a2eea23f6e678b82.jpg
ba58d53025ca0c78a6fab6b53052a043
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. 103
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Samojederne besitta kunsten att med knifven<br />sirligt förfärdiga diverse <span style="text-decoration: line-through;">hus</span>geråd. Deras<br />
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> slädor, </span>
<div class="tooltip-content-ethnographica">On constructing sledges, see Golovnev, Kukanov & Perevalova 2018: 204–207. On drums, see Chomič 1966: 214–215 and IEAS 1961: 437, 451–452. On working bones and tusks, see Chomič 1966: 84–85.</div>
</div>
<span style="text-decoration: line-through;">körredskap</span> körstänger, fat m.m.<br />äro vanl[igen]. mycket jemt bearbetade. Sina<br />snusdosor (af horn), knifskate m.m. begjuta<br />de med tenn ganska sirligt.</td>
<td style="width: 214px;">The Samoyeds are able to use a knife neatly to make all kinds of household utensils. Their sledges, driving poles, drums, etc. are usually very accurately made. They cast their snuff boxes (made of horn), knife sheaths, etc. with tin quite neatly.</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/3883d6f8de18708a39d32a9f3812ef70.jpg
f58551272637ca39e9a6a58fb86584c8
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. 105
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Samojederne spisa ett
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> hufvudmål </span>
<div class="tooltip-content-ethnographica">[<a href="https://www.sgr.fi/manuscripta/items/show/1861#pakommer">påkommer</a>]</div>
</div>
om dagen, som<br />intäges på aftonen.</td>
<td style="width: 214px;">The Samoyeds eat one main meal a day, which is in the evening.</td>
</tr>
<tr>
<td style="width: 222px;">Samojederne äta otroligt; men <span class="add" title="addition">besitta</span> tillika<br />der wanan att uthärda hunger i flere<br />dagar. <span style="text-decoration: line-through;">Ofta ser man utan någon synbar</span> och<br />detta med den största likgiltighet. Många<br /><span style="text-decoration: line-through;">fattiga</span> Samojeder äro så fattiga, att de<br />ej komma ur stället, om de slagta blott en<br />ren (d.ä. de ega blott 5-6 renar). Dessa lef-<br />wa vanligen på sina bröders bekostnad.<br />Om det nu händer, att en sådan Samojed på<br />några dagar ej träffat rikare bröder och så uppä-<br />tit alla sina förråder, <span style="text-decoration: line-through;">till och </span>gnagat alla ben-<br />bitar, förtärt alla tarmar etc. ser man honom<br />till sitta vid eldbrasan och spotta<br />efter utseendet luga <span style="text-decoration: line-through;">vid eldbrasan</span> <span class="add" title="addition">till synnet</span>, utan att<br />gläda sig det minsta öfver ankomsten af en person<br />som räddar honom från hungerdöden.</td>
<td style="width: 214px;">
<p>The Samoyeds eat unbelievably much; but they can also endure hunger for several days and with the greatest indifference. Many Samoyeds are so poor that they would not manage if they slaughtered only one reindeer (i.e. they own only five or six reindeer). These usually live at the expense of their brothers. If it happens that such a Samoyed did not meet his richer brothers for few days and ate all his supplies, gnawed all the bones, consumed all the intestines, etc., you could see him sitting by the fire and spitting calmly, without rejoicing in the least over the arrival of a person who saves him from starvation.</p>
</td>
</tr>
<tr>
<td style="width: 222px;">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Samojederne hafva intet </span>
<div class="tooltip-content-ethnographica">Here, Castrén comes close to other 19th-century researchers or travellers describing northern peoples as “short-sighted, carefree, indifferent, slow, sluggish, clumsy, and gluttonous people who live for the moment”. (Leete 2014: 141) As noted by Leete (2014: 143), the description is based on ideas related to primitive peoples and their mindset and on theories about the impact of the environment on culture.</div>
</div>
begrepp om kons-<br />ten att spara. Peningen aktar aktar han<br />icke det minsta, <span style="text-decoration: line-through;">utan</span> kallas derföre silfvret<br />brännvins-penning. Har han några kopp.<br />öfverlopps, så är detta brännande käl<br />på hans hufvud; han vet ej, huru han på<br />det snaraste månde blifva qvitt denna</td>
<td style="width: 214px;">
<p>The Samoyed has no idea of saving. He does not check money in the slightest, and therefore he calls silver “brandy money”. If he has a few spare kopecks, he tries to find a way to get rid of this</p>
</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/da4e362486033849cc66b55649bb5dbc.jpg
70e8c0f5047eef6ea57fe11ff539876f
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. 106
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">öfverlopps-artikel. Så eger han intet begr[epp].<br />om att <span style="text-decoration: line-through;">samla</span> göra besparing af husförnöden-<br />heter. När han t.ex. fiskar om sommaren,<br />och fiska-fänget en dag aflöper efter<br />önskan, så rör han sig den andra dagen<br />ej ur tältet och begriper ej, <span style="text-decoration: line-through;">huru</span> h[var]före<br />Ryssar idkeligen fiska, änskönt de afton<br />nödgas låna fisk af Ryssarne.</td>
<td style="width: 214px;">
<p>spare change as soon as possible. Similarly, he has no idea of saving household supplies. When, for example, he fishes in the summer, and one day the catch is bigger than hoped for, the next day he does not move out of his tent and does not understand why the Russians are constantly fishing, even though in the evening he is forced to borrow fish from the Russians.</p>
</td>
</tr>
</tbody>
</table>
-
https://www.sgr.fi/manuscripta/files/original/3cb7f5e462a4a2fe4a3c6ac659efc5fd.jpg
23ea1b0c32a05c05ebdeaf6394196a58
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. 117
Description
An account of the resource
<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">Samojederne pålägga ej sina
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">qvinnor</span>
<div class="tooltip-content-ethnographica">Traditionally, women’s space is centred in and around the tent and the camp, in contrast to men, who work and typically move outside the tent and the camp. The tent as a whole can be considered a women’s space, as putting up and taking down the tent is led by women, who also keep the tent warm and take care of its furnishing. (Golovnev, Kukanov & Perevalova 2018: 234–237; Serpivo 2016)</div>
</div>
stränga arbeten: de fiska<br />sjelfva, samla sjelfve sin ved, qvinnorna sitta mest i tältet, sy<br />kläder, koka maten.</td>
<td style="width: 214px;">The Samoyeds do not put their women to work rigorously: they fish and collect firewood, and the women mostly sit in the tent, sewing clothes and cooking food.</td>
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https://www.sgr.fi/manuscripta/files/original/d795ea7e896f2abe405ce0f359f80d0a.jpg
fde82df8e037891004f4f92131a4797f
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 121
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<p></p>
<table class="invisible-table">
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<td style="width: 222px;">Cap. IV.</td>
<td style="width: 214px;">
<p>Chapter IV</p>
</td>
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<td style="width: 222px;">
<div id="giftermål">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;"> Giftermål</span>. </span>
<div class="tooltip-content-ethnographica">Matchmaking, roughly of a similar kind, is described in several sources. The dialogue is also <a href="https://www.sgr.fi/manuscripta/items/show/1975">noted down in note</a>. (Zuev 1947: 60–62; Schrenk 1848: 474–479; Islavin 1847: 125–130; Chomič 1966: 162–173.)</div>
</div>
När fråga blir om giftermål, far brod-<br />gummen att fria jemte entalman. Talmannen går i tsjum-<br />men, men friaren stadnar utanföre vid sin släde.<span class="add" title="addition">Tal-<br />mannen</span> andrager sitt ärende med följande ord.
<div id="beskrifvning">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> (Se min tryckta beskrifvning).</span>
<div class="tooltip-content-ethnographica">Castrén’s description of a Nenets wedding, TN <i>тюняʹ</i>, is one of the earliest, together with Zuev’s and Beljavskij’s (Zuev 1947: 60; Beljavskij 1833: 118; see also Castrén 2019: 455–463.</div>
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<p>Marriage. When it comes to marriage, the groom travels to propose marriage together with the matchmaker. The matchmaker goes to the tent, but the groom stays outside in his sledge. The matchmaker announces his business in the following words. (See my printed description.)</p>
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<td style="width: 222px;">Hos Samojederne säljas döttrarna, af<br />rika till ett ovanligt högt pris, t[ill]. och<br />med 40 renar, samt dessutom kläde, räfvor<br />fjällrockor m.m. <span style="text-decoration: line-through;">Stundom har</span> Alltid är<br />priset så högt, att en fattig Samojed<br /><span style="text-decoration: line-through;">med mindre</span> vållar i stort bekymmer och<br />hufvudbry, när fråga blir om att komma<br />
<div id="hustru">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> sig till hustru. </span>
<div class="tooltip-content-ethnographica">The amount and quality of the bride price, TN <i>неʹ мирʹ</i>, was negotiated by the spokesman and the father of the bride. According to Chomič, the bride price typically consisted of (female) reindeer together with hides and clothes and sacred reindeer used for pulling sacred sledges. The dowry, TN <i>нгэдинзэй</i>, <i>мядинзэй</i>, paid by the family of the bride, included sledges with women’s clothes, household goods, food, and even a tent. As noted by Stammler, in the bride price the reindeer cannot be considered only through their economic value, but as “a kind of cultural property for maintaining relations within the community sphere”. The sense of reciprocity in the bride price and dowry is central for the Nenets, and these gifts can also be considered, in addition to being a price, as an exchange that builds long-term connections between families. (Chomič 1966: 165–167; Stammler 2005: 176–178)</div>
</div>
I ett tält lefde<br />för några år sedan på BS. T. [Bolschesemelska tundran] en<br />gammal Samojed<span style="text-decoration: line-through;">in</span> med en ung hustru och<br />en brorson. Familjen var fattig, och brorsonen<br />ville nödv[ändigtvis]. gifta sig men egde ej medel att<br />köpa sig hustru. <span style="text-decoration: line-through;">Då sade</span> En gång yttrar<br />farbrodren: Jag <span style="text-decoration: line-through;">h</span>är en gammal vorden och<br /><span style="text-decoration: line-through;">behafva</span> mig är ingen hustru af nöden; tag<br />du min hustru och lef med henne, såsom<br />med din egen. Sål[unda]. kom brorsonen ur sin<br />förlägenhet.</div>
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<td style="width: 214px;">
<p>Among the Samoyeds the daughters are sold, those of the rich at an unusually high price, even for 40 reindeer, as well as clothes, fox and Arctic fox skins, etc. The price is always so high that a poor Samoyed worries and troubles himself when it comes to finding a wife. A few years ago in the Bolshezemelskaja tundra, there was an old Samoyed living together with a young wife and a nephew. The family was poor, and the nephew insisted on marrying, but had no means to buy a wife. Once his uncle uttered: I will be old and in no need of a wife; take my wife and live with her as if she was your own. And that is how the nephew got out of his predicament.</p>
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https://www.sgr.fi/manuscripta/files/original/98517496442d5e93028d37d69c4de9fc.jpg
7d794dbb88fa0855cac5e58a130e7137
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 122
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<p></p>
<table class="invisible-table">
<tbody>
<tr>
<td style="width: 222px;">
<div id="obs">
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Obs. </span>
<div class="tooltip-content-ethnographica">A Nenets wedding is a complex ritual that takes place in both the bride’s and the groom’s home camp. The wedding begins after the bride price and dowry are ready, when the groom comes, together with the spokesman and his family, to the tent of the bride. There, several ritual games, such as the capturing of the groom and his family by the bride’s family and the passing of a red cloth to the tent by the groom, take place. After a reindeer has been slaughtered and a meal served, the participants get ready to leave for the groom’s tent. Similarly, ritual games are played when the bride leaves, together with the dowry, to the groom’s tent: attempts are made to capture her from her sledge. Later, on the way, there might be people ritually stealing the bride. In the groom’s tent, a festive meal is also served. (See Chomič 1966: 167–171.)</div>
</div>
Bruden föres med wåld af qvinnor från brud-<br />gummens anhöriga i släden <span style="text-decoration: line-through;">och fastbindes</span> och<br />bringas i släptåg efter brudgummens mor<br />till sitt nya hem. Efter bruden <span style="text-decoration: line-through;">äro</span> följa i släp-<br />tåg slädar med hemgifte. Brudens renar<br />böra vara betäckta med rödt kläde, så<br />ock de <span class="add" title="addition">renar</span>, hvilka bringa hemgifte.</div>
</td>
<td style="width: 214px;">
<p>NB: The bride is carried by force by the groom’s female relatives in a sledge, and brought after the groom's mother to his new home. The bride is followed by sledges with the dowry. The bride’s reindeer should be covered with red cloths, as should the reindeer which carry the dowry.</p>
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<td style="width: 222px;">Ett år efter giftermålet kommer hustrun att<br />gästa en tid hos fadren. Hon erhåller då<br />kläder och hvarjehanda gåfvor, se
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Pallas. </span>
<div class="tooltip-content-ethnographica">Pallas 1776: 72–74; 1788: 96–98.</div>
</div>
Obs. <span style="text-decoration: underline;">kalym</span><br />återgifves, om hustrun snart dör.</td>
<td style="width: 214px;">One year after the marriage, the wife will spend some time in her father’s camp. She receives clothes and all kinds of gifts; see Pallas.
<p>NB: <i>Kalym</i> is given back if the wife dies soon after marriage.</p>
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https://www.sgr.fi/manuscripta/files/original/7948302d38d4508a374515591aa37244.jpg
d362bbb00f98bce3f52da3a42add0eaf
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Ethnographiska, historiska och statistiska anmärkningar. 137
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<p></p>
<table class="invisible-table">
<tbody>
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<td style="width: 222px;">När en Samojedisk hustru är i beråd att föda, gör man för<br />hennes räkning en liten tsjum (meädiko) <span class="add" title="addition">och</span> tillkallar en пови-<br />валная бабка. För henne måste födelskan bekänna<br />om hon varit sin man otrogen. Utan en slik bekän-<br />nelse kan ingen förlossning ega rum. Samma likt<br />är mannen
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> underkastad. </span>
<div class="tooltip-content-ethnographica">Similar habits were described by Kostikov (1930: 42–43) in the early 20th century. See also [<a href="https://www.sgr.fi/manuscripta/items/show/1868#ackuschörskan">ackuschörska</a>].</div>
</div>
</td>
<td style="width: 214px;">
<p>When a Samoyed wife is about to give birth, she covers the costs of a little tent (<i>meädiko</i>) being made and calls for a midwife. The woman in labour must confess in front of the midwife if she has been unfaithful to her husband. Without such a confession, no childbirth can take place. Her husband is subjected to the same confession.</p>
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https://www.sgr.fi/manuscripta/files/original/5dd0d2a20c8cd06f28742ea720e13c1e.jpg
ede2efb3f470c0c11d90f422de10266c
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 144
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<p></p>
<table class="invisible-table">
<tbody>
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<td style="width: 222px;">Om fadren ej lefver, har den yngsta brodren rätt<br />att äkta sin <span style="text-decoration: line-through;"> hustr</span> syster (Se <a href="https://www.sgr.fi/manuscripta/collections/show/15" target="_blank" rel="noopener" title="Epic poem 4">sjud[babts]. 4</a>)</td>
<td style="width: 214px;">
<p>If the father is not alive, the youngest brother has the right to marry his sister (See <i>syudbabts</i> 4)</p>
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<td style="width: 222px;">Om vintern begrafves ofvan, om sommaren in<br />i
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> jorden.</span>
<div class="tooltip-content-ethnographica">See also pages [<a href="https://www.sgr.fi/manuscripta/items/show/1897">172</a>], [<a href="https://www.sgr.fi/manuscripta/items/show/1900">175</a>], and [<a href="https://www.sgr.fi/manuscripta/items/show/1903">178</a>].</div>
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</td>
<td style="width: 214px;">In the winter, the deceased are buried on the earth, in the summer, in the earth.</td>
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47cac83e41c3a898f93a14bf0cf57ff4
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Ethnographiska, Historiska och Statistiska Anmärkningar
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Ethnographiska, historiska och statistiska anmärkningar. 145
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<p></p>
<table class="invisible-table">
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<td style="width: 222px;">[Cap. 5]
<div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">National-Carakter</span>
<div class="tooltip-content-ethnographica">National character, in relation to the philosophy of Hegel and Herder, can also be seen as a part of a wider phenomen in texts describing the ethnically or socially other in European travel writing and literature. It was part of the task of ethnography to describe the national character in the 19th century. In St. Petersburg, what were called psychic differences between nationalities by Nadeždin were emphasised. Although Castrén never visited the Russian Geographical Society, he was most probably aware of the discussions.</div>
</div>
<br />De Kaninska och Timanska Samojederne hafva<br />ett äkta Zijenare-lynne. Den rikaste bland dem<br />anser det ej vara under sin värdighet att tigga<br />och vägrar man dem, hvad de äska, gripa de<br />till grafva ord och hotelser. <span style="text-decoration: underline;">Bedrägeriet</span> är en annan<br />ders utmärkande egenskap. En Samojed, som jag gjort<br />till min förtrogne, varnade mig att alldrig betala skjutspe-<br />ning i förskott eller betro Sam[ojed]. det minsta. <span style="text-decoration: line-through;">En Samoj.</span><br />Ofta söka de bedraga hvarandra genom fallska docu-<br />menter. <span style="text-decoration: line-through;">(Hände mig ock</span> Ett sådant document utgafs i mitt<br />namn, ett annat i Venjamins. En Samojed ville meddela<br />mig falsk lärdom.<br />Sådant hafva Samojj.[Samojeder] lärt sig af Ryssar och Syrjäner.</td>
<td style="width: 214px;">
<p>Chapter V</p>
National Character <br />The Kanin and Timan Samoyeds have a genuine gipsy character. Even the richest among them does not consider it to be below his dignity to beg and if one refuses to give what they ask for, they resort to coarse words and threats. Fraud is another of their distinctive skills. A Samoyed, who was my confidant, warned me never to pay for a ride in advance or to trust a Samoyed even a little. They often try to deceive each other through false documents. (One such document was given under my name, another in Veniamin’s.) One Samoyed wanted to give me false information. This is what the Samoyeds learned from the Russians and Syrians.</td>
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<td style="width: 222px;">Samojederne hafva mycken anlag för satir.</td>
<td style="width: 214px;">
<p>The Samoyeds have a deep tendency to satire.</p>
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<td style="width: 222px;">Samojedernes förnämsta dygd är hjelpsamhet.</td>
<td style="width: 214px;">
<p>The foremost virtue of the Samoyeds is helpfulness.</p>
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