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description: Wid Ket fanns fordom i de Karbinska jurtorna The settlements, consisting of a few log cabins and conical tents, were already called Ru jurty before the Russian colonisation of Siberia. The yurt settlements were contrasted to small towns (Ru gorodok) 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. en stor Gudabild, 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. framställd i sittande ställng[ställning], gjord af messeng af Tschud. Tunguserna upp- brännde den af hämd. Guden är af branden illafaren och aktas [anses] nu sås[om]. död samt får inga offer. 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 Trollkarlen Castrén’s description of a Selkup shamanic séance is one of the first of its kind. See Castrén 2019: 785–789. See also [schamanismen]. förrättar den mag[iska]. handlingen under dans och mgfalldiga[mångfalldiga] svåra kroppsrörelser. Han sätter sig först mitt på golfvet uppå ett skinn, der intet får finnas af jern eller, koppar eller annan metall. Han håller i en högra handen en liten pinne, i den venstra en trumma, eller två pilar med en i hdera[hvardera] fastbunden klocka. Medan han sitter trummar han i långsamt med den lilla pinnen eller slår dermed sakta i nedra ändan af pelskaftet. [nog detta en stund försent] The sorcerer performs his magical acts through dance and multiple difficult bodily movements. He first lies in the mid…

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description: qvinnor få ej sjunga, ej heller äro de schamaner. women are not allowed to sing, and nor are they shamans. Trumstickan är försedd med hvarjehanda figurer eller tecken. Trollkarlen kastar den till alla när- warande och förespå åt dem eftersom stickan faller komma figurerna nedåt, på bådar ditta olycka. 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. Trollkarlen sitter med ansigtet wändt emot dörren. Ingen får sitta midt emot honom. Han ser på ingen <glovar> med ögonen, umgås med andarne, ser och talar med dem. 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. En hvar eger sin bolvan. It is possible that here Castrén is referring to SE quwaloz, a picture of each person’s SE quwa, 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). Men den dödes bolvan blir kastad i floden. Everyone has his bolvan. But the bolvan of the deceased is thrown into the river. Familjer wid Ket: Talái, Aalkka, Sengaur, Iikal, Seegandje, Kaarba (R. Karbin), Kotea, Mukko, Kaatereäs. Families living by the Ket: Talái, Aalkka, Sengaur, Iikal, Seegandje, Kaarba (R. Karbin), Kotea, Mukko, Kaatereäs. Bågar For recent research on Selkup material culture, see Irikov 2002. göras af lärkträdet för dess styrka, båtar af asp emedan detta träd bäst töjer ut sig (obs. båten göres af ett träd), vid Irkutsk af ceder, skidor och medar af ceder för dess lätthett, fat och husgerädssaker af björk för dess styrka. 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 …

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description: Hustrun For recent research on Selkup family and social relations, see Gemuev 1984. ärfver mannens egendom, antingen barn finnas, el ler ej; men om hon gifter sig andra gången borttages egendomen af anhöriga, eller om sådana ej finnas, af общество. 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]. Under dåliga jagtår ock äfven fördas Ostjj.[Ostjaker] till Tschulym The Čulym flows into the Obˈ from the right (north-east) at N57°43′54″ E83°49′34″. (TS) för att jaga (i shet[synnerhet] elgar) - ett tecken, att de kommit der från och göra ännu ett slags anspråk å landet, ehuru de måste betala arrende. Ofta fordras allestädes arrende för allt, utom ekorrfånge, som för leket ingen ting betalas. 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. Obs. Tunguserna wid Ket betala ej arrende för ngntg. NB: The Tungus at Ket do not pay rent for anything. De Ketska och Timska Ostjj.[Oastyaks] komma i beröring med hdra[hvarandra]. The Ket and Tim [Tym] Ostyaks are in touch with each other. Wid föräldrarnes frånfälle lägges ngn[någon] främmande slägting eller en af volosten utsedd förmyndare att föda och wärda barnen tills de kl.[kallas] fullwuxna. Förmyndaren eger att wärda egendomen och föda barnen, utan att derföre ega ngn[någon] annan skade. Ersättning, är att de barnen i sin ordning skola föda för- myndaren, då han blir gammal och orklös. 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 c…

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description: Sjukdomar: Pest [om sommaren]: angriper i skhet[synnerhet] hästar, mindre kor, re- nar falla i massa, äfven mskor[människor]. Hela jurt af Tunguser blifwa öde. - Härrör af kärren. Febrar: Nerf=febrar Gikt och reumatism Lungsot är mycket allmän, åtm[instone]. hos de Ketksa Skorbut Weneriskt, med sarsa parilla. Läkemedel äro salmiak, etc. som köpes af Ryssar. Inga inhemska läkemedel utom brännkuren i reumatism. Schamaner hafva ej medicin. Amuletter finnas ej. Lazaretet i Narym besökes af ingen. Diseases: 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. Fevers: Nerve fevers Gout and rheumatism Pneumonia is very common, especially among the Ket [Samoyeds]. Scurvy Venerian, with sarsa parilla. 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. The hospital in Narym is not visited by anyone.

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description: Familjer Families På Kaninska tundran On [page 9], 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. finnas följande familjer The following families live in the Kanin tundra Ryska Russian man men qv[innor] women [Samojediska] Samoyed Ardeijevùih 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 [Валей] For the European Forest Nenets, see [Archangelsk]. 70 80 Waelìih Hanjkoou-vùih Ханьков – Лэхэ. Ханьков possibly refers to Канюков. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103–104) 74 78 Lèhìih Barkuleu-vùih 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) 35 35 Wanoitè'eh Taljkoovuih Talʹkov – Вэʹʹли (Chomič 1976: 108). 30 27 Waèlìi'ih Hanseroovuih Ханзеров (Хандер) – Вэʹʹли. According to Chomič (1976: 109), Ru Chanzerov replaced the surname Хандер. She links the family to Вануйта. Waelii'ih Sulentewùih Sulentʹev – Лэхэ (Chomič 1976: 107). Лэхэ is one of the biggest families of the European Nenets. (Chomič 197: 103) 20 22 Lèhiì'ih Njuroovùih 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…

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description: Ryska Russian man men qv[innor] women [Samojediska] Samoyed Rebrovùih Rebrov ingen 4 Osootini 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) 5 5 Ua/Wanoitee'eh Maloschōwi Malošëv – Сядэй. Сядэй is, according to Dolgih, a subsection of the European Лэхэ. (Dolgich 1970: 9) 3 3 Sie'de'eh Latischovi Латышëв – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103, 105) 5 6 Lehiì'ih Kopuitowi Kopujtov – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103) 3 2 Lèhii'ih Jeltsoovuih Elʹcëv – Сядэй. Сядэй is, according to Dolgih, a subsection of the European Лэхэ. (Dolgich 1970: 9) 4 3 Siede'eh Maikovuih 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) 5 3 Uanoitee'eh Barmitshi Бармич – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 102, 103) 13 6 Lehii'ih Dobuiloff Бармич – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 102, 103) 2 2 Uanoitee'eh Taleijeff # Taleev. According to Chomič, the name goes back to Тысыя. See note [Тыссии]. 1 2 Lavroff Lavrov # 1 1 Petrin Petrin # 2 2 Schmakoff # Šmakov 2 1 Tscernjagin # Černjagin 1 2 Af ålder fingo Samojederne ej taga hustru ur andra роды. 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 [page …

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description: Af ålder nomadiserade alla роды hvar inom sitt district. Somliga qvarhålla sig ännu vid denna lаg; och fastän de veta sig ega rätt att noma disera öfverallt, wilja de doch ej "öfvergifva sitt egen land.” 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). 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”. Bland Pustozerska Samojj. finnas ind.[indelas] i 3 ätter: Here, Castrén relates the TN тенз to the Swedish ätt, which is translated as ‘tribe’. Other categories related to family, way of life, and religion are TN еркар and нгэсы. They were used variably in relation to the Russian administration, which is why their meaning also varies according to the time and place. While нгэсы ʻcamp’, clearly relates to an economic unit based on familial ties, it is unsure whether еркар and тэнз 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 [роды] (Dolgich 1970: 23; Chomič 1966: 141–158; Vasil’ev 1979: 75–85, 134–156.) Lahej, Tiis. och Wuiuh. En Sbortsschik See [starschina]. (sam- lare af jassak) väljes från hvarje ätt, och dna[denna] ansvarar för hela ätten. Det förstås, att han är förmögen; men mången Samojed har ge. [genom] detta embete förlorat sin förmögenhet. 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 w…

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description: Ljamin Sor Ljamin Sor. The place where the River Ljamin flows into the Obʹ. N61°19’17’’E71°48’08’’. 12 verst ofvanom Kuŝnik. The River Kušnikovskaja. [ova] är här mycket bred om wåren (15 verst). Sorens längd är 50 verst; blir derefter flod, hvars bredd uppgifves till 30 famnar (om hösten), upprinner ur 3 floder (sen[are]). De Ljaminska Samojj.[Samojeder] 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 (kondinskie samoedy; see [page 239]). In addition, historical sources mention kunnaja Samoyed (or kunnaja Samojadʹ), 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 пяʹ хасава, endonym нещаʹ. (See Alekseev (ed.) 2010: 241–248; Zenʹko-Nemičinova 2006: 4–10). Castrén was the first to describe the language variety. komm till Baly, Refers to Baly yurts, which Castrén mentions in his letter written as a travel report to Sjögren in December 1845. (Castrén 2019: 1050–1051) mest betala sin skatt i Kasym. The Kazym flows into the Obˈ from the right (south) at N64°6′6″ E66°2′9″. (TS) Stränderna af floden äro låga, men mkt[mycket] skogbewuxa med пихта, Ru pichta ʻSiberian fir’ (Abies sibirica). сосна, Ru sosna ʻpine’ (Pinus). кедрь, Ru sibirskij kedrʹ ʻSiberian pine’ (Pinus sibirica). ельникъ. Ru elʹnik ʻspruce forest’. Ostjaker finnas der icke. Källörna af Ljamin och Kasym äro så nära hdra[hvarandra] att man på endag far ifrån den ena till den andra (ifrån Tatjar till Kasym). Ngn[Någon] stör- re sjö finnes ej vid källorna af Ljamin. Om våren ofversvämmar Ljamin all skog, så att dess bredd wid sjlelfva källorna upp gifves till 20 verst. T…

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description: Kondinska Samojeder Ru kondinskie samoedy 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. Kasimska Samojeder, kalla sig Kasimska Kaasamjá, emedan de betala skatt i Kasym. Till antalet af dem höra alla de, som betala sin skatt vid Kasim=floden (i Juilskoi Gorodok) 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). och af sådan anledng[anledning] äfven kls[kallas] Kasimska Samojeder, ehuru den minsta delen uppehålla sig wid närvde[närvarande] flodr.[floder] De uppgifvas till 8 stammar The list of families gives only six names. och vid pass 800 skattbetalande själar, kringspridda på de kärruppfyllda tundrorna emellan Ob och Jenisej. I söder sträcka de sig ända till öfra Ob=floden. Samtl[iga]. dessa stammar äro fattiga på renar och äfla derföre sommar och winter med fiskande i sjöar och bäck , fänge af renar och an nat wildt. 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,…

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description: 2. Jewsi, Also known as Jiwsi (Verbov), Еуши, Иуси, Юси. It seems the name is first mentioned by Castrén; since then, it has been met in the descriptions and population censuses (Zenʹko-Nemčinova 2006: 17–52). bo i Samarovska volosten The Samarovskaja volostʹ, of which the centre is Samarovo, today Chanty-Mansijsk (Ru)/Jomvoš (Khanty)/Abga (Mansi) on the Obˈ at N61°0′10″ E69°1′10″. (TS) i trakten af byn Toropkowa Currently Skripunova at N61°19’36’’E69°45’31’’ Wыngamsá volost näst hitom Siljarskoj Selijarovo at N61°17′38″ E70°21′5″. (TS) wid små bäckar, såsom Hance-jaha (R[yska]. och Ostj[akiska]. Son-jeaga), Niistje (R[yska]. [och] Ostj[akiska]. Jeu jeaga) o. s. v. Uppgå sig till 8 skattbetalande och sade sig tillhöra Ljaminska Samojj., hvka de ega sma språk och trobytning De äro ur- fattiga, ega 1-5 renar, fiska om våren med nät, om sommaren med mjerdor. Fara stundom upp till Nasym och Ljamin om vintern, om fisket ej är gynnande hemma. I allmänhet flytta Samojj.[Samojeder] ifrån ställe till ställe för att fiska, emedan fisken olika år finnes på ol[ika]. stl.[ställen] Bo sommar och vinter i näfver-tält. 2. The Jewsi live in the Samarov volost' in the vicinity of the village of Toropkowa (Wыngamsá volost) next to Siljarskoj by small streams, such as the Hance-jaha (Russian and Ostyak Son-jeaga), Niistje (Russian and Ostyak Jeu jeaga), etc. They are really poor, have one to five reindeer, and fish in the spring with nets and in summer with fish traps. Sometimes they go up to the Nasym and Ljamin in the winter if the fishing is not favourable at home. In general, the Samoyeds move from one place to another to fish, because the fish are found in different places in different years. They spend the summers and winters in birch bark tents.

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

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

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

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

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

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

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

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

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

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