Ethnographiska, historiska och statistiska anmärkningar. 231
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 middle of the floor on a skin, where nothing may be of iron, copper, or any other metal. He holds in his right hand a small stick, in his left a drum, or two arrows with bells fixed on each. While sitting he slowly drums with the little stick or strikes the lower end of the fur slowly. Då han stiger upp, trummar han kraftigare och eller fördubblar slagen på pilarna, dansar derwid och efter sjunger. Jemti Efter honom sjunga alla närwarande; dock gifvas ställen, då andra än trollkarlen ej kan sjunga. (då samtalar han i tysthet med Gudarna). NB Den som ifrån början ej warit med i sången, får sedan ej widtaga. Män, qvinnor och barn äro härvid närv[arande]., men As he rises, he drums more loudly and/or doubles the striking of the arrow, and afterwards dances and sings. All those present sing after him, though there are places where others than the sorcerer cannot sing (then he talks in silence with the gods). NB: Those who have not taken part in the singing from the beginning cannot come along later. Men, women, and children are present, but
Ethnographiska, historiska och statistiska anmärkningar. 232
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 and runners of stone pine for its lightness, and dishes and utensils of birch for its strength. Samojj.[Samojederne] äro mkt händiga, göra fat, tråg, båtar, slädor, korgar, rysor försälja dem åt Ryssar. Deras arbete är alltid wäl, fint och ordentligt gjordt, ty Sam[oyed]. räknar ej på dagsverken (gfr.[gämför] Ostjj.[Ostyaks] timmer) The Samoyeds are very good with their hands; they make barrels, troughs, boats, sledges, baskets, and fish traps and sell them to the Russians. Their work is always well, nicely, and properly done, because the Samoyeds do not count in man-days (cf. Ostyak hours). Hvarje man är smed till husbehof: Göra sjelfva bälgar. Hinder i sitt yrke af Ryska smeden. Every man is a blacksmith for household needs: they make their own bellows. The Russian blacksmiths hinder them from practising this as a profession. Samojj. fallenheter. Stuga kan hvarje man uppbygga. Ugnen göres af obemängd lera, som klappas wäl emellan tvenne bräddväggar, af hka den yttre efterhand borttages. Spis af lera och rör. Characteristic Samoyed tendencies Anyone can build a cabin. The oven is made of pure clay, which is clapped well in between two walls. The outer wall is later removed. The stove is of clay and reeds.
Ethnographiska, historiska och statistiska anmärkningar. 233
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 compensation the children in their turn shall feed the guardian when he grows old and loses his strength. En hustru eger rätt att sjlef vårda sin egendom och tmed[till och med] förfara efter godtycke. A wife has the right to take care of her property and even act according to her own wishes. Ed göres ej; till wittne duger man ock qvinna, barn, far, mor, bror och syster. Oaths are not made; a woman, children, father, mother, brother, and sister are also able to act as witnesses. Jagten The Selkups hunted fur-bearing animals, especially for sale and for paying yasak; moose and wild reindeer were also important game animals. Generally, fishing was central for food (Golovnev & Tučkova 2005). är så allmän, att till och med qvinnor kunna skjuta både med båge och bössa. Hunting is so general that even women can use both a bow and rifle. Män och qvinnor röka och snusa. Tobaken anses lika nödig såsom brödet. Men and women smoke and take snuff. Tobacco is considered as necessary as bread.
Ethnographiska, historiska och statistiska anmärkningar. 234
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.
Ethnographiska, historiska och statistiska anmärkningar. 235
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 Nenets, the other being Харючи. (Chomič 1976: 102–103; Dolgich 1970: 9–14; Tereščenko 2003: 41–42) 24 25 Waanoiteè'eh Bogdaschin Bogdašin – Сядэй. Сядэй is, according to Dolgih, a subsection of the European Лэхэ. (Dolgich 1970: 9) (Ryskt) 15 10 Siede'eh. Siedii'eh Bobrikoovuih Bobrikov – Выуци. See note [Выуческой]. 17 16 Wuiutsií'ih. U'utsi Dvoinikoovùih Dvojnikov – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103) 10 13 Lèhií'ih Njumtinovuih Njumtinov – Лэхэ. Лэхэ is one of the biggest families of the European Nenets. (Chomič 1976: 103) [вы] 14 11 Lèhiì'ih Nasaroovuih # Nasarov 15 11 Schanginiìh # Šnaʹgin 14 6 Gorgunoovùih # Gorgunov 12 15 Lukopeerouih Lukoperov 4 1 Wuiutsiiíh Bjäluugini Belugin 2 1 Bolootini # Bolotin 3 2 Baturini Baturin 9 6 Lèhii'ih # Desse bo i skogar omkring Archangelsk. Before the linguistic variety of Forest Nenets, designating the speakers of not the Tundra but Forest variety of Nenets, was developed, the Nenets might have been designated as Forest (lesnye). This historical designation did not distinguish between the language varieties, but was used to differentiate between pastoralist reindeer herders and those whose subsistence was based on fishing and hunting and who used reindeer mainly for transportation. These forest Nenets lived in close contact with the Russians, which is also reflected in their surnames. (Edemskij 1930; Brjuchanov 1939; Kolyčeva 1956; Dolgich 1970: 20–24, 30–35; Lukin 2012) # These live in the forests around Arkhangelsk.
Ethnographiska, historiska och statistiska anmärkningar. 236
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 252]. (Verbov 1939: 46–49; Chomič 1966: 142, 156–157). Since the old days, Samoyeds have not been allowed to take a wife from different family group. Роды: Ардеевыхъ /Ардеевъ, Канюковыхъ /Канюковъ, Баракулевыхъ /Баракулевъ, Тальковыхъ /Тальковъ и Ханзеровыхъ /Ханзеровъ, Сулентьевыхъ /Сулентьевъ, Нюровыхъ, Богдашиныхъ, Бобриковыхъ, Двойниковыхъ, Некмтановыхъ, Назаровыхъ, Шангиныхъ, Горбуновыхъ, Лукоперовъ, Белугиновъ, Болотинъ, Батуринъ, Ребровъ, Осотинъ, Малышевъ, Латышевъ, Копытовъ, Ельцеовъ, Майковъ, Бармичъ, Добы- ловъ, Талеевъ, Лавровъ, Петринъ, Шмаковъ, Черн- ягинъ. Family groups: Ardeev, Kanjukov, Barakulev, Talkov, and Chanzerov, Sulent'ev, Njurov, Bogdašin, Bobrikov, Dvojnikov, Mekmtanov, Nazarov, Šangin, Gorbunov, Lukoperov, Beluginov, Bolotin, Baturin, Rebrov, Osotin, Malyšev, Latyšev, Kopytov, El'ceev, Majkov, Barmič, Dobylov, Taleev, Lavrov, Petrin, Šmakov, Černjagin.
Ethnographiska, historiska och statistiska anmärkningar. 237
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 wealthy, but many Samoyeds have lost their fortune because of this work. På Bolschesemelska tundran följ[ande]. роды (toonzì) 1 Tisi'je Тысъя. One of the six main branches of the European Nenets families (Dolgich 1970: 9–10; Chomič 1976: 108). 2 Noho-tisí(je) Nocho-tissij. Corresponds to TN Нохо’ Тысъя, fe. Нохоʹ Тысъиʹ; also Ноготысыи. A branch of the Тысъя family (Dolgich 1970: 9–10; Chomič 1976: 105; Tereščenko 2003: 683). As Castrén notes, TN нохо ʻarctic fox’. (псець) 3 Lahîh Lachi, also Logej, Lècheci, Lagejskoj, Lochejsskij. Corresponds to the TN family Лэхэ, fe. Лэхэй; also Лагейскойʹʹ. (Chomič 1966: 151; Chomič 1976: 105; Tereščenko 2003: 170, 206) 4 Wuiutso' TN family Выуци or Вууци. (Chomič 1966: 151; Chomič 1976: 103; Tereščenko 2003: 63.) 5 Haetanzi' TN Хэтанзи. one of the six main branches of the European Nenets families. (Chomič 1966: 151; Chomič 1976: 110; Dolgich 1970: 9–10.) 6 Wanoita' 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) 7 Waelí Вэли represents one of the six main branches of the Nenets families. Again according to Chomič, the Вэли are a sub-branch of the Vanjuita. (Chomič 1976: 103; Dolgich 1980: 9–10; 55–59; Tereščenko 2003: 38) (i Ischma) In the Bolshezemelskaja tundra there are the following family groups (toonzì): 1 Tisi'je 2 Noho-tisí(je) (Arctic fox) 3 Lahîh 4 Wuiutso' 5 Haetanzi' 6 Wanoita' 7 Waelí (in Ižma)
Ethnographiska, historiska och statistiska anmärkningar. 238
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. The Ljamin Sor, 12 versts above Kuŝnikova, is very wide here during the spring (15 versts). The length of the Sor is 50 versts; it becomes a river after that; its width is stated to be 30 fathoms (in autumn); it originates from three rivers. The Ljamin Samoyeds came to Baly; most of them pay their taxes in Kasym. The shoreline of the river is low, but very heavily forested with Siberian fir, pine, Siberian pine, and spruce. There are now Ostyaks. The sources of the Ljamin and Kasym are so close to each other that one can go from one to the other in one day (from Tatyar to Kasym). There are not any bigger lakes at the source of the Ljamin. In the spring, the Ljamin floods all the forest, so that its width at its source is up to 20 versts. De Ljaminska Samojj.[Samojeder] komma ofta (d. ä. m. der dåliga år) till östra Ob för att fiska och hos Ryssarne få sin föda. The Ljamin Samoyeds often (in other words, during bad years) come to the eastern Ob to fish and to obtain food from the Russians. Wid högra sidan är stranden af Ljamin högre (urmon) On the right-hand side the shore of the Ljamin is higher (urmon). Ljamin säges upprinna under jorden. The Ljamin is said to originate underground. Ljamin Sor flyter under flodtiden med brusande lopp mellan träden. The Ljamin Sor flows at great speed between the trees during the flood. Begr[afningsplats]. af sor; hvar finnes den ? Burial ground of sor; where is it?
Ethnographiska, historiska och statistiska anmärkningar. 239
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, they cannot visit the Arctic Ocean. They are all unbaptised. Följande ätter äro I ans[eende]. till sin rens fattigdom kunna de ej besöka Ishavet. Alla äro de odöpta. Följande ätter äro af mig kända: 1. Suu=puut This name is first mentioned by Castrén and is not mentioned later in the ethnographic literature. Huu=puut wid Nasym The Nazym flows into the Obˈ from the right (north-east) at N61°11′48″ E68°55′41″. (TS) flodens källor, hvilken floden af Samojj.[Samojeder] [kallas] Maasam och Ostjj. kls[kallas] Maasang I anl. haf kls[kallas] Sam.[Samojeder] Maaski' Wid samma flod (lägre ned) bo äfven Ostjaker (Nasymska) som äro döpta och ega jurt. Samojederne ega 2-10 renar, fiska sommar och wintern, hvilket är deras hfvudnäring. Fånga derjemte vildren (med bössa), ekorrar och mindre dyrbara. Volost Maaskí. Obs. The following families are known to me: 1. The Suu-puut (Huu-puut) at the sources of the River Nasym, which the Samoyeds call the Maasam and the Ostyaks the Maasang; the Samoyeds living by the sea call it the Maaski'. On the same river (lower down) there are also Ostyaks (Nasym) who are baptised and have yurts. The Samoyeds have two to ten reindeer; they fish during the summer and winter, and this is their main source of livelihood. They also hunt wild reindeer (with rifles), squirrels, and less valuable animals. Volost Maaskí. NB:
Ethnographiska, historiska och statiska anmärkningar. 240
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.
Ethnographiska, historiska och statistiska anmärkningar. 241
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, Ru jazʹ ʻide, orfe’ (Leuciscus idus). карась, Ru karasʹ ʻCrucian carp’ (Carassius carassius). (ej njelma, muksun, osetr). Wildfånget dåligt, skogen brunnen. The land of Ljamin is inhabited only by Samoyeds, with approximately 20 taxpayers, poor (one to five reindeer); they fish for pike, abborre, jazʹʹ, karasʹʹ ([they do not fish] njelma, muksun, osetr). Game hunting is not favourable; the forest is burnt. Obs. Salymske Ostjj.[Ostjaker] Khanty living on the River Salym, which is near Ljamin. (Castrén 2019: 1064–1067) finnas ej vid Ljamin (se Köppen); Köppen wrote a supplement to the general instructions given to Castrén by the Russian Academy of Sciences. In that, he asks Castrén to clarify knowledge about the “notorious Ljamin Ssor and its inhabitants” (ueber den verrufenen Ljamin Ssor (Ляминъ Соръ) und dessen Antwohner) (Köppen 1844: 382). blott tvenne Ostjj.[Ostjaker] pläga om sommaren fara till fiska i fara till Ljamin för att fiska. Obs. Salym Ostyaks not found at Ljamin (see Köppen); only two Ostyaks are in the habit of coming to Ljamin to fish in the summertime.
Ethnographiska, historiska och statistiska anmärkningar. 242
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.
Ethnographiska, historiska och statistiska anmärkningar. 243
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.
Ethnographiska, historiska och statistiska anmärkningar. 244
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.
Ethnographiska, historiska och statistiska anmärkningar. 245
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 2739 personer. tagentill uppbyggandet af tre stenkyrkor för Samojederne och boningsrum för deras Prester. En expedit. neml. på Kaninskan tundran vid floden Nes, vid på Timanska vid fl. Sula [Pjosja], på Bolshesemelska vid Тoчуга The River Kolva. According to Schrenk, the Kolva is called “Toчjagha [Тосьяха]” in Tundra Nenets and Точьяга in Komi. (Schrenk 1848: 283; Šrenk 2009: 205 ? The conversion of the Samoyeds In 1821 the archpriest Savinoff of the town of Totma in the diocese of Vologda presented to the board a proposal for the possibility of converting the Samoyeds living in the Gouvernements of Arkhangelsk and Vologda to the Christian doctrine. The project was presented to His Majesty the Emperor Alexander and he demanded the Arkhangelsk clergy’s views in this respect through Prince Gabitsen, Minister of People’s Enlightenment. When such proselytising by the clergy was considered enforceable, a mission of two priests and two deacons, as well as the construction of two churches, was recommended in a decree dated 5th August 1824. As a result, a mission consisting of an Archimandrite, a Priest, and two deacons left from Arkhangelsk to Mezen on January 21, 1825. The mission’s priests worked to such an extent that in the years 1825 and 1826 in the Kanin tundra 454 souls were baptised, in Timan 324, and in Bol'šezemel'skaja 977; within the year 1827 a total of 984, which makes together with the latter years a total of 2739 persons, together with the construction of three stone churches for the Samoyeds and abodes for their priests, namely in the Kanin tundra by the River Nes, in the Timan tundra by the River Sula [Pjosja], and in the Bol'šezemel'skaja tundra by the Tochuga
Ethnographiska, historiska och statistiska anmärkningar. 246
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.
Ethnographiska, historiska och statistiska anmärkningar. 247
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
Ethnographiska, historiska och statistiska anmärkningar. 261
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
Ethnographiska, historiska och statistiska anmärkningar. 260
[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 Russian imperial regime. As is known, some Nenets leaders were also called princes and there were constant negotiations about their position in relation to Prince Tajšin. (Perevalova 2019: 47, 74–75, 106–110; Lëzova 2000) under uppsigt af den Ostj[ak-]. knäsen. The princely Tajšin family had led the princedom of Obdorsk since the beginning of the 17th century. The Obdorsk princedom acted wisely between Russian colonial power and indigenous peoples, both Khanty and Nenets, in order to maintain their right to collect taxes and wield power in the court system. Bachrušin mentions the Obdorsk princedom as one of the most significant among the Khanty and Mansi. Although they were obliged to offer some services to the Russian administrators, the princedom enjoyed considerable independence. (Bachrušin 1935: 62–67; Perevalova 2019: 71–77) Skatten består i 2 fjällräckor på person - fjällrackan beräknas till 2 R[ubel]. 70 ? kop[eek]. Both the lower and upper Samoyeds visit the Obdorsk market in the winter (20th December–20th January) and there pay their tax, which is collected by their leaders under the supervision of the Ostyak Prince. The tax consists of two Arctic fox [furs] per person – an Arctic fox is evaluated as having a value of 2 roubles 70 kopecks. Fjällräckan är det allm[änsta]. djurslaget - hvarefter priset å hvarje hvaro bestämmes af fjäll- rackan finnas fl[ere]. arter. Den blå äro den bästa. The Arctic fox is the most common animal species – and this is why the price of each item is determined by the different types of Arctic foxes. The blue one is the best.
Ethnographiska, historiska och statistiska anmärkningar. 248
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 ofver pata de i smärre sund och flod grenar samt utsätta der mjerdor, virkade af larkträd. De kallas på Sam[ojediska]. peä-poonga, TN пя понгга verbatim ʻwooden net’, a portable fish trap, typically woven from hemp (Chomič 1966: 79). på Ostj[akiska]. juh-poon. In winter, the Samoyeds fish under the ice with nets (njamзahaei, Ostyak Haalaf). They usually build weirs in smaller narrows and branches of rivers; they also set fish traps crocheted from larch. In Samoyed they are called peä-poonga, in Ostyak juh-poon. Pag. 30 Page 30 the page is upside down