Трудовая миграция из Республики Алтай в преддверии переписи населения 2021 г. , 2021
The all-Russian population census, scheduled for 2020, has been officially postponed to 2021. The... more The all-Russian population census, scheduled for 2020, has been officially postponed to 2021. The article, in connection with the upcoming census, examines the situation with labor migration of the population from the Altai Republic. The subject of research is labor migration from the Altai Republic. It should be especially noted that the spatial mobility of the region's population is becoming characteristic, first of all, of the rural population. The Altai Republic is the only region in Siberia with a predominantly rural population. The purpose of the article is to pose a problem in connection with the upcoming population census, the results of which, among other things, will form the budget of the social sphere. Education and health problems, amid the well-known restrictions caused by the novel coronavirus pandemic COVID-19, affect every Russian family. These acute problems today may worsen in the next inter-censal period (2021-2030) due to the expected low population of munic...
Аннотация. В статье осуществляется попытка установить корреляцию между
двумя процессами: уменьшен... more Аннотация. В статье осуществляется попытка установить корреляцию между двумя процессами: уменьшением количественных показателей численности верблюдов и седентеризацией на примере истории и этнографии калмыков. Динамика уменьшения количества верблюдов у калмыков на протяжении XVII– XX вв. прямо отражает происходившие социальные, экономические и политические трансформации. Автор приходит к выводу о том, что численность (и само наличие в домохозяйстве) у калмыков такого вида транспортных животных, как верблюд, является маркером и показателем процессов седентеризации, начавшихся с первой трети ХVIII в., трансформации и адаптации к изменяющимся условиям жизни конца ХIХ – начала XX вв. Ключевые слова: кочевое хозяйство, калмыки, седентеризация, верблюды, лошади, численность. Abstract. The article attempts to establish a correlation between two processes: a decrease in the quantitative indices of the number of camels and sedenterization using the example of history and ethnography of the Kalmyks. The dynamics of the decrease in the number of camels from the Kalmyks during the 17th–20th centuries. directly reflects the ongoing social, economic and political transformations. The author comes to the conclusion that the number (and the very presence in the household) of Kalmyks of this kind of transport animals, like a camel, is a marker and an indicator of the processes of sedenterization, which began from the fi rst third of the eighteenth century, transformation and adaptation to the changing conditions of life at the end of XIX — the beginning of XX centuries Keywords: nomadic economy, Kalmyks, sedenterization, camels, horses, strength.
"Черный аркан моего отца". Дорога от предков к потомкам в алтайской культуре, 2018
Аннотация. Предпринята попытка рассмотреть представления алтайцев о пространственно-временном кон... more Аннотация. Предпринята попытка рассмотреть представления алтайцев о пространственно-временном континууме на примере воззрений на дорогу / путь как средоточие коммуникационных каналов между мирами человека и иных, нечеловеческих, существ. В работе использованы полевые материалы автора, собранные у алтайцев Республики Алтай на протяжении многих лет, с 1986 по 2018 г. Помимо этого, привлекаются разнообразные источники, в числе которых материалы по лингвистике и фольклору алтайцев. Показано, что 1) в концепте «дорога» имеется указание не только на пространственные коммуникации, но и на временные. Дорога связывает миры предков и потомков, однако она же и разделяет эти миры в соответствии с тем, какой период времени суток предпи сан культурой для активности живых и мертвых, людей и иных существ; 2) до рогой для предков могут служить не только реальные, старые и новые, дороги, но и стихии. В частности, необычно длинный вихрь, связывающий небо и зем лю, может представляться как дорога предков; 3) по сей день алтайцы продол жают практиковать сакральные обряды и ритуалы, посвященные исправлению пути. Эти практики касаются пути как жизни в целом, так и пути конкретного. Пренебрежение нормами культуры, предписывающими человеку лунно солнечного мира быть активным при свете солнца и в период от новолуния до полнолуния, влекут за собой санкции. Последние понимаются как наказание от предков, реализуемое одномоментно в виде препятствия на дороге или перма нентно в виде лишения человека правильной судьбы, понимаемой как отсут ствие везения, счастья, доли. Ключевые слова: алтайцы, представления о мире, дорога, путь, жизнь, судьба, традиция Одним из часто произносимых и благосклонно воспринимаемых благопожеланий у алтайцев по сей день остается пожелание «Перевалы твои чтобы низкими были, переправы твои-неглубокими были» (Ажуларын ]'абыс болзын, кечулерин тайыс болзын). Пожелание это можно услышать как во время свадьбы, когда оно адресуется молодо женам, так и на дне рождения в адрес конкретного человека. Алкыш сос Работа выполнена при финансовой поддержке РФФИ, грант № 18-09-00744 «Совре менные сакральные практики освоения социальных ландшафтов на Южном Алтае» (рук. Д.А. Функ).
Ethnic entrepreneurship without migration: the cases of Tuva and Kalmykia. , 2018
The article examines two
cases of contemporary ethnic
entrepreneurship which do not
involve migra... more The article examines two cases of contemporary ethnic entrepreneurship which do not involve migration – those of Kima and Vyacheslav Dongak from Tuva and Bairta Tostayeva from Kalmykia. While making use of the most recognizable elements of traditional ethnic culture and catering to the specific needs of the local community, their projects appeal to clients outside of the region, too. Our research is based on personal observations and interviews with entrepreneurs, as well as on examining their project’s websites and media reports. One of the most successful examples of ethnic entrepreneurship in Siberia can be found in the succession of ethnocultural projects of various types started by V. and K. Dongaks since the 1990s. Their intention to support and develop Tuvan ethnic culture finds its outcome in expanding the range and geography of their businesses, which are currently active in Tuva, Kalmykia, Moscow and China, to name just a few areas. The projects include the children’s dance ensemble “Edegey”, a theater of fashion, a tailor shop, and ethnocultural centers which serve authentic traditional foods. The case of B. Tostayeva in Kalmykia mainly focuses on the everyday life of the region. Her projects also rely on the same staples of traditional culture – apparel, food and housing. With support from regional authorities, the projects are also dealing with event tourism. Bairta Tostayeva’s business makes use of both ethnic and cosmopolitan overtones. When compared to ethnic entrepreneurs who migrate out of their region, their two counterparts in Tuva and Kalmykia find themselves in a much more advantageous social environment. Their projects follow within the course of ever intensifying national rebirth, but have to grapple with economic difficulties typical for agrarian regions which rely on animal farming. Also important for the success of the business is the personality factor, which comprises a whole host of identities – ethnocultural, gender, local, civic, and others, all of them informing the activity of the person. A drive towards variety is a common feature among ethnic entrepreneurs, which allows them to diversify their businesses. The very ethnicity of an entrepreneur can be seen as an asset, since it can improve their competitiveness.
Magic and religion have been studied by different researchers through the examples of multiple et... more Magic and religion have been studied by different researchers through the examples of multiple ethnic cultures of the world. Nowadays there lots of materials on the topic of magic, myth, ritual, cult, and religion, e. g., works by, etc. With evidence from classic ethnological writings, the author's fi eld data, folklore, ethno-musicological and ethnographic works dealing with livestock breeding magic inherent to societies traditionally engaged in such economic activities, the article attempts to examine magic practices of present-day Altaians. The paper considers magic methods used nowadays by Altaian herders and aiming to protect the livestock and facilitate its multiplication. Livestock breeding magic of the Altaians exists in the forms of verbal-actional unities, i.e. any magic activity includes both verbal and corresponding actional components. Thus, in Altaian livestock breeding magic a word is by all means accompanied by an action. In the aftermath of a magic ritual the farmer does expect some measurable results: growth of livestock numbers, improvement of livestock's health and fl eshing conditions, and eventually — prosperity for the family. So, whether the farmer herds, waters or tends for his/her animals, he/she applies some traditional magic methods in everyday work. Such methods include the use of placenta, navel cords, and bones of consumed animals. The magic actions are supposed to facilitate the growth of the herders' wealth and preserve their delightful happiness. Such rituals are performed by regular people, owners of the livestock, who teach them to their children. The practives aim to preserve the happiness and wealth of a certain family. Whether a human being shall be rich or poor is, according to the traditional beliefs of the Altains, determined at birth and through the subsequent allotment of destiny. A rich man is a healthy man who can live long and have multiple children, grandchildren, and livestock. Until today within the system of Altaian ethnic values there are beliefs that a human's well being is determined by the number of livestock owned, which is illustrated by the phrasal unit attu-tondu 'he who rides a horse and wears a fur coat', i. e. a rich and wealthy individual.
В статье на основе широкого круга источников и полевых материалов, собранных автором на протяжени... more В статье на основе широкого круга источников и полевых материалов, собранных автором на протяжении 1986-2015 гг. у алтайцев, проживающих в селах Республики Алтай и в г. Горно-Алтайск, рассмотрены представления о личности, которые были характерны для их традиционной культуры. Один из основных выводов автора касается этносоциального контекста существования личности в современном алтайском обществе: многое здесь все еще определяется кругом традиционных представлений, верований и практик. Рассматривая сеок (вторичный род) как социальный инструмент, структурирующий отношения родства, свойства и брака у алтайцев, автор отмечает, что сеок это одновременно и элемент идеальной модели культуры, сегодня составляющий одну из базовых структур этнокультурной идентичности; продолжает бытовать также характерная для алтайцев многослойность идентичности.
According to archaic beliefs of Central Asian nomads, there are things that may be counted and th... more According to archaic beliefs of Central Asian nomads, there are things that may be counted and those that may not. The latter includes livestock. However, socioeconomic requirements of the authorities – the Khan, zaisan (Kalm. 'prince') or any other ruler – that needed money for social amenities (i.e. taxes), and practices of customary law within a community (e.g. kalym, Turk. 'payment for the bride') forced nomads to count their livestock. Since earliest times to the present days Central Asian livestock breeders have been using the term bodo – denoting one big animal – for livestock count. Bodo is both an economic and fi nancial term acting as universal equivalent. With evidence from diverse scholarly studies it may be concluded that the bodo-based count system had taken shape before the emergence of the Mongol Empire and evolved from the customary law of Central Asian peoples. It was the Great Yassa (Mong. Ikh Zasag 'great code of laws') introduced by Genghis Khan at the 1206 Kurultai (Mong. 'assembly') which proved a codifi ed version of the ancient customary law of Turko-Mongols. Thus, ever since one can trace the quantity equivalent of one bodo in both written and oral Mongolian codes of laws. Throughout centuries the size of bodo varied which is understandable enough when viewed from the perspective of its position as universal equivalent, i.e. exactly like the case of fl oating exchange rates of modern supranational currencies. The article attempts to defi ne the principle for the formation of bodo. The main conclusion is that a bodo comprises a number of small ruminants which are cheaper both in terms of marketable value and reproduction (this year's lambs shall breed in just one year), and are equivalent to one cow, (saddle-)horse or (pack-)camel. Judging by the fact one camel stood for two bodos, camels were most valued due to the longest reproduction period. In other words, the bodo-based universal estimation system of medieval Turko-Mongols can be well compared to the present day universal equivalent – money: one ruble (sheep) – one hundred rubles (horse).
О проблемах с идентичностью у алтайцев в период подготовки Всероссийской переписи населения 2010 ... more О проблемах с идентичностью у алтайцев в период подготовки Всероссийской переписи населения 2010 года
Трудовая миграция из Республики Алтай в преддверии переписи населения 2021 г. , 2021
The all-Russian population census, scheduled for 2020, has been officially postponed to 2021. The... more The all-Russian population census, scheduled for 2020, has been officially postponed to 2021. The article, in connection with the upcoming census, examines the situation with labor migration of the population from the Altai Republic. The subject of research is labor migration from the Altai Republic. It should be especially noted that the spatial mobility of the region's population is becoming characteristic, first of all, of the rural population. The Altai Republic is the only region in Siberia with a predominantly rural population. The purpose of the article is to pose a problem in connection with the upcoming population census, the results of which, among other things, will form the budget of the social sphere. Education and health problems, amid the well-known restrictions caused by the novel coronavirus pandemic COVID-19, affect every Russian family. These acute problems today may worsen in the next inter-censal period (2021-2030) due to the expected low population of munic...
Аннотация. В статье осуществляется попытка установить корреляцию между
двумя процессами: уменьшен... more Аннотация. В статье осуществляется попытка установить корреляцию между двумя процессами: уменьшением количественных показателей численности верблюдов и седентеризацией на примере истории и этнографии калмыков. Динамика уменьшения количества верблюдов у калмыков на протяжении XVII– XX вв. прямо отражает происходившие социальные, экономические и политические трансформации. Автор приходит к выводу о том, что численность (и само наличие в домохозяйстве) у калмыков такого вида транспортных животных, как верблюд, является маркером и показателем процессов седентеризации, начавшихся с первой трети ХVIII в., трансформации и адаптации к изменяющимся условиям жизни конца ХIХ – начала XX вв. Ключевые слова: кочевое хозяйство, калмыки, седентеризация, верблюды, лошади, численность. Abstract. The article attempts to establish a correlation between two processes: a decrease in the quantitative indices of the number of camels and sedenterization using the example of history and ethnography of the Kalmyks. The dynamics of the decrease in the number of camels from the Kalmyks during the 17th–20th centuries. directly reflects the ongoing social, economic and political transformations. The author comes to the conclusion that the number (and the very presence in the household) of Kalmyks of this kind of transport animals, like a camel, is a marker and an indicator of the processes of sedenterization, which began from the fi rst third of the eighteenth century, transformation and adaptation to the changing conditions of life at the end of XIX — the beginning of XX centuries Keywords: nomadic economy, Kalmyks, sedenterization, camels, horses, strength.
"Черный аркан моего отца". Дорога от предков к потомкам в алтайской культуре, 2018
Аннотация. Предпринята попытка рассмотреть представления алтайцев о пространственно-временном кон... more Аннотация. Предпринята попытка рассмотреть представления алтайцев о пространственно-временном континууме на примере воззрений на дорогу / путь как средоточие коммуникационных каналов между мирами человека и иных, нечеловеческих, существ. В работе использованы полевые материалы автора, собранные у алтайцев Республики Алтай на протяжении многих лет, с 1986 по 2018 г. Помимо этого, привлекаются разнообразные источники, в числе которых материалы по лингвистике и фольклору алтайцев. Показано, что 1) в концепте «дорога» имеется указание не только на пространственные коммуникации, но и на временные. Дорога связывает миры предков и потомков, однако она же и разделяет эти миры в соответствии с тем, какой период времени суток предпи сан культурой для активности живых и мертвых, людей и иных существ; 2) до рогой для предков могут служить не только реальные, старые и новые, дороги, но и стихии. В частности, необычно длинный вихрь, связывающий небо и зем лю, может представляться как дорога предков; 3) по сей день алтайцы продол жают практиковать сакральные обряды и ритуалы, посвященные исправлению пути. Эти практики касаются пути как жизни в целом, так и пути конкретного. Пренебрежение нормами культуры, предписывающими человеку лунно солнечного мира быть активным при свете солнца и в период от новолуния до полнолуния, влекут за собой санкции. Последние понимаются как наказание от предков, реализуемое одномоментно в виде препятствия на дороге или перма нентно в виде лишения человека правильной судьбы, понимаемой как отсут ствие везения, счастья, доли. Ключевые слова: алтайцы, представления о мире, дорога, путь, жизнь, судьба, традиция Одним из часто произносимых и благосклонно воспринимаемых благопожеланий у алтайцев по сей день остается пожелание «Перевалы твои чтобы низкими были, переправы твои-неглубокими были» (Ажуларын ]'абыс болзын, кечулерин тайыс болзын). Пожелание это можно услышать как во время свадьбы, когда оно адресуется молодо женам, так и на дне рождения в адрес конкретного человека. Алкыш сос Работа выполнена при финансовой поддержке РФФИ, грант № 18-09-00744 «Совре менные сакральные практики освоения социальных ландшафтов на Южном Алтае» (рук. Д.А. Функ).
Ethnic entrepreneurship without migration: the cases of Tuva and Kalmykia. , 2018
The article examines two
cases of contemporary ethnic
entrepreneurship which do not
involve migra... more The article examines two cases of contemporary ethnic entrepreneurship which do not involve migration – those of Kima and Vyacheslav Dongak from Tuva and Bairta Tostayeva from Kalmykia. While making use of the most recognizable elements of traditional ethnic culture and catering to the specific needs of the local community, their projects appeal to clients outside of the region, too. Our research is based on personal observations and interviews with entrepreneurs, as well as on examining their project’s websites and media reports. One of the most successful examples of ethnic entrepreneurship in Siberia can be found in the succession of ethnocultural projects of various types started by V. and K. Dongaks since the 1990s. Their intention to support and develop Tuvan ethnic culture finds its outcome in expanding the range and geography of their businesses, which are currently active in Tuva, Kalmykia, Moscow and China, to name just a few areas. The projects include the children’s dance ensemble “Edegey”, a theater of fashion, a tailor shop, and ethnocultural centers which serve authentic traditional foods. The case of B. Tostayeva in Kalmykia mainly focuses on the everyday life of the region. Her projects also rely on the same staples of traditional culture – apparel, food and housing. With support from regional authorities, the projects are also dealing with event tourism. Bairta Tostayeva’s business makes use of both ethnic and cosmopolitan overtones. When compared to ethnic entrepreneurs who migrate out of their region, their two counterparts in Tuva and Kalmykia find themselves in a much more advantageous social environment. Their projects follow within the course of ever intensifying national rebirth, but have to grapple with economic difficulties typical for agrarian regions which rely on animal farming. Also important for the success of the business is the personality factor, which comprises a whole host of identities – ethnocultural, gender, local, civic, and others, all of them informing the activity of the person. A drive towards variety is a common feature among ethnic entrepreneurs, which allows them to diversify their businesses. The very ethnicity of an entrepreneur can be seen as an asset, since it can improve their competitiveness.
Magic and religion have been studied by different researchers through the examples of multiple et... more Magic and religion have been studied by different researchers through the examples of multiple ethnic cultures of the world. Nowadays there lots of materials on the topic of magic, myth, ritual, cult, and religion, e. g., works by, etc. With evidence from classic ethnological writings, the author's fi eld data, folklore, ethno-musicological and ethnographic works dealing with livestock breeding magic inherent to societies traditionally engaged in such economic activities, the article attempts to examine magic practices of present-day Altaians. The paper considers magic methods used nowadays by Altaian herders and aiming to protect the livestock and facilitate its multiplication. Livestock breeding magic of the Altaians exists in the forms of verbal-actional unities, i.e. any magic activity includes both verbal and corresponding actional components. Thus, in Altaian livestock breeding magic a word is by all means accompanied by an action. In the aftermath of a magic ritual the farmer does expect some measurable results: growth of livestock numbers, improvement of livestock's health and fl eshing conditions, and eventually — prosperity for the family. So, whether the farmer herds, waters or tends for his/her animals, he/she applies some traditional magic methods in everyday work. Such methods include the use of placenta, navel cords, and bones of consumed animals. The magic actions are supposed to facilitate the growth of the herders' wealth and preserve their delightful happiness. Such rituals are performed by regular people, owners of the livestock, who teach them to their children. The practives aim to preserve the happiness and wealth of a certain family. Whether a human being shall be rich or poor is, according to the traditional beliefs of the Altains, determined at birth and through the subsequent allotment of destiny. A rich man is a healthy man who can live long and have multiple children, grandchildren, and livestock. Until today within the system of Altaian ethnic values there are beliefs that a human's well being is determined by the number of livestock owned, which is illustrated by the phrasal unit attu-tondu 'he who rides a horse and wears a fur coat', i. e. a rich and wealthy individual.
В статье на основе широкого круга источников и полевых материалов, собранных автором на протяжени... more В статье на основе широкого круга источников и полевых материалов, собранных автором на протяжении 1986-2015 гг. у алтайцев, проживающих в селах Республики Алтай и в г. Горно-Алтайск, рассмотрены представления о личности, которые были характерны для их традиционной культуры. Один из основных выводов автора касается этносоциального контекста существования личности в современном алтайском обществе: многое здесь все еще определяется кругом традиционных представлений, верований и практик. Рассматривая сеок (вторичный род) как социальный инструмент, структурирующий отношения родства, свойства и брака у алтайцев, автор отмечает, что сеок это одновременно и элемент идеальной модели культуры, сегодня составляющий одну из базовых структур этнокультурной идентичности; продолжает бытовать также характерная для алтайцев многослойность идентичности.
According to archaic beliefs of Central Asian nomads, there are things that may be counted and th... more According to archaic beliefs of Central Asian nomads, there are things that may be counted and those that may not. The latter includes livestock. However, socioeconomic requirements of the authorities – the Khan, zaisan (Kalm. 'prince') or any other ruler – that needed money for social amenities (i.e. taxes), and practices of customary law within a community (e.g. kalym, Turk. 'payment for the bride') forced nomads to count their livestock. Since earliest times to the present days Central Asian livestock breeders have been using the term bodo – denoting one big animal – for livestock count. Bodo is both an economic and fi nancial term acting as universal equivalent. With evidence from diverse scholarly studies it may be concluded that the bodo-based count system had taken shape before the emergence of the Mongol Empire and evolved from the customary law of Central Asian peoples. It was the Great Yassa (Mong. Ikh Zasag 'great code of laws') introduced by Genghis Khan at the 1206 Kurultai (Mong. 'assembly') which proved a codifi ed version of the ancient customary law of Turko-Mongols. Thus, ever since one can trace the quantity equivalent of one bodo in both written and oral Mongolian codes of laws. Throughout centuries the size of bodo varied which is understandable enough when viewed from the perspective of its position as universal equivalent, i.e. exactly like the case of fl oating exchange rates of modern supranational currencies. The article attempts to defi ne the principle for the formation of bodo. The main conclusion is that a bodo comprises a number of small ruminants which are cheaper both in terms of marketable value and reproduction (this year's lambs shall breed in just one year), and are equivalent to one cow, (saddle-)horse or (pack-)camel. Judging by the fact one camel stood for two bodos, camels were most valued due to the longest reproduction period. In other words, the bodo-based universal estimation system of medieval Turko-Mongols can be well compared to the present day universal equivalent – money: one ruble (sheep) – one hundred rubles (horse).
О проблемах с идентичностью у алтайцев в период подготовки Всероссийской переписи населения 2010 ... more О проблемах с идентичностью у алтайцев в период подготовки Всероссийской переписи населения 2010 года
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двумя процессами: уменьшением количественных показателей численности
верблюдов и седентеризацией на примере истории и этнографии калмыков.
Динамика уменьшения количества верблюдов у калмыков на протяжении XVII–
XX вв. прямо отражает происходившие социальные, экономические и политические трансформации. Автор приходит к выводу о том, что численность (и само наличие в домохозяйстве) у калмыков такого вида транспортных животных, как верблюд, является маркером и показателем процессов седентеризации, начавшихся с первой трети ХVIII в., трансформации и адаптации к изменяющимся условиям жизни конца ХIХ – начала XX вв.
Ключевые слова: кочевое хозяйство, калмыки, седентеризация, верблюды,
лошади, численность.
Abstract. The article attempts to establish a correlation between two processes: a
decrease in the quantitative indices of the number of camels and sedenterization using the example of history and ethnography of the Kalmyks. The dynamics of the decrease in the number of camels from the Kalmyks during the 17th–20th centuries. directly reflects the ongoing social, economic and political transformations. The author comes to the conclusion that the number (and the very presence in the household) of Kalmyks of this kind of transport animals, like a camel, is a marker and an indicator of the processes of sedenterization, which began from the fi rst third of the eighteenth century, transformation and adaptation to the changing conditions of life at the end of XIX — the beginning of XX centuries
Keywords: nomadic economy, Kalmyks, sedenterization, camels, horses, strength.
·‡‰‡Ì‡, ˜ÂÎÓ‚ÂÍ – ÁÓÎÓÚÓ" (Ä͘‡ – Í˚η˚¯, ÍËÊË – ‡ÎÚ˚Ì). ùÚË ÔÓ„Ó‚ÓÍË ‡ÎڇȈ˚
ËÒÔÓθÁÛ˛Ú ‚ ÚÂı ÒËÚÛ‡ˆËflı, ÍÓ„‰‡ ‚ÓÁÌË͇ÂÚ ÌÂÍÓ ÒÔÓÌÓ ӷÒÚÓflÚÂθÒÚ‚Ó,
Ò‚flÁ‡ÌÌÓÂ Ò ‰Â̸„‡ÏË ËÎË ËÌ˚ÏË Ï‡Ú¡θÌ˚ÏË Ô‰ÏÂÚ‡ÏË, ÔÓÚÂ̈ˇθÌÓ ÏÓ„Û˘ËÏË
ÔË‚ÂÒÚË Í ÏÂÊ΢ÌÓÒÚÌÓÏÛ ËÎË ÏÂÊÒÂÏÂÈÌÓÏÛ ÍÓÌÙÎËÍÚÛ. íÓÚ ˜ÂÎÓ‚ÂÍ, ÍÓÚÓ˚È
‚ ‰‡ÌÌÓÏ ÒÎÛ˜‡Â ÔÓÌÂÒ Û˘Â·, ÓÒÓÁ̇‚‡fl ÍÓÌÙÎËÍÚÓ„ÂÌÌÓÒÚ¸ ÒËÚÛ‡ˆËË, ÔËÌËχÂÚ Â-
¯ÂÌËÂ Ó ÔÓ˘ÂÌËË ‰Ó΄‡. ìÔÓÚ·˂ ‚˚ÌÂÒÂÌÌÛ˛ ‚ Á‡„ÓÎÓ‚ÓÍ ÔÓ„Ó‚ÓÍÛ, ͉ËÚÓ
Á‡fl‚ÎflÂÚ ÚÂÏ Ò‡Ï˚Ï, ˜ÚÓ ˆÂÌÌÓÒÚ¸ ˜ÂÎÓ‚Â͇ Ë ˜ÂÎӂ˜ÂÒÍËı ‚Á‡ËÏÓÓÚÌÓ¯ÂÌËÈ Ò ‰ÓÎÊÌËÍÓÏ
‰ÓÓÊÂ, ˜ÂÏ ‰Â̸„Ë, Ò‡‚ÌË‚‡fl Ëı Ò ·‡‰‡ÌÓÏ, ÒÛıË ÎËÒÚ¸fl ÍÓÚÓÓ„Ó ‡ÒÒ˚Ô‡˛ÚÒfl
ÔË Ï‡ÎÂȯÂÏ ÔËÍÓÒÌÓ‚ÂÌËË ËÎË ÔÓÒÚÓ Ò ÍÛÒÍÓÏ ·Ûχ„Ë.
ÇÚÓÓÈ ÍÓÏÔÓÌÂÌÚ ÔÓ„Ó‚ÓÍË – "˜ÂÎÓ‚ÂÍ – ÁÓÎÓÚÓ" – ÔÓÁ‚ÓÎflÂÚ ËÌÚÂÔÂÚËÓ‚‡Ú¸
Á‡Íβ˜ÂÌÌ˚È ‚ ÌÂÏ ÒÏ˚ÒÎ Ú‡ÍËÏ Ó·‡ÁÓÏ: ÁÓÎÓÚÓ ‰ÓÓÊ ‰ÂÌ„, ÔÓÒÍÓθÍÛ ÏÂÌ ÔÓ‰-
‚ÂÊÂÌÓ ÒÍÓÓÈ ÛÚ‡Ú ÔÓÚ·ËÚÂθÒÍÓÈ ÒÚÓËÏÓÒÚË ‚ ÒËÎÛ ÚÓ„Ó, ˜ÚÓ ˝ÚÓ ÏÂÚ‡ÎÎ, ‡ ÌÂ
·Ûχ„‡ ËÎË Á‡ÒÓı¯Â ‡ÒÚÂÌËÂ. Ä ˜ÂÎÓ‚ÂÍ ‰ÓÓÊ ÁÓÎÓÚ‡, ÔÓÒÍÓθÍÛ Ó‰ËÚ¸ Ë ‚˚‡ÒÚËÚ¸
Â„Ó ÒÚÓËÚ ·óθ¯Ëı ÚÛ‰Ó‚, ˜ÂÏ Ì‡ÈÚË ÁÓÎÓÚÓ.
cases of contemporary ethnic
entrepreneurship which do not
involve migration – those of Kima
and Vyacheslav Dongak from
Tuva and Bairta Tostayeva from
Kalmykia. While making use of
the most recognizable elements
of traditional ethnic culture
and catering to the specific
needs of the local community,
their projects appeal to clients
outside of the region, too. Our
research is based on personal
observations and interviews with entrepreneurs, as
well as on examining their project’s websites and
media reports.
One of the most successful examples of ethnic
entrepreneurship in Siberia can be found in the
succession of ethnocultural projects of various types
started by V. and K. Dongaks since the 1990s. Their
intention to support and develop Tuvan ethnic
culture finds its outcome in expanding the range and
geography of their businesses, which are currently
active in Tuva, Kalmykia, Moscow and China, to name just a few areas. The projects include the
children’s dance ensemble “Edegey”, a theater of
fashion, a tailor shop, and ethnocultural centers
which serve authentic traditional foods.
The case of B. Tostayeva in Kalmykia mainly
focuses on the everyday life of the region.
Her projects also rely on the same staples of
traditional culture – apparel, food and housing.
With support from regional authorities, the
projects are also dealing with event tourism.
Bairta Tostayeva’s business makes use of both
ethnic and cosmopolitan overtones.
When compared to ethnic entrepreneurs who
migrate out of their region, their two counterparts
in Tuva and Kalmykia find themselves in a
much more advantageous social environment.
Their projects follow within the course of ever
intensifying national rebirth, but have to grapple
with economic difficulties typical for agrarian
regions which rely on animal farming. Also
important for the success of the business is the
personality factor, which comprises a whole host
of identities – ethnocultural, gender, local, civic,
and others, all of them informing the activity of
the person. A drive towards variety is a common
feature among ethnic entrepreneurs, which
allows them to diversify their businesses. The very
ethnicity of an entrepreneur can be seen as an
asset, since it can improve their competitiveness.
двумя процессами: уменьшением количественных показателей численности
верблюдов и седентеризацией на примере истории и этнографии калмыков.
Динамика уменьшения количества верблюдов у калмыков на протяжении XVII–
XX вв. прямо отражает происходившие социальные, экономические и политические трансформации. Автор приходит к выводу о том, что численность (и само наличие в домохозяйстве) у калмыков такого вида транспортных животных, как верблюд, является маркером и показателем процессов седентеризации, начавшихся с первой трети ХVIII в., трансформации и адаптации к изменяющимся условиям жизни конца ХIХ – начала XX вв.
Ключевые слова: кочевое хозяйство, калмыки, седентеризация, верблюды,
лошади, численность.
Abstract. The article attempts to establish a correlation between two processes: a
decrease in the quantitative indices of the number of camels and sedenterization using the example of history and ethnography of the Kalmyks. The dynamics of the decrease in the number of camels from the Kalmyks during the 17th–20th centuries. directly reflects the ongoing social, economic and political transformations. The author comes to the conclusion that the number (and the very presence in the household) of Kalmyks of this kind of transport animals, like a camel, is a marker and an indicator of the processes of sedenterization, which began from the fi rst third of the eighteenth century, transformation and adaptation to the changing conditions of life at the end of XIX — the beginning of XX centuries
Keywords: nomadic economy, Kalmyks, sedenterization, camels, horses, strength.
·‡‰‡Ì‡, ˜ÂÎÓ‚ÂÍ – ÁÓÎÓÚÓ" (Ä͘‡ – Í˚η˚¯, ÍËÊË – ‡ÎÚ˚Ì). ùÚË ÔÓ„Ó‚ÓÍË ‡ÎڇȈ˚
ËÒÔÓθÁÛ˛Ú ‚ ÚÂı ÒËÚÛ‡ˆËflı, ÍÓ„‰‡ ‚ÓÁÌË͇ÂÚ ÌÂÍÓ ÒÔÓÌÓ ӷÒÚÓflÚÂθÒÚ‚Ó,
Ò‚flÁ‡ÌÌÓÂ Ò ‰Â̸„‡ÏË ËÎË ËÌ˚ÏË Ï‡Ú¡θÌ˚ÏË Ô‰ÏÂÚ‡ÏË, ÔÓÚÂ̈ˇθÌÓ ÏÓ„Û˘ËÏË
ÔË‚ÂÒÚË Í ÏÂÊ΢ÌÓÒÚÌÓÏÛ ËÎË ÏÂÊÒÂÏÂÈÌÓÏÛ ÍÓÌÙÎËÍÚÛ. íÓÚ ˜ÂÎÓ‚ÂÍ, ÍÓÚÓ˚È
‚ ‰‡ÌÌÓÏ ÒÎÛ˜‡Â ÔÓÌÂÒ Û˘Â·, ÓÒÓÁ̇‚‡fl ÍÓÌÙÎËÍÚÓ„ÂÌÌÓÒÚ¸ ÒËÚÛ‡ˆËË, ÔËÌËχÂÚ Â-
¯ÂÌËÂ Ó ÔÓ˘ÂÌËË ‰Ó΄‡. ìÔÓÚ·˂ ‚˚ÌÂÒÂÌÌÛ˛ ‚ Á‡„ÓÎÓ‚ÓÍ ÔÓ„Ó‚ÓÍÛ, ͉ËÚÓ
Á‡fl‚ÎflÂÚ ÚÂÏ Ò‡Ï˚Ï, ˜ÚÓ ˆÂÌÌÓÒÚ¸ ˜ÂÎÓ‚Â͇ Ë ˜ÂÎӂ˜ÂÒÍËı ‚Á‡ËÏÓÓÚÌÓ¯ÂÌËÈ Ò ‰ÓÎÊÌËÍÓÏ
‰ÓÓÊÂ, ˜ÂÏ ‰Â̸„Ë, Ò‡‚ÌË‚‡fl Ëı Ò ·‡‰‡ÌÓÏ, ÒÛıË ÎËÒÚ¸fl ÍÓÚÓÓ„Ó ‡ÒÒ˚Ô‡˛ÚÒfl
ÔË Ï‡ÎÂȯÂÏ ÔËÍÓÒÌÓ‚ÂÌËË ËÎË ÔÓÒÚÓ Ò ÍÛÒÍÓÏ ·Ûχ„Ë.
ÇÚÓÓÈ ÍÓÏÔÓÌÂÌÚ ÔÓ„Ó‚ÓÍË – "˜ÂÎÓ‚ÂÍ – ÁÓÎÓÚÓ" – ÔÓÁ‚ÓÎflÂÚ ËÌÚÂÔÂÚËÓ‚‡Ú¸
Á‡Íβ˜ÂÌÌ˚È ‚ ÌÂÏ ÒÏ˚ÒÎ Ú‡ÍËÏ Ó·‡ÁÓÏ: ÁÓÎÓÚÓ ‰ÓÓÊ ‰ÂÌ„, ÔÓÒÍÓθÍÛ ÏÂÌ ÔÓ‰-
‚ÂÊÂÌÓ ÒÍÓÓÈ ÛÚ‡Ú ÔÓÚ·ËÚÂθÒÍÓÈ ÒÚÓËÏÓÒÚË ‚ ÒËÎÛ ÚÓ„Ó, ˜ÚÓ ˝ÚÓ ÏÂÚ‡ÎÎ, ‡ ÌÂ
·Ûχ„‡ ËÎË Á‡ÒÓı¯Â ‡ÒÚÂÌËÂ. Ä ˜ÂÎÓ‚ÂÍ ‰ÓÓÊ ÁÓÎÓÚ‡, ÔÓÒÍÓθÍÛ Ó‰ËÚ¸ Ë ‚˚‡ÒÚËÚ¸
Â„Ó ÒÚÓËÚ ·óθ¯Ëı ÚÛ‰Ó‚, ˜ÂÏ Ì‡ÈÚË ÁÓÎÓÚÓ.
cases of contemporary ethnic
entrepreneurship which do not
involve migration – those of Kima
and Vyacheslav Dongak from
Tuva and Bairta Tostayeva from
Kalmykia. While making use of
the most recognizable elements
of traditional ethnic culture
and catering to the specific
needs of the local community,
their projects appeal to clients
outside of the region, too. Our
research is based on personal
observations and interviews with entrepreneurs, as
well as on examining their project’s websites and
media reports.
One of the most successful examples of ethnic
entrepreneurship in Siberia can be found in the
succession of ethnocultural projects of various types
started by V. and K. Dongaks since the 1990s. Their
intention to support and develop Tuvan ethnic
culture finds its outcome in expanding the range and
geography of their businesses, which are currently
active in Tuva, Kalmykia, Moscow and China, to name just a few areas. The projects include the
children’s dance ensemble “Edegey”, a theater of
fashion, a tailor shop, and ethnocultural centers
which serve authentic traditional foods.
The case of B. Tostayeva in Kalmykia mainly
focuses on the everyday life of the region.
Her projects also rely on the same staples of
traditional culture – apparel, food and housing.
With support from regional authorities, the
projects are also dealing with event tourism.
Bairta Tostayeva’s business makes use of both
ethnic and cosmopolitan overtones.
When compared to ethnic entrepreneurs who
migrate out of their region, their two counterparts
in Tuva and Kalmykia find themselves in a
much more advantageous social environment.
Their projects follow within the course of ever
intensifying national rebirth, but have to grapple
with economic difficulties typical for agrarian
regions which rely on animal farming. Also
important for the success of the business is the
personality factor, which comprises a whole host
of identities – ethnocultural, gender, local, civic,
and others, all of them informing the activity of
the person. A drive towards variety is a common
feature among ethnic entrepreneurs, which
allows them to diversify their businesses. The very
ethnicity of an entrepreneur can be seen as an
asset, since it can improve their competitiveness.