Sakha (Yakutiia)

Musical Culture and Art of the Arctic Peoples is  collection of scientific papers by Yu. Sheikin, O. Dobzhanskaya, Z. Ivanova-Unarova, S. Ode, T. Ignatieva, V. Dyakonova, L. Kardashevskaya. It consists 21 articles which are devoted to describing of musical instruments, different genres of musical folklore, ritual musical traditions and different aspects of musical culture of Arctic peoples (Evenks, Nganasans, Sakha, Yukaghirs and other Siberian peoples).
Papers are in English, French, German.
This is textbook for students of Arctic State Institute of Culture and Arts (Yakutsk).

Olonkho, the epic narrative and song tradition of Siberia’s Sakha people, declined to the brink of extinction during the Soviet era. In 2005, UNESCO’s Masterpiece Proclamation sparked a resurgence of interest in olonkho by recognizing its important role in humanity’s oral and intangible heritage. Drawing on her ten years living in the Russian North, Robin P. Harris documents how the Sakha have used the Masterpiece program to revive olonkho and strengthen their cultural identity. Harris’s personal relationships with and primary research among Sakha people provide vivid insights into understanding olonkho and the attenuation, revitalization, transformation, and sustainability of the Sakha’s cultural reemergence. Interdisciplinary in scope, Storytelling in Siberia considers the nature of folklore alongside ethnomusicology, anthropology, comparative literature, and cultural studies to shed light on how marginalized peoples are revitalizing their own intangible cultural heritage.
---------------------------
"Deeply researched . . . With detailed analysis, Harris describes the changes that olonkho has endured from before the Soviet time, during the Communist regime, through perestroika, up to its present day."--Songlines

"Of relevance to understanding the challenges of cultural reemergence in other parts of the globe, this compelling book informs anthropologists and ethnomusicologists as well as a much broader audience about one of the true masterpieces of the world's oral literature-- its origins, content, and future. Readers witness the interplay of Christian and pre-Christian interpretations, the sad legacy of cultural loss during the Soviet years, and the aspirations of a modern nation to reclaim its vanishing cultural heritage amid a rapidly changing world. . . . Highly recommended."--Choice

"Strong ethnography is what makes Storytelling in Siberia an important text, taking readers to a place little studied, to the particularity of olonkho.--Ethnomusicology Forum

"Harris has crafted a complex and critical evaluation of a cultural-revival project in practice." --The Russian Review

"A most-welcome contribution to the analysis of the problems facing traditional art forms in the modern world." --Journal of American Folklore

"Rich in information about a sonic performance tradition little known in the West, Storytelling in Siberia is an important introduction to both Sakha storytelling and its history. Multidisciplinary in scope." --The World of Music

"Harris accomplished a laudable work. . . . Storytelling in Siberia is an important introduction to both Sakha storytelling and its history." --World of Music

“Robin Harris’s up-close and vividly written account of how an epic tradition from Siberia was proclaimed a UNESCO Masterpiece of the Oral and Intangible Heritage of Humanity is a masterpiece of contemporary ethnography in its own right.”--Theodore Levin, Dartmouth College

"Ancient artistry comes to us through the trial of centuries. This book gives us hope that the heroic epics of the Yakuts, having survived under Soviet power, will outlive these rapidly changing, turbulent times as well."--Eduard Alekseyev, Academy of Spirituality, Sakha Republic (Yakutia)

Publication of this book was supported by grants from the Andrew W. Mellon Foundation and the L. J. and Mary C. Skaggs Folklore Fund.

This article continues the study of ethnic history and ethnic processes that took place in the space of Inner Asia. A comprehensive comparative analysis of the ethnic composition of the Turkic and Mongoliс peoples of Siberia, using sources of Russian administrative management, made it possible to analyze in detail the tribal structure of the Yakut and Buryat communities.
The study of array of Yakut and Buryat ethnonyms made it possible to distinguish four ethnonyms, on the example of which one can clearly trace the difference between ethnic groups in the Baikal and Lensky regions. Ethnonyms reflect the participation of the Buryat stratum in the ethnogenesis of the Yakuts, as indicated by the Buryat form of word formation. At the same time, through the prism of the Buryat stratum in the ethnogenesis of the Yakuts, one can see earlier ties of the ancestors of the Yakuts with the population of the Sayan-Khubsugul region — in Mongolian time (salji'ut). Ethnonyms revealed in the Yakut environment also reveal ties with Oirats. The linguistic reconstruction of the Yakut ethnonyms made it possible to establish the participation in the ethnogenesis of the Yakuts me-dieval Oirat community — ölöt. Relations with other regions of the Mongol Empire are also indirectly revealed — a reflection of these medieval ties, in our opinion, is the presence in the environment of the Buryats of the ethnonym Qangin and Sartul, which is assumed that they are homogenous Kipchaks and population of Central Asia, who merged into the Early Buryat community.
The results of the study reflect the complexity of the ethnic processes that took place among the Mongolian and Turkic nomads of Eurasia. The data obtained help to clarify the ethnic composition of the population of both Mongolia and Buryatia and Yakutia.

Russian energy law and policy Energy megaprojects Indigenous peoples of the Arctic a b s t r a c t For the past three decades, risk has occupied center stage in the energy discourse. Systemic risks have proven particularly challenging for government energy planners and corporate executives, as they are characterized by their complexity, uncertainty, ambiguity, and ability to causing ripple effects throughout economic, social, and political structures. In this article we analyze two approaches to governing systemic risks arising out of energy megaprojects, one mandated under the Russian legal and regulatory regime and one employed by the largely indigenous hunters, fishermen, and reindeer herders residing in the Sakha Republic. Our study focuses on the 4000-km-long natural gas transmission system " Power of Siberia " to be constructed in the sub-Arctic part of the region. We employ a complimentary and cor-roborative analysis of legal texts, fieldwork observations, semi-structured interviews, and transcripts of official meetings. We establish that the approach to risk taken by the people who occupy the land that the Power of Siberia traverses could provide a useful insight for handling systemic risks in connection with pipeline transportation systems. We also determine that the current Russian legal and regulatory regime fails to provide an adequate basis for governing such risks. We conclude the article by identifying four pathways for integrating valuable elements of the indigenous approach into the current legal and regulatory framework.

В итоге разработки темы исследования диссертантом получены следующие новые результаты, выдвигающиеся на защиту:
- доказано, широкое использование социологических методов и подходов А. Е. Кулаковским в выдвижении своих социально-политических воззрений;
- определено в исследованиях ученого преобладание культурного  детерминизма во взглядах на развитие общества;
- выделены фундаментальные социологические проблемы: социальная дифференциация, социализация личности, взаимоотношения этносов, борьба за здоровый образ жизни, выдвинутые общественным мыслителем, исходя из социально-экономических и культурных условий Якутского края;
- показаны особенности и механизмы перехода традиционных отраслей хозяйства к рыночным отношениям, рекомендованные ученым;
- выявлены социальные прогнозы гуманиста по поводу дальнейшего развития родного края и некоторых мировых процессов.
Практическая значимость исследования состоит в том, что теоретические выводы диссертации могут быть использованы:
- для решения вопросов теории и практики перехода Якутии к постиндустриальному развитию;
- как предложения при принятии парламентом республики Ил Тумэн Закона о земельной собственности;
- в качестве практической основы для осуществления региональной государственной политики здорового образа жизни населения Республики Саха;
- при разработке курса лекций по истории социологии, истории Якутии, культурологии и для чтения спецкурсов в вузах и колледжах республики.
Апробация работы. Диссертация обсуждена на заседании кафедры социологии Якутского государственного университета, на заседании кафедры философии Бурятского государственного университета  и рекомендована к защите.
Основные положения диссертации изложены в 4 статьях, опубликованных в тематических сборниках. Результаты исследования докладывались и обсуждались на научно-практических конференциях:
-  республиканской конференции «Региональные особенности межнациональных отношений». Якутск, 1993;
- республиканской научно-практической конференции молодых ученых и специалистов «Шаг в будущее-Интеграция». Якутск, 1996;
- университетской конференции «Новые инновационные технологии в обучении студента». Якутск, 1998;
- научно-практической конференции Совета молодых ученых и специалистов финансово-экономического института Якутского государственного университета им. М. К. Аммосова «Пути выхода из социально-экономического кризиса: региональные аспекты». Якутск, 1999;
- межвузовской научной конференции «Госстандарты высшего образования: проблемы, подходы, перспективы». Якутск, 1998;
- VI Мирнинской городской научно-практической конференции «Образование, общество, технический прогресс». Якутск, 1999;
- республиканской научно-практической конференции «Якутское село на пороге XXI века: что делать?». Якутск, 1999;
- «Круглом столе»: «Философское осмысление Послания Президента РС(Я) парламенту и населению». Якутск, 1999;
- IV научно-практической конференции «Логос. Культура. Цивилизация». Якутск, 1999;
- республиканской научно–практической конференция «Актуальные проблемы российского федерализма» Якутск, 1999;
- республиканской научно-практической конференции «Этнопедагогика Якутии: проблемы и поиски». Якутск, 1999;
- республиканской научно-практической конференции. «Политическая система общества: проблемы модернизации».Якутск, 2000;
- общероссийской научно-практической конференции «Проблемы интеллигенции в образовательных системах». Красноярск, 1999;
- III Международной научно-методической конференции «Университетское образование». Пенза, 1999.

Hayırsever, Hasan. Derivation in Dolgan Language, Master Thesis, Ankara, 2016.

Dolgans are the northernmost Turkic-speaking peoples in the world. They are living in the Taimyr Peninsula. These people are most numerous group of indigenous people on the area. Together with Sakha (Yakut) languge it belongs to the northeastern branch of the Turkic language family. Once upon Dolgan language was a dialect of Sakha (Yakut) languge. It is a seperate language since 1978. There are not a lot of written works in Dolgan language. “Üörüüleek Hurak” (translation
of Gospel of Luke) is one of the text of Dolgan language. In this study, in which primarily, transcription of the work is exercised, the literary work is analysed in terms of its content derivation. Ultimately, this study at the end of which the grammatical sequence and glossary exist attempt to demonstrate the etymological characteristic of Dolgan language

В статье на основе полевых материалов и других источников рассматривается современное состояние оленеводства в Анабарском арктическом районе Республики Саха (Якутия). Оленеводство занимает важнейшее место в республиканской политике в отношении регионов проживания народов Севера. Целями этой политики являются поддержка и сохранение местной культуры, обеспечение продовольственной безопасности регионов. Ведется работа по созданию позитивного образа оленеводства на республиканском и региональном уровнях. Оленеводы Анабарского р-на выстраивают свои экономические стратегии с опорой на проводимую государством патерналистскую политику, а также активно задействуют более широкие социальные связи, предпринимательские навыки, проявившиеся в период ослабления государства в 1990-е годы. В различных контекстах в поведении оленеводов заметна амбивалентность: чередующиеся практики избегания государства, стремление к большей самостоятельности и одновременно обращение к ресурсам и авторитету государства. В статье показаны особенности хозяйственной адаптации к изменяющейся природной и социально-экономической среде. Ключевые слова: оленеводство, долганы, патернализм, Республика Саха (Якутия), рыночная экономика, предпринимательство, адаптация, свободные места.


Reindeer husbandry today occupies an important place in the policy of the Republic of Sakha (Yakutia) in relation to the regions of residence of the peoples of the North and also in the local municipal policy considered in the work of the Anabarsky district. The goals of the policy are to support and preserve the local culture and ensure the food security of the regions associated with reindeer herding. The reindeer breeders of Yuryung-Khaya today are building their economic strategies relying on the paternalistic policies pursued by the state, on the one hand, and actively using broader ties and entrepreneurial skills that were first demonstrated during the decline of the 1990s, on the other. In various contexts, ambivalence is manifested in the behavior of reindeer herders: alternating avoidance practices with the desire for greater autonomy and appeal to the authority of the state. Modern reindeer herders of Yuryung-Khaya to a greater or lesser extent use part of the available resources, not only to meet their primary needs, but also to improve their well-being and strengthen their household.

Cognitive technologies of the shamanic travel. Yakut cases. In Siberia, the quality of agent is defined not only by a capacity to exert causal power or by the possession of interiority, but also by a skill to move on a proper territory and on familiar tracks. Among Yakuts, during the shamanic ritual, participants share a collective cognitive experience, consisting in coordinating spirits’ virtual territory with the real space of the ritual scene. The hypothesis defended in this article is that this coordination is made possible through three kinds of processes performed by the shaman : linguistic, gestural and material, and that these processes reinforce each other and form together a « cognitive technology ».

A Review On The Outonomic Republic And Yakut Turks Of Yakutistan (Saha)

There are 21 autonomous republics within the borders of the Russian Federation. There are extreme differences among these autonomous republics, as they are close to each other. Yakutistan is the largest republic in terms of the area within the Russian Federation. Kilometer is the lowest in terms of population density falling to square kilometers. Again, it is the world’s largest Turkish state in terms of space. Yakutistan has rich underground resources and extensive forests. However, there is not enough human potential to handle, use, protect and evaluate these resources. The demographic crisis is
therefore one of the biggest problems In this study, general information about the Republic of Yakutia is given. Not enough work has been done about the Yakut region until sunny. Information about Yakutia was compiled and presented to readers. The next researcher will also provide a great resource. At the end of this article, the economic structure and demographic structure of Yakutistan was briefly mentioned.

In this study, geographic and linguistic distributions of contemporary and ancient matches with the paternal and maternal lineages of two individuals exhumed from the exemplary Pazyryk culture burial site of Ak-Alakha-1 mound 1 were investigated. Using the shared paternal and maternal haplotypes observed in both ancient individuals, extensive database and literature searches were conducted revealing numerous full matches among contemporary Eurasians, majority of whom speak Altaic Languages. Despite the current focus on the two Pazyryk individuals, a rare glimpse into the ancient migrations was gained through the discovery of paternal and maternal haplotype matches across an immense geography that spans from Yakutia to Turkey. In addition to a vast array of archaeological findings in such Scythian "frozen graves" across Central Asia, accumulating archaeogenetic data are expected to shed light on the anthropology of these otherwise mysterious people.

The United Nations Conference on Environment and Development (the Rio de Janeiro Earth Summit, UNCED), Rio de Janeiro, Brazil, held 3rd-14th June 1992, launched the United Nations Framework Convention on Climate Change (UNFCCC) which operates through its annual roadshow the UN Conference of Parties (COP) that seeks to establish sustainable management of the global climate system.

The  'Earth Summit' by UN in 1992 brought the problems  in climate to the attention of even some of the world's most remote and isolated nations. One of these nations was the Hopi Nation in Arizona, a non-sovereign nation - which the UN labels as 'indigenous peoples'. In a long chain of events beginning from the League of Nations' decision in 1926 to deny the First Nations of Americas and the small island nations' representation in that international forum, its successor the United Nations, turned down four attempts by the Hopi Nation to raise the issue between 1948 and 1992. Finally, in the immediate aftermath of the Rio Earth Summit (1992), the United Nations Secretary-General Javier Pérez de Cuéllar authorised the Hopi Nation to table the matter to the floor of UN General Assembly 10th-11th December 1992.

The First Nations of Americas Ethnoclimatology Motion and the Tradition-Keepers ('Faith-Keepers') background to that motion is elaborated here in this UNFCCC submission with further points were raised in 1st-2nd October 2018 at CRIAS conference. This contextualises the First Nations of Americas UN General Assembly Investigation Request 101292 which was the Concluding Plea of the World Indigenous Peoples' Joint Summit with the United Nations Parties ('Member States') Delegations to open the first UN Year of the Indigenous People (1993) to other ethnoclimatologies appearing world wide. The Geophysical Annotations were discussed at the Cochabamba-Tiquipaya Climate Summit (CMPCC1) in aftermath of the collapsed Copenhagen Climate Summit COP15 (2009) with the request from the UNESCO Delegation of the Plurinational State of Bolivia on 7th January 2010 and His Excellency President Evo Morales Ayma.

The key tenents of the Geophysical Annotations being:

(1) A signal noise from a substantial radiocarbon-dilution effect due to major sea level retreats and rises during the Ice Ages that depressurised methane clathrates - releasing copious amounts of methane and carbon dioxide into air from depressurised seabed clathrates and also from thawing terra firma permafrost; this results in regressive, or sideway, 14C  readings in tree rings ("tree rings in a wrong order"). Thus, the Ice Ages era (the last glacial maxium to holocene thermal maximum period) cores of the tree trunks can appear substantially 14C-younger than the tree trunks' latest (outermost) tree-rings which cannot be the case due to the extreme steadiness of the radiocarbon's decay rate.

(2) Methane accumulates to upper troposphere, stratosphere, and mesosphere: hence any methane signature in the ice cores is only from methane-in-transit. Additionally the global warming episode that ended the ice ages had heavy methane loads that warmed and melted away most of the era's recent ice surfaces, thus obliterating the-then-most recently laid down snow stratum (leaving behind the earlier less methane rich snow layers). This caused incomplete records (time gaps) in the ice cores, and hence "global warming" always appears "before" higher atmospheric CO2 or CH4 levels (hence appearing as if them being 'respondents', rather than the drivers of climate warning).

(3) Noting that the partial melting equations can also be run inverse direction, it is proposed that the Pleistocene glaciations resulted in damage to Peridotite which partially melted producing basalt deposition in a large scale onto the seafloor in vast effusive eruptions with field emission of heat rather than radial spot emission of heat like in modern-day Surtseyan eruptions that have only a minimal heat crossing to sea surface due to small spatial extent of hot subsea surface. The vaporisation of sea water in field emission is vast due to spatial extent of hot subsea surface greatly exceeding the thickness of overlying water column, leading to runaway snowfalls. This caused an inflated size hydrological cycle which effectively washed out atmosphere-generated radiocarbon while geological seabed-associated depressurised carbon-12 was being released en masse leading to negligible carbon-14 readings (the radiocarbon-dilution effect by the Pleistocene's hydrological cycle / sea bed depressurisation).

On these three premises, the First Nations of Americans Ethnoclimatology Motion at the United Nations General Assembly on 10th-11th December 1992 is proposed as a variant possibility to the climate theories advocated aggressively by the Western Group of Nations and their influential academia. Its implications to present-day climate change suggest that the Polar Ice Caps will continue on their much-faster-than-anticipated loss trajectory to violent collapses. This aspect was highlighted in Sea Research Society's Evidence Giving at the UK Houses of Parliament in Environmental Audit Committee evidence giving on 5th and 24th April 2017. The urgency of situation is underlined by the fact that despite world-wide economic shut down by covid-19, carbon dioxide has continued its rapid rise to 417 parts per million indicating that time to act is running out as the remaining North Pole marine ice cap is soon to melt away and then destabilise the surrounding glaciers post Arctic sea ice (most notably the Greenland Ice Sheet).

In this sixth part of this paper series, additional Turkic (i.e. Yakut) and Tungusic (i.e. Ewen or Ewenki) lexical borrowings into the Yukaghir languages and dialects are presented and evaluated in semantic, phonological and other considerations and viewpoints, thus providing loanword etymologies. In summary, a total of fourteen Yakut borrowings, four Tungusic and three Russian borrowings are given. An extra section of interest deals in the etymologizing of up until now quite mysteriously named Yukaghir child and youth games, and lastly some etymological notes and documentation corrections are again given.

[Final version published in the first issue of JOTS of 2022].

Статья посвящена анализу постимперских политических проектов якутской национальной и партийной интеллигенции начала ХХ века. Исследуя процессы воображения постимперского порядка, данная работа определяет основные темы и направления деятельности якутских национальных интеллектуалов (первое поколение): просвещение, самоуправление (автономия), федерализация. Якутская партийная интеллигенция (второе поколение) после установления в регионе власти советов воспользовалась опытом национальных интеллектуалов для учреждения в 1922 году Якутской Автономной Советской Социалистической Республики.

The draft paper as at 24th April which is updated from the draft made for the oral presentation session (5th April 2017 does not contain any references and text errors needed corrections). The paper is still being worked on with more sections being added with some aspect areas clarified in more detail. Others are being reviewed. Due to the closure of the Parliament in the UK early for the snap elections, the text is still unfinished and will be resumed for the new Parliament session with no end date set yet. The document is best viewed by a download to Microsoft Word as web browsers tend to muddle the layout. Please note that the ice sheet mass balance changes occur mainly in nearby Iceland, Jan Mayen and the Mid-Atlantic Ridge rather than Greenland itself. (High viscous, low nucleation events pushing very cool, effusive, almost 'solid' lava incursions vertically up like the Mascarene volcanism of Mauritius are rare anomalies from a misaligned hotspot influencing further afield - and therefore far less likely.)

In this paper, we shall have a look at series of astronomical terms and their etymologies in a historical context, including etymologized and non-etymologized terminology in Yakut (Turkic), Written Mongolian, Dagur and Khalkha (Mongolic), Ewenki (Tungusic) and Yukaghir. It is noteworthy that most of these languages had only rudimentary astronomical terms (sun, moon, star, sky, some constellations) before the creation of a richer cosmology with terms borrowed from other languages or through creative compounding processes. Yakut, Ewenki and Yukaghir have mostly been the recipients of Mongolic forms, while Mongolic has borrowed from Turkic, and seemingly from the more advanced Sanskrit and Tibetan early societies. The paper is intended as a primer on these subjects, with some discussion and some new findings presented (including a few borrowings, and etymologies for some Yakut planet names).

[In this pre-publication version the following Acknowledgement section is missing altogether before the References section: I wish to thank the anonymous reviewers, and the editor-in-chief of the journal Larisa N. Vodolazhskaya for their very valuable and useful input on an earlier draft version of this paper. I also wish to personally thank the journal liaison Roman Belolipetsky, who prompted me to prepare this paper and who functioned as both communicator and support. These scholars are not held responsible for my own remaining errors, nor for any infelicitous use I have made of the information they shared with me. Neither are they to be unfairly associated with any idea expressed here of which they may not approve.]

Lehçelerde şeklen aynı olan kelimelerin anlamca farklı olması şeklinde izah edilen “yalancı eşdeğerlik”  metin aktarmalarındaki temel sorunların başında gelmektedir. Bu terim araştırmacılarca “sahte karşılıklar”, “sözde denkteşler”, “tam yalancı eş değer kelimeler” ve “aldatıcı kelimeler” gibi isimlerle de karşılanmıştır. Türkiye Türkçesine en uzak lehçelerden biri olan ve bünyesinde Ana Türkçeye ait birçok özellikler bulunduran Saha Türkçesi ile Türkiye Türkçesi arasındaki yalancı eşdeğerliğin tespitinin, bu lehçe arası yapılacak olan metin çevirilerinde meydana gelebilecek sorunların giderilmesinde faydalı olacağı düşünülmektedir. Bu bağlamda ele alınan çalışmanın bu alandaki boşluğu kısmen de olsa dolduracağı umulmaktadır.

Yakutça da, Çuvaşça gibi, en eskicil ve periferik Türk dillerinden
biri olmasına rağmen Çuvaşçayla birlikte araştırmacıların ilgisini en
erken çeken Türk dilleri arasındadır. Batılı araştırmacıların Yakutçaya
ilgileri görece geç olsa da, Rus akademisyenlerin Sovyet öncesi
dönemden başlayarak Yakutçanın dil bilgisi ve söz varlığı üzerine hâlâ
güncelliğini koruyan çalışmaları vardır.

Folktale characters and places in northeastern Siberia have been traced throughout Yakut, Ewenki and Yukaghir (TY=Tundra Yukaghir; KY=Kolyma Yukaghir). The following is etymologized as a (Pre-)Yakut borrowing: KY an-daidu-iččite ‘a goddess in a tale, lit. appointed goddess of the land’, and as Ewenki borrowings: TY d’el’diŋee ‘a man in a tale, lit. bender~returner’; KY dourǝ, dowurǝ ‘a man in a tale, lit. comrade’, KY gerkeńi ‘a man in a tale, lit. walker’, TY agaańe ‘woman, lit. one who berths, one who moors’ and TY juundaaq(-nerile) ‘a place in folklore, lit. earthen hill with rocks in the eastern direction’. A folklore Wanderwort is found in Yukaghir SD galyjan ‘a woman in a tale, lit. goose’, and a few other uncertain cultural borrowings are discussed.

Further, the following hitherto undescribed affective suffixes are used commonly with Yukaghir folktale characters: TY -aa, TY -iń, TY -j, TY -kie(n), TY -ńe, PY *-ka(:)(n) and PY *-de:. Furthermore, the suffix TY -tke is used exclusively with place names in Yukaghir folklore.

This paper is the third and concluding part in a series where further new etymologies of the Turkic Dolgan language are discussed. Of ten given etymologies in this third part, eight are derived from Proto-Turkic (PT)(through Yakut) and two are derived from Proto-Tungusic (through Ewenki). Dolgan etymologies with semantic and phonological considerations are given for the words (from Turkic:) kīn ‘navel; centre, central’, kȳn ‘sheath’, hilī- ‘bone marrow’, hirgän- ‘to feel disgusted, to find abhorrent’, mȳn- ‘to be dissatisfied (with a number, quantity, etc. of smth)’, bus- ‘to cook, to boil (INTR); to cook, to boil (TR); to bake; ripe, to mellow; to burn oneself (of finger, etc.)’, tanȳ ‘bridge of the nose’, and ulluŋ ‘sole’, and (from Tungusic:) majagas ‘whitefish’ and hirit/in- ‘to branch off; to split [INTR]’. The Pre-Yakut forms, from where some Dolgan forms have arisen, are also given wherever applicable.

[Draft paper version]

A comparative analysis and correlation of materials of Ust-Tal’kin culture of XII–XIV centuries AD and Yakut materials of XIV–XVIII centuries AD were carried out. They showed the unconditional continuity and undoubted cultural connection of the monuments of the late Middle Ages of Central Yakutia and the burial complexes of the Upper Lena steppe and forest-steppe sections of the Pre-Baikal region. The parallels are traced in the device of graves, coffins, ways of placing the bodies of the dead, ritual traditions of animal burials in the same pit with a person or next to him, in the accompanying inventory, including virtually identical types of items and similar categories of objects. Some differences are visible in the device of the burial structures and partly in the orientation of the buried relative to the cardinal directions. A rather large variety of ways of burial of the dead at the ancestors of the Yakuts on the middle Lena is explained by the still low consolidation of society, some components of which still retained their traditional tribal customs.

This book aims to examine the functioning of community life in two villages of Yakutia (I use the pseudonyms K. and T. here) on the basis of fieldwork conducted between 2002–2011. I endeavour to involve the concept of social capital in anthropological analysis sensitive to the cultural embeddedness of social relations. This problem emerged in course of the examination of the economic strategies and locally available resources of the marginalized village communities. Generally speaking, social capital is a resource generated by individuals embedded in social networks and it is potentially obtainable for the individuals to achieve their own purposes. I argue that the investigation of the accumulation and employment of social capital as a local resource may contribute to a better understanding of the functioning of interpersonal relations and social groups in marginalized communities. The concept of social capital concentrates on the obtainability and the functioning of social relationships, rather than on defining relationship types (kinship, friendship, neighbourhood). Therefore discussing the locally meaningful types of social relations, I focus on how these relations can put into effect, and what values provide foundation for the maintenance of these relations.
I define the position of K. and T. within the power relations of Russia and then I examine the emic system of coordination and self-positioning. Then I introduce the economic determinants and administrative status of the two research locations and make an account on the subsequent socio-economic transitions of village communities. I illuminate the continuity in the local economy and society during the years of collectivisation, centralisation and decollectivisation. I describe how the heritage of the colonial tsarist taxation system and economy determined the aims and means of Soviet time collectivisation, and how the local processes of privatisation stemmed from the Soviet time collective and state farms. I conclude that the geographical and ecological determinants along with ethnically defined “traditional lifestyle” have only minor role in understanding these communities, because it is the state policies that primarily determine the economy of K. and T. rather than lifestyle and ethnicity. The chapter therefore concentrates on the major socio-economic transitions: the collectivisation, the centralisation and the decollectivisation. I deliberately avoid the popular term “privatisation” when describing the changes during and after the perestroika, because the villagers actually did not receive any economically effective resources as private properties.
Later I discuss the kinship, the neighbourhood, the friendship and the patron-client relationships. Instead of focusing on local social structure, I examine the functioning and everyday life of social relations. First I scrutinize the notions of kinship, friendship and neighbourhood and define the specific local interpretations of these concepts. By examining the ways these relationship-types are embedded in the local culture, I do not intend to create an emic system of socially defined relationships, I would rather illuminate the fact that these relationship types are only possibilities for establishing cooperation and emotional ties, and normally not all of these possibilities are exploited. Only the evocative and effective relations accumulate social capital and create local resources in the two village communities. Social relations are usually not balanced in K. and T. and thus individuals are positioned in a local web of patron-client relations. Patron-client relations not only form dyadic connections, but also establish a thickly interwoven fabric of trust, collaboration and dependency. This hierarchic network of patrons and clients depends heavily on and is enhanced by a local model of assessing human values and character traits.
Then I discuss the local concepts of personhood and theories on the formation of personality. In the villages under survey human character traits can be inherited from the ascendants and handed down to the descendants. Although the inherited human character traits do not mechanically and entirely determine the individual’s actual personality, yet they are indelible. Consequently, local discourses about the acts of the ancestors have a significant role in the legitimisation of one’s good or bad reputation, and the narrative assessment of one’s current actions and behaviour is compared with narratives about the ancestors. The relation between the ancestors’ characters and the present evaluation and reputation of a person depends largely on the position, on the economic situation, and on the amount of accumulated social capital of the individual. This interdependency between the current status and the reputation works in rather different manner in the two village communities.
In K. only the descendants of the six largest descent groups possess such characterisation. Here the characterisation expresses complex human characters and can only be obtained by descent. These characteristics are not fixed, and the more representatives of a descent group become influential and powerful in the community by having access to local resources and occupying leading positions in the community, the more the character’s negative features are emphasised. In K., consequently, the relative balance in the authority system between descent groups is guaranteed by an evaluative social talk about the human values of the descent groups. Discourses about descent-group character are always aware of a multiple audience (since villagers are affiliated to more then one descent group), and therefore it only rumples, but normally does not denigrate other people in public.
In T. the network of nuclear families forms a more uniform context of the characterisation of descent groups, which in this village equals roughly the assessment of the symbolic value of surnames. In this context (where the genealogies of descent groups are not obviously observable for villagers) the characterisation is restricted to the mere fact whether bearers of the same surname are talented, gifted people or not. It occurs therefore that a man takes on the surname of his wife, or in the past, people paid to get baptised to have a different surname. This system does not strive for balance, and each family intends only to support his surname’s good reputation regardless of the actual changes in the distribution of the local leading positions. This system is imbalanced, since leaders have better chances and means to propagate the good reputation of their descent-groups, and therefore discarding weak minority opinion is a common phenomenon in local social talk. In compliance with the descent group character, one can inherit in the two village communities the character of his or her ethnic and local group as well, but these characters are of minor importance in the villages.
Local community life can be described with ineffectual state services, which contributes to the construction of strong informal networks. These networks (based on kinship, friendship and neighbourhood) provide social capital, which is the most important effective local resource for the villagers. The way social capital is managed in the two village communities is different. In T. social capital is more institutionalized, and informal relations are well embedded in the local institutions of the Russian state, leading to the hierarchization of relations. In K. the institutions of the state play only minor role in managing interpersonal relations, and therefore intra-community relations are more equal.
The examination of the use of social capital contributes to the understanding of patron-client relationships in small scale communities. Social capital (in a context where the accumulation of other types of economically effective capital is hardly possible) has an immense importance in the formation of local economic strategies. I argue that bonding social capital does not obviously equal low social capital and it does not necessarily reproduce marginalization or deepen social inequality. Furthermore, the example of K. shows also that the dominance of bonding social capital does not inevitably constrain the community in obtaining economic resources, and is not a disadvantage for the villagers. Bonding (or exclusionary) social capital creates in K. isolate social identity and preserves mutuality and reciprocity within the community. This feature of K.’s community strengthens trust and creates solidarity between villagers, but keeps out outsiders from the mobilizable interpersonal networks.
In T. the dominance of the bridging (or inclusionary) social capital generates vertical social relations and steady patron-client ties. It opens up the community, because villagers strive to create connections and solidarity with non-villager outsiders as well. Thus villagers do not only need to legitimise their authority within the community but outside of the community as well. Local leaders (and potential patrons at the same time) are created by their ability to mediate between the villagers and external state bureaucrats. This way of accumulating social capital and functioning of patron-client relations entails the openness of information flow as well. In T. the state institutions have an immense role in building social capital; therefore it is necessary to take into consideration the presence of statist social capital. In this community the social capital is deeply embedded in the local state institutions, and effective economic resources are nearly exclusively controlled by the state. Therefore patron-client relations have an outstanding importance within the state institutions and villagers can deserve authority and legitimisation in this realm. In these marginal state institutions one can perceive how hybridity and mimicry are present in a postsocialist context.

This article is based on new research which was undertaken by a Polish– Yakut team in the Sakha (Yakutia) Republic between 2001 and 2003. Accepting that shamanism is an archaic cultural practice of the Sakha people, and that it is also present in the wider territory of Siberia, it is assumed that some common topics of Siberian shamanism can provide a semantic context for elucidating the social or semantic meanings of rock art in the territory of the Sakha Republic. After a general characterization of rock art in Yakutia, the paper analyzes the possible shamanic overtones of some rock images from southern parts of the country, mainly along the middle Lena River basin, and in the northern territory, on the cliffs of the Olenëk River. Attention is also paid to the contemporary veneration of sites with rock art, where ritual offerings are still practiced.

Saha Türkçesi, Ana Türkçeden erken dönemde ayrılan lehçelerden biridir. Bünyesinde eski Türkçeye has çeşitli özellikler bulundurmaktadır. Bunun yanı sıra Saha Türkçesi, çeşitli araştırmacılar tarafından Oğuzca olduğu belirtilen unsurları da içerisinde barındırmaktadır. Saha Türkçesi ile Oğuz grubu lehçeleri arasında bugün ciddi bir mesafe farkı vardır. Bu mesafe geçmişte de -bugünkü kadar olmasa bile- pek farklı değildi. Bu durum karşılıklı münasebetleri kısıtladığı gibi her iki grup arasındaki dil ilişkilerini zora sokmaktadır. Buradan hareketle, Saha Türkçesinde tespit edilen Oğuzca unsurların, Eski Türkçeden Saha Türkçesine yadigâr olduğunu düşünülmektedir. Bu çalışmada, daha önceki araştırmalarda Oğuzca olarak belirtilen unsurların Saha Türkçesindeki durumu tespit edilmeye çalışıldı. Daha önceki çalışmalarda Oğuzca olarak belirtilen “gece, bulmak, yoğurt, û, ürün, el, kizlee-, de-, yağ, inek” kelimelerinin Saha Türkçesi söz varlığındaki karşılıkları, diğer Türk lehçelerindeki karşılıkları ile birlikte verilmiştir. Bu kelimelerin haricinde, Ahmet B. Ercilasun ve Ziyat Akkoyunlu’nun Kâşgarlı Mahmud Dîvânu Lugâti’t-Türk, Robert Dankoff ve James Kelly’in Compendium of The TurkicDialects, (Dīwān Luγāt at-Turk) ve Akartürk Karahan’ın Dīvānu Luġāti’t-Türk’e Göre XI. Yüzyıl Türk Lehçe Bilgisi isimli eserde, Dîvânu Luġâti’t-Türk’te tespit edilen yaklaşık 350 Oğuzca kelimenin Saha Türkçesinde yer alıp almadığı Saha Türkçesine ait Edouard Pekarskiy’in Yakut Dili Sözlüğü, P. A. Sleptsov’un Yakutsko - Russkiy Slovar ve Sahaca - Sahaca olarak hazırlanmış ve /s/ sesine kadar 8 cildi yayınlanmış olan Saxa Tılın Bıhaarıılaax Ulaxan Tılcıta isimli sözlükleri taranarak tespit edilmeye çalışıldı. Çalışmada söz varlığı incelemelerinin yanı sıra ses ve şekil bilgisi unsurları da incelendi. Bu kısımda asli uzun ünlülerin, t- > d- ve ḳ- > ġ- // k- > g- seslerinin durumu ve duyulan geçmiş zaman eki -mIş (> Saha Türkçesi -BIt)’ın Saha Türkçesindeki durumları ele alındı. Çalışmanın sonuç bölümünde ise Saha Türkçesindeki Oğuzca olan ve olmayan unsurlara göre genel bir değerlendirme yapıldı.

Continuing on previous research, in this fourth part of a paper series, a total of sixteen newly found suggested borrowings from the Turkic, Tungusic and Mongolic languages into the Yukaghir languages and dialects of far northeastern Siberia are presented as loanword etymologies, as well as ten most tentative borrowing suggestions from the same sources, tentative only due to numerous semantic or phonological problems. The chronology of the totally twenty-six borrowing suggested is considered again to some degree, and solid phonological and semantic considerations are given for each suggestion, and other possible cognates or borrowings in the surrounding languages are also discussed. The results continue to highlight the extensive historical social contacts between the Yukaghir populations and surrounding tribes.

Verbs are one of the word groups in Turkish; and, what we call as sentence, which is a complete statement expressing an aim, can only be formed with verbs or the words used instead of verbs. In this regard, the role of verbs in language is very significant. Verbs are categorized into three groups in accordance with their structures, as being simple verbs, derived verbs, and conjunctive verbs. Simple verbs do not originate from any other word and not conjugate to any words: söyle- (tell), gül- (laugh), yaz- (write), çalış- (work), etc. Derived verbs are derived from the base or body of a word: ses-le- (call-ing), düz-el- (correct-ing), hay-kır (shout-ing), kes-il (being cut), süs-len- (garnish-ing), tanı-ş- (meet-ing) etc. Conjunctive verbs consist of more than one word. Conjunctive verbs are created either with the conjugation of a noun and auxiliary verb or with the conjugation of a verb and auxiliary verb. In this study, mainly conjunctive verbs created in Sakha language with the conjugation of a noun and auxiliary verb will be identified. With this aim, besides various grammar sources and other sources, Edouard Pekarskiy’s Yakut Dili Sözlüğü (Yakut Language Dictionary), P. A. Sleptsov’s Yakutsko - Russkiy Slovar, and Sakha-Sakha dictionary Saxa Tılın Bıhaarıılaax Ulaxan Tılcıta will be scanned. In the end of the study, the frequency of occurrence of the auxiliary verbs used in the creation of conjunctive verbs will be identified through the presented materials.
Keywords: Sakha language, conjunctive verb, noun, verb, auxiliary verb.

В этнической истории монгольских народов Внутренней Азии, в частности ойратов, важную роль сыграли олёты как
главенствующая группа среди ойратов на раннем этапе их этнической истории. В данной работе предпринята попытка
прояснить один из пробелов в этнической истории тюрко-монгольских народов на примере этнонима «олёт». Основную
проблему в исследовании этногенеза ойратов представляет ограниченность источниковой базы. Ее расширение предла-
гается за счет материалов устного народного творчества – эпических произведений, генеалогических легенд и преданий
бурят и саха (якутов). Необходимость обращения к ним обосновывается гипотезой об участии олётов в этногенезе этих
народов, которая подтверждается реконструкцией протоформы ряда бурятских и якутских этнонимов и эпонимов. Срав-
нительно-исторический анализ последних вскрывает бурятско-якутские этногенетические связи и участие в этногенезе
якутов монгольского пласта. Эти факты позволяют шире взглянуть на проблему взаимодействия тюркских и монгольских
народов. Этническая история олётов показывает, что они были расселены на обширных пространствах Внутренней Азии
и Сибири, вошли в состав разных тюркских и монгольских народов, сохранив свою этническую идентичность, заняли ключе-
вые позиции в этногонических легендах не только дербен-ойратов, но и бурят, якутов. Результаты исследования отража-
ют сложность этнических процессов в среде монгольских и тюркских кочевников Евразии. Полученные данные способству-
ют уточнению этнического состава населения Монголии, Бурятии и Якутии и расширению алтаистических исследований.

The article is devoted to identifying and analyzing the cultural and historical ties of Yakutia and the Amur region in the archaeological cultures. Such communication and interaction can be traced in the Upper Paleolithic, Middle and Late Neolithic, Bronze and Early Iron Ages, as well as Early and Late Middle Ages. In some epochs cultural impulses were very powerful and covers a vast territory on a continental scale. For example, such was the spread of sites of Belkachi culture, traces of which were found in the Amur region, Sakhalin, on the whole territory of Yakutia, Chukotka, and even in the North-West of America. In the Upper Paleolithic, undeniable relations are visible on an example of the similarity of Diuktai complexes from Northeast Asia with Complexes of Denali from North West America and the Selemdga culture of the Amur region. Certain connections with the cultures of Amur region are seen in inventory of Sumnagin Mesolithic culture. Same is can be said about Ymyiyahtakh Late Neolithic culture. In the complex of site Aldakay-I located in the upper reaches of the Aldan traces the influence of Voznesenovskaya culture of Amur region. Ulakhan-Segelennyakh culture by Early Bronze Age of Yakutia with pottery decorated with punched nodes in combination with dentate impressions and stamp imprints may be related to cultural complexes of Bolshebuhtinskaya culture detected at a number of sites of the North-Eastern Amur region, the mainland coast of the Tatar Strait and Sakhalin. The origin of the Ust-Mil culture of Bronze Age of Yakutia binds to migration of carriers a ridge ceramics from the Amur region on the rivers Olyokma and Aldan. In the Early Iron Age cultural relation of Yakutia with Amur region only intensified. They can be seen in the ethnographic context. The currently available materials demonstrate the mutual influence and transformation of archaeological cultures of Lena region and the Amur region, which was based, apparently, on migration and cross-exchange of experience, innovation and technology.

A special interest is shown of how the traditional world view bearer perceives and views the space, reflected in the different versions of the world view of the ethnos. The study of perception and vision of space allows to select from conjunction of the irrational and the rational character information based on real people's knowledge about the surrounding world. The article deals with the range of images, values and beliefs in the Buryat worldview related to the North. It was found that they accumulate images endowed with negative values. This is an image of the underworld which is represented by markers such as cold dark sea, desert land, ice, snow, cold wind. This is a residence of evil gods and spirits, a place where diseases arise and then spread around the world. Such an example of the other world localization is a replica of rational human knowledge about the surrounding area. It is actual not only for Buryats, but for the other Mongolian ethnic groups. An exception is the image of the afterlife in the form of heavenly palaces for the souls of warriors and leaders, known primarily among the Western Buryats. The existence of transcendent views of the world in real geographical space is distinguished in the worldview of different Buryat ethnic groups in parallel of this synthesis image of the north. As a general rule, its boundary is related to the periphery of the assimilated space. Eastern Buryats could consider that Lake Baikal is the edge of the earth. Lena River was the border of another world for many Western Buryats. Image of a horse takes special place in the representations of the Buryats associated with the Lena river. This image is implicit in the name of the river, in the mythological notions of its deity Azhirai-bukhe. The motif of the river-horse, inherent in the Turkic tradition, and reflected in the Buryat myth-making, is one of the many evidences of the presence of the Turkic substratum in the ethnogenesis of the Buryats. Representations of the northern lands research allowed to determine contacts of early Buryat tribes with the "forest" nations – Yakuts, Evenks, who left their marks in the Buryat world view.

The National Museums of World Culture (Statens museer för världskultur, or SMVK) in Sweden were founded in 1999 by merging four, formerly independent museums in two cities. The Arctic collections at the National Museums of World Culture in Sweden currently comprise close to 20,000 inventory numbers.