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:: [Kuzminykh] [V]. [I]. [Obraz] Russian cossack in the folklore of the peoples of northeastern Siberia:: History of cossacks:: Siberian new settlement - the history of Siberia in the scientific publications online of translator Siberian epidemics Regional aspects of the study of culture

www.zaimka.ru/history of cossacks/5, 2001 Archaeology The nomadic peoples Mastery of Siberia Religion and the people History of cossacks White Siberia Siberia is Soviet On the threshold of future Authority and the people Social history Cultural heritage People traditions Languages and the folklore Personality in the history Siberian memoirs Scientific life Reviews of the books

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northeastern Siberia [Kuzminykh] v. i. VERSION FOR THE PRESS Printed analog: [Kuzminykh] [V]. [I]. [Obraz] Russian cossack in the folklore of the peoples of northeastern Siberia // Ural-Siberian cossacks in the panorama of centuries. Tomsk, 1994, s. 32-39 The figure of Russian cossack, who gave Siberia under [gosudarevu] hand, is in sufficient detail described in the pre-revolutionary historical literature. This theme affected in their works [P]. [Slovtsov], [G]. [Spasskiy], [V]. [K]. [Andrievich], [S]. [S]. [Shashkov], [V].[G]. [Bogoraz], [N]. [N]. [Ogloblin] and other [1]. The spectrum of the estimations of the activity of [sluzhilykh] people for the connection of Siberia is very wide: from the examination of cossacks as [tsarevykh] servants, who do not spare forces and life for the performance of the will of sovereign, to their idea as the bands of robbers, which fight even between themselves. Very popular in the historical literature up to the 40th yr. XIX v. was the comparison of Russian cossacks in Siberia with Spanish [konkistadorami] in America because of their cruelty and greediness in pursuit of fur, boundless bravery. Subsequently in the historiography, beginning from the 50th yr., cossacks opposite steel to be depicted as people, which brought to the peoples of Siberia foremost Russian culture and saved them from the extinction, and the interrelation of Russians with the aborigines were sketched predominantly in the pink tones [2]. To the problem of the attitudes of Russians and aborigines are dedicated tens of historical studies, which examine it from different points of view, however, the majority of reasonings he is reduced to the self-appraisal by the Russians of their role in the colonization process. Natives are examined exclusively as the passive object, with respect to which is evaluated the activity of Russians at Siberia, and this important aspect of problem as estimation by the aborigines of Russians, purposes and value of their appearance in Siberia usually falls out from the field of sight. Although, in our opinion, precisely by investigating perception by the native population of Russians, it is possible to explain the deep of the reason for conflict between the local peoples and the newcomers. Yes even very appearance of Russian cossacks - the subjugators of Siberia cannot be completely restored only on the basis of the archive documents, which in majority their were composed by tsarist officials, who preferred, naturally, to
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hush up about some negative aspects of Russian- native relations. This work is attempt on the basis of folklore material to illuminate this, long time remained in the shadow, side of the problem of the interrelations of the radical and alien population of Siberia and to show conquerors by such, such as they were seen from the point of view of aborigines. Basis for writing of work were Yakut historical legends, cycle of legends against The [ellee], mythological legends of Evenks and [entsev], Chukotskiy the times of the war of news and [koryakskie] fairy tales. All these folklore monuments fix the events XVII-XVIII of substances [3]. The sources enumerated above can be broken into two forms: fairy tale, historical and mythological legends. In the fairy tale find their reflection the most stable phenomena of life (for example, it can be reflected the fact of the very presence of Russians, social institutes, by their appearance the obliged to their arrival, most characteristic features of the behavior of conquerors and the like). However, legends in majority their narrate about historic evidence, events which actually occurred, which is confirmed by archive material. True, in certain cases facts are given defined by example, i.e., it remains the real basis of events, and their connection is explained by mythological motives. In this investigation us however, since interests not so much the canvas of events and the concreteness of facts, as general impressions of natives from the acquaintance with the Russians, then with the considerable proportion of confidence we can rest on entire massif of folklore sources. In the folklore of the peoples of the northeast of Siberia for the designation of newcomers [etnonimom] the Russian is used word cossack. In the frequency of the use of these names entire folklore material on this region can be divided into three groups: 1) the folklore of peoples, which easily fell under [gosudarevu] high hand it is small the had engagements with the Russians ([entsy], Even), in which is encountered only the name Russian; 2) the folklore of peoples, which submitted themselves by Russian after the persistent and prolonged fight (Yakuts), in which together with the Russians in the legends figures the cossack; 3) the folklore of peoples, which did not submit themselves to conquerors or been only the partial dependence (Chukchi, [koryaki]), in which the newcomers are introduced exclusively by cossacks. As we see, the means of cossack appears in the folklore of those regions of Siberia, for population of which it was necessary to conduct armed struggle with the newcomers. But since basic role in
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the military operations played precisely [sluzhilye] people, then the means of cossack in the consciousness of aborigines was formed as the means of man, whose primary occupation was the suppression of natives. But in the case, when the role armed hand in bringing of aborigines into the Russian citizenship was minimum, cossacks in the eyes of indigenous population were separated in no way made of the overall mass of Russians. Thus, much of the fact that Russians generally, will be valid and for the cossacks in particular, although, undoubtedly, the means of cossack contained and many specific features. In other words, cossack in the folklore of the peoples of the northeast of Siberia besides the features, characteristic only for it, bears the complex of features, inherent in it on the strength of the fact that he is Russian. This complex of features is general both for the means of cossack and for the means of Russian generally, and therefore in order to isolate him, it is necessary to examine the means of Russian in the folklore. Generally Russians are the important part of the picture of the universe of aborigines. About this speaks the fact that you this region in all myths about the creation Russians they are present as the most important participating persons. For example, in the legend about the appearance of different peoples, existed in the northern regions Yakutiya, it is told about three sons of god, young of whom - Russian - as god- father was appointed predominate above other elders - Yakut and Even [4]. The disturbance of the majorate of the young of the brothers in favor introduces the sensation of the injustice of this order of the matters, which, apparently, is called to smooth the idea about the godly origin of the authority of Russians. However, a similar subject is located in the Chukotskiy myth about the creation, where the god- father intends all peoples, except by Chukchi, into the servitude to Russian. [5] only Chukchis must be equal to Russians. Are here in the myth reflected the remainders of freedom, preserved by Chukchis in the fight with the conquerors. Acknowledgement by the Chukchis of Russians in the equal indicates, that the newcomers proved to be by worthy adversaries. Chukchis related to all their neighbors extremely haughtily and not one people in the Chukotskiy folklore, with exception of Russians himself by Chukchi, it was not named strictly by people [6]. Generally Russians figure in the folklore of the aborigines of Siberia as danger number one. In by one Yakutsk legend of the cycle about [Ellee] Yakut hero, killed by tribesmen, dying, he tells in them: Soon you greatly will be sorry about my death, when arrive people with the deeply sitting eyes and the salient noses [7]. The arrival of Russians was the event, which determined entire
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subsequent history of the aborigines of Siberia. The realization of this fact figures in the folklore in the form of the division of historical time into the period to the Russians (time Of [kirgisa]) and the period after their arrival. Accordingly, very arrival of Russians very frequently serves as the point of report to that or other side for the timing of event [8]. The arrival of Russians is achieved exclusively along the river on the vessels. Is thought, this not only the reflection of that fact that the Russians for the advance inside the continent used waterways, but also joining of the means of Russian with the means of river, which in the folklore of the peoples of Siberia is many-valued symbol. River connects terrestrial and underground peaces and precisely along the river into the peace of people comes entire unknown, evil, hostile. Russians it leads men from the adjacent tribe into revenge for the offences [9]. Thus, very arrival of Russians looks like the intrusion of strange people with the originally hostile purposes. Already by one their form newcomers overtake fear and hyperbolized appearance, to which they reward Russian local legends, it is partly explained by that impression, which they produced to the natives. Chukotskiy legends sketch the most realistic picture, but also here Russians appear frightening: clothing entire iron, whiskers as in walruses, eye round iron, spear with length according to the elbow behave pugnacious - they cause to the battle [10]. Strikes and frightens very form of newcomers, not similar not to one well-known people, their rabid bravery and unpredictability, but by no means the thunder of shots. Specifically, this mysteriousness of Russians, vagueness of their purposes forced natives by entire kinds in the fear to run from the strangers. However, the greatest horror at the local population directed the cruelty of Russians, which was being received by aborigines as absolutely not motivated, and the often and former same in reality. The reflection of this behavior of newcomers is encountered in one frequent motive: after arriving into the new earth, Russians throw about beads, iron, sweetnesses and the like, and when natives approach and are taken they, they fire from the ambush volley, and those remaining among the living they take away into the captivity [of 11]. The facts of the first contacts of the local population with the Russians apparently, served as basis for this subject, when in the case of unsuccessful trade [sluzhilye] and industrial people very often started weapon. In the [enetskikh] fairy tales the Russians ([luse] figure as people, which moves from the upper reaches of Pechora and which destroys people on their way: They will find people and beat, beat
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immediately [12]. A similar subject is usual both for the Yakut and for the Chukotskiy folklore. With the only difference that in the Yakut legends the destruction by the Russians of the local population bears the forced nature and is not the required outcome of conflict. The kinds, that were agreed to pay [yasak], immediately fell under the protection and protected by Russians from the aggressive neighbors. However, in the Chukotskiy folklore the destruction by Chukchi comes out for the Russians as end in itself, not randomly conflict is explained by the considerations of vengeance. Any rational explanations of the reason of the conflict of Chukchi find they could not. The collection of [yasaka] plays in this case secondary role and figures in the legends in the form of the collection of fur caps from the corpses by Chukchi [13]. Generally the means of newcomer in the Chukotskiy folklore differs somewhat from the means, drawn by Yakut legends. Explanation here only one: Yakuts became part of Russia comparatively easily, military operations were not characterized by special bitterness. Having in the prolonged period close contacts with the Russians, Yakuts knew how to fix not only the negative, but also positive features of the newcomers, who were summarized in the means of Russian. However, the means of cossack is characterized mainly precisely by the absence of any positive features and even by the fundamental impossibility to have same. Entire evil, which the newcomers bore to the aborigines of Siberia, it was first of all connected with themselves with the process of achievement, and since the first-rate responsibility of [sluzhilykh] people it was precise bringing radical peoples into the submissiveness of every kind, then as a result all negative features, inherent in Russians generally, personified in the means of cossack. About the fact that the cossack in the folklore is the embodiment of the collective means of enemy, he speaks, for example, the fact that sometimes in the Chukotskiy fairy tales the cossacks, with whom the Chukchis battle, have [koryatskie] names. Apparently, initially these were legend about the war with [koryakami], but for strengthening the means of enemy, for giving to it the general expressiveness [koryaki] were named by cossacks. However, despite the fact that to cossacks conceived they assigned that, to what they actually no relation had, cossack in the folklore and cossack as historical face they had much in common. Not randomly in the Chukotskiy language the word Of [kasaimel] of the I ([kazakopodobnyy]) has a value bad, rough, severe [by 14]. Legends contain the descriptions of tortures, by which the natives underwent: the murder of innocent civilians, the theft of deer, the
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desire to destroy all aborigines [15]. As it seems to us, all this is not the exaggeration, dictated by the special features of genre, which has as its goal to depict enemy in the most unattractive form, but itself to advance as the exclusively suffering side. The same legends narrate about the analogous rotation with the Russians, who fell into captivity, which would be impossible, have all actions described above any negative painting in the eyes of aborigines. Most likely, a similar relation to the enemy was presented by the matter to usual and practiced by both sides. This is confirmed by archive documents, in particular, by the descriptions of the marches of the [sluzhilykh] of [ludey] against by Chukchi in the first half XVIII v. Description of the cruelty of cossacks, perhaps, the strongest motive in the Chukotskiy folklore. With it agree with the subjects of the Yakut legends, in one of which it is narrated about how cossacks they shoot from the guns the enormous crowd of natives [16]. If for the means of Russian cruelty with respect to the aborigines - altogether only one of the features, then for the cossack this feature is prevailing. Moreover severely they not only with respect to the aborigines. Legends abound with the descriptions of the bloody skirmishes between cossacks themselves [17]. The means of cossack in the folklore is not separated from the firearms. Its description wonderfully reflects the impression, which produced this weapon to the natives. In one of the Yakut legends the gun is described as beast with the very passionate, fiery soul [18]. However, and by themselves cossacks - brave and strong soldiers, who moreover occur sly and perfidious. Therefore the best output - to end war and to submit. Many legends conclude with call by the peace. Together with the war the means of cossack, yes even the means of Russian is generally connected with the trade. Trade is considered as one of the primary occupations of newcomers. The trading Yakuts called [nuucha], which indicates Russian [by 19]. In one of the rare evenk legends, which contain the reference about the Russians, it is discussed the exchange trade between the newcomers and the Evens [20]. In the Chukotskiy myth about the creation by the basic task to Russian the creator places the production of tea, tobacco, sugar, salt, gland and trade by all these with the Chukchis. Entire importance of trade with the newcomers for the aborigines reflects the legend, in which the origin of many armed conflicts is explained by the unwillingness of Russians to deal [21]. The intelligent estimation of the value of the arrival of Russians and its consequences is encountered only in by Yakutsk folklore. The
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arrival of Russians [oznamenovyvaetsya] by establishment in the Yakuts of order, by the curtailment of civil wars. Russian law was read a little by more valid than usual right. Russians assign chiefs from best people, which investigate everyday confusions and is achieved the valid apportionment of [yasaka]. However, together with the arrival of Russians begins forced christianization and extinction of old customs, with the advent of Russians is connected the spread of new diseases. A change in the means of cossack occurs in the folklore monuments, which relate to the later period, when between the radical and alien population sufficiently peaceful relations were established. In them we see somewhat different means of cossack as man of the one living among the natives and having friendly connections with them. But, we repeat, these legends relate to the period, when Russian population already had long ago been mixed with the local and in majority its even ceased to consider itself strictly as Russians. Thus, in the process of the Russian achievement of Siberia in the course of inevitable collisions in aborigines it was manufactured and more lately was put off in the folklore the collective means of Russian as the enemy, who wholly is transferred to the cossacks in view of their activity in the sending of official duties. Figuratively speaking, cossack in the consciousness of aborigines was the synonym of enemy, person with the gun and in accordance with this installation it was already allotted by all negative qualities, the only aborigines could perceive in Russians. Frequently and in reality cossacks justified their very unattractive means, created with native folklore. NOTES: [Slovtsov] Of [p]. [Istoricheskoe] the review of Siberia. M., 1888. Book 1; [Spasskiy] [G]. [Istoriya] floating Russians // Siberian herald, 1821. [Ch].15-16. [Gl].11; [Andrievich] [V]. [K]. [Istoriya] of Siberia. St. Petersburg, 1989. [T].1-2; [S]. [S]. [Istoricheskie]'s [Shashkov] studies. St. Petersburg, 1872; [V]. [G]. [Chukchi]'s [Bogoraz]. M. - L., 1934. [T].1-2; [Ogloblin] [N]. [N]. [Semen] [Dezhnev] // the periodical of the ministry of public Education, 1890, December. Sergeyev [O]. [I]. [Kazachestvo] in the Russian Far East in THE XVII- XIX substances M., 1983 [G]. [U]. [Istoricheskie]'s [Ergis] legend and the stories of Yakuts. Yakutsk, 1960. [T].1-2; Xenophon [G]. [V]. [Eleyad]. M., 1977; Historical folklore of Evenks. M. - L., 1966; Mythological fairy tales and the historical legends of [entsev]. M., 1977; [A]. [G]. [Materialy]'s [Bogoraz] for the study of Chukotskiy language
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and folklore. St. Petersburg, 1900; Fairy tales and the myths of the peoples of Chukot and Kamchatka. M., 1974. [G]. [U]. [Ocherkya]'s [Ergis] on the Yakut folklore. M., 1974. [S].144 [V]. [G]. [Materialy]'s [Bogoraz] 1900. [S].160. Ibid. Xenophon [G]. [V]. [Ukaz] [soch]s s. 101. Ibid. [S].158. Ibid. [S].101 [V]. [G]. [Materialy]'s [Bogoraz] S. 334. [G]. [U]. [Istoricheskie]'s [Ergis] legend [T].1. S. 32. Mythological fairy tales and the legend of [entsev]. [S].200. [V]. [G]. [Materialy]'s [Bogoraz] [S].330-331. [V]. [G]. [Chukchi]'s [Bogoraz]. [S].170. [V]. [G]. [Materialy]'s [Bogoraz] [S].330-331. [G]. [U]. [Istoricheskie]'s [Ergis] legend [T].2. S. 59-60. Ibid. [S].12. Ibid. [S].59. Xenophon [G]. [V]. [Ukaz] [soch]s [S].233. Historically the folklore of Evenks. S. 293. [V]. [G]. [Materialy]'s [Bogoraz] [S].292.

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