Sable in the traditional culture of the Buryats

A. Badmaev
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Abstract

The work is aimed at identifying the image of the sable in the traditional worldview and rituals of the Buryats. The chronological boundaries of the study are determined by the time of functioning and translation of the com-plex of traditional beliefs and rituals among the Buryats — the end of the 19th — middle of the 20th century. Geo-graphically, the study is focused on the Baikal region, which encompasses the ethnic Buryatia. Linguistic, folklore and ethnographic sources have been used for this research. Comparison-collation and structural-semiotic meth-ods have been used to explore the research topic. As a result of assessing the utilitarian value of the sable, it has been determined that the animal's fur was used in sewing winter outerwear and hats, and its meat was occasion-ally eaten, as well as applied in folk and veterinary medicine. The all-Mongolian origin of the term for sable, and its gender nominations, is proved. It is assumed that this predator could be revered as a totem by some of the ancestors of the Buryats of the pre-Baikal clans. It has been found that in the traditional Buryat culture, the image of sable was ambiguous. In the traditional views of the Buryats, sable was endowed with a heavenly nature. It acted as a female symbol. At the same time, a negative characteristic of this fur-bearing animal has been deter-mined: it was associated with the chthonic world. In the traditional family ritual of the Buryats, a sable fetish was associ-ated with the image of this fur-bearing animal, which performed a protective function for children and represented a female image. The sable skin was an attribute of the shaman: for some black shamans, it represented the emblem of the clan. Furthermore, in the shamanic ritual of the Buryats, a fetish, embodying the shaman's spirit-assistant, was as-sociated with this animal. In shamanic poetics, the soul of a deceased shaman turned into a sable; this predatory animal was endowed with the function of a shaman's transport in his mystical travels to other worlds.
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布里亚特传统文化中的黑貂
该作品旨在识别布里亚特人传统世界观和仪式中黑貂的形象。研究的时间界限取决于布里亚特人传统信仰和仪式的复杂功能和翻译的时间- 19世纪末至20世纪中叶。在地理上,这项研究的重点是贝加尔湖地区,其中包括布里亚特民族。语言学、民俗学和民族志的资料都被用于这项研究。本文采用比较-整理法和结构-符号学方法对研究课题进行了探讨。通过对貂皮的实用价值进行评估,人们认为貂皮被用于缝制冬季外套和帽子,貂皮肉偶尔被食用,也被用于民间和兽药。证明了“貂”一词的全蒙古起源及其性别提名。据推测,这种掠食者可能被贝加尔湖前部落的布里亚特人的一些祖先奉为图腾。研究发现,在传统的布里亚特文化中,貂的形象是模糊的。在布里亚特人的传统观念中,貂皮被赋予了天神的属性。它是女性的象征。与此同时,这种毛皮动物的一个负面特征也被确定:它与土著世界有关。在布里亚特人的传统家庭仪式中,对貂的崇拜与这种毛茸茸的动物的形象联系在一起,貂具有保护儿童的功能,代表了女性的形象。貂皮是萨满的一种属性:对一些黑人萨满来说,它代表了氏族的象征。此外,在布里亚特人的萨满仪式中,一种象征萨满精神助手的恋物与这种动物有关。在萨满诗学中,已故萨满的灵魂变成了黑貂;这种掠食性动物被赋予了萨满前往其他世界的神秘旅行的运输工具的功能。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Vestnik Archeologii, Antropologii i Etnografii
Vestnik Archeologii, Antropologii i Etnografii Arts and Humanities-Archeology (arts and humanities)
CiteScore
0.70
自引率
0.00%
发文量
60
审稿时长
16 weeks
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