民族志地图集XXXI:欧洲最东部的民族

Ethnology Pub Date : 2005-06-22 DOI:10.2307/3774059
D. Bondarenko, A. Kazankov, D. Khaltourina, Andrey Korotayev
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引用次数: 16

摘要

在民族志地图集的最新一期中,我们提供了前俄罗斯帝国和苏联欧洲部分的17个民族的正式数据(遵循Murdock的方案),这些民族没有被以前的民族志地图集所涵盖。样本中的不同民族在不同的历史时期融入了俄罗斯,从中世纪(英格丽人、卡累利阿人、维普人、选票人)到现代早期(塞尔维亚人、巴什基尔人、楚瓦什人、喀山鞑靼人、莫尔德瓦人、乌德穆尔特人),再到现代(加高兹人、爱沙尼亚人、立陶宛卡拉伊姆人、鞑靼人、拉脱维亚人、利夫斯人、摩尔多瓦人)。他们中的一些人一直留在俄罗斯境内(塞尔维亚人、巴什基尔人、楚瓦什人、因格里亚人、卡累利阿人、喀山鞑靼人、莫尔德瓦人、乌德穆尔特人、副总统、选票人),而另一些人在俄罗斯帝国崩溃后,即20世纪20年代和30年代离开了俄罗斯,今天生活在俄罗斯境外。苏联解体后,出现了爱沙尼亚(爱沙尼亚人)、拉脱维亚(拉脱维亚人和立陶宛人)、立陶宛(立陶宛的卡拉伊姆和鞑靼人)和摩尔多瓦(加加乌斯和摩尔多瓦人)(Kizilov 1984;Tishkov 1998)。被审查的民族属于以下文化街区:芬兰-乌克兰人;二元化(乌德穆尔特人和塞尔维亚人)和芬兰人(Erzia Mordva, Veps, Livvik Karelians, Ingrians,爱沙尼亚人,Livs, Votes);突厥语(喀山鞑靼人、立陶宛鞑靼人、巴什基尔人、楚瓦什人、加加乌兹人、立陶宛卡拉伊姆人);印欧语系:波罗的海(拉脱维亚人)和罗马尼亚(摩尔多瓦人)。塞尔维亚人说乌德穆尔特语的一种方言。作为伏尔加芬兰人的莫尔德瓦人在语言上更接近波罗的海芬兰人,而不是二叠纪芬兰人(乌德穆尔特人和塞尔维亚人)。波罗的海的芬兰人有两个群体:北方和南方。卡累利阿人和英格里亚人属于前者,在语言上与芬兰人非常接近。事实上,芬兰语言学家认为英格里语是芬兰语的一种方言(见Shlygina 2003:593)。副总统也属于北方集团。波罗的海的芬兰人的南部群体是由投票人、利维人以及爱沙尼亚人组成的。乌德穆尔特语与科米-兹莱恩语和科米-佩米亚克语一起属于芬兰-乌格里亚语系的二叠纪组。他们是公元前8世纪到3世纪当地Anan'ino和Pjanobor考古文化的民族志继承人(Vladykin 2000:433)。根据他们的起源,贝塞米亚人是乌德穆尔特南部的一小群人,在鞑靼-蒙古人摧毁伏尔加保加利亚国、塔梅尔兰军队击败金帐汗国以及其他暴力政治事件引起的政治动荡之后,他们在乌德穆尔特北部避难。在伏尔加保加利亚的前领土之外定居后,他们保留了明确定义的文化身份和自己的名字,最终源于阿拉伯语[穆斯林]。(通过波斯莫萨勒曼和腐败的突厥busurmen)。虽然最初是异教徒,但他们从来没有真正成为穆斯林(俄罗斯人从公元18世纪中期开始表面上将他们基督教化)(Napolskikh 1997:52-3;Goldina 1996:19)。楚瓦什人的人数比贝塞米亚人多得多,他们也是逃到保加利亚伏尔加河郊区与马里人混在一起的难民的后裔。他们的语言是早期Bolgar(原始Bolgar)的唯一幸存者,已经赢得了当地的芬兰-乌格里亚语言和方言,他们的文化总体上是早期突厥语和芬兰-乌格里亚传统的混合。到二十世纪初,他们保留了相当一部分原博尔加尔异教(Vorobjev 1956:30-5;农业科学1994:162-4,186,272)。像贝塞米亚人和乌德穆尔特人一样,从18世纪中期开始,他们或多或少被基督教化了。他们和加高兹人一起,是少数皈依基督教的突厥民族。此外,除了楚瓦什人和加加乌兹人之外,本部分的所有其他突厥民族都说Kypchak族的语言,因此是在语言上被金帐汗国主要人口同化的人口的后裔。…
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Ethnographic atlas XXXI: peoples of easternmost Europe
In the current installment of the Ethnographic Atlas, we present formalized data (following Murdock's scheme) on seventeen peoples of the European part of the former Russian Empire and the Soviet Union not covered by any of the previous installments of the Ethnographic Atlas. Different peoples of the sample were integrated into Russia in different historical periods, from medieval (the Ingrians, Karelians, Veps, Votes) to early modern (the Besermyan, Bashkir, Chuvash, Kazan Tatar, Mordva, Udmurt) to modern (the Gagauz, Estonians, Lithuanian Karaim and Tatar, Latvians, Livs, Moldovans). Some of them have always remained within Russia's borders (the Besermyan, Bashkir, Chuvash, Ingrians, Karelians, Kazan Tatar, Mordva, Udmurt, Veps, Votes), while others departed after the fall of the Russian Empire, during the 1920s and 1930s, and live outside of Russia today. After the break up of the USSR, there arose the independent republics of Estonia (the Estonians), Latvia (the Latvians and Livs), Lithuania (the Lithuanian Karaim and Tatar), and Moldova (the Gagauz and Moldovans) (Kizilov 1984; Tishkov 1998). OVERVIEW The reviewed peoples belong to the following cultural blocks: Finno-Ugrian: Permic (the Udmurt and Besermyan) and Finn (the Erzia Mordva, Veps, Livvik Karelians, Ingrians, Estonians, Livs, Votes); Turkic (the Kazan Tatar, Lithuanian Tatar, Bashkir, Chuvash, Gagauz, Lithuanian Karaim); Indoeuropean: Baltic (the Latvians), and Romanic (the Moldovans). The Besermyan speak a dialect of the Udmurt language. The Erzia Mordva as Volga Finns are linguistically closer to the Baltic Finns than to the Permians (the Udmurt and Besermyan). Among Baltic Finns two groups are represented: Northern and Southern. The Karelians and Ingrians belong to the former and are linguistically very close to the Finns proper. In fact, Finnish linguists consider Ingrian to be a dialect of Finnish (see Shlygina 2003:593). The Veps also belong to the Northern group. The Votes and Livs together with the Estonians represent the Southern group of the Baltic Finns. The Udmurt belong to the Permian group of the Finno-Ugrian linguistic family together with the Komi-Zyryan and Komi-Permiak. They are ethnographic heirs of the local Anan'ino and Pjanobor archaeological cultures of the eighth to the third century BCE (Vladykin 2000:433). By their origin, the Besermyans are a small group of southern Udmurts, having taken refuge among the northern Udmurts in the wake of political turmoil caused by the Tatar-Mongol destruction of the Volga Bulgarian state, the defeat of the Golden Horde state by the armies of Tamerlan, and other violent political events. Having settled outside the former territory of Volga Bulgaria, they retained a clearly defined cultural identity and their own self-name, which ultimately stems from the Arabic [muslimun.sup.a] (via Persian mosalman and corrupted Turkic busurmen). Although pagans originally, they had never actually been Muslims (Russians superficially Christianized them starting from the mid-eighteenth century CE) (Napolskikh 1997:52-3; Goldina 1996:19). Much more numerous than the Besermyan, the Chuvash are also descendants of the refugee population that fled to the outskirts of the Volga Bulgaria and mixed there with the Mari. Their language, being the only survivor of the early Bolgar (Proto-Bolgar), has won over the local Finno-Ugrian languages and dialects, and their culture in general being a blend of early Turkic and Finno-Ugric traditions. To the beginning of the twentieth century, they retained a considerable portion of the Proto-Bolgar paganism (Vorobjev 1956:30-5; Salmin 1994:162-4, 186, 272). Like the Besermyan and Udmurt, they were more or less Christianized beginning with the mid-eighteenth century. Together with the Gagauz, they are among the very few Christianized Turkic peoples. Also apart from the Chuvash and Gagauz, all the other Turkic peoples of the present installment speak the languages of the Kypchak group, being thus the descendants of the populations linguistically assimilated by the main population of the Golden Horde. …
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