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tundra and other geographical zones, pest outbursts over systems, 3) detection of correlation between the paravast areas, and poor yields of forage resources; 4) the meters of climatic, hydrological, geocryologic and geodecrease of some animal populations because of their morphologic events, on the one hand, and the intensity habitat reduction, adverse changes in the composition of negative processes in biological components of the of ichthyofauna, expansion of several animal and plant systems, on the other hand. This approach might allow species especially in the temperate and cold geographical forecasting some future adverse events and mitigating or zones of the northern hemisphere. The bulk of evidence eliminating their consequences. suggests that the present-day situation can be called a geoecological shock in the biosphere (in accordance with the understanding of this term by V.I. Vernadsky (Vernadsky 1998: 14–19).

References

Baskin, L.M. 2009. North reindeer. Moscow: KMK comradeship of scientific editions.
Gorshkov, S.P. 2004.Global warming impact on nature, economy and society in central Siberia. In: Russian national workshop on research related to the international human dimensions programme on global environmental change. Zvenigorod: Press of Russian Agricultural Academia (Proceedings 10–12): 194–203.
Mochalova, O.I. 2003. Climatic conditions and landscape changes in the Angara-Yenisei Region. In: Climate, permafrost and landscapes of the middle Yenisei Region. Moscow: Lomonosov Moscow State University, Faculty of Geography: 22–37.
Ovchinnikov, G.I., S.Kh., Pavlov, and Y.B. Trzhcisky. 1999. Izmenenie geologicheskoi sredy v zonahk vliyaniia angaroeneseiskihk vodohkranilits [Change of geological environment in the Angaro-Yenisei HPP’s zone of influence]. Novosibirsk: Science, Siberian branch.

Adaptation to the consequences of climate warming as the major present-day task

Our civilization is not able to stop global warming in the forthcoming decades. Therefore the problem of adaptation associated with climate change may be more urgent than IPCC ideas and conclusions suggest.
It is necessary to create a conception of the natural and natural-anthropogenic systems transformation under global warming, and to find ways of mitigating or even eliminating the negative consequences in these systems. The basic concept should include: 1) geographical demarcation, 2) classification of geographical regions based on the evaluation of their ecological potential and degree of destabilisation of natural and natural-anthropogenic

Vernadsky, V.I. 1998. The biosphere. New York: Copernicus,
Springer Verlag: 14–19.

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  • Polar Record 49 (250): 260–271 (2013).
  • Cambridge University Press 2013.   doi:10.1017/S0032247413000284

Climate change among nomadic and settled Tungus of Siberia: continuity and changes in economic and ritual relationships with the natural environment

Alexandra Lavrillier

European Centre for the Arctic (CEARC)/University of Versailles and Groupe Sociétés Religions Laïcités /CNRS UMR 8582, Paris, France ([email protected])

ABSTRACT. Living in close relationship with the Siberian environment, for several decades the Tungus (Evenk and Even peoples) have been noticing numerous changes in climate, flora and fauna. Based on fieldwork among reindeer herders, hunters and fishermen in Yakutia, the Amur region and Kamchatka, this paper explores how climate change is perceived, and how it causes economic, social and ritual changes. It questions the modifications of the economic and religious human-environment relationships through various aspects. It analyses the indigenous perception of a link between the environment and identity and the indigenous notion of adaptation and vulnerability. It also compares their adaptive strategies that either use old techniques, or trigger mutations. In this context, the notion of reciprocity seems to be disappearing and a new notion of time-space in managing the environment is appearing. This paper analyses the religious changes, such as the creation of new rituals and millenarian narratives or the rebirth of shamanistic legends.

vary between –50◦ and +30◦ C). They are nomadic hunters, reindeer herders or settled salmon fishermen, and share a common cultural and linguistic core. During the Soviet period, the nomadic populations were partly settled in purposely built villages. Some members of

Introduction

The word ‘Tungus’ refers to the Evenk and Even Siberian peoples, who live in small groups in a vast area of eastern Siberia stretching from the Arctic Ocean to northern China, where the climate is continental (temperatures

  • CLIMATE CHANGE AMONG NOMADIC AND SETTLED TUNGUS OF SIBERIA
  • 261

the intelligentsia live in towns. For the majority of the of adaptive strategies that either use old techniques, or population, however, main subsistence and additional re- have triggered mutations. The second argument is that the sources come from the natural environment (food and fur current changes have also induced changes in religious hunting, reindeer herding, fishing, gathering berries and practices, such as the creation of new rituals, the rebirth of mushrooms). In 2002, around 70% of the Siberian indi- shamanistic legends, the emergence of native predicators genous minority peoples of the Russian Federation lived and of millenarian narratives. Similarly, the modificain villages or were nomadic (Russian census 2002). Of tions of the perception of the human–natural environment this 70%, around 30% were nomads, 70% were villagers relationship have given rise to changes in other social (Suljandziga and others 2003: 92–93, 142; Megatrends organisation. Indeed, the comparison of some Tungusic 2011: 24). This situation has been stable since the 2010 cases shows the emergence of new isolated economic census. Analyses showed that 66% of the Evenk are adaptations, in which the notion of reciprocity seems to either villagers or nomads. Since most Siberian villages disappear within society while a new notion of timehave an unemployment rate of between 75% and 80% space in managing the environment appears.

  • (Vlasova 2006: 898), the averages of rural populations
  • Despite Ingold’s criticism of the human-natural en-

quoted above imply that around 65–70% of the Siberian vironment opposition in anthropological approach of indigenous population is totally or partly dependent on hunters-gatherers (Ingold 2000) in which he questions the the natural environment for survival. This means that the division between humanity and nature, I still use the exnatural environment has a crucial significance both prac- pression and the research angle of ‘human–environment tically and ideologically for Siberian indigenous minority relationships’ not as a dichotomy separating society and peoples in general and for the Tungus in particular. What nature, but as a non-exhaustive primary step tool for kind of changes in the human–environment relationships several reasons, as many others do in Arctic climate can be stimulated by the danger to flora and fauna caused change studies (Nuttall 2009; Crate 2008; Crate and by climate change (and by other inter-linked drivers of others 2010 and others quoted in this paper). Ingold cri-

  • change)?
  • ticises the ‘inherent dualism’ of the approach consisting

The present paper reports on a study built on eight in the ‘study of the reciprocal interplay between the two years of fieldwork (conducted between 1994 and 2010) kinds of system, social and ecological with its implied among Tungusic peoples in Yakutia, Kamchatka, and the dichotomies between person and organism, society and

  • regions of Amur and Khabarovsk.
  • nature’ (Ingold 2000: 3). His theoretical approach aims

The term climate change is used here in a specific way to ‘build an alternative to the standard anthropological to designate every unusual or unexplained anomaly in account of environmental perception as a cultural conthe weather observed by the Tungus and the phenomena struction of nature, or as the superimposition of layers of in the environment that these peoples link with these “emic” significance upon an independently given, “etic”

  • observed anomalies.
  • reality’ (Ingold 200: 20). He argues that science needs

I recently started to study climate change as an anthro- to recognise that ‘human beings must simultaneously be pologist, analysing the economic, technical and spiritual constituted both as organisms within systems of ecolohuman–environment relationship among the nomads, vil- gical relations, and as persons within systems of social lagers and townspeople and this was the focus of my relations’ (Ingold 2000: 3). First of all, I do not intend to comparative research. In the 1990’s, I did not really perform a wide anthropological theoretical comparison of pay attention to the remarks of the elders about the the perception of the environment, but only to understand changes in climate and the fading of long and cold this hunter-gatherer-herder ‘emic’ perception among two winters, I simply identified them as an expression of Siberian peoples and how it may change. But I do not nostalgia for their youth. Returning to the nomadic field use Descola’s theoretical construction (Descola 2005). in 2006 it was evident that changes in climate and in the He analyses, thanks to reflection based on this artificial environment had indeed become a threat, endangering not distinction, the continuities and discontinuities between only the environment and traditional economics (hunting, humans and their environment. For instance, he compares reindeer herding), but also the societies and their cultures, the perception of the environment among various hunterand along with this, a risk of modifying the human– gatherers seeing themselves as a part of the environment

  • environment relationship.
  • and assimilating their environment (of which they have

This paper explores how the Tungus perceive climate a complex and detailed perception) into their culture and change and evaluates the importance of climate change industrialised societies’ cosmogony where the autonomy as a cause of economic, social and ritual changes among of ‘nature’ (with a broad and vague perception) on the the Siberian peoples. The main argument is that climate one hand and of ‘culture’ on the other hand is attested change may give rise to major modifications in the (Descola 2005: 105–118). Indeed, Tungusic narratives perception of people concerning the environment and of and practices related to the perception of the environment their economic and religious relationship with it. To this clearly demonstrate that the ‘emic’ worldview does see end, the paper analyses the Tungusic perception of a link a set of interrelations between humans and the natural between the natural environment and their identity, their environment (or its elements), even if the Tungus pernotions of adaptation and vulnerability, and some cases ceive the humans that they are as one of the species

  • 262
  • LAVRILLIER

  • inhabiting the environment. And if they do attribute
  • In order to study climate change, I made several meth-

social life to various animal species, and if their percep- odological choices. I decided to approach climate change tion merges in one concept what scientists (both social as the Tungus perceive it themselves, together with curand biological) distinguish in ‘biophysical’ elements and rent economic, social, environmental, political and legal ‘emic’ worldview and what I distinguish in economic and changes. Other Arctic researchers also emphasise the ritual relationships (see in the text the description of the importance of studying climate change within the frameTungusic perception of natural environment). Even if work of other changes affecting indigenous peoples: for Ingold’s theoretical position seems to correspond to the instance, Ford among the Inuit of the Canadian Arctic Tungusic perception of the environment (that is merging Bay (Ford 2006), Nuttall among the Greenlandic Inuit humans and the natural environment or including humans (Nuttall 2009), Forbes and Stammler among the Russian in the natural environment) the Tungusic perception of Yamal Nenets (Forbes and others 2009), Forbes and relationships between humans and natural environment others among the Sami (Crate and others 2010), Vlasova

  • (and between its elements) must be studied.
  • among the Nenets and Kofinas among the Fennoscandian

Also, even if Tungus merge in one both biophysical Sami (Nuttall and others 2005). On the fieldwork, I and spiritual perceptions of the environment, I still use the used the methodology of participant observation and artificial distinction between ‘biophysical’ and ‘spiritual’ formal and of informal interviews without mentioning and between economic and ritual relationship as a sci- the expression ‘climate change.’ Indeed, mentioning entific analytic tool. Indeed, one of the potential changes this during an interview would have risked influencing in the ‘emic’ perception of the environment linked to the indigenous interpretation of the environmental and global changes can be that Tungus (or other Siberian climate changes they are observing. As we will see, the peoples) will start to make new distinctions (for instance popular scientific notion of ‘climate change’ does not yet between biophysical and spiritual environments, between exist in these regions. In Inupiaq villages of Alaska, the

  • economic and ritual relationships).
  • anthropologists Marino and Schweitzer suggest a similar

The topic of ‘climate change’ is quite widely stud- field choice, since ‘the words “climate change” affected ied by anthropologists and sociologists in the western local discourse and not talking about climate change areas of the Arctic (that is Canada, Alaska, Green- provided the best method for understanding local concepland) (Krupnik and Jolly 2002; Krupnik and Ray tion of change’ (Marino and Schweitzer 2009: 210). In 2007; Krupnik and others 2010; Ford and others addition, I studied a broad set of spontaneous discussions 2006, 2007; Huntington and others 2004; Nuttall and (not provoked by the anthropologist) among the Tungus others 2005; ACIA 2005; Berkes and Jolly 2001; among (including nomads, villagers and townspeople). many others). However, this does not apply, as far as I know, to Siberia in general, except for some leading studies such as those by Forbes, Stammler, Stammler-

Changes observed by the Tungus

Gossmann, and Vlasova carried out among the Yamal The Tungus are very well placed to observe shifts in Nenets (Forbes and others 2006; Forbes 2008; Stammler- climate and the environment because their diverse ecoGossmann 2010; among others), among Nenets and Sami nomies depend on wild and domestic fauna, flora and (Nuttall and others 2005), among Nenets and Ienisseysk the land. They carry out different forms of reindeer Evenk (Vlasova 2006) and particularly in eastern Siberia, herding. In the areas of extensive reindeer herding, the except for Crate among the Yakut (Crate 2008), or main subsistence comes from this: as to transportation it Sharakhmatova (Sharakhmatova 2011) among the Even is ensured by reindeer (in northern Yakutia) or by horse and Itelmen of southern Kamchatka, a little information in summer and by snowmobile in winter (in southern about the Yukaghir (Shadrin 2009) and a short report on Kamchatka) but not by motorcycle or four-wheel drive Chukchi observation (Kavry and Boltunov 2005–2006). vehicles as is the case in other Siberian regions. In Are there common circumpolar features among indigen- the case of reindeer herding with small herds, while the ous peoples in facing ‘climate change’? Western and main subsistence comes from hunting (food game are Siberian Arctic/subarctic societies live in similar kinds wild reindeer, elk, roe-deer, red deer, migrating birds, of environments, have/had the same kind of relationship black grouse, snow partridge and occasionally bear; fur with the environment even if there are some notable game is sable), and reindeer provide transportation. This differences, particularly regarding the chronology of his- kind of reindeer herding is common among the Evenk of torical political events, the political systems, changing Yakutia and the Amur region as well as among the Even economics and lifestyles, entering a market economy, etc. in the Khabarovsk region. Among the Even fisherman of In this paper, I added some circumpolar comparisons to Kamchatka, the main subsistence comes from intense salmy own findings on climate change among the Tungus. mon fishing for humans and dogs together with hunting; Some existing comparative studies have been carried the transportation is performed by dogs during the snow out or are still continuing, such as the MEGATRENDS period and by horses in summer. sociological circumpolar comparative study, but most comparative studies focus on reindeer herder groups in mental changes for several decades, such as a rise in both

  • Fennoscandia and Russia.
  • winter and summer temperatures, but these changes have

The Tungus have been noticing climate and environ-

  • CLIMATE CHANGE AMONG NOMADIC AND SETTLED TUNGUS OF SIBERIA
  • 263

been increasing more rapidly over the last 5/10 years. A ism the Tungus explain cannot function correctly in the single word sums up the main trend of weather change heat. As to indirect effects, four of the most recurrent in narratives: okollen (in Evenk) ukollen (in Even.) – examples are. Firstly, the Tungus link the unexpected ‘it’s getting hotter’, which has a strong connotation of development of parasitic illnesses among the reindeer endangerment for the people. Being ‘people of cold with rising temperatures. The autopsies they have carried weather’ is a part of the identity of the Tungus, who out show a presence of diverse parasites in the epidermis, say emphatically: ‘in contrast with other peoples in the the blood, the urine, the brain, the lungs and the digestive world, the Tungus cannot physically stand warmth and system. Secondly, for the Tungus, climate change is the can survive only in cold weather, like reindeer’ (Mazin cause of the appearance of new species of flies. These 1984; Nuttall and others 2005). They have noticed that new flies lay larvae in antlers that cause infection and the coldest part of winter is now two months shorter sometimes lead the reindeer to death. Thirdly, climate than it was 30 years ago and is also warmer than it was change provokes an increase in the number of fires, which then, and therefore that the snow period is getting much reduces the amount of pasture available for domestic shorter. It is important to point out that there are regional reindeer and thus endangers their health. Fourthly, the differences in snow cover: it is thin in southeastern fires reduce the natural space for wild animals which Siberia while it is deep in Yakutia (Crate 2008) and in forces them to migrate to other areas (often the same Kamchatka. In addition, the Tungus link the warming as the lands occupied by the nomads): this then triggers with an increase in forest fires; a fact that Yamal Nenets off an increase in the number of predators on herding

  • also mention (Nuttall and others 2005: 678).
  • lands and the killing of the easiest prey, the domestic

The Tungus also link the changes in climate with reindeer. In order to implement the wishes of various various observed changes in flora and wild fauna. They hunter-herders groups in Russia and Fennoscandia to have noticed the extinction of some plant species (larch study those changes affecting reindeer, an international ivy), of animal species (some fish from the salmon family, and multidisciplinary consortium has been assembled some birds), the appearance of new species of birds which starts in 2013. (originally native to warmer regions such as sparrows, which they only knew about from their school books about central Russia’s fauna) and of insects (new species of flies and previously unknown horseflies). The appear-

Complex identification of climate change and other factors

ance of new insects affecting greenhouse agriculture and The Tungus do not really identify these changes as a forage plants has also been observed in central Yakutia generalised notion of ‘climate change’ but as a part of an among the Yakut (Crate 2008: 578). Some Tungus have overall change in their immediate environment. In fact, also noticed that the sable fur is not as thick as it used they had been noticing these changes for a long time beto be. They are particularly worried about a general fore the worldwide media coverage of ‘climate change’, decrease in numbers in the animal population (except which is not as strong in this part of Russia as it is in predators). Indeed, the populations of wild deer and elk the west. In contrast to the western areas of the Arctic are falling considerably, to a degree where there are no as mentioned about the Inuit of the Canadian Arctic Bay longer enough of them to feed the nomadic population. by Ford (Ford and others 2006), the Russian Government The nomads have noticed that the wild deer’s yearly does not pay much attention to the damage that is caused migration has changed (in northern, southern Yakutia and by ‘climate change’. In addition, relatively few scientists the Amur region). Among reindeer herders, even though study the subject in the areas situated close to the Tungus’ the Tungus worry very much about all these changes, they lands. Thus, there is among the Tungus no notion of ‘climost immediately concerned about what is happening to mate change’ as ‘a scientific topical issue’ as Schweitzer the domestic reindeer. They perceive climate changes as and others emphasised among the Inupiaq villages of a great anomaly, as Orlove suggested for other parts of Alaska (Marino and Schweitzer 2009) or as ‘responsible the world (Roncoli and others 2009). Vlasova (Nuttall for everything’ (as Crate 2008 pointed out among the and others 2005) and other specialists in Siberia (Kavry Yakut of central Yakutia and Nuttall (2009) among the and Boltunov 2005–2006; Sharakhmatova 2011; Shadrin Canadian and Greenlandic Inuits), or as ‘an opportunity

  • 2009) make similar observations.
  • to obtain something’ from higher political authorities as

Nuttall (2009) and Henshaw (2009) stressed regarding the Greenlandic Inuit and the southwest Baffin Island Inuit respectively, both regarding the Inuit Circumpolar

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  • Mitochondrial Genome Diversity in the Central Siberian Plateau with Particular

    Mitochondrial Genome Diversity in the Central Siberian Plateau with Particular

    bioRxiv preprint doi: https://doi.org/10.1101/656181; this version posted May 31, 2019. The copyright holder for this preprint (which was not certified by peer review) is the author/funder, who has granted bioRxiv a license to display the preprint in perpetuity. It is made available under aCC-BY-NC-ND 4.0 International license. Mitochondrial Genome Diversity in the Central Siberian Plateau with Particular Reference to Prehistory of Northernmost Eurasia S. V. Dryomov*,1, A. M. Nazhmidenova*,1, E. B. Starikovskaya*,1, S. A. Shalaurova1, N. Rohland2, S. Mallick2,3,4, R. Bernardos2, A. P. Derevianko5, D. Reich2,3,4, R. I. Sukernik1. 1 Laboratory of Human Molecular Genetics, Institute of Molecular and Cellular Biology, SBRAS, Novosibirsk, Russian Federation 2 Department of Genetics, Harvard Medical School, Boston, MA 02115, USA 3 Broad Institute of Harvard and MIT, Cambridge, MA 02142, USA 4 Howard Hughes Medical Institute, Harvard Medical School, Boston, MA 02115, USA 5 Institute of Archaeology and Ethnography, SBRAS, Novosibirsk, Russian Federation Corresponding author: Rem Sukernik ([email protected]) * These authors contributed equally to this work. bioRxiv preprint doi: https://doi.org/10.1101/656181; this version posted May 31, 2019. The copyright holder for this preprint (which was not certified by peer review) is the author/funder, who has granted bioRxiv a license to display the preprint in perpetuity. It is made available under aCC-BY-NC-ND 4.0 International license. Abstract The Central Siberian Plateau was last geographic area in Eurasia to become habitable by modern humans after the Last Glacial Maximum (LGM).
  • The Complex Admixture History and Recent Southern Origins of Siberian Populations

    The Complex Admixture History and Recent Southern Origins of Siberian Populations

    bioRxiv preprint doi: https://doi.org/10.1101/018770; this version posted April 30, 2015. The copyright holder for this preprint (which was not certified by peer review) is the author/funder, who has granted bioRxiv a license to display the preprint in perpetuity. It is made available under aCC-BY-NC-ND 4.0 International license. The complex admixture history and recent southern origins of Siberian populations Short title: The complex admixture history of Siberians Irina Pugach1*, Rostislav Matveev2, Viktor Spitsyn3, Sergey Makarov3, Innokentiy Novgorodov4, Vladimir Osakovsky5, Mark Stoneking1, Brigitte Pakendorf6* 1 Department of Evolutionary Genetics, Max Planck Institute for Evolutionary Anthropology, Leipzig, Germany 2 Max Planck Institute for Mathematics in the Sciences, Leipzig, Germany 3 Research Centre for Medical Genetics, Federal State Budgetary Institution, Moscow, Russian Federation 4 Institute of Foreign Philology and Regional Studies, North-Eastern Federal University, Yakutsk, Russian Federation 5 Institute of Health, North-Eastern Federal University, Yakutsk, Russian Federation 6 Laboratoire Dynamique du Langage, UMR5596, CNRS and Université Lyon Lumière 2, Lyon, France. *Corresponding authors: [email protected] (IP), [email protected] (BP) 1 bioRxiv preprint doi: https://doi.org/10.1101/018770; this version posted April 30, 2015. The copyright holder for this preprint (which was not certified by peer review) is the author/funder, who has granted bioRxiv a license to display the preprint in perpetuity. It is made available under aCC-BY-NC-ND 4.0 International license. Abstract Although Siberia was inhabited by modern humans at an early stage, there is still debate over whether this area remained habitable during the extremely cold period of the Last Glacial Maximum or whether it was subsequently repopulated by peoples with a recent shared ancestry.
  • LCSH Section U

    LCSH Section U

    U-2 (Reconnaissance aircraft) (Not Subd Geog) U.S. 29 U.S. Bank Stadium (Minneapolis, Minn.) [TL686.L (Manufacture)] USE United States Highway 29 BT Stadiums—Minnesota [UG1242.R4 (Military aeronautics)] U.S. 30 U.S. Bicycle Route System (May Subd Geog) UF Lockheed U-2 (Airplane) USE United States Highway 30 UF USBRS (U.S. Bicycle Route System) BT Lockheed aircraft U.S. 31 BT Bicycle trails—United States Reconnaissance aircraft USE United States Highway 31 U.S.-Canada Border Region U-2 (Training plane) U.S. 40 USE Canadian-American Border Region USE Polikarpov U-2 (Training plane) USE United States Highway 40 U.S. Capitol (Washington, D.C.) U-2 Incident, 1960 U.S. 41 USE United States Capitol (Washington, D.C.) BT Military intelligence USE United States Highway 41 U.S. Capitol Complex (Washington, D.C.) Military reconnaissance U.S. 44 USE United States Capitol Complex (Washington, U-Bahn-Station Kröpcke (Hannover, Germany) USE United States Highway 44 D.C.) USE U-Bahnhof Kröpcke (Hannover, Germany) U.S. 50 U.S. Cleveland Post Office Building (Punta Gorda, Fla.) U-Bahnhof Kröpcke (Hannover, Germany) USE United States Highway 50 UF Cleveland Post Office Building (Punta Gorda, UF Kröpcke, U-Bahnhof (Hannover, Germany) U.S. 51 Fla.) Station Kröpcke (Hannover, Germany) USE United States Highway 51 BT Post office buildings—Florida U-Bahn-Station Kröpcke (Hannover, Germany) U.S. 52 U.S. Coast Guard Light Station (Jupiter Inlet, Fla.) BT Subway stations—Germany USE United States Highway 52 USE Jupiter Inlet Light (Fla.) U-Bahnhof Lohring (Bochum, Germany) U.S.
  • Using Toponyms to Analyze the Endangered Manchu Language in Northeast China

    Using Toponyms to Analyze the Endangered Manchu Language in Northeast China

    sustainability Article Using Toponyms to Analyze the Endangered Manchu Language in Northeast China Zhenhua Zhu ID , Hongyan Zhang *, Jianjun Zhao ID , Xiaoyi Guo ID , Zhengxiang Zhang ID , Yanling Ding and Tao Xiong School of Geographical Sciences, Northeast Normal University, Changchun 130024, China; [email protected] (Z.Z.); [email protected] (J.Z.); [email protected] (X.G.); [email protected] (Z.Z.); [email protected] (Y.D.); [email protected] (T.X.) * Correspondence: [email protected]; Tel.: +86-431-8509-9550 Received: 12 January 2017; Accepted: 16 February 2018; Published: 24 February 2018 Abstract: UNESCO has classified Manchu in Northeast China as a critically endangered language. Toponyms can act as carriers of languages and can be preserved for a long time. The Manchu language was the national language in the Qing Dynasty, and there are many Manchu place names in Northeast China that serve as “living heritages” that retain traces of ancient local cultures. We studied Manchu and other related ethnic place names in Northeast China by integrating spatial statistical measures using geographic information systems (GIS) to analyze the endangered languages in the region. The objective was to explore not only the distribution of ethnic toponyms within a relevant historical context but also the environmental factors associated with the endangered Manchu languages. This study reveals that the distributions of ethnic groups and languages can be revealed by the Sinification of ethnic toponyms in Northeast China. The evolution of spatial patterns of toponyms shows the interactive process between Manchus and Han Chinese. The Manchu language is endangered by the influences of Han Chinese migrants on the original culture, as reflected by crops and the distances to the nearest roads, which are indicators of farming culture and accessibility.
  • THE CREATION of MANZU IDE M RY and the SHAMAMC

    THE CREATION of MANZU IDE M RY and the SHAMAMC

    PIAO HAN: THE CREATION OF MANZU IDEmRY AND THE SHAMAMC TRADITION tome Todd Holyoak A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Antiiropology University of Toronto O Copyright by Lome Todd Holyoak (2000) National LÏbfafy Bibliothèque nationale 1+1 of Canada du Canada Acquisitions and Acquisitions et Bibliograp hic Services services bibliographiques 395 Weflingtm Street 395. rue Weilingtm OttawaON KlAûN4 OüawaON K1AW canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive Licence allcwing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seii reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/fïlm, de reproduction sur papier ou sur format électronique. The author retaùis ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent êîre imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Piao Han: The Creation of Manzu Identity and the Shamanic Tradition, Doctor of Philosophy, 2000, Lome Todd Holyoak. Department of Anthropology, University of Toronto. Abstract The Guan are a Manzu clan living in the village of Yi Lan Gang, Heilongjiang province. People's Republic of China. Research was undenaken in China from 1995 to 1997.
  • Joint International Conference Of

    Joint International Conference Of

    Joint international ConferenCe of ● Humanities Korea Plus researcH GrouP of PKnu ● association of nortH-east asian cultures ● tHe linGuistic society of tHe nortH east ■ Date: July 13-14, 2018 ■ Venue: nortH-eastern federal univ., yaKutsK, russia ● Promoter · Humanities Korea Plus researcH GrouP of PKNU · association of nortH-east asian cultures · tHe linGuistic society of tHe nortH east ● SPonSor · nortH-eastern federal univ., russia · national researcH foudation of Korea · lG international yaKutsK ● Planning · Gem-mice of PuKyonG national univ. · nortH-eastern federal univ. Joint International Conference of - Humanities Korea Plus Research Group of PKNU - Association of North-East Asian Cultures - The Linguistic Society of the North East OPENING ADDRESS OPENING ADDRESS Its nice to meet you. I am Son Dong-ju President The Association of North-East Asian Cultures, Professor of Pukyong National Univ. in Busan, Korea. I am pleased to have the Joint International Conference in conjunction with the Linguistic Society of the North-East at the North-Eastern Federal Univ. in Yakutsk, Russia. I would like to thank the Rector Evgenia Mikhailova for allowing me to host the conference. Also, Thank you Vice-rector Vladlen Kugunurov who oversee the event to proceed smoothly, Professor Ahn Sang-cheol, who prepared Korea and Russia, Professors at Korea Studies Institute, and Lee Sang- oak and professor Kang Duck-soo. Our Association of North-East Asian Cultures was founded in 1998 and holds academic conferences overseas every summer. We are studying the culture of Northeast Asia and sharing academic researches with other countries around the world. Until now, we have been held in Tokyo, Kyoto, Fukuoka, and Tsushima, including Hokkaido, which is the most northerly, and Okinawa, the most southerly city in Japan.
  • Characteristics of Shamanism of the Tungusic Speaking People

    Characteristics of Shamanism of the Tungusic Speaking People

    CHAPTER TEN CHARACTERISTICS OF SHAMANISM OF THE TUNGUSIC SPEAKING PEOPLE Meng Huiying1 Translated by Cheryl Cornwell, Anne Henochowicz, Timothy Thurston, Yang Qiong, and Zhou Hao Abstract China’s Tungusic speaking people include the Manchu (满族), Oroqen (鄂伦 春), Ewenki (鄂温克), Hezhen (赫哲), and Xibe (锡伯). These groups share traditional forms of shamanism. Not only has shamanism served as the foun- dation for the Tungusic peoples, but also continues to shape their cultures. The shamanism of China’s Tungus people has provided a unique vantage point from which to view the entirety of shamanistic phenomena. In order to demonstrate the ancient nature of shamanism among China’s Tungusic speaking peoples, this article looks at the hunter-gatherer way of life and its relationship to shamanism and the clan structure. By examining the concepts of shamanism in its various manifestations and social functions, such as shaman illness, medical treatment, and shaman paraphernalia, this essay demonstrates the nature of shamanism among China’s Tungusic peo- ples. This essay also discusses the shamanistic tradition as it existed within the patriarchal structure of religion among the Tungus, the demise of the clan system which has followed the institutionalization of the position of sha- man, and changes in shamanism following the establishment of the People’s Republic of China. Thus, this discussion elucidates the richness of shamanism among China’s Tungusic peoples. The author puts forth the idea that the shamanism of the Tungusic peoples became a means of self-cultivation in terms of specific behavioral conven- tions and cultural ways of thinking. It has interacted with other experiential 1 Dr.