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Вестник Калмыцкого института гуманитарных исследований РАН № 3 2015 ЭТНОЛОГИЯ / ETHNOLOGY АНТРОПОЛОГИЯ / ANTHROPOLOGY УДК 391 ББК 63.5 (5Монг+2РосКалм) К ИССЛЕДОВАНИЮ СЕМАНТИКИ ЖЕНСКОГО КОСТЮМА ОЙРАТОВ И КАЛМЫКОВ (ИСТОРИОГРАФИЧЕСКИЙ АСПЕКТ) To the Study of Semantics of the Oirat and Kalmyk Women's Costume (historiographical aspect) Э. П. Бакаева (E. Bakaeva)1 1доктор исторических наук, заместитель директора Калмыцкого института гуманитарных исследований РАН (Ph. D. of History, Deputy Director at the Kalmyk Institute for Humanities of the RAS). E-mail: elzabakaeva@ yandex.ru. Статья посвящена освещению историографических аспектов изучения семантики женского костю- ма, характерного для культуры ойратских народов, в том числе калмыков. Сходный тип женской одежды также имел распространение среди бурят, алтайцев, тувинцев и некоторых других народов. Автор анали- зирует основные гипотезы, предложенные российскими и зарубежными учеными. Ключевые слова: ойраты, калмыки, традиционная культура, женская одежда, семантика. The article reviews the semantics of women's costume of the Oirat and Kalmyk people. According to the scientists this type of clothing is included into South Siberian group of clothing which is usually associated with economic and cultural tradition of nomadic herders. A similar type of women’s clothing was also typical of the Siberian people, especially among the Buryats and the Derbets, Bait, Zakhchin, Torguts, Uriankhaian people of Oirat origin. The specifi c style of sleeveless jacket “tsegdg” could be found among Mongols (“uuzh”), Southern Altai people (“chegedek”), the Tuvans (“chegedek”), the Khakas people (“sigidek”) and other ethnic groups. The author analyzes the main hypotheses proposed by Russian and foreign scientists. Keywords: Oirats, Kalmyks, traditional culture, women's clothes, semantics. В монголоведческих исследованиях не- современного общества» [Содномпилова достаточно изучен вопрос о типологии ко- 2013: 163]. стюма ойратов, а также о его символике и Общие сведения об одежде ойратских семантике. В то же время «исследование народов представлены в фундаментальном функций одежды и ее элементов в обрядо- коллективном труде монгольских ученых вой сфере подтверждает значимость образа «Этнография народов Монголии» (Том 2. костюмного комплекса в качестве эквива- Этнография ойратов) [Монгол улсын 2012], лента человеческого тела. Комплекс обыча- в котором освещаются этнический состав и ев, запретов, примет, связанных с одеждой, традиционная культура, в том числе и тра- отражает представления носителей тради- диционная одежда, дербетов [Аюуш 2012: ционной культуры об устройстве окружа- 69−75], торгутов [Тангад 2012: 203−209], ющего мира, социума, воззрения о мифиче- олетов [Дисан 2012: 133−138], захчи- ских предках, о счастье и богатстве. Многие нов [Мэнэс 2012], баитов [Батнасан 2012: из этих представлений, уже утратив свое со- 294−307], мингатов [Бадамхатан, Нансал- держание, сохраняют актуальность и в быту маа 2012: 490−497], алтайских урянхайцев 74 ЭТНОЛОГИЯ и АНТРОПОЛОГИЯ [Бадамхатан, Лхагвасүрэн 2012: 384−392]. нена у китайцев, монголов…» [Прыткова Культуре одежды западномонгольских на- 1961: 239]. родов посвящен альбом М. Амгалана, в В XX веке в результате трансформаци- котором иллюстрации сопровождены ком- онных процессов, отразивших консолида- ментариями автора [Амгалан 2008]. В от- цию монгольских народов, среди ойратов дельных работах, посвященных этнографии Монголии получила распространение одеж- ойратов, также освещаются вопросы тради- да общемонгольского типа (относящаяся к ционного костюма [Лхагвасурэн 2009 и др.]. восточноазиатскому типу, согласно клас- В целом традиционный ойратский женский сификации «Историко-этнографического костюм имеет ряд отличий от одежды хал- атласа Сибири»). Однако традиционная ха-монголов и сходство с костюмом наро- женская одежда у ойратов сохраняется в ка- дов Южной Сибири. честве этнически-специфической. В ее по- Обобщив данные по одежде народов крое, в отличие от монгольского традици- Сибири, Н. Ф. Прыткова выделила по при- онного распашного дэли (монг. дээл), кото- знаку покроя семь основных типов, среди рый относится к восточноазиатскому типу, которых — южносибирский и восточноази- наиболее ярко выражены черты южноси- атский типы одежды; эти выводы отражены бирского типа одежды. Данный тип покроя в написанном ею разделе «Верхняя одежда» характерен для женского платья типа тер- 1 «Историко-этнографического атласа Сиби- лег калмыков и ойратов Монголии, а в про- ри». Для южносибирского типа (в указан- шлом — и для зимнего типа одежды: среди ной классификации фигурирующего под калмыков подобный покрой сохранялся до номером VI) выделены следующие основ- начала XX в. в зимних шубах девл, среди ные признаки: спинка целая или отрезная, западномонгольских народов подобный по- покрой в талию, ширина талии обусловлена крой шубы (ойрат. дэвэл) также сохранялся глубокими остроугольными, прямоуголь- у захчинов — народа, расселявшегося на ными или закругленными проймами; левая окраине, в пограничье [Амгалан 2008: 26]. пола запахивается на правую; для восточно- Исследуя особенности процесса транс- азиатского (VII) — такая особенность, как формаций в культуре одежды и заимствова- ния элементов костюма, ученые отмечают, стан одежды «покроя кимоно, т. е. спинка, что имеется «некая общая закономерность, полки и часть рукавов выкроены из одного свойственная процессу усвоения иноэтни- полотнища ткани, сложенного вдоль вдвое, ческих элементов культуры в традицион- при этом большей частью целиком выкра- ном обществе: женщины в этом отношении ивают левую полку, а правую надставляют более консервативны и медленнее воспри- из другого куска; иногда полки выкраивают нимают инновации [Крюков, Малявин, Со- одинаковой ширины и тогда надставляют фронов 1987: 121−122]. В этом аспекте ак- левую» [Прыткова 1961: 239]. «Тип VI был туальным является исследование женского характерен для мужской и женской одеж- костюма ойратов, сохраняющего основные ды народов Южной Сибири и Забайкалья. конструктивные особенности южносибир- Это длинная, расклиненная в подоле одеж- ского типа и имеющего взаимосвязь с кал- да, специально приспособленная для вер- мыцким типом одежды. ховой езды. Кроме того, эта одежда имела 1 ряд элементов покроя монгольской одежды Термины, обозначающие женские платья (удвоенная пола, запахивающаяся слева на- (как и многие другие), пишутся сходно в род- право, характерный обшлаг, рукава и т.п.) ственных монгольском и калмыцком языках. В <…> Одежда VII типа была распростране- языке ойратов эти названия звучат как у кал- на у народов Южной Сибири, Забайкалья и мыков, но официально в Монголии принята Нижнего Амура. Характерным для нее яв- монгольская письменность, а потому термины лялось наличие многих элементов, прису- пишутся с применением другой орфографии щих монгольской и маньчжурской одежде (например, калм. девл, ойрат. дэвэл). В калмыц- (стан одежды кроился из одного перекину- ком языке используется термин терлг, в мон- гольском он пишется тэрлэг, в калмыцком язы- того полотнища ткани, левая пола удваива- ке безрукавку называют цегдг, а на монгольском лась и запахивалась слева направо; обшлаг языке это название пишется цэгдэг. За исключе- рукава был фигурным; отрезная одежда — в нием случаев написания на монгольском и кал- виде кофты с юбкой). За пределами Сибири мыцком языках, выделенных курсивом, нами в одежда VII типа широко была распростра- статье используются варианты терлег и цегдег. 75 Вестник Калмыцкого института гуманитарных исследований РАН № 3 2015 Названия женской одежды (в том числе ряда других южносибирских народов. При- и названия специфического типа одежды в ведем сравнительные данные с указанием виде безрукавки) — тэрлэг, цэгдэг — име- источников в таблице. ют сходство у ойратов и калмыков, как и у Таблица 1. Названия женской одежды у ойратов, калмыков и отдельных народов Южной Сибири Народность Название платья Название Источник и /или шубы безрукавки 1 Калмыки терлг цегдг Эрдниев 1970: 144−146 2 Торгуты Монголии тэрлэг цэгдэг Тангад 2012: 204, 206 3 Дербеты Монголии тэрлэг цэгдэг Аюуш 2012: 69 4 Баиты Монголии тэрлэг цэгдэг Батнасан 2012: 295, 296 5 Олеты Монголии тэрлэг цэгдэг с. 136 Дисан 2012: 136 6 Захчины Монголии тэрлэг цэгдэг Мэнэс 2012: 454 7 Мингаты Монголии тэрлэг / дээл (эта одежда Ууж, цээжмэг Бадамхатан, Нансалмаа отличается от тэрлэг дру- 490−491 гих ойратов и имеет сход- ство с халхаской) 8 Алтайские тэрлэг цэгдэг Бадамхатан, урянхайцы Лхагвасүрэн 2012: 387, 388 9 Буряты дэгэл хубайси (у хонго- Дугаров 1983а: 37; доров), хубайхи (у Дугаров 1983: 110 булагатов), дэгэлэй (у эхиритов), уужа (у хори)1 10 Тувинцы терлик чегедек Дугаров 1983а: 39; Прыткова 1961: 235 11 Южные шуба тон или терлик2 чегедек Алтайцы 2014: 238 алтайцы (алтай- кижи,теленгиты. телеуты) 12 Теленгиты шуба — jайгы тон, чедек Дьяконова 2001: 84−94 летнее платье — каптал 13 Хакасы эдекту тон (архаичный чегедек Прыткова 1961: тип шубы, отличающийся Дьяконова 2001: 84−94 специф. чертами) 14 Халха-монголы дээл, тэрлэг (относящиеся ууж Батнасан 1987: 1987: к восточноазиатскому 147−149 типу одежды) 1 Д. А. Николаева перечисляет следующие названия бурятской женской безрукавки: у запад- ных бурят хубайси или дэглээ, у восточных бурят повседневная короткая безрукавка уужа (сээжэб- шэ, хантааза или эсэгын уужа) и праздничная длинная дэгэлээ (морин уужа). Автор отмечает, что у западных бурят два типа женского платья имели туникообразный силуэт, а у восточных бурят бытовало платье дэгэл [Николаева 2004: 156−157], которое относилось к тому же типу, что и кал- мыцкий терлг. 2 «У тюрко-монгольских
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  • 49173-003: Improving Access to Health Services for Disadvantaged

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  • Initial Environmental Examination (Update)

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    The present volume is the fi rst part of a series aimed to introduce the activity of the Hungarian-Mongolian Expedition researching dialects and traditional culture over the past two decades among Mongolian speaking ethnic groups. The starting volume celebrates the beginning of the Expedition twenty years earlier and is connected to the language and dialect researches based on the fi eldwork among the West Mongolian Oirads since 1991. OIRAD Researching Oirad materials is particularly important among Mongolic languages. The reason is that ESSAYS once living in a compact unity, the ethnic group has AND widely scattered but they still preserve their specifi c language and culture even surrounded by a different ÁGNES majority (Khalkha Mongolian, Chinese, Tibetan and BIRTALAN Russian). Living separated from each other since LINGUISTIC the 17th century and some of their groups changing KALMYK territory several times, the Oirads have preserved archaisms in their dialects that could contribute KALMYK to the study of the development and alteration of other Mongolic languages. The examination of other AND LINGUISTIC modifi cations in majority environments, of the strategies of maintaining their language and culture might provide grounds for drawing linguistic and OIRAD cultural inferences of general validity. ESSAYS An international community of researchers demonstrates their achievement in various disciplines of Oirad and Kalmyk linguistic studies in the present volume. ÁGNES BIRTALAN Talentum_Birtalan_Oirad_borito_168x238 G11.indd 1 8/14/12 4:32:39 PM OIRAD AND KALMYK LINGUISTIC ESSAYS series Ernő Kulcsár Szabó editors Gábor Sonkoly TÁL E N T U M SOROZAT • 11. Oir ad and Ágn Es kalmy k Birtal an lingu isti c Essay s ELTE EÖTVÖS KIADÓ • 2012 TÁMOP 4.2.1/B-09/1/KMR-2010-0003 “For Knowledge on a European Scale, ELTE—Dialogue between Cultures Subproject” The project has been supported by the European Union, co-financed by the European Social Fund.
  • Mongolia & the Gobi Desert 2017

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