Siberian Yupik

Siberian Yupiks, or Yuits, are indigenous people who reside along the coast of the Chukchi Peninsula in the far northeast of the Russian Federation and on St. Lawrence Island in Alaska. They speak Central Siberian Yupik (also known as Yuit), a Yupik language of the Eskimo-Aleut family of languages.

They were also known as Siberian Eskimo or Yupiks. The name Yuit (Юит, plural: Юиты) was officially assigned to them in 1931, at the brief time of the campaign of support of indigenous cultures in the Soviet Union.

Also Sireniki Eskimos live in that area, but their extinct language, Sireniki Eskimo, shows many peculiarities among Eskimo languages. It is even mutually unintelligible with the neighboring Siberian Yupik languages. [http://unesdoc.unesco.org/images/0008/000861/086162e.pdf Menovshchikov 1990] : 70]

Material culture

Traditional crafts

The Siberian Yupik on St. Lawrence Island live in the villages of Savoonga and Gambell, and are widely known for their skillful carvings of walrus ivory and whale bone, as well as the baleen of bowhead whales. These even include some “moving sculptures” with complicated pulleys animating scenes such as walrus hunting or traditional dances.

Dwelling

The winter building of Chaplino Eskimos (Ungazigmit) was a round, dome-shaped building. It is called "yaranga" in the literature, the same word referring also to the similar building of the Chukchi. In the language of Chaplino Eskimos, its name was IPA|/mɨŋtˈtɨʁaq/.Рубцова 1954: 514] . There was a smaller cabin inside it at its back part, the IPA|/aːɣra/, used for sleeping and living. It was separated from the outer, cooler parts of the yaranga with haired reindeer skins and grass, supported by a cage-like framework. But the household works were done in the room of the yaranga in front of this inner building, and also many household utensils were kept there. In winter storms, and at night also the dogs were there. This room for economical purposes was called IPA|/naˈtɨk/.Рубцова 1954: 100–101]

There were also other types of buildings among Chaplino Eskimos: IPA|/aːwχtaq/ was a modernized type, [Рубцова 1954: 518–520] and IPA|/pəˈlʲ̥uk/ was used for summer. [Рубцова 1954: 521]

Spiritual culture

Shamanism

Many Eskimo cultures had persons acting as mediator (between human and beings of the belief system, among others) — usually termed as “shamans” in the literature. As Eskimo cultures were far from homogenity (although had some similarities), thus also shamanism among Eskimo peoples had many variants.

Siberian Yupiks had shamans as well. [Menovščikov 1968:442] [http://www.nsu.ru/ip/eskimos.php#3 Духовная культура (Spiritual culture)] , subsection of [http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)] — see the section on [http://www.nsu.ru/ip/eskimos.php Eskimos] ] Compared to the variants found among Eskimo groups of America, shamanism among Siberian Yupiks stressed more the importance of maintaining good relationship with sea animals. Ungazigmit people (the largest of Siberian Yupik variants) had IPA|/aˈliɣnalʁi/s, who received presents for the shamanizing, healing. This payment had a special name, IPA|/aˈkiliːɕaq/ — in their language, there were many words for the different kinds of presents and payments and this was one of them.Рубцова 1954:173] (The many kinds of presents and the words designating them were related to the culture: fests, marriage etc.; or made such fine distinctions like “thing, given to someone who has none”, “thing, given, not begged for”, “thing, given to someone as to anybody else”, “thing, given for exchange” etc. [Рубцова 1954:62] ).

Name-giving

Similarly to several other Eskimo cultures, the name-giving of a newborn baby among Siberian Yupik meant that a deceased person was affected, a certain rebirth was believed. Even before the birth of the baby, careful investigations took place: dreams, events were analyzed. After the birth, the baby's physical traits were compared to those of the deceased person. The name was important: if the baby died, it was thought that he/she has not given the "right" name. In case of sickness, it was hoped that giving additional names could result in healing. [Burch & Forman 1988: 90]

Amulets

Amulets could be manifested in many forms, and could protect the person wearing them or the entire family, and there were also hunting amulets. Some examples:
* a head of raven hanging on the entrance of the house, functioning as a familiar amulet [Рубцова 1954:380] ;
* figures carved out of stone in shape of walrus head or dog head, worn as individual amulets; [Рубцова 1954:380,551–552]
* hunting amulets were attached to something or worn. [Рубцова 1954:380] About the effige of orca on the tools of the marine hunter, see the beliefs concerning this peculiar marine mammal below.

Concepts about the animal world around them

The orca, wolf,Рубцова 1954:156 (see tale "The orphan boy with his sister")] Menovščikov 1968:439,441] [http://www.nsu.ru/ip/eskimos.php#3 Духовная культура (Spiritual culture)] , subsection of [http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)] — see the section on [http://www.nsu.ru/ip/eskimos.php Eskimos] ] raven, spider,Menovščikov 1968:440–441] whale,Menovščikov 1968:439–440] Рубцова 1954:218] were revered animals. Also folklore (e.g. tale) examples demonstrate this. For example, a spider saves the life of a girl.Menovščikov 1968:440–441] [Рубцова 1954, tale 13, sentences (173)–(235)] The motif of spider as a benevolent personage, saving people from peril with its cobweb, lifting them up to the sky in danger, is present also in many tales of Sireniki Eskimoss [Меновщиков 1964: "161–162", 163 (= 165)] (as mentioned, their exact classification inside Eskimo peoples is not settled yet).

It was thought that the prey of the marine hunt could return to the sea and become a complete animal again. That is why they did not break the bones, only cut them at the joints. [Рубцова 1954:379]

Orca and wolf

In the tales and beliefs of this people, wolf and orca are thought to be identical: orca can become a wolf or vice versa. In winter, they appear in the form of wolf, in summer, in the form of orca.cite web |last=Vajda |first=Edward J |title=Siberian Yupik (Eskimo) |work=East Asian Studies |url=http://pandora.cii.wwu.edu/vajda/ea210/aleut.htm] Orca was believed to help people in hunting on the sea — thus the boat represented the image of this animal, and the orca's wooden representation hang also from the hunter's belt. Also small sacrifices could be given to orcas: tobacco was thrown into the sea for them, because they were thought to help the sea hunter in driving walrus.ru icon [http://www.echo.msk.ru/guests/6456/ A radio interview with Russian scientists about Asian Eskimos] ] It was believed that the orca was a help of the hunters even if it was in the guise of wolf: this wolf was thought to force the reindeer to allow itself to be killed by the hunters.

Whale

It is thought that during the hunt only those people who have been selected by the spirit of the sea could kill the whale. The hunter has to please the killed whale: it must be treated as a guest. Just like a polite host does not leave a recently arrived dear guest alone, thus similarly, the killed whale should not be left alone by the host (i.e. by the hunter who has killed it). Like a guest, it should not get hurt or feel sad. It must be entertained (e.g. by drum music, good foods). On the next whale migration (whales migrate twice a year, in spring to the north and in the autumn back), the previously killed whale is sent off back to the sea in the course of a farewell ritual. If the killed whale was pleased to (during its being a guest for a half year), then it can be hoped that it will return later, too: thus, also the future whale hunts will succeed.

Celestial concepts

In a tale, the sky seems to be imagined arching as a vault. Celestial bodies form holes in it: beyond this vault, there is an especially light space. [Рубцова 1954:196]

See also

* Siberian Yupik language
* Yupik language
* Yupik
* Eskimo

And also Эскимосы (Eskimos) from Russian Wikipedia.

Notes

References

Latin

*
* Campbell, Lyle. (1997). "American Indian languages: The historical linguistics of Native America". New York: Oxford University Press. ISBN 0-19-509427-1.
*
*
* de Reuse, Willem J. (1994). "Siberian Yupik Eskimo: The language and its contacts with Chukchi". Studies in indigenous languages of the Americas. Salt Lake City: University of Utah Press. ISBN 0-87480-397-7.

Cyrillic

* The transliteration of author's name, and the rendering of title in English: cite book |last=Menovshchikov |first=G. A. |title=Grammar of the language of Asian Eskimos. Vol. I. |publisher=Academy of Sciences of the USSR |location=Moscow • Leningrad |year=1962
* The transliteration of author's name, and the rendering of title in English: cite book |last=Menovshchikov |first=G. A. |title=Language of Sireniki Eskimos. Phonetics, morphology, texts and vocabulary |publisher=Academy of Sciences of the USSR |location=Moscow • Leningrad |year=1964
* The transliteration of author's name, and the rendering of title in English: cite book |last=Rubcova |first=E. S. |title=Materials on the Language and Folklore of the Eskimoes, Vol. I, Chaplino Dialect |publisher=Academy of Sciences of the USSR |location=Moscow • Leningrad |year=1954

Further reading

* Krupnik, Igor, and Nikolay Vakhtin. 1997. "Indigenous Knowledge in Modern Culture: Siberian Yupik Ecological Legacy in Transition". "Arctic Anthropology". 34, no. 1: 236.

External links

* Tales rendered in English; the song texts both in English and in original. Large PDF file requiring considerable computation resources.
* HTML format, the original language versions of the song texts are omitted.
*
* [http://lingsib.unesco.ru/en/languages/eskimo.shtml.htm Asian Eskimo Language] page of [http://lingsib.unesco.ru/en/ Endangered Languages of Indigenous Peoples of Siberia]
* [http://www.ethnologue.com/show_language.asp?code=ess Ethnologue report]
* [http://www.eki.ee/books/redbook/asiatic_eskimos.shtml The Asiatic (Siberian) Eskimos]
* cite web |author=Ludmila Ainana, Tatiana Achirgina-Arsiak, Tasian Tein |title=Yupik (Asiatic Eskimo) |url=http://alaska.si.edu/culture_ne_siberian.asp?subculture=Yupik%20(Asiatic%20Eskimo)&continue=1 |work=Alaska Native Collections
* [http://www.siberian-studies.org/publications/PDF/bevakhtin.pdf Endangered Languages in Northeast Siberia: Siberian Yupik and other Languages of Chukotka] by Nikolai Vakhtin

* [http://www.auditorium.ru/books/2357/gl8.pdf Г.А. Меновщиков: Азиатских эскимосов язык] is a summary of the Chaplino dialect. It can be read among other articles, collected under name [http://www.auditorium.ru/books/2357/ Языки мира — Палеоазиатские языки] (Languages of the world — Paleoasian languages).
* [http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)] -- see the section on [http://www.nsu.ru/ip/eskimos.php Eskimos]
* [http://www.nsu.ru/ip/eskimos.php#3 Духовная культура (Spiritual culture)] , subsection of [http://www.nsu.ru/ip/ Support for Siberian Indigenous Peoples Rights (Поддержка прав коренных народов Сибири)] — see the section on [http://www.nsu.ru/ip/eskimos.php Eskimos]
* [http://www.echo.msk.ru/guests/6456/ A radio interview with Russian scientists about Asian Eskimos]
* [http://www.icc.hotbox.ru/ ICC Chukotka] , the regional office of [http://www.inuit.org/index.asp?lang=eng&num=2 Inuit Circumpolar Council]

Old photos:
* Rendering in English: "Ungazik settlement", Kunstkamera, Russian Academy of Sciences.
* Enlarged versions of the above series, select with the navigation arrows or the form.
* Rendering in English: "Naukan settlement", Kunstkamera, Russian Academy of Sciences.
* Enlarged versions of the above series, select with the navigation arrows or the form.