Tel.: +7 (3452) 68-87-87
86, Malygina str., Tyumen’, 625026, Russian Federation
PhD (Philosophy), senior researcher, department of Bioresources of the Cryosphere, Earth’s Cryosphere Institute, Tyumen’ Research Center of the Siberian Branch of the Russian Academy of Sciences
titavec a.: e-mail: altsitavets@mail.ru
Tel.: +3 (75 17) 284-18-81
1, build. 2, Surganova str., Minsk, 220072, Belarus’ Republic
PhD (Philology), senior researcher, department of folklore studies and culture of the Slavic people, Research Center of Belarusian culture, language and literature of the National Academy of Sciences of Belarus’
Bogordaeva A.: e-mail: bogordaeva@mail.ru
Tel.: +7 (3452) 22-93-56
86, Malygina str., Tyumen’, 625026, Russian Federation
PhD (History), senior researcher of Laboratory of archeology and ethnology, Institute of the North Development, Tyumen’ Research Center of the Siberian Branch of the Russian Academy of Sciences
this research is supported by the Russian Fund for Humanities, project No. 13–21–01004a (m).
There in the article we observe features of funeral and obit rites among descendants of the Belarusian peasant migrants, who have inhabited at the territory of Siberia and the Russian Far East since the second half of the 19th — the beginning of the 20th centuries. On the basis of generalization of ethnography materials collected by the authors from numerous regions of Russia and Belarus’, examples of preservation or transformations of separate elements of funeral and obit ceremonialism are reviewed. Field recordings are compared with ethnographic descriptions of ceremonial traditions of Belarusians made during the second half of the 19th — the 20th centuries.
Comparative research testifies that during autonomous dwelling outside maternal ethno-cultural space that lasted for more than hundred years, descendants of the Belarusian migrants have lost the elements of funeral ceremonialism which remained appearing at the localities from where exit of their ancestors had happened. At the same time it is possible to note firmness of ideological and semantic values of ceremonies that testifies preservation of the intrinsic essence of the ritual by migrants despite losing separate details. This assumption is confirmed by vast number of superstitions recorded during the ethnographic expeditions. Today representatives of the senior generation are main carriers of traditional elements of funeral ceremonialism whereas descendants of the Belarusian migrants born in the second half of the 20th century often introduce modern patterns of funeral culture from an urban environment to the local village life.
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