http://orcid.org/0000-0003-4246-907X
Е-mail: petel@yandex.ru Tel.: +7 (495) 938-17-80
32a, Leninskii av., Moscow, 119334, Russian Federation
PhD in Philology, Senior Researcher, Scientific and Educational Center for Slavic Studies, Institute of Slavic Studies, Russian Academy of Sciences
Margarita A. Tikhonova
http://orcid.org/0000-0001-9198-2705
Е-mail: margarita.a.tikhonova@mail.ru Tel.: +7 (495) 938-17-80
32a, Leninskii av., Moscow, 119334, Russian Federation
PhD in Philology, Researcher, Scientific and Educational Center for Slavic Studies, Institute of Slavic Studies, Russian Academy of Sciences
This paper was financially supported by a grant from the Russian Science Foundation, project No. 22–18–00484, https://rscf.ru/project/22–18–00484/.
This article considers the current state of funeral and memorial rites of the Yurlians, a group of Russians living in the Komi-Permyak area. It describes traditions of the village of Ust-Zula in the Perm region, and is based on interviews with ritual specialists and the observation of home memorial services carried out in 2013. In the territory under investigation, traditional rites and ritual terminology in dialect are well preserved. The archaic linguistic stratum includes the semantics of a road to another world (packing a “bag” for the deceased, seeing the soul out, etc.). Yurlian cuisine contains dishes that have gone out of everyday use but have the status of ritual food. The complicated character of the Yurlian ritual creates a need for a ritual specialist. This is a kind of manager, a connoisseur of traditional ceremonial lyrics and folklorized funeral prayers. An important role in the ceremony is played by conversation with the deceased, which can be built up from formulaic expressions stylistically related to prayers, spells, and laments. Skill in leading such conversations, as well as in other genres of funeral folklore, is part of the “professional mastery” of a rural ritual specialist. Home memorial rite has a stable structure, but it turns out to be a flexible ritual form that can adapt to special cases and acquire “multi-layered” pragmatics (asking for forgiveness from the deceased, for public repentance, strengthening the status of a ritual specialist, etc.).
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