Terra sebv s acta mvsei sabesiensi s
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Revisiting the Collection of Tatar Musical-Ethnographic
47 valuable to the study of Tatar ethnography. Instrumental music also had a very important place in Tatar culture: every holiday, traditional event and custom was accompanied by playing folk instruments, the violin 14 in particular. Use of this instrument was widespread not only in Tatar but in other nations of the Volga region. For example, the 19 th century researcher Colonel A. Rittich mentioned the important role played by the violin in Chuvash wedding rites, such as Chuvash musicians competing on the side of the bride or the groom, vying to outdo each other in terms of technique, endurance and volume. 15 The late 19 th -early 20 th сentury researcher K. Prokopiev described how “violinists, sitting next to each other, play the violin as loud as possible, trying to outdo each other.” 16 Violin was also one of the most popular national instruments among the Udmurt: new recruits, before being sent to the military, danced and sang to the accompaniment of a violin in order to say goodbye to their relatives. 17
Many academics from the Kazan Ecclesiastical Academy worked towards the propagation of Russian scientific, ethnographical, linguistic, regional and historical knowledge among non-Russian nations. Among them, N. F. Katanov in particular stands out. 18 In his academic works, he underlined the importance and necessity of studying Russian culture and language; in his opinion, progressive change could only come about if different nations cooperated with Russian.
14 Safiullina 2012, p. 111. 15 Rittich 1870, p. 113. 16 Prokopiev 1903, p. 25-26. 17 Vereshagin 1889, p. 110. 18 Nikolay Fedorovich Katanov (1862-1922) was a Russian Turkologist, a professor of the Imperial Kazan University and the Kazan Ecclesiastical Academy, Doctor of Comparative Linguistics, ethnographer, folklorist and public figure. From 1884 to 1888 he studied at the Faculty of Oriental Languages of the Saint Petersburg Imperial University. In 1893 he was appointed to Kazan University as a professor in the Department of Turkic-Tatar Dialects. In 1903 he defended his doctoral dissertation The Experience of Study of the Uryankhaisk
where he considered books written in the Tatar language. In 1907, the Imperial Kazan University awarded him a second doctoral degree without a dissertation defence. From 1911 to 1917, he was a member of the international Société des Sciences et Lettres (Leuven, Belgium) and Ungarische ethnographische Gesellschaft (Budapest, Hungary), a corresponding member of Finno-Ugric Association in Helsingfors (Finland), an active member of the Imperial Russian Geographical Association, Russian Archaeological Association, the Imperial Amateur Association of Natural Science, Anthropology and Ethnography in Moscow, and Turkestan Archaeological Amateur Club in Tashkent. From 1898 to 1914, Council Chair the Society for Archaeology, History and Ethnography in Imperial Kazan University. He was also the dean of the North-East Archaeological and Ethnographical Institute and an Actual State Councillor. www.cclbsebes.ro/muzeul-municipal-ioan-raica.html / www.cimec.ro
E. I. Safiullina
48 During the time he spent teaching in the Kazan Ecclesiastical Academy, Katanov took part in many fieldwork expeditions, collecting and processing a vast amount of material on the history, culture and ethnography of nations living in the territories of the Volga region, the Transurals and Central Asia. 19 In the Academy his professorial role was Chair of Ethnography, researching the Tatars, Kirghiz, Bashkir, Chuvash, Cheremis, Votyaks and Mordva, and specifically the history of how Christianity spread between these nations. He lectured on the ethnography of the Turkic and Finno-Ugrian nations of Russia, on linguistics and Tatar language. Besides this, he was also a director of the Academy’s historical- ethnographical missionary museum and managing editor of the magazine Inorodcheskoe obozrenie (a supplement to Pravoslavnyiy sobesednik). In his time as a missionary-teacher at the Academy Katanov wrote many reviews of other academics’ research. For instance, the National Archive of the Tatarstan Republic holds his review of the coursework of one student, a priest called Sergey Pokrovsky, entitled Legalization and Orders of the Department of Religious
evaluates this work and presents his academic viewpoint on issues surrounding Christian evangelism among non-Russian nations. 20 Katanov not only contributed greatly to the development of missionary-educative activity, but also to the humanities, in fields such as Orientalism, history and the ethnography of Turkic nations. In consolidating Orthodox Christianity among non-Russian nations, studies of their everyday life, traditions and culture published in the Academy magazine Pravoslavnyiy sobesednik and its supplement Inorodcheskoe obozrenie played a very important role. On 15 March 1912, in the Missionary Department of the Ecclesiastical Academy, Bishop Anastasia chaired a meeting concerning the founding of Inorodcheskoe obozrenie. While
articles, this supplement would be a vehicle for publishing materials of an ethnographical and informative character (for instance, government orders; accounts of the everyday life, customs, religious beliefs, laws and establishments of the “non-Russians” of Eastern Russia and Siberia; reviews of current non-Russian literature; and bibliographies and reference lists). 21
and Inorodcheskoe obozrenie gained wide popularity not only in the Volga region but in other regions and cities of Russia: the editorial board received requests for copies from Omsk, Kalmykia, Tomsk,
19 Safiullina 2014, p. 101. 20 NATR, fund 10, list 2, folder 2176, p. 26-32. 21 Ibid., fund 968, list 1, storage unit 79, p. 6. www.cclbsebes.ro/muzeul-municipal-ioan-raica.html / www.cimec.ro Yüklə 12,44 Mb. Dostları ilə paylaş:
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