Comprehensive documentation and archiving of Teleut, Eushta-Chat, and Melets Chulym: three areally adjacent critically endangered Turkic languages of Siberia.


Comprehensive documentation and archiving of Teleut, Eushta-Chat, and Melets Chulym: three areally adjacent critically endangered Turkic languages of Siberia.

Language: Eushta-Chat (ISO639-3:sty)
Depositor: Andrey Filchenko, Denis Tokmashev, Valeriya Lemskaya
Location: Russian Federation
Deposit Id: 0495
Grant id: MDP0330
Funding body: ELDP
Level: Deposit

Summary of deposit

The primary archiving output of the project is language data as media products - best contributing to the contemporary demand of language documentation. The collection of media files consists of video, audio and appropriate metadata. Approximately 50 hours of multimedia materials (video and audio) were recorded for each language during the project. Video recording has been prioritized as a more representative mode of the culturally specific communication patterns, containing not only traditional linguistic modality, but also documenting possibly wider multimodal aspects of communication (speech situations, speaker positioning, gesture, mimicry, etc).

It is expected that by the end of the project, at least 20% of the recorded data (narrations, tales, songs etc.) will receive full interlinearization and free-translation using FLEX, and will be integrated with multimedia formats using ELAN, which the depositors are familiar with. It is furthermore expected that at the output of the corpora of Teleut, Eushta-Chat, and Melets Chulym will consist of not less than 12000-15000 words for each language, representing authentic spontaneous interlinearized texts with culturally appropriate content, which are crossreferenced with the respective video and/or audio records (where available). Each recorded speech event will be provided with appropriate metadata detailing the participants, events, locations and technical specifics (date, place, speaker: name, date of birth, brief relevant sociolinguistic background, collector, titles, keywords, etc. describing the recorded event).

Metadata are collected and archived operationally in the form of texts within uniform tables (MS.xls) and then integrated with the language data into the archive framework using Arbil. When available, photographs, pictures, maps etc. complement the textual metadata.



Group represented

As of now, all three languages/dialects of the project remain among the most neglected of the Turkic languages of Siberia while the adjacent Shor, Khakas, Chulym-Turkic, Tofa have already been a subjects of both Russian and international scholarly projects, while the languages/dialects of the project Teleut, Eushta-Chat and Melets Chulym are as highly endangered and lesser documented. Urbanization and the destruction of the traditional land-use practices, the outflow of youth from villages to the cities, the lack of a clear policy in the field of language education – all lead to a constant narrowing of the scope and function of the three languages of the project as the languages of daily communication. The communities live in the all-Russian type settled villages, usually not traditional in outlook. The domestic life is also rather common throughout Siberia. The traditional practices occur but rarely, and the groups seem to be quite assimilated due to the overall economic and social situation, as well as due to mixed marriages with other people groups (other Turkic ethnic groups, some local Uralic ethnic groups, Russians, Ukrainians, Belorussians, etc). Based on previous experience and recent contacts (ELDP SG 0277) there is a local demand and readiness to cooperate in the documentation and preservation of these endangered languages and cultures, establishing electronic resources, particularly in modern multimedia data formats, preservation and analysis of natural discourse, and communication patterns. It was noticed in 2014 during the ELDP SG 0277 project in Teleut communities, that one of the impacts has been in the domain of raising the awareness about the Turkic indigenous languages in this area, their level of documentation and description, their degree of endangerment, the need for their urgent documentation and value for their integration into the conventional debates in linguistics and anthropology. The ELDP SG 0277 Teleut documentation pilot project was one of the first such projects of its kind. It is strongly anticipated that the impact will be more considerable with the collection, processing and offering access to more representative data in size and diversity. The Teleut pilot project enjoyed growing interest and support of the local community and the activists in language/culture preservation and revival (local school, local library, individual representatives of the Teleut community). Among the project consultants were local educators and senior school children, who organized extra-curricular activities involving Teleut language and culture. These children – young Teleut speakers – were involved in the project as consultants, and displayed interest in the project activities and readiness to train in basic techniques and methods of language documentation and archival under the supervision and auspices of the local school and library. These and other representatives of the communities (Eushta-Chat, Melets Chulym) expressed their desire to cooperate further on documentation at all stages and in all activities: recording data and metadata, transcription and annotation, archival (locally and centrally), and using archived data to produce applied materials (reference, pedagogical, etc.). Furthermore, representatives of the adjacent Siberian Turkic communities, Eushta-Chat (Tomsk Tatars) and Melets Chulym expressed interest in the project and the documentation program. Thus, the project has the support of the respective communities: the Teleut community of Kemerovo region, the Eushta-Chat communities and the Melets Chulym community. As for Teleut, the co-applicants, Dr.Denis Tokmashev is an ethnic Teleut, actively involved with the community and enjoying family and local support in Teleut documentation efforts.



Special characteristics

This collection is of special importance due to a number of reasons.

First, it displays a comprehensive documentation of a critically endangered language, Melets Chulym, that has fewer than 10 fluent speakers. The collectors have tried to document as many spheres of language use as possible and make it accessible to the ELAR users for further possible research.

Second, the majority of videos recorded for Melets Chulym show spekers of Melets Chulym talking to each other - something that has not been much recorded so far.

Third, any sort of comprehensive documentation of Eushta Chat has not been made so far. This project is the first one to do it with modern methods accepted for documentation at present.

Moreover, the presented collection will be much enriched by both recordings from 2017 and 2018, and digitized cassettes recorded in the 1970s stored at the Tomsk State Pedagogical University archives, something that the public have had no use of since the time of taking.

Some educational materials for the Melets Chulym language collected and processed previously are being re-checked within the project (a Russian-Melets Chulym dictionary accompanied by grammar reference and text samples with translation) - a material the community representatives have long been asking the academia to elaborate. A copy of the book will be uploaded upon completion and/or publication.



Deposit contents

The majority of bundles in this collection are audio-video recordings. There are ca. 12 hours video recorded for Teleut, 16 hours for Eushta Chat, and 16.5 hours for Melets Chulym recorded in 2016. The recordings include narratives, conversations (monologues and polylogues) and interviews of various genres (stories, personal narratives, historical narratives, fictional narratives, songs and folk poetry, friendly talks, and other).

There are also:

8 hours of Eushta Chat and 28.5 hours of Melets Chulym audio that include recordings of field work on language peculiarities and structure (Russian-Turkic translation, discussions on the languages and community history, ethnographic information and metadata recorded in Russian and other).

All the speakers have given their consent for the recordings to be shared with academia.

As of May 2018 there are interlinearized and translated ELAN transcriptions for 1 hour for each language. ELAN transcriptions and interlinearisations will continue to be added as they are processed.



Deposit history

The deposit consists of three parts - the Teleut, Eushta Chat and Melets Chulym. The Teleut and the Melets Chulym have been previously briefly recorded by the team within field trip/small grants:

FTG0135: the deposit was timely submitted to the ELAR in October 2008. The deposit is a sample data collection including: monologues and dialogues speech events, autobiographical narratives, jokes, brief exchanges, humorous songs, stories from village life; video, audio and graphic formats (partial morphological annotation (glossing) of the texts, approx. 50%); digital media: metadata. The data was supplemented by metadata in IMDI format. Some parts of the corpus were annotated using ELAN. Language and metadata formats mostly comply with ELAR guidelines.

SG0277: completed in December 2014. The deposit was timely submitted to the ELAR in December 2014 – January 2015, including: monologues and dialogues, autobiographical narratives, jokes, brief exchanges, humorous songs, biographical stories from village life, containing over 220 sessions totaling over 22 hours of recording, over 25% of which is fully interlinear-glossed using Flex, and integrated in ELAN format, with respective metadata integrated in Arbil format.

Apart from that, the collectors (Denis Tokmashev and Valeriya Lemskaya) are adding their personal collections they have made during work on their Russian doctoral theses and postdoc research (since 2008 and 2005 respectively). It must also be mentioned that Denis Tokmashev's late father was a native speaker of Teleut and language activist whose personal archive has been used and will be added to the project deposit.



Other information

None of the data in this collection may be used as evidence in court.



Acknowledgement and citation

Users of any part of the collection should acknowledge Andrey Filchenko as the principal investigator and Denis Tokmashev and Valeriya Lemskayaas the data collectors and researchers. Users should also acknowledge the Endangered Languages Documentation Programme as the funder of the project. Individual speakers whose words and/or images are used should be acknowledged by name. Any other contributor who has collected, transcribed or translated the data or was involved in any other way should be acknowledged by name. All information on contributors is available in the metadata.

To refer to any data from the corpus, please cite the corpus in this way:

Filchenko, Andrey. 2016-2019. Comprehensive documentation and archiving of Teleut, Eushta-Chat, and Melets Chulym: three areally adjacent critically endangered Turkic languages of Siberia. London: SOAS, Endangered Languages Archive. [insert deposit URL here]. Accessed on [insert date here].



Depositor

Andrey Filchenko
Affiliation: Nazarbayev University
Denis Tokmashev
Affiliation: Tomsk Polytechnic University
Valeriya Lemskaya
Affiliation: Tomsk State Pedagogical University

Deposit Statistics

Data from 2018 December 09 to 2018 December 09
Deposit hits:1
Downloaded files
Without statistics


Showing 1 - 10 of 26 Items


Fauziya Fakhreyevna Kazakova, born in the village of Kaltay in 1938. Her father died at the World War II. They remained 5 children in the family, she was the smallest, being 5 years old at the time. There were few men in the war time. Her mother worked a lot. Her elder siblings worked a lot. Then her elder brother went to the army and her sister went to a teacher?s training college in the city of Tomsk. She stayed with her mother in the village. The school in her village was an 8-year secondary school. She later went to the city to continue her education. She studied accounting. Then she returned to her village and started to work in the village adminitstration. She married when she was 17 and moved to the village of Kazan (Kazanka, Tomsk District). She had many relatives. She had two sons. When they needed studying, they moved to the city of Tomsk. Later she became a pensioner and returned to the Kazan village. Now one is a pensioner, and the other is not yet. She has three grandchildren and one great-granddaughter. Both son?s families live in the city of Tomsk. She speaks on the facts of her biography, her village history, facts of flooding and everyday life difficulties in her talk.

Recorded on: 2016-08-25




The session includes a dialogue by a married Tatar couple. The husband, Karim Nadyrshymovich Akhmetshin, born 1941, is a descendant of the Mishar Tatars who moved from Mozhgi, Udmurtiya, to Siberia in the 1910s with the Stolypin reforms. The wife, Nasima Ramazanovna Akhmetshina, born 1949, is a descendant of Tatars who moved as a whole village from the Nizhniy Novgorod area to Siberia in the 1840s. Her language variety displays a strong influence of local Siberian Turkic languages on the Tatar variety. In the course of the dialogue, the couple discuss differences between their dialects, facts of their biography, how they married, where they worked, how they lived before and how they are living now. They also make commentaries that they do not feel themselves way different from both the Kazan Tatars and the local Tomsk Tatars because all these are just ?Tatar?. Karim was born in the village of Novo-Islambul, Krivosheino District of the Tomsk Region. It was a Tatar village with a number of ethnic Polish families. His father was Nadyrsha, born 1900, and mother ? Sauda, born 1902; both were ethnic Tatars. He started his primary school in Tatar, and learned in the literary Tatar language till the 5th grade when he went to a Russian school. This is the time when he started to speak Russian. He finished 7 grades of school and then worked on a collective farm as a tractor driver and mechanic technician. He?s been living in the city of Tomsk since 1977. Nasima was born in the village of Shuldat, Bogotol District of the Krasnoyarsk territory. When her ancestors moved to Siberia around 1840, there were 360 houses in the village. Now the number of houses and thus dwellers has substantially decreased. Her mother was born in the same village in 1922; she spoke some Russian. Nasima studied in the Tatar school till the 4th grade, and then she went to a Russian school where she learned to speak the language. After high school, Nasima worked as a milker. Karim and Nasima married in 1968, they have three children; they spoke Russian with children, however the children understand Tatar, too. Their middle daughter is fluent in Tatar because she spent quite a lot of time in Shuldat.

Recorded on: 2016-08-31




Two Eushta-born brothers, Zagidulla Zeynatullovich Aptineyev (born 1948) and Ildus Zeynatullovich Aptineyev (born 1957). Both are ethnic Eushta Tatars. Their mother was Gulnara Rasepovna, and their father ? Zeynatulla Khanafeyevich. Zagidulla went to a Tatar school in his first grade. Starting from the second grade he started to learn Russian at school. Ildus, however, started to speak Russian before school with his cousins. Both have had higher learning education. Zagidulla studied in a police academy and worked as a policeman officer. Ildus studied mechanical engineering and worked in this field. During their work, they used Russian only. Using Tatar (even with people of their community) would be considered improper. Both brothers live in the city of Tomsk now. Zagidulla?s wife is and ethnic Kazan Tatar who is a second-generation Tomsk native; they speak Tatar to each other. Ildus? wife is Russian, and they speak Russian in the family. Zagidulla used to speak Tatar to his kids, however they are all now married to Russians, and they don?t speak Tatar in their families. Ildus always spoke Russian to his kids, who, however, identify themselves Tatar, but their children consider themselves Russian. In the course of the dialogue, the brothers talk of their native village, their biographies, their work experience and some funny events in their lives. Zagidulla also tells how he obtained a garden and built a house there.

Recorded on: 2016-08-26




Fariza Abdulkhakovna Kurbanbayeva (born 26.04.1952, maiden surname is Kabeyeva) was born in Eushta. She's a native Eushta Tatar. However, the local people never made distinctions between the Kazan and Siberian (Eushta/Chat/Tomsk) Tatars. Her father was Abdulkhak Mukhammad-Safeyevich Kabeyev, born 1920; and her mother was Fakiza Abdullovna Kabeyeva (maiden surname's Aminova), born 1924. Her father was from Eushta, and her mother's from Abytay (Chernaya Rechka) is the Chat community's village. Her mother finished 5 grades at school and spoke Russian. Her father was a carpenter and went to two wars (the Great Patriotic and the Japanese, referring to both as World War II). Fariza finished the teaching programme in a higher educational institute, she also had further three-year distance-learning studies in the Kazan University. She started to work as a teacher in 1970 in the village of Boriki. 20 years later there was a fire in her workplace. She has lived in Eushta all her life. Her husband and one of her two children passed away. In her own family she spoke only Eushta Tatar. She continues to speak it with her grandchildren. Her aim is to keep the language. She has also started a local village museum that is open twice a week. She collects stories and facts of her village and local people. The story is about a man who became a mullah.

Recorded on: 2016-07-03




The first speaker is Askhat Kamilyevich Zinatov, born 1974. The second speaker is Raisa Usmanovna Girfanova, born in 1947. Both speakers are from the Chat Tatar?s Abytay village (Chernaya Rechka). However, they are both of the Kazan Tatar ethnic origin. They speak on various topics (from their biography, village history, peculiarities of the community and language, etc.)

Recorded on: 2016-04-24




The first speaker, Nurzhiyan Batrutdinovna Kurbanbayeva (born 22.05.1940; maiden surname ? Suleymanova), was born in Eushta. She is a native Eushta Tatar. Her father was Badyrtin Suleymanov and mother ? Fatikha Sayfullina, both were ethnic Tatars born in Eushta in 1912. She used to speak only Eushta Tatar with her parents and her husband. She started to learn at school in Tatar (1-7 grades), but she also spoke Russian at school. Her mother had 6 children, 5 of whom were born after World War II. Her father worked on a collective farm and a smaller farm, did a lot of work in the field. Nurzhiyan used to work on a collective farm, too, but in 1977-1991 she worked and lived in the closed city of Seversk. She then returned to her native village. She is a widower, her husband was an Eushta Tatar, with whom she spoke Tatar only. She also speaks her native language with her two Daughters, Zemfira and Nafisa. Her grandchildren use both Tatar & Russian. The second speaker, Rumana Ahmetvaleyevna Kurbanbayeva (Sayfulmulukova), born 14.03.1950, studied at a secondary school for 8 years. She worked at a rubber factory until 1994 (22 years). She is a Russian-Tatar bilingual since childhood, her parents were Eushta Tartar natives; she had a Tatar husband, also Eushta native (died). She speaks Tatar in the village, at home, in shops, on the bus with women, daughters; her granddaughter speaks Russian, 3.5 years (understands Tatar, answers in Russian); older grandchildren speak Tatar.

Recorded on: 2016-10-01




The first speaker, Fariza Abdulkhakovna Kurbanbayeva (born 26.04.1952, maiden surname ? Kabeyeva) was born in Eushta. She?s a native Eushta Tatar. However, the local people never made distinctions between the Kazan and Siberian (Eushta/Chat/Tomsk) Tatars. Her father was Abdulkhak Mukhammad-Safeyevich Kabeyev, born 1920; and her mother was Fakiza Abdullovna Kabeyeva (maiden surname ? Aminova), born 1924. Her father was from Eushta, and her mother ? from Abytay (Chernaya Rechka) ? the Chat community?s village. Her mother finished 5 grades at school and spoke Russian. Her father was a carpenter and went to two wars (the Great Patriotic and the Japanese ones, both referring to World War II). Fariza finished the teaching programme in a higher educational institute, she also had further three-year distance-learning studies in the Kazan University. She started to work as a teacher in 1970 in the village of Boriki. 20 years later there was a fire in her workplace. She has lived in Eushta all her life. Her husband and one of her two children passed away. In her own family she spoke only Eushta Tatar. She continues to speak it with her grandchildren. Her aim is to keep the language. She has also started a local village museum that is open twice a week. She collects stories and facts of her village and local people. The second Nurzhiyan Batrutdinovna Kurbanbayeva (born 22.05.1940; maiden surname ? Suleymanova), was born in Eushta. She is a native Eushta Tatar. Her father was Badyrtin Suleymanov and mother ? Fatikha Sayfullina, both were ethnic Tatars born in Eushta in 1912. She used to speak only Eushta Tatar with her parents and her husband. She started to learn at school in Tatar (1-7 grades), but she also spoke Russian at school. Her mother had 6 children, 5 of whom were born after World War II. Her father worked on a collective farm and a smaller farm, did a lot of work in the field. Nurzhiyan used to work on a collective farm, too, but in 1977-1991 she worked and lived in the closed city of Seversk. She then returned to her native village. She is a widower, her husband was an Eushta Tatar, with whom she spoke Tatar only. She also speaks her native language with her two Daughters, Zemfira and Nafisa. Her grandchildren use both Tatar & Russian.

Recorded on: 2016-11-03




The first speaker is Roza Zagidullovna Aminova, born 24.06.1938. The second speaker is her daughter-in-law, Muslima Khakimullovna Aminova, born 21.05.1970. The third speaker is their mutual relative, Almira Nurullovna Nabiullina, born 01.08.1967. All three are from the Chat Tatar village of Abytay (Chernaya Rechka). In the course of the conversation they mostly talk of the past of the village, how the Chat Tatars lived in the past, on fact of the biography of Roza. She is also asked to tell a traditional fairy tale, but fails to remember any. Instead, she reproduces a Russian folk fairy tale in her native Chat Tatar variety. Occasionally children appear and Muslima & Almira speak Chat Tatar with them.

Recorded on: 2016-08-18




Sufiya Nurullovna Zulbuharova, born in 1936. She's a veteran of labor and a veteran of war. She Was born in the village of Takhtamyshevo, Tomsk District, grew up in the Chat Tatar's Abytay village (Chernaya Rechka). Her father was a native of Abytay, her mother and sisters were from Takhtamyshevo. The language of the parents did not differ. She spoke only with her parents in Tatar. At school she studied Tatar and Russian. She graduated from the Tatar branch of the pedagogical school in Tomsk in 1954, worked for about 40 years as a teacher of an elementary school in the village of Abytay. Her children grew up in the countryside, they are good at their Eushta-Chat Tatar.

Recorded on: 2016-08-18




Fail Mukharammovich Mavlyukeyev, born 1957 in Eushta, his father was Mukharamm, and his mother is Firyuza. His mother?s father was Ibragim, and his father?s father was Khassan. His mother grew up in Gorodok (lit. ?Small City?), the Upper Eushta. He says that Eushta joined the Russian Kingdom. There was a Tatar prince Toyan and his nephew Tanay. It took them 5 months to get to the Russian tsar Boris Godunov. They said there were many natural resources around Eushta. He continues to speak on the history of the Eushta village and the Eushta Tatar people mentioning some facts of his biography. He also speaks of qualities of a noble Muslim man. He is sometimes joined by Fariza Abdulkhakovna Kurbanbayeva (born 26.04.1952, maiden surname ? Kabeyeva), a native Eushta Tatar. They continue to speak of their village and village dwellers, their relatives and facts of their lifestyle.

Recorded on: 2016-08-05