Shors
The Shors of Kazakhstan
The population of Shor Diaspora in Kazakhstan:
1970 year -215 people
1979 year – 381 people
1989 year – 382 people
1999 year -212 people
2009 year – 96 people
The Shor (Shorian) language is the endogenous language of the Shor diaspora in Kazakhstan. The Shorians live in Pavlodar, Kokshetau, Akmola regions of Kazakhstan. The representatives of the Shor ethnic group do not speak their native Shor language. The native language was lost before moving to Kazakhstan.
The population of Shor Diaspora in Kazakhstan:
1970 year -215 people
1979 year – 381 people
1989 year – 382 people
1999 year -212 people
2009 year – 96 people
The Shor (Shorian) language is the endogenous language of the Shor diaspora in Kazakhstan. The Shorians live in Pavlodar, Kokshetau, Akmola regions of Kazakhstan. The representatives of the Shor ethnic group do not speak their native Shor language. The native language was lost before moving to Kazakhstan.
Maria Salahova is a representative of the Shor ethnos living in Kazakhstan (https://www.youtube.com/watch?v=4PTaJYbQYOo).
The residence of Kazakhstani Shorans in the territory of Kazakhstan is dispersed; therefore only six respondents took part in the questionnaire conducted within the framework of the international project. On the answers of six respondents, it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea of the function of languages in everyday life and, in particular, mastering their native language.
Of the six respondents, four respondents in the passports are recorded as Shors, and two respondents are recorded as Kazakhs. The mothers of all 6 respondents are Shors. 5 respondents identify themselves as Shors. The nationality of the spouse is represented by 4 ethnic groups: Shorians (1), Kazakhs (1), Azerbaijanis (1), Russians (1), two respondents are not married.
The respondents were born in Russia (Gornaya Shoriya) and Kazakhstan. The regions of residence are Pavlodar, Akmola, Kokshetau and South-Kazakhstan (Turkestan) regions of Kazakhstan. All the respondents are Christians. Their education is conducted is Russian. The Russian language is dominant among Kazakhstani Shorians. The language of communication in the family, at work, in public places is Russian. The respondents noted that their parents' communicated in Shor and Belarussian languages.
The Shors. General information
Various groups of historical ancestors of the The Shorians called themselves by the place of residence - black Tatars (living in the black taiga), Mras Tatars (living along the Mras river), Kondoma Tatars (living along the Kondoma river), Verkhotoms (living along the Tom river), and also by the names of the tribes, for example, the Abins, Shorz, Kalars, and Karginians.
Representatives of all groups of Shorians identified themselves as "tadar-kizhi". The ethnonym "Shors" was fixed in all Turkic-speaking families living in the upper part of the river Tomy only by the end of the 1920s. Before that, it was used as a self-name of one Shorian tribe who lived in the upper part of the Kondoma River. In 1865 W. Radloff for the first time proposed to call the Mras and Kondoma Birusinians, Abins as Shorians by the name of the mountain taiga tribe - Shor [Radloff W., 1994]. In 1926 was formed the national Gorno-Shorsky region [the Turkic peoples of Siberia, 2006: 236].
The Shor language
According to the language classification, the Shor language belongs to the Khakass subgroup of the Uighur-Oguz group of the Eastern Hun branch of the Turkic languages.
In the Shor language, linguists distinguish two main dialects Mrassu and Kondoma, named after the rivers in whose valleys they are spoken. From the point of view of classification of Turkic languages, these dialects belong to different branches of Turkic. [Chispiakov, 1979: 86-92]
Sociolinguistic characteristics of the Shor language
At present by the legal language status the Shor language is one of the small indigenous languages of the North.
Writing and orthography were created by Altaic missionaries in the 19th century. During the years of the Cultural Revolution there was a rapid development of the literary form and school teaching was in the Shor language; the period of non-writing lasted from 1942 to 1988; the revival of the Shor script began in the late 80s of the 20th century. The modern Shor orthography was developed by E. F. Chispiakov.
The public functions of the language: the language is spoken in the family, in public among the Shor representatives. Now the Shor language is taught at schools and is a popular school subject.
The language material: on Shor folklore was collected a significant material (N.P. Dyrenkova’s archive), many phonological and grammatical subsystems are described. But there is no modern academic grammar book, there is no academic Shor-Russian dictionary.
According to the 2002 census of the population of Russia the number of Shorians is 13,975 people and 6,210 of them know the Shor language. (www.perepis2002.ru).
Samples of Shor folklore
The beginning of the legend "Kan Mergen" in Latin transcription. Shor folklore / Comp. N.P. Dyrenkova. M.-L., 1940. P. 82.
(http://lingsib.iea.ras.ru/ru/languages/shor.shtml)
Material culture of the Shorians
Traditional types of dwellings and their names
The traditional dwelling of the Shors was a frame house "ode", replaced by logged yurt at the end of the XIX century. By the beginning of the twentieth century Russian logged houses began to predominate in the Shor villages (ulus), while the Shor merchants had cross-chopped houses. From outbuildings in the manors there were barns, bathhouses, closets [Turkic peoples of Siberia, 2006: 273].
Until the first quarter of the XX century several different types of dwellings were common: a summer frame house ‘odag’ in the form of a truncated pyramid. Winter dwellings were warmed with birch bark, second layer with poles and were covered with clay (soil). The third type of dwelling ‘odag’ was distinguished by a flat roof made of chipped logs. Above, the roof was covered with birch bark. Such huts were built during field works. The fourth type of dwellings ‘odag’ represented a construction made of longitudinal or transverse beams. The clay hearth hole, as in the previous cases, was located in the center of the dwelling under the chimney [Turkic peoples of Siberia, 2006: 273].
Traditional types of utensils
The Shors used metal, wooden, birch bark and, rarely, leather utensils: iron cauldrons, bowls for frying barley, etc. Birch bark utensils were used for storing grain, fried barley flour, traditional drinks, honey, etc. from the smallest to large ones with a capacity of up to 320 kg of grain. There were rare things such as a box on legs of a dried cow's udder, a salt-cellar braided from birch bark strips, a bone box for matches, which were mentioned in the records of V. Verbitzky [Notes of the missionary of the Kuznetsk branch of the Altai spiritual Mission of the priest Vasily Verbitsky for 1861].
Clothing, footwear and hats
The traditional clothes of the Shorians: gowns, sweaters and pants from homespun canvas ‘kendyr’, cotton dresses, embroidered with colored threads or shells of cowry
Traditional clothes were sewed by women from purchased black sateen, cubical calico or from homespun canvas cloth ‘kendyr’. Men wore shirts ‘kunek’ from a taboo-tailed tabby with an oblique or straight collar trimmed with colored cloth and fastened with buttons. Pants ‘chanbar shtan’ sewed from the same fabric. The belt was woven from horsehair or replaced with a kendyr rope.
Winter clothes - sheepskin coats and knitted from sheep's wool mittens. The Mrassu Shorians wore dressing gowns and linen caps ‘puruk’, rarely fur hats with earflaps [Turkic peoples of Siberia, 2006: 283].
The shoes were leather boots without a heel, among the poor - often boots with linen tops tied with leather straps under the knees. There were shoes from deer kamus [Türkic peoples of Siberia, 2006: 283].
The main attribute of the man's suit was a cotton nancel. On the belt there was a wooden tube ‘katzza’ with a curved chibouk, a flint ‘otyk’, a knife puffing in the wooden sheath of ‘kalyp’ (Catalog, 1979. pp. 115-117; Kimeev, 1989, p. 103).
The traditional women's dress consisted of a black-and-white shirt ‘kunek’ of blue color up to the heel, fastened on the chest to small buttons, covered with strips of black fabric on the skirts and blue trousers.
The most common jewelry was earrings from a copper wire in the form of a half-ring threaded with beads or shells of cowry. On the fingers of the right hand they wore thin rings or copper rings decorated with squares with heart-shaped images. Wealthy women wore necklaces consisting of three rows of beads [Catalog, 1979]
Traditional food
The main food of tShorians by the beginning of the XX century were rye and wheat bread of round shape ‘kalash’, flat bread ‘tertpek’, fried barley flour ‘talkan’ and barley flour from which they cooked porridge and added to the soup ‘urge’.
‘Talkan’ was prepared from barley grains and fried in a flat iron bowl ‘korgush’.
Traditional ‘talkan’ was eaten by adding to tea, milk, cold water, sour cream. From ‘talkan’ they prepared a thick porridge ‘salamat’. Also they added ‘talkan’ to meat soup ‘urge’. The Kondoma Shors cooked a cereal soup with milk, adding fish, meat, and roots of ‘kandyk’. Another traditional dish was ‘tupas’ - boiled in milk or water dumplings from wheat dough mixed with crushed dried fish [Turkic peoples of Siberia, 2006: 278].
Delicacy was considered felted strips of horsemeat ‘sugum’, which was swallowed by meat broth ‘mun’.
Sour cream ‘kaimak’was collected by a spoon from the surface of the milk spilled on wooden plates. For the preparation of cheese Shorians added sour milk to the boiled milk and after a while it was poured into ‘kendir’ bags, where the whey was separated. (See Dyrenkova: Archives of the MAE, F. 3. Op. 2).
Spiritual culture
Shamanism
The Shor’s idea of the world is connected with the division of the Universe into three worlds: the upper world is the heavenly land ‘Ulgen-cher’ (the land of Ulgen) – the sky; the middle world ‘Orty cher’ is our Earth; and the land of evil spirits – ‘Ainna Cher’ - the underworld.
The human lives in the middle world in the neighborhood with numerous spirits - masters of taiga, mountains, rivers, lakes. The Shorians worshiped the spirits of the mountains ‘tаg ezi’ and the spirits of the water ‘sug ezi’. These spirits were represented in the images of male hunters or naked women with long flowing hair. The water spirit was often seen in the image of a horned black man [Dyrenkova, 1940: 438].].
Shamans were often invited on such occasions like illnesses, during funerals and funeral commemoration, before hunting, at difficult births, before harvesting, etc. In addition, there were traditional tribal prays to Ulgen with obligatory invitation of the shaman.
Only a special elect of Ulgen could become a shaman (kam). Such a chosen one usually has a mark of Ulgen, the so-called ‘artyk cöök’ - an extra bone: a bump on the finger or a foot, a hole in the earlobe and so on.
The shamans in their power and capabilities were divided into strong and weak. [Potapov, 1947: 140; Alekseev, 1984: 134-136].
Musical folklore
Genres of musical folklore are represented by epic heroic poems ‘kai’ (nybak, nartpah) performed under the accompaniment of the komus (kai komus) and songs of the saryn, which are subdivided into toy saryn - wedding songs, oyyn saryn - play songs, uzun saryn - lyrical songs, takpak - songs like chastushkas.
The musical unfolding of the epic legend is based on the alternation and variation of köz (tunes or leitmotifs) and shertype (punks).
The main musical instrument was komus / komys - a two-stringed neck plucked lute from cedar or willow.
The music of the Shors was recorded and studied by A.V. Anokhin, A.A. Kenel, S.K. Pavlyuchik, R.B. Nazareyko, I.K. Travina, Yu.I. Sheikin.
Literature:
Alekseev N.A. Shamanizm tjurkojazychnyh narodov Sibiri. – Novosibirsk, 1984. 208 s.
Anohin A.V. Kuzneckie inorodcy Tomskoj gubernii – Shorskij sb.: Istoriko-kul'turnoe i prirodnoe nasledie Gornoj Shorii. – Kemerovo, 1994. Vyp.1. – S.49-64.
Verbickij V.I. 1862.Zapiski missionera Kuzneckogo otdelenija Altajskoj duhovnoj Missii svjashhennika Vasilija Verbickogo za 1961 g. M., 1962.- 32 s.
Verbickij V.I. Altajskie inorodcy: Sb. jetnograf. St. i issled. – M., 1893. – 221 s.
Dyrenkova N.P. Grammatik shorskogo jazyka. – M.:L., 1941. 307 s.
Katalog jetnograficheskih kollekcij Muzeja arheologii i jetnografii TGU. – Tomsk, 1979. – S. 16-122, 195-206.
Kostochkov G.V. K voprosu o proishozhdenii shorskogo naroda. – Dejatel'nost' A.I.Chudojakova i duhovnoe vozrozhdenie shorskogo naroda.- Novokuzneck, 1998. S. 34-38.
Kostochkov G.V. Kul't gor i ego vlijanie na slovoobrazovanie tjurkskogo jazyka (slovo tag i ego fonetiko-smyslovye modifikacii) – Chtenija pamjati Je.F.Chispijakova (k 70-letiju so dnja rozhdenija). – Novokuzneck, 2000. – Ch.1. – S.55-60.
Malov S.E. Otchet o komandirovke studenta Vostochnogo fakul'teta S.E.Malova – Izv. Russkogo komiteta dlja izuchenija Srednej i Vostochnoj Azii v istoricheskom, arheologicheskom i antropologicheskom otnoshenijah. – SPb, 1909. S. 53-40.
Radlov V.V. Shorcy // Shorskij sbornik, 1994.
Potapov L.P. Obrjad ozhivlenija shamanskogo bubna u tjurkojazychnyh plemen Altaja – TIJe. – 1947. – T.1. – S. 139-183.
Potapov L.P. Shorcy – Narody Sibiri. – M.; L., 1956.- S.492- 538.
Tjurkskie narody Sibiri. – M.: Nauka, 2006.
Chispijakov Je.F. O dialektnom chlenenii shorskogo jazyka // Istorija i dialektologija jazykov Sibiri. Novosibirsk, 1979. S. 86-92.
Chispijakov Je.F. Fol'klornye, hudozhestvennye i bytovye shorskie teksty. – Shorskaja filologija v sravnitel'no-sopostavitel'nom issledovanii. – Novosibirsk, 1998. – Vyp.1. – S. 173-196.
Hlopina I.D. Iz mifologii i tradicionnyh verovanij shorcev (po polevym materialam 1927 g.) – Jetnografija narodov Altaja i Zapadnoj Sibiri. - Novosibirsk, 1978. S. 70-89.
Hlopina I.D. Gornaja Shorija i shorcy. – JeO, 1992. №2. – S. 134-147.
Funk D.A. Materialy po shorskomu shamanstvu v arhive A.V.Anohina. – Shamanizm i rannie religioznye predstavlenija: K 90-letiju d.i.n., professora L.P.Potapova. – M., 1995. - S.180-206.
Funk D.A. Mify shamanov i skazitelej (kompleksnoe issledovanie teleutskih i shorskih materialov). – M., 2005. – 398 s.
The residence of Kazakhstani Shorans in the territory of Kazakhstan is dispersed; therefore only six respondents took part in the questionnaire conducted within the framework of the international project. On the answers of six respondents, it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea of the function of languages in everyday life and, in particular, mastering their native language.
Of the six respondents, four respondents in the passports are recorded as Shors, and two respondents are recorded as Kazakhs. The mothers of all 6 respondents are Shors. 5 respondents identify themselves as Shors. The nationality of the spouse is represented by 4 ethnic groups: Shorians (1), Kazakhs (1), Azerbaijanis (1), Russians (1), two respondents are not married.
The respondents were born in Russia (Gornaya Shoriya) and Kazakhstan. The regions of residence are Pavlodar, Akmola, Kokshetau and South-Kazakhstan (Turkestan) regions of Kazakhstan. All the respondents are Christians. Their education is conducted is Russian. The Russian language is dominant among Kazakhstani Shorians. The language of communication in the family, at work, in public places is Russian. The respondents noted that their parents' communicated in Shor and Belarussian languages.
The Shors. General information
Various groups of historical ancestors of the The Shorians called themselves by the place of residence - black Tatars (living in the black taiga), Mras Tatars (living along the Mras river), Kondoma Tatars (living along the Kondoma river), Verkhotoms (living along the Tom river), and also by the names of the tribes, for example, the Abins, Shorz, Kalars, and Karginians.
Representatives of all groups of Shorians identified themselves as "tadar-kizhi". The ethnonym "Shors" was fixed in all Turkic-speaking families living in the upper part of the river Tomy only by the end of the 1920s. Before that, it was used as a self-name of one Shorian tribe who lived in the upper part of the Kondoma River. In 1865 W. Radloff for the first time proposed to call the Mras and Kondoma Birusinians, Abins as Shorians by the name of the mountain taiga tribe - Shor [Radloff W., 1994]. In 1926 was formed the national Gorno-Shorsky region [the Turkic peoples of Siberia, 2006: 236].
The Shor language
According to the language classification, the Shor language belongs to the Khakass subgroup of the Uighur-Oguz group of the Eastern Hun branch of the Turkic languages.
In the Shor language, linguists distinguish two main dialects Mrassu and Kondoma, named after the rivers in whose valleys they are spoken. From the point of view of classification of Turkic languages, these dialects belong to different branches of Turkic. [Chispiakov, 1979: 86-92]
Sociolinguistic characteristics of the Shor language
At present by the legal language status the Shor language is one of the small indigenous languages of the North.
Writing and orthography were created by Altaic missionaries in the 19th century. During the years of the Cultural Revolution there was a rapid development of the literary form and school teaching was in the Shor language; the period of non-writing lasted from 1942 to 1988; the revival of the Shor script began in the late 80s of the 20th century. The modern Shor orthography was developed by E. F. Chispiakov.
The public functions of the language: the language is spoken in the family, in public among the Shor representatives. Now the Shor language is taught at schools and is a popular school subject.
The language material: on Shor folklore was collected a significant material (N.P. Dyrenkova’s archive), many phonological and grammatical subsystems are described. But there is no modern academic grammar book, there is no academic Shor-Russian dictionary.
According to the 2002 census of the population of Russia the number of Shorians is 13,975 people and 6,210 of them know the Shor language. (www.perepis2002.ru).
Samples of Shor folklore
The beginning of the legend "Kan Mergen" in Latin transcription. Shor folklore / Comp. N.P. Dyrenkova. M.-L., 1940. P. 82.
(http://lingsib.iea.ras.ru/ru/languages/shor.shtml)
Material culture of the Shorians
Traditional types of dwellings and their names
The traditional dwelling of the Shors was a frame house "ode", replaced by logged yurt at the end of the XIX century. By the beginning of the twentieth century Russian logged houses began to predominate in the Shor villages (ulus), while the Shor merchants had cross-chopped houses. From outbuildings in the manors there were barns, bathhouses, closets [Turkic peoples of Siberia, 2006: 273].
Until the first quarter of the XX century several different types of dwellings were common: a summer frame house ‘odag’ in the form of a truncated pyramid. Winter dwellings were warmed with birch bark, second layer with poles and were covered with clay (soil). The third type of dwelling ‘odag’ was distinguished by a flat roof made of chipped logs. Above, the roof was covered with birch bark. Such huts were built during field works. The fourth type of dwellings ‘odag’ represented a construction made of longitudinal or transverse beams. The clay hearth hole, as in the previous cases, was located in the center of the dwelling under the chimney [Turkic peoples of Siberia, 2006: 273].
Traditional types of utensils
The Shors used metal, wooden, birch bark and, rarely, leather utensils: iron cauldrons, bowls for frying barley, etc. Birch bark utensils were used for storing grain, fried barley flour, traditional drinks, honey, etc. from the smallest to large ones with a capacity of up to 320 kg of grain. There were rare things such as a box on legs of a dried cow's udder, a salt-cellar braided from birch bark strips, a bone box for matches, which were mentioned in the records of V. Verbitzky [Notes of the missionary of the Kuznetsk branch of the Altai spiritual Mission of the priest Vasily Verbitsky for 1861].
Clothing, footwear and hats
The traditional clothes of the Shorians: gowns, sweaters and pants from homespun canvas ‘kendyr’, cotton dresses, embroidered with colored threads or shells of cowry
Traditional clothes were sewed by women from purchased black sateen, cubical calico or from homespun canvas cloth ‘kendyr’. Men wore shirts ‘kunek’ from a taboo-tailed tabby with an oblique or straight collar trimmed with colored cloth and fastened with buttons. Pants ‘chanbar shtan’ sewed from the same fabric. The belt was woven from horsehair or replaced with a kendyr rope.
Winter clothes - sheepskin coats and knitted from sheep's wool mittens. The Mrassu Shorians wore dressing gowns and linen caps ‘puruk’, rarely fur hats with earflaps [Turkic peoples of Siberia, 2006: 283].
The shoes were leather boots without a heel, among the poor - often boots with linen tops tied with leather straps under the knees. There were shoes from deer kamus [Türkic peoples of Siberia, 2006: 283].
The main attribute of the man's suit was a cotton nancel. On the belt there was a wooden tube ‘katzza’ with a curved chibouk, a flint ‘otyk’, a knife puffing in the wooden sheath of ‘kalyp’ (Catalog, 1979. pp. 115-117; Kimeev, 1989, p. 103).
The traditional women's dress consisted of a black-and-white shirt ‘kunek’ of blue color up to the heel, fastened on the chest to small buttons, covered with strips of black fabric on the skirts and blue trousers.
The most common jewelry was earrings from a copper wire in the form of a half-ring threaded with beads or shells of cowry. On the fingers of the right hand they wore thin rings or copper rings decorated with squares with heart-shaped images. Wealthy women wore necklaces consisting of three rows of beads [Catalog, 1979]
Traditional food
The main food of tShorians by the beginning of the XX century were rye and wheat bread of round shape ‘kalash’, flat bread ‘tertpek’, fried barley flour ‘talkan’ and barley flour from which they cooked porridge and added to the soup ‘urge’.
‘Talkan’ was prepared from barley grains and fried in a flat iron bowl ‘korgush’.
Traditional ‘talkan’ was eaten by adding to tea, milk, cold water, sour cream. From ‘talkan’ they prepared a thick porridge ‘salamat’. Also they added ‘talkan’ to meat soup ‘urge’. The Kondoma Shors cooked a cereal soup with milk, adding fish, meat, and roots of ‘kandyk’. Another traditional dish was ‘tupas’ - boiled in milk or water dumplings from wheat dough mixed with crushed dried fish [Turkic peoples of Siberia, 2006: 278].
Delicacy was considered felted strips of horsemeat ‘sugum’, which was swallowed by meat broth ‘mun’.
Sour cream ‘kaimak’was collected by a spoon from the surface of the milk spilled on wooden plates. For the preparation of cheese Shorians added sour milk to the boiled milk and after a while it was poured into ‘kendir’ bags, where the whey was separated. (See Dyrenkova: Archives of the MAE, F. 3. Op. 2).
Spiritual culture
Shamanism
The Shor’s idea of the world is connected with the division of the Universe into three worlds: the upper world is the heavenly land ‘Ulgen-cher’ (the land of Ulgen) – the sky; the middle world ‘Orty cher’ is our Earth; and the land of evil spirits – ‘Ainna Cher’ - the underworld.
The human lives in the middle world in the neighborhood with numerous spirits - masters of taiga, mountains, rivers, lakes. The Shorians worshiped the spirits of the mountains ‘tаg ezi’ and the spirits of the water ‘sug ezi’. These spirits were represented in the images of male hunters or naked women with long flowing hair. The water spirit was often seen in the image of a horned black man [Dyrenkova, 1940: 438].].
Shamans were often invited on such occasions like illnesses, during funerals and funeral commemoration, before hunting, at difficult births, before harvesting, etc. In addition, there were traditional tribal prays to Ulgen with obligatory invitation of the shaman.
Only a special elect of Ulgen could become a shaman (kam). Such a chosen one usually has a mark of Ulgen, the so-called ‘artyk cöök’ - an extra bone: a bump on the finger or a foot, a hole in the earlobe and so on.
The shamans in their power and capabilities were divided into strong and weak. [Potapov, 1947: 140; Alekseev, 1984: 134-136].
Musical folklore
Genres of musical folklore are represented by epic heroic poems ‘kai’ (nybak, nartpah) performed under the accompaniment of the komus (kai komus) and songs of the saryn, which are subdivided into toy saryn - wedding songs, oyyn saryn - play songs, uzun saryn - lyrical songs, takpak - songs like chastushkas.
The musical unfolding of the epic legend is based on the alternation and variation of köz (tunes or leitmotifs) and shertype (punks).
The main musical instrument was komus / komys - a two-stringed neck plucked lute from cedar or willow.
The music of the Shors was recorded and studied by A.V. Anokhin, A.A. Kenel, S.K. Pavlyuchik, R.B. Nazareyko, I.K. Travina, Yu.I. Sheikin.
Literature:
Alekseev N.A. Shamanizm tjurkojazychnyh narodov Sibiri. – Novosibirsk, 1984. 208 s.
Anohin A.V. Kuzneckie inorodcy Tomskoj gubernii – Shorskij sb.: Istoriko-kul'turnoe i prirodnoe nasledie Gornoj Shorii. – Kemerovo, 1994. Vyp.1. – S.49-64.
Verbickij V.I. 1862.Zapiski missionera Kuzneckogo otdelenija Altajskoj duhovnoj Missii svjashhennika Vasilija Verbickogo za 1961 g. M., 1962.- 32 s.
Verbickij V.I. Altajskie inorodcy: Sb. jetnograf. St. i issled. – M., 1893. – 221 s.
Dyrenkova N.P. Grammatik shorskogo jazyka. – M.:L., 1941. 307 s.
Katalog jetnograficheskih kollekcij Muzeja arheologii i jetnografii TGU. – Tomsk, 1979. – S. 16-122, 195-206.
Kostochkov G.V. K voprosu o proishozhdenii shorskogo naroda. – Dejatel'nost' A.I.Chudojakova i duhovnoe vozrozhdenie shorskogo naroda.- Novokuzneck, 1998. S. 34-38.
Kostochkov G.V. Kul't gor i ego vlijanie na slovoobrazovanie tjurkskogo jazyka (slovo tag i ego fonetiko-smyslovye modifikacii) – Chtenija pamjati Je.F.Chispijakova (k 70-letiju so dnja rozhdenija). – Novokuzneck, 2000. – Ch.1. – S.55-60.
Malov S.E. Otchet o komandirovke studenta Vostochnogo fakul'teta S.E.Malova – Izv. Russkogo komiteta dlja izuchenija Srednej i Vostochnoj Azii v istoricheskom, arheologicheskom i antropologicheskom otnoshenijah. – SPb, 1909. S. 53-40.
Radlov V.V. Shorcy // Shorskij sbornik, 1994.
Potapov L.P. Obrjad ozhivlenija shamanskogo bubna u tjurkojazychnyh plemen Altaja – TIJe. – 1947. – T.1. – S. 139-183.
Potapov L.P. Shorcy – Narody Sibiri. – M.; L., 1956.- S.492- 538.
Tjurkskie narody Sibiri. – M.: Nauka, 2006.
Chispijakov Je.F. O dialektnom chlenenii shorskogo jazyka // Istorija i dialektologija jazykov Sibiri. Novosibirsk, 1979. S. 86-92.
Chispijakov Je.F. Fol'klornye, hudozhestvennye i bytovye shorskie teksty. – Shorskaja filologija v sravnitel'no-sopostavitel'nom issledovanii. – Novosibirsk, 1998. – Vyp.1. – S. 173-196.
Hlopina I.D. Iz mifologii i tradicionnyh verovanij shorcev (po polevym materialam 1927 g.) – Jetnografija narodov Altaja i Zapadnoj Sibiri. - Novosibirsk, 1978. S. 70-89.
Hlopina I.D. Gornaja Shorija i shorcy. – JeO, 1992. №2. – S. 134-147.
Funk D.A. Materialy po shorskomu shamanstvu v arhive A.V.Anohina. – Shamanizm i rannie religioznye predstavlenija: K 90-letiju d.i.n., professora L.P.Potapova. – M., 1995. - S.180-206.
Funk D.A. Mify shamanov i skazitelej (kompleksnoe issledovanie teleutskih i shorskih materialov). – M., 2005. – 398 s.
Tazhibayeva S.Zh
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