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Вестник Томского государственного университета. 2017; : 91-95

Механизмы социального контроля у алеутов

Картавцев К. С.

https://doi.org/10.17223/15617793/422/13

Аннотация

Рассматриваются механизмы социального контроля, нормы и санкции в алеутском этносе, а также функционирование различных институтов, территориальное поведение, распределение ресурсов и территориальные конфликты, регулирование социальных отношений у алеутов. Анализируется взаимодействие и экономические отношения с Российско-Американской компанией.
Список литературы

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Tomsk State University Journal. 2017; : 91-95

Mechanisms of social control among the Aleuts

Kartavtsev K. S.

https://doi.org/10.17223/15617793/422/13

Abstract

In this article, the author discusses the mechanisms of social control and regulation of social relations among the Aleuts during the development of Russian America. The author analyzes the resource allocation from the perspective of social anthropology, but also taking into account the results of previous studies of the Soviet ethnographic school. Lyapunova notes private appropriation of extracted resources, but with elements of collective distribution. For example, an Aleut after individual hunting gave a piece of meat of the first animal he killed to every resident of the village. Lyapunova doubts the Aleuts had norms of collective resource distribution, considering that instead of once existing collective distribution it is based on relations by blood. In support of this, she cites an example that after collective hunting an Aleut gave the first beast of the sea he killed to an immediate family member. The author analyzes the mechanisms of social control that reflect a clear system of differentiation and stratification among the Aleuts. The toen (chief) could not obtain any resources from anyone in his group for his own gain. He had no right to sentence a person by himself. The toen could not participate in military campaigns without the consent of other toens and the permission of the toen of the island. But he was able to mobilize his subjects for collective crafts. Ordinary Aleuts did not hold external ceremonies emphasizing his social status before him, but if their toen was offended, it was like a personal personal and obliged them to take revenge. In turn, the toen was obliged to defend and uphold the honor, dignity and rights of his subjects. Also, the toen or the supreme toen had the right to organize a trial of the offender. It should be noted that not only the toen but also the elders and honorable Aleuts had an opportunity to mobilize people for a trial. Representatives of other social strata were probably not allowed to do it. Veniaminov refers to an Aleut who organized a trial as the "primary judge". Representatives of a single settlement participated in a trial and decided on the guilt or innocence of a fellow tribesman. Death penalty was a sentence for murder, betrayal, tattling, disclosure of secrets. All guilty people irrespective of their social position and status were sentenced. The trial was conducted in the following order: the toen or the "primary judge" raised the question of the guilt or innocence of a fellow tribesman, the jury in the face of the elders and honorable Aleuts decided the fate of the tribesperson by voting. When finding persons guilty, the Aleuts gathered in an open place, and each of the jurors threw one arrow at the offender. The offender was at a distance. If after the execution the offender remained alive, the toen or the "primary judge" could issue the order to kill or pardon them.
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