【欧洲·俄罗斯】塞梅斯基的文化空间与口头文化 Cultural space and oral culture of the Semeiskie（2008年）

塞梅斯基社区由一群所谓的“老信徒”组成，这是一个自白的社区，起源于17世纪俄罗斯东正教教唆时期。他们的历史以镇压和流放为特点。凯瑟琳大帝统治期间，“旧制度”的信徒他们不得不从俄罗斯的各个地区搬到西伯利亚的外贝加尔地区，在那里他们至今仍生活着。在这个偏远地区，他们保留了各自文化的元素，形成了独特的群体身份。

贝加尔湖以东的塞梅斯基的文化空间代表了17世纪前俄罗斯文化表达的残余。该社区共有约20万人，讲的是一种南俄罗斯方言，其特点是借用比洛鲁斯语、乌克兰语和布尔亚特语。塞梅斯基人仍然实行古老的正统仪式，并主要基于对家庭的崇拜（塞梅斯基一词指“作为一个家庭生活的人”）和强烈的道德原则，使日常活动永久化。他们的特色还包括传统服饰、手工艺品、住宅、绘画、装饰品和食物以及音乐。同样值得一提的是他们的复调合唱团，在家庭庆典和流行节日上表演传统歌曲。这些歌曲被称为“拖拉式”歌唱，并植根于中世纪的俄罗斯礼拜音乐。

在苏联时期结束之前，这些社区一直处于边缘地位，必须适应社会经济转型，包括来自新技术的压力，这些新技术倾向于将这种文化的一些元素标准化。被视为传统保护者的“老信徒”人口不断减少。然而，保护这一遗产的真正意愿体现在各种举措上，特别是在塔尔巴加泰村建立塞梅斯基文化中心。"

2008年度列入人类非物质文化遗产名录。

来源：联合国教科文组织亚太地区非物质文化遗产国际培训中心

The Semeiskie communities are formed by a group of so-called “Old Believers”, a confessional community originating from the time of the Instigation of the Russian Orthodox Church in the seventeenth century.Their history is marked by repression and exile. During the reign of Catherine the Great, believers in the “old system” from various regions of Russia had to move to the Transbaikal region in Siberia, where they still live today. In this remote area, they have preserved elements of their respective culture, forming a distinct group identity.

The cultural space of the Semeiskie, east of Lake Baikal, represents a remnant of cultural expressions from pre-seventeenth century Russia. The community, totalling around 200,000 persons, speaks a south Russian dialect featuring borrowings from Bielorussian, Ukrainian and Bouryat. The Semeiskie still practised ancient orthodox rituals and perpetuate everyday activities mainly based on the cult of the family - the term Semeskie refers to “those who live as a family” - and strong moral principles. They are also characterized by their traditional dress, handicrafts, dwellings, paintings, ornaments and food as well as their music. Also noteworthy are their polyphonic choirs, which perform traditional songs at family celebrations and popular festivals. These songs are known as “drawl” singing and are rooted in the Russian liturgical music of the Middle Ages.

Marginalized until the end of the Soviet period, the communities have had to adapt to the socio-economic transformation, including pressures from new technologies that are tending to standardize a number of elements of this culture. The population of “Old Believers”, regarded as the custodians of the traditions, is in constant decline. However, a real willingness to protect this heritage is shown by various initiatives, in particular the creation of the Semeiskie Cultural Centre in the village of Tarbagatay.

Included in the list of human intangible cultural heritage in 2008.

Source: UNESCO International Training Center for intangible cultural heritage in the Asia Pacific Region