Itelmen

I. Sociolinguistic data

1. Existing alternative names (autoethnonyms, exoethnonyms)

The autoethnonym (self-name) is itenmen . Until the 1920s and in foreign publications to this day, the ethnonym kamchadals has been used.

The ethnonym Itelmen goes back to the self-name itenmen (singular), itenme’n (plural), coming from the verb root itkes “to be, to exist,” and means “living”. This self-name was first recorded by the Russian explorers Georg Steller and Stepan Krasheninnikov, the participants in the second Kamchatka expedition of 1733-1743.

The Itelmens are an indigenous population of Kamchatka. It is generally accepted that the Itelmens are the descendants of the Tarya culture of the Neolithic Kamchatka. This culture had developed from the 5th millennium BC until the middle of the 17th century, practically independently of the other cultures of Northeast Asia, therefore retaining its characteristic features.

2. General characteristics

2.1. Number of native speakers and the corresponding ethnic group

The census data (see Table 3) reflect the decline of the language: according to the census of 1959, 396 people spoke the Itelmen language, in 2002 only 105 people indicated any language proficiency, and by 2010 this number went down to 82 people.

According to the data collected during the linguistic expedition of 2022 (Olga Kazakevich), “it is discovered that among the Itelmen of Kovran, Sedanka and Tigil, the language shift (gradual transition to Russian) began as early as the 1920s (this is confirmed by a participant in the Soviet Polar Census of 1926-1927 Elizaveta Orlova), and the transmission of the Itelmen language from parents to children disappeared in the late 1950s - early 1960s, that is, about 60 years ago" (https: //socio-siberian-lang.minlang.site/event/ekspediciya-k-itelmenam-v-kamchatskiy-kray).

There is an opinion that, in comparison with other small-numbered peoples of Russia, the assimilation of the Itelmens and the extinction of the language proceeded even more rapidly. Perhaps the reason for this was the sedentary lifestyle of the Itelmen fishermen, in contrast to the nomadic reindeer-herding Koryaks and Evens. Another factor ushering in the influence of the Russian language was that the Itelmens had been converted earlier and abandoned traditional names in favor of the Orthodox ones, while the Koryaks retained their traditional names for a longer period. ( https://postnauka.org/longreads/156195)

Table 1. Itelmen population dynamic in the post-war period:

The increase in the Itelmen population in recent decades has been attributed to advances in medical care, reduction in infant mortality, and the fact that children of mixed marriages are often registered as Itelmen by their parents.

Despite the increase, the Itelmens make up but a small percentage of the population not only of the Russian Federation as a whole, but also of the federal entities where they traditionally reside (Kamchatka Territory and Magadan region).

It should also be noted that according to the (incomplete) census of 2021, only 2,596 Itelmen were registered, showing a decrease by 597 people (18.7%). Thus, the numbers of this ethnic group have begun to decline in the last decade, although the data of the census of 2021 cannot be considered 100% objective.

2.2. Verge of extinction

The Itelmen language is on the verge of extinction ; it is almost dead. Such languages are those that have fewer than 10 native speakers left.

All the Itelmens speak Russian. The 3 people who did not know Russian (the census of 2010) apparently belonged to the people of the oldest generation. Such people have not appeared in the subsequent censuses.

At the same time, there is a noticeable process of revitalization of Itelmen thanks to the efforts of language activists. “Among those who learned Itelmen as adults, at least two speak the language at a very good level. One of them is a teacher of Itelmen at the school in Kovran, the other teaches the language at the Kamchatka regional library of Petropavlovsk-Kamchatsky. Both speak the southern dialect of Itelmen” (https://socio-siberian-lang.minlang.site/event/ekspediciya-k-itelmenam-v-kamchatskiy-kray). The progress of revitalization is reflected in the census of 2021 (see the comments to Table 3).

In 2000, the Itelmen language was granted the status of the language of the small-numbered people of the Russian Federation.

2.2.3. Use in various fields.

The most important function of the Itelmen language is its ethnic marker role. Proficiency in the language, even if minimal, has become prestigious. This makes it possible to hope for the preservation of the language in a reduced form, but, unfortunately, does not allow for its revival as a full-fledged means of communication.

The main area of use of the language in recent years has been education.

Itelmen in education

Itelmen is taught as the Native Language subject in the village of Kovran. In 1972, at the initiative of the teacher Klavdiya Khaloimova, Itelmen language club was organized. The pupils recorded Itelmen fairy tales and songs, collected old household items and published a wall newspaper in Itelmen. In 1976, an elective school subject was offered on the basis of the club, which even some adults signed up for. From 1982 to the present, the Itelmen language has been studied in the elementary school of Kovran. High school students can take it as an elective.

At the All-Russian professional competition “The best teacher of native language and native literature - 2022”, Kamchatka was represented by Tatyana Zaeva, the teacher of Itelmen at the Kovran school. She is the author of the teaching aid “Studying Itelmen noun”, with the audio “Dictionary of frequently used nouns in Itelmen”. These manuals were published in 2021 by the Kamchatka Institute for Educational Development. Tatyana Zaeva uses the educational outdoor games “Kylkh”, “Skhlengskhleng”, “Pek’uch”, “Keme’nch”, the board games “Umulke’n” and “Va’nch”. The Kovran school also offers extracurricular classes on Itelmen language and culture, in which the students’ parents are actively involved. Many students of the school participate in regional and national native language events and receive certificates and diplomas.

There are Itelmen language courses in Petropavlovsk-Kamchatsky. They started as a club for studying the Itelmen language, which was created in 1996 by the editor of the newspaper “Aborigen Kamchatki” Valentina Uspenskaya. Subsequently, the club was transformed into Itelmen language courses taught at the Krasheninnikov Kamchatka Regional Academic Library. Since 2014, these courses have been led by the language activist Viktor Ryzhkov. About 80 people have learned Itelmen as a second language here, having completed the full 5-year curriculum. Viktor Ryzhkov is also the author of the Russian-Itelmen phrasebook “Kivvechkh” (“Stream”), which contains fairy tales of the peoples of the North in Itelmen.

Culture

In many Itelemen villages there are folklore ensembles. They are focused primarily on performative and musical folklore: the participants perform in stylized national costumes and hold celebrations associated with traditional culture.

In 1967, the dance and choir ensemble “Elvel” was created in the village of Kovran, Tigil district. Its founder was Tatyana Gutorova, an Itelmen.  She was Director of the ensemble until 1979. In 1982, the ensemble was granted the title “People's Collective”. “Elvel” uses the Itelmen language in its performances. It is currently headed by Anatoly Levkovsky.

 “Elvel” also includes “Uyirit” (headed by Lidia Kruchinina), a workshop which revives ancient technologies for making clothing and household items (the objects made from fish skin, nettle threads, suede leather; weaving from grass and seaweed).

The work to preserve the traditional Itelmen culture is carried out by the “Tkhsanom Council of Itelmens of Kamchatka”, created on February 5, 1989 by Clavdia Khaloimova in the village of Kovran, Tigil district. The program of the Council sets out the following goals: “To reclaim the inherent features of the disappearing nationality, to fan the weak flame of Itelmen culture... To organize our own production in order to bring back the material culture of the Itelmens and provide positions in traditional occupations. To revive the Itelmen language through kindergartens and schools, creating a living language environment in everyday life, in art, in wall papers and other media”.

One of the main achievements of the Council’s work was the revival in 1985 of the ancient Itelmen ritual “Alkhalalalai”, which now takes place in September every year. Currently, “Alkhalalalai” is a state celebration in the Kamchatka Territory. The ritual is associated with maintaining the traditional way of life of the Itelmens. It includes an exhibition of paintings by local artists, works of applied art and children's drawings.  The traditional competitions are: “Best salmon dresser”, “Best seal dresser”, “Best trap setter”, “Best national dish”. The sacred Mount Elvel is visited, on the top of which there is a wooden figure of Khantai, the master-spirit of the mountain.

Since 1997, in Kovran, and then in the south of Kamchatka, autumn dance marathons have been held: these are a demonstration of the folklore traditions of the small-numbered peoples of Kamchatka. Competitions in traditional sports of archery and dog sled racing are held annually.

The Tkhsanom Council annually names “The Itelmen of the Year” for his/her contribution to the support and development of Itelmen culture.

Folklore

Itelmen folklore includes fairy tales, legends, stories about the past (oral history), descriptions of the traditional world view, biographical stories, recipes, songs.

Folklore texts in Itelmen have been published in the Russian Federation and abroad. First records in Itelmen were made only in the 20th century. The earlier texts were written in Russian. The majority was recorded in the 20th century, mostly fairy tales: magical fairy tales, household fairy tales and fairy tales about animals. The protagonist is Raven Kutkh, the main figure of Itelmen mythology, considered to be the creator of Kamchatka.

Itelmen literature

The first Itelmen writer was Georgy Porotov (1929-1985). He was a poet and prose writer, the author of the collections “Oe” (1967); “Akikakh, Achichukh, Ababakh” (1972), “Songs of the Uykoal Country” (1975), “A Kamchatka Motif” (1984), “Wind of Life” (1986), the poem “The Winged Kutkh, or Song of Love”. He also wrote several plays based on Itelmen motifs: “Korel” (1969), the plays for children “Elvel” (for puppet theater) and “The Merry Akan”.

The Itelmen poetess Nelya Suzdalova (1937-2023) started publishing in the 1960s.  She wrote poems, legends and fairy tales published in the collections “Those dog sleds rushed off...” (1993), “The Fiery She-Shaman” (1995), “Meetings in the Tundra” (1997).

Tatyana Gutorova (1930-2003) wrote in Russian and Itelmen. Her songs are published with the author's translation into Russian. She wrote “Elvel: the Itelmen Legend” (1995) and the poetry collection “Song of the Eagle” (1999).

Itelmen language on the Internet

“Krvelkhatnom”, a group for popularizing and studying the Itelmen language is active in WhatsApp. It consists of 68 members.

Itelmen in the media

Itelmen is poorly represented in the media. It is sometimes used in the newspaper "Aborigen Kamchatki".

Other fields of use of Itelmen

Itelmen is used during traditional celebrations and rituals, including the main Itelmen holiday, Alakhalalalai. Some Itelmen words of art are used in leather processing, sewing, fishing, gathering, cooking.

2.4. Information about a writing system (if applicable)

The first attempt to create an Itelmen writing system was made in 1932-1933. A group of native Itelmen students at the Khabarovsk College of the Northern Peoples (Dmitry Slobodchikov, Maria Slobodchikova, Georgy Sadovnikov and Matryona Pavlutskaya) headed by a teacher and ethnographer Elizaveta Orlova, translated into Itelmen the primer “Ntanselqzaalkicen!” (Let's study!), as well as an arithmetic textbook. They used the Unified Northern Alphabet based on the Latin letters, with several additional graphemes. These textbooks were published but not distributed as there were no classes in Itelmen back then. In 1935, a state decree was issued requiring the translation of the writings of the peoples of the North into Cyrillic, but this was not done for Itelmen. The language remained unwritten until 1972.

In 1972, a group for studying the Itelmen language was organized in Kovran, where they used the Latin-based alphabet created by Elena Orlova. In 1984, a Kovran school teacher Clavdia Khaloimova, together with Alexander Volodin, developed a new alphabet based on the Cyrillic characters. This alphabet was approved by the Kovran village council, the regional executive committee of Kamchatka in 1985, and in 1988 by the Ministry of Education of the RSFSR. This alphabet is still used today. A number of textbooks, as well as some works of fiction, have been published in this alphabet.

The literary language is based on the southern dialect of the Itelmen language.

Modern Itelmen alphabet:

Аа (Ӑӑ) Вв Зз Ии Йй Кк Кʼкʼ Ӄӄ Ӄʼӄʼ Лл Љљ Ԓԓ Мм Нн Њњ Ӈӈ Оо (Ŏŏ) Пп Пʼпʼ Рр Сс Тт Тʼтʼ Уу (Ўў) Фф Хх Ӽӽ Чч Чʼчʼ  ы  Әә Ээ

The letters in brackets are not used in educational literature or writing

3. Geographical characteristics

3.1. Constituent entities of the Russian Federation with ethnic communities

The Itelmen live mostly on the western coast of the Kamchatka Peninsula, in the Tigil district of the Koryak National Area. No villages with 100% Itelmen population have survived. The main ethnic centers are the villages of Tigil (district center), Kovran, Ust-Khairyuzovo; the villages of Palana (center of the Koryak National Area) and Sedanka, where the ethnic population is represented mainly by Koryaks and some Itelmen. Several Itelmen families live in the villages outside the Koryak National Area, mainly in the Milkovsky and Sobolevsky districts. A noticeable number of Itelmen live in the cities of Petropavlovsk-Kamchatsky, Elizovo and Vilyuchinsk, where they, however, make up but a small part of the population. In the Magadan region, the Itelmens live mainly in the Olsky district, primarily in the village of Tayusk, as well as in the regional center of Ola. Many Itelmens live in Magadan.

3.2. Total number of native settlements

22.

3.3. List of main native settlements

Kamchatka Territory, Tigil district: Tigil (Itelmen Samzat )

Kamchatka Territory, Tigil district: Kovran

Kamchatka Territory, Tigil district: Ust-Khairyuzovo

Kamchatka Territory, Tigil district: Palana

Kamchatka Territory, Tigil district: Sedanka

Kamchatka Territory, Tigil district: Voyampolka

Kamchatka Territory, Milkovo district: Milkovo

Kamchatka Territory, Milkovo district: Dolinovka

Kamchatka Territory, Milkovo district: Taiga

Kamchatka Territory, Sobolevo district: Sobolevo

Kamchatka Territory: Petropavlovsk-Kamchatsky

Kamchatka Territory: Elizovo

Kamchatka Territory, Elizovo district: Zelyoniy

Kamchatka Territory, Elizovo district: Bereznyaki

Kamchatka Territory: Vilyuchinsk

Magadan region, Ola district: Tauysk

Magadan region, Ola district: Ola

Magadan region, Ola district: Arman

Magadan region, Ola district: Takhtoyamsk

Magadan region, Ola district: Yamsk

Magadan region, Severo-Evensk district: Evensk

Magadan region: Magadan

Table 2. Main Itelmen native settlements (census of 2010)

4. Historical dynamics

The first information about the Itelmens dates back to the end of the 17th - the beginning of the 18th century. At that time, the Itelmens were a very numerous people, occupying most of the territory of the Peninsula, as well as, according to some authors, the Northern Kuril Islands, where they were in contact with the Ainu. According to various estimates, the number of Itelmens during that period ranged from 10 to 20 thousand people. Ilya Gurvich (1966: 15) indicated that the most probable number of Itelmens at the end of the 18th century had been 12,680 people, which in the North was a very significant figure.

At the beginning of the 19th century, the number of Itelmens decreased sharply, mainly due to the epidemics of smallpox, typhus, epidemic fever (apparently cholera). According to the census, by 1827, there were only 1800 - 1900 Itelmens left.

Table 3. Number of native speakers and size of the ethnic group according to various censuses.

Note 1 . Figures indicating the number of speakers have been inflated in recent decades. According to the census of 2010, 48 people spoke Itelmen in the Kamchatka Territory, and 25 in the Magadan region. According to the Japanese researcher Chikako Ono, only 9 people were fully fluent in Itelmen at that time.

According to the data of the expedition, organized by the Kamchatka State Pedagogical University (2003) and headed by Valentina Uspenskaya, “by October 1, 2003, there were only 35 people who knew the Itelmen language, of which 12 were native speakers of the Sedankin dialect of Itelmen, and all of them of advanced age. The youngest informant speaking the Itelmen language of the Sedanka dialect was born in 1948” (Uspenskaya, Golovaneva, 2003: 99).

Note 2. Census forms from different years contained different questions. In the census of 2002, it was required to indicate only the native language, and in 2010, the native language and native language proficiency were two separate questions. The answers did not coincide. In 2010, 95 people named Itelmen as their native language, and 82 people reported proficiency in it. In 2021, 497 people reported proficiency in Itelmen, and 768 people called it their native language. People not speaking the ethnic language might still call it “native”, misunderstanding the term “native language” as “ethnic”, “titular language”. “In essence, the recognition of the ethnic language as one’s mother tongue only means the symbolic identification of oneself with one’s ethnic group” (Belikov 2001).

Note 3. The numbers presented in the census of 2021 seem unrealistic. With the total number of Itelmens decreasing from 3193 in 2010 to 2596 people in 2021, the number of people who indicated their knowledge of Itelmen has increased 6 times in 10 years! Most likely, this could be explained by the success in teaching the Itelmen language (the school in the village of Kovran and the courses in Petropavlovsk-Kamchatsky). People who have learned the language to a certain extent (and some to a fairly advanced level, see video lessons of the Itelmen language ) indicate their knowledge in the census. So, perhaps we are witnessing a progressive revitalization of the language.

Table 4. Number of the Itelmens in the constituent entities of the Russian Federation

Note . According to the census of 2010, 11 Itelmens are registered in St. Petersburg.

In the Kamchatka Territory, the second language spoken by the Itelmens is Koryak, in the Magadan region it is the Even language.

II. Linguistic data.

1. Position in the genealogy of the world languages

The genetic identity of Itelmen is controversial.

According to one hypothesis, it is an isolated language; this opinion was shared by Volodin, Vdovin, Asinovsky, Worth. According to this hypothesis, Itelmen is not genetically related to the Chukchi-Koryak languages, and any similarities between them are the result of long-term language contacts.

According to another, more traditional point of view, Itelmen constitutes a separate branch within the Chukchi-Kamchatka family, opposed to the branch including Chukchi, Koryak, Alyutor and Kerek. The differences between Itelmen and the Chukchi-Koryak languages are explained by the divergence of the kindred languages under the influence of an unknown substrate language. This opinion was shared by Bogoraz, Yokhelson, Stebnitsky, Skorik, Mudrak, Fortescue.

2. Dialectal situation

In the 18th century Stepan Krasheninnikov identified three main dialects of the Itelmen language: 1) Northern Itelmen, spoken in the valley of the Kamchatka and along the eastern coast of the peninsula from the Uka to the Nalacheva; 2) Southern, spoken along the east coast from the Nalacheva to Cape Lopatka, and along the western route from Cape Lopatka to the Khairyuzova and 3) Western, spoken by the Itelmens who lived along the western coast between the Khairyuzovа and Tigil.

Judging by the dictionaries of all three dialects compliled by Stepan Krasheninnikov, the differences between them were significant: no more than a third of the word lists coincided. Interestingly, the words related to the basic vocabulary were not the same. Alexander Volodin gives the following examples: the word “mother” (Northern antuan , Southern aalgach , Western lakhshkha ), “sister” (Northern ikhtum , Southern kutkhaan , Western lilikhlch ), “hand" (Northern tono , Southern syttu , Western khkach ). Southern Itelmen was especially different. Volodin assumed that back in the 18th century in Kamchatka, there had been several closely related Itelmen languages, with Southern Itelmen having close contacts with the Ainu, and Northern and Western with Koryak and Chukchi.

A hundred years later, in the middle of the 19th century, when the areal of the Itelmen language (or languages) had not yet decreased so significantly, Carl von Ditmar indicated approximately the same settlement boundaries of the main dialectal groups of the Itelmens: “In Sedanka, in Amanin, the town closest to the north from Tigil, and along the western bank south of Tigil to the Kompakova, the Kamchadal language is spoken; along the same coast, southwards from the Kompakova, another is used, and from the Elovka to the Avacha they have a third dialect of the same language”.

Northern and Southern Itelmen disappeared a long time ago, back in the late 19th - early 20th centuries. The modern Itelmen is a descendant of the western dialect; its speakers are still settled in their (although significantly narrowed) ethnic area. The language is divided into two dialects: Sedanka (Northern) and Kovran or Napan (Southern). The Sedanka dialect was spoken by residents of the village of Sedanka-Osedlaya, which was located on the Pirozhnikova, 40 kilometers from the village of Tigil. Sedanka-Osedlaya was liquidated in the 1950s. Most of the residents were forced to move to Tigil (Uspenskaya, Golovaneva 2003: 99).

The differences between the dialects are mainly phonetic. Thus, the Kovran word-initial voiceless fricatives correspond to the voiced consonants in the Sedanka dialect; there are also some discrepancies in vocabulary and morphology. The Sedanka dialect reveals traces of dual number, characteristic of Koryak ( lenga-min ‘one ski’ - lenga-‘n ‘pair of skis’ - lenga-t ‘many skis’); one directive-dative case in the Sedanka dialect has split into directive and dative (under the Koryak influence); some individual verbal affixes have different pronunciation; there are some direct borrowings of Koryak verbs.

The literary language is based on the Kovran (southern) dialect.