Photographs of the Shabelsky collection from the collection of the Russian Ethnographic Museum. Dmitry Klements. Birth of the Museum Folk costume of Russian women

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1 UDC ETHNOGRAPHIC COLLECTIONS OF SIBERIAN TATARS IN MUSEUMS OF ST. PETERSBURG Akhunova E.R. Omsk Branch of the Federal State Budgetary Institution of Science of the Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk, Russia (644024, Omsk, 15 Marx Ave.), e-mail: The article discusses the history of the formation of ethnographic collections on Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamera) of the Russian Academy of Sciences and the Russian Ethnographic Museum. Data on Siberian expeditions starting from the 18th century and on the collectors of these collections are given. The article also discusses in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. These data are published for the first time. Almost all large and small peoples of Siberia are represented in the museums of St. Petersburg, but there are practically no major studies on the Siberian peoples, there are only a small number of scientific articles. The ethnographic collections of the Siberian Tatars kept in these museums have not been studied enough. The article attempts to give an overview of the available ethnographic collections on the Siberian Tatars. Key words: Siberian Tatars, ethnographic collections of Tatars, museums, museum collections, ethnographic expeditions to Siberian Tatars. ETHNOGRAPHIC COLLECTIONS IN THE SIBERIAN TATARS MUSEUM IN ST. PETERSBURG Akhunova E.R. Omsk Branch of Federal State Institution of Science Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk, Russia (644024, Omsk, Marx Ave, 15), The article examines the history of the formation of the ethnographic collections at the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamera) and the Russian Museum of Ethnography. The data on the Siberian expeditions from the XVIII century. and collectors of data collections. Also, the article discusses in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. These data are published for the first time. In the museums of St. Petersburg are almost all large and small peoples of Siberia, but the Siberian peoples virtually no large studies, there are only a small number of scientific articles. Ethnographic collections in Siberian Tatars who are in these museums are not well understood. The article is an attempt to tell an overview of the available ethnographic collections in the Siberian Tatars. Keywords: Siberian Tatars, Tatars ethnographic collections, museums, museum collections, ethnographic expedition to the Siberian Tatars. There are two world-famous ethnographic museums in St. Petersburg: the Peter the Great Museum of Anthropology and Ethnography (MAE) of the Russian Academy of Sciences (Kunstkamera) and the Russian Ethnographic Museum (REM). These museums contain the most extensive ethnographic collections on the peoples of the world, and a significant place among them is occupied by the collection of the peoples of Siberia. This article will consider the history of the formation of ethnographic collections of Siberian Tatars in the above-mentioned museums, their composition and quantitative characteristics. The Museum of Anthropology and Ethnography was established in 1879, on its basis the Institute of Ethnography of the Academy of Sciences of the USSR was established in 1933, and in 1992 this institute and museum was transformed into the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS. one

2 The collections on the indigenous peoples of Siberia are considered by the MAE to be among the best collections of traditional culture in the world. In his report at the scientific conference dedicated to the 285th anniversary of the Kunstkamera, Ch.M. Taksami writes that "at present, the main fund of the Department of Siberia includes 747 collections with a total number of items of more than 27 thousand items" . The beginning of the formation of Siberian collections dates back to the time of the founding of the St. Petersburg Kunstkamera in 1714. Already in the first collections of the Kunstkamera there were things brought from Siberia, but the work on collecting ethnographic materials, in particular in Siberia, took on a systematic character only when special expeditions began to be sent to Siberia. In 1725, a large number of items on the culture of the peoples of Siberia and Mongolia came from D.G. Messerschmidt, who explored these areas on the instructions of the Academy of Sciences, and from 1733 to 1743 the Great Northern Expedition took place, which also brought rich ethnographic material about the peoples inhabiting Siberia and the Far East. The collected scientific materials in those years were partially lost. Great damage was caused to the Kunstkamera in 1747 by a fire that destroyed a significant part of the books and museum collections, but, despite these unfavorable factors, during the 18th century. The Academy of Sciences sent expeditions for the comprehensive study of Russia, its natural resources and the peoples who inhabited it, primarily to Siberia. The loss of ethnographic collections began to be replenished in the Kunstkamera already in 1748, after G.F. Miller. By 1768, the Siberian collections of the Kunstkamera had increased significantly in connection with the Decree of the Senate and the requirement of the Academy of Sciences to acquire collections for the museum. The items collected at that time, most of which consisted of fur clothes, are unfortunately lost, part of the collection that has survived, due to poor documentation of museum items, could be included in the so-called "old collections of the Kunstkamera" and determine exactly which of them which peoples they belonged to is not possible. World travels in the 19th century opened a new page in the history of Russian ethnography. During this period, the museum receives collections on the culture of the peoples of Kamchatka, Chukotka and the Pacific coast of Russia. At this time, M.A. collected ethnographic collections on the culture of the Khanty, Mansi, Selkups. Castren, collections on the Yakuts were collected by A.F. Middendorf during an expedition to Eastern Siberia (gg.). In the first years of the 20th century, in connection with the beginning of the formation of the Department of Siberian Ethnography, the museum sharply intensified collecting work among the indigenous population of North Asia. Among the brilliant scientists who conducted this work, one can name the names of V.K. Arsenieva, 2

3 V.I. Anuchina, V.G. Bogoraz, V.N. Vasilyeva, V.I. Yokhelson, D.A. Clemenza, B.E. Petri, F.V. Radlova, S.M. Shirokogorova, L.Ya. Strenberg and others. In the years. 20th century A.A. Danilin, A.A. Popov, G.N. Prokofiev, V.N. Chernetsov and others. ethnographic collections in Siberia were replenished by such scientists as E.A. Alekseenko, I.S. Vdovin, V.P. Dyakonova, V.A. Kisel, L.R. Pavlinskaya, Ch.M. Taksami, L.V. Khomich and others. As Ch.M. Taksami, it was during these years that the staff of the Department of Siberia created fundamental works: “The Historical and Ethnographic Atlas of Siberia” and the volume “Peoples of Siberia. Ethnographic essays". During this period, MAE scientists published classic works on ethnography, such as monographs by S.V. Ivanova "Ornament of the peoples of Siberia as a historical and ethnographic source", A.A. Popov "Nganasany", G.M. Vasilevich "Evenki. Historical and ethnographic essays”, L.P. Potapov "Essays on the history and ethnography of the Altaians", etc. At the end of the XX beginning of the XXI century. the intensity of replenishment of the MAE ethnographic collections has decreased. This is due, first of all, to the economic situation of the country during this period, the gradual disappearance of traditional culture items and the development of local local history and ethnographic museums, which are actively researching and collecting activities in their regions. The main task facing the Department of Siberia at the MAE was the collection of field ethnographic materials on all the peoples of Siberia, the study of the traditional cultures of the region, the preparation and publication of monographs was completed. The materials collected by MAE scientists are currently stored in the MAE archives; their materials amaze with their high scientific level and breadth of coverage of the studied culture. The number of collections is represented unevenly. Despite the considerable number of Siberian Tatars (according to the 2002 census, there were 9.6 thousand of them), the ethnographic collection of Siberian Tatars in the MAE is represented by only 40 items. Perhaps due to the loss or inaccurate documentation of the pre-revolutionary period, some of the collected ethnographic collections of the Siberian Tatars were attributed to the collections of other Siberian peoples or was included in the so-called "Old collections of the Kunstkamera". The collection of an ethnographic collection on the Siberian Tatars at the MAE began in 1948 with the expedition of the MAE employee V.V. Temple in the Tyumen region, Tobolsk district in the Laitamak village council. The expedition was organized to the Tatars living in Zabolotye. Surveyed V.V. The temple group of the Tobolsk Tatars belongs to the so-called "marsh Tatars". As noted by V.V. Khramova: “The Tatars are very poorly studied ethnographically, and the “bog” ones have not been studied at all. It's isolated and 3

4, the ethnographically isolated group of Tatars is of interest, first of all, due to their economic peculiarity: they are mainly fishermen, which sharply differs from other groups of Siberian Tatars, the “marsh” Tatars are of particular interest for elucidating the ethnogenesis of Siberian Tatars in general. V.V. Khramova describes in detail the settlements of the “marsh Tatars”, the difficult and long journey through the swamps from one settlement to another in a small and light dugout boat. The life, traditional occupations and crafts of the Tatars are described in detail. V.V. Khramova concludes that the "bog Tatars" belong to the Turkic group of peoples, but the history of these Tatars will need to be studied using archaeological finds in these places, because. she believes that "the finds of ceramics belong, apparently, not to the Tatars, but to some other people who lived here at the beginning of our era." There are many Khanty words in the toponymy of rivers, urmans and lakes. During this expedition, 35 items from the ethnographic collection of the "bog Tatars" were collected. Most of all, jewelry of the Siberian Tatars (15 items) and children's toys (10 items) were collected. Among the decorations, there are 9 blown silver buttons with patterns, a handmade bracelet made of silver coins, a pair of metal plates for sewing to ribbons woven into braids for girls, a cowrie shell, a metal bib for children's clothes and a pair of women's metal blown earrings with pendants. The toy section consists of six rag dolls ranging in size from 6 to 8 cm, two wooden arrows and bones to play with. Hunting and fishing items are represented by 5 items: a wooden arrow with a metal tip (length 67 cm), a truncated, flat spear tip with a sleeve (35.5 cm), a piece of bast rope, a brick sinker with a round hole 3 cm in diameter and a fishing rod. hook “baubles” 21 cm long. The clothes are represented by a women’s headband “sarauts” made of dark brown velvet, embroidered with gold threads 48.5 cm long and 12 cm high. see V.V. Khramova notes the widespread use of birch bark dishes by the “marsh Tatars”, “they eat, drink from it, wash themselves in it, store water, etc. Previously, no dishes were known here except birch bark.” She explains the presence of carved architraves on the windows by the fact that before the houses for the swampy Tatars were built by alien people, who made the architraves. Thus, we see that the collected material is different in quantity and composition. Most items were collected in the section of toys and decorations, single copies fall on clothes and utensils. This ethnographic collection of "bog Tatars" from 1948. 4

5 under 4221 is stored in the funds of the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS. The next expedition of V.V. Khramova committed in 1953 in the village of Karbana, Tyumen region. She collected a collection of jewelry from 5 items. Of these, there are 3 chest metal decorations in the form of buttons, a children's bracelet made of white metal, 13.5 cm in diameter, and a sample of wool embroidery on a piece of red fabric. Patterns are embroidered in the form of leaves. This collection of 6066 for 1953 is also kept in the MAE funds. Another of the largest ethnographic museums in the world is located in St. Petersburg, this is the Russian Ethnographic Museum. The Museum was founded in 1895 by decree of Emperor Nicholas II and was called the Ethnographic Department of the Russian Museum of Emperor Alexander III. In 1934, the department received the status of an independent museum and the new name of the State Museum of Ethnography, and in 1992 the Government of the Russian Federation decided on its new name of the Russian Ethnographic Museum. The Russian Ethnographic Museum stores more than half a million exhibits that characterize the traditional everyday culture of 150 peoples of the world. Like the Museum of Anthropology and Ethnography. Peter the Great RAS and the Russian Ethnographic Museum have a huge collection dedicated to the peoples of Siberia and the Far East. A significant part of the collection of Siberian peoples was collected at the beginning of the 20th century. The receipts of these collections are associated both with ethnographic expeditions of the museum staff, and with the collecting activities of teachers, military men, merchants, exiled settlers, etc. To name just some of the bright names and personalities of the collectors, these are V.K. Arseniev, V.N. Vasiliev, D.A. Klements, F.Ya. Kon, A.A. Makarenko, E.K. Pekarsky, S.I. Rudenko and others. The very first exhibits of the Siberian Tatars were donated to the Russian Museum of Ethnography from the Paris World Exhibition of 1900. This is a headdress for women “sarauts” made of crimson velvet with embroidery, a hat with fur lining, a velvet bib embroidered with gold thread, shoes from leather and beads. All items belong to the Tobolsk Tatars, are made in a handicraft way and date back to the end of the 19th century. (7 pr.). Later, the exhibits on the Siberian Tatars appeared in the museum in the years. As noted in the catalog "Traditional culture of the Tatars of the XIX - XX centuries", published in 2012 and dedicated to all groups of Tatars, including Siberian ones, that "first of all, these are the collections of the museum correspondent, local historian and publicist Yulian Osipovich Gorbatovsky. In 1904, he acquired cultural monuments of the Tobolsk Tatars dating back to the end of the 18th and beginning of the 19th centuries. These are the clothes of rich service Tatars of their silk and brocade, 5

6 silver jewelry and some items related to the Muslim worship". The REM archive contains “Correspondence with the migrant Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904. In a letter to D.A. Klemenz Gorbatovsky writes, “whatever could be of interest for your department, I have already outlined in Tara. There are original very ancient costumes, coins and metal things of the peoples of the east of the Sarts, Tatars and Bukharians. For 1904 Yu.O. Gorbatovsky purchased from the Tobolsk Tatars of the Tara district of the Tobolsk province 10 items of the Tatar ethnographic collection. These are two headdresses - a festive cap of a Tatar woman and another headdress (men's or women's is not indicated), four women's garments, two dresses, a women's sleeveless jacket and a festive women's caftan. Yu.O. Gorbatovsky also bought four copper dishes - a jug, a kumgan and two vessels. The items date from the first half of the 18th century. Another collector of items on the culture of the Siberian Tatars is a well-known ethnographer, folklorist, former political exile A.A. Makarenko, in addition to collections of Evenks, collected 14 items from the Tomsk Tatars during an ethnographic excursion to the Yenisei and Tomsk provinces in 1906. Almost all items are handmade and date back to the 19th and early 20th centuries. These are mainly women's costume items (6 items), jewelry (4 items) and needlework items (4 items). In the section of costumes, you can see a female bib “tastar” personal, to cover a woman’s face, a female kalfak and a skullcap, as well as two “hashi” bags embroidered with beads, which were worn under the arm of a woman’s left hand. Women's jewelry is represented by silver earrings, a bracelet, a personalized ring with a seal and an ornament for a girl's braid (“cholpa”). In the needlework section there are linen napkins, a towel, as well as two embroidered decorations for towels. In the 1920s the acquisition of the funds of the Ethnographic Department for the culture of the peoples of the Far North, Siberia and the Far East continued. Several expeditions to Siberia were organized. In the years new tasks were set before the museum. Along with ethnographic materials, newspapers, posters, and statistical data were collected without fail. Expedition fees were sharply reduced, and until the 1950s. The main activity of the department was focused on restoration work. Since the mid 1950s. the collection of exhibits for the acquisition of the department of Siberia resumed. It can be noted that from 1920 to the end of the 1950s. materials were collected mainly on the peoples of the North and the Far East, and expeditions were not sent to the Siberian Tatars. 6

7 And only in the summer of 1959 did P.I. Karalkin, at that time the head of the Siberian Department of the State Museum of Ethnography of the Peoples of the USSR, dealing with the culture of the peoples of Southern Siberia, conducted an expedition with Siberian Tatars in the villages of the Tyumen and Tobolsk regions of the Tyumen region. He purchased 36 items of clothing, footwear and household utensils, and also took about 150 photographs of the city of Tobolsk, dwellings in Tatar yurts, household items, etc. There are 15 items of men's and women's costume in this collection. Of these, 3 women's dresses, 1 women's camisole , 3 women's hats, men's pants and a hat. The shoes are represented by two pairs of women's boots "adu" made of leather and women's shoes made of sheepskin "kesi". Of the women's jewelry in the collection, there are beads made of stone and two braids "beckons" cords with coins to decorate a girl's braid. Among the collected items there are things of a religious cult - a rosary made of glass and wooden beads, as well as two shamails made of paper with sayings from the Koran. Shamails were hung indoors as a talisman for housing and household members. Household utensils are represented by 4 items: a copper basin, a street, a skin scraper and a birch bark box for carrying live fish. Most of the objects date from the end of the 19th to the middle of the 20th centuries, and they were created in a handicraft way. One of the last additions to the collection of Siberian Tatars was in 1978. A pair of women's "chitek" boots was bought by the purchasing commission. P.I. Karalkin noted that "the completeness of the information on the ethnography of a given people often depends on the completeness of the content of collections on a particular people and on the thoroughness of their study." In addition, the museum's ethnographic collections are widely used as a source for solving issues related to its ethnic history, traditional culture, customs and beliefs. According to ethnographic collections, one can trace the transformation of the culture of the people, note the traditional and features of culture and life, as well as note the innovations that have occurred over a certain period of time. The value of ethnographic funds is also due to the fact that certain categories of objects in some cases preserve the ethnic characteristics of the people most of all, and only in museum collections you can see things that have long been out of use. Thus, we see that the ethnographic collection of the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamere) of the Russian Academy of Sciences and the Russian Ethnographic Museum is presented unevenly. Collections on the Siberian Tatars were collected mainly from the middle of the 19th to the middle of the 20th century. In the last quarter of the twentieth century. and to this day, practically no one is engaged in scientific research of the Siberian Tatars in these museums. In the Russian Ethnographic Museum, items on the Siberian Tatars are presented in a greater number and variety of items than in the Museum of Anthropology 7

8 and ethnography RAS. There are practically no materials on clothing, utensils, tools, etc. in the MAE. Jewelry and children's toys are presented in a small amount and rather uniformly. In the REM, the collection of Siberian Tatars is presented more widely: there are items of traditional men's and women's costume, jewelry, there are objects of religious worship and household utensils. There are almost no exhibits on the tools of labor, the interior of dwellings, and children's things. According to the information of the custodian of the fund and the research staff of the Department of Siberia of the MAE and the REM, we found out that in the second half of the 20th century museum staff practically did not conduct expeditionary collections among the Siberian Tatars, unfortunately, there are also few archival materials, so to study the culture of the Siberian Tatars by The materials available in these museums are not easy. References 1. Karalkin P.I., Kryukova T.A., Predtechenskaya Z.B. Using the ethnographic collection as a source in research work (from the experience of the State Museum of Ethnography of the Peoples of the USSR). M.: Nauka, p. 2. Catalog of the exhibition "Traditional culture of the Tatars of the XIX-XX centuries". Kazan, p. 3. Correspondence with the migrant Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904 // Scientific archive of REM. Fund 1. Inventory l. 4. Taksami Ch.M. The first academic museum at a new stage of development // 285 years of the St. Petersburg Kunstkamera. St. Petersburg: Nauka, T. XLVIII. From Khramova V.V. Zabolotnye Tatars // Proceedings of the All-Union Geographical Society. M., S Reviewers: Tomilov N.A., Doctor of Historical Sciences, Professor, Director of the Omsk Branch of the Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk. Smirnova T.B., Doctor of History, Professor of the Department of Ethnology, Anthropology, Archeology and Museology, Omsk State University. F.M. Dostoevsky, Omsk. eight

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1 2 APPENDIX. COLLECTION OF ILLUSTRATIONS 3 Figure 1. Suit complex. Body decorations. Signet rings. 1.2 Tara town (excavations by S.F. Tataurov, 2009-2012); 3 5 Tobolsk (according to: Alieva, 2014); 6 Berezov

State budgetary educational institution of the city of Moscow "School 1311" Ware of medieval Moscow of the XII-XVII centuries. Koval Vladislav 4 "B" class Supervisor Tulchinskaya Marianna Semyonovna

Program of the Government of St. Petersburg for the implementation of the state policy of the Russian Federation in relation to compatriots abroad for 2008-2010 Traditional doll Master classes and courses

Ministry of Culture of the Russian Federation Federal State Budgetary Institution of Culture "KIRILLO-BELOSERSKAYA HISTORICAL-ARCHITECTURAL AND ART MUSEUM-RESERVE" Collection "Folk Fabrics"

Municipal Autonomous Educational Institution of Additional Education for Children CENTER FOR ADDITIONAL EDUCATION FOR CHILDREN Association "Artistic Design" Head Demina E.A. Traditional

Russian folk costume Clothing in Russia. Clothing in Russia was loose, long and extraordinarily beautiful. The most elegant was considered clothing made of red fabric. Festive and everyday wear. Festive and everyday

MUNICIPAL BUDGET GENERAL EDUCATIONAL INSTITUTION GYMNASIUM 1 G. DANKOVA Art, local history Variety of museums. Museum of local lore in Dankov ABSTRACT Ulyana K. Vassa U. 2nd grade Poniatovskaya

Explanatory note to the program "FOLK CRAFTS OF THE BRYANSK REGION" Working program Technology. Module: "Folk crafts of the Bryansk region" was developed in accordance with the federal component of state

ORIENTALIA RUSSIAN ACADEMY OF SCIENCES Peter The Great Museum of Anthropology and Ethnography I. A. ALIMOV THE GARDEN OF THE MARVELOUS A Concise

Ministry of Culture of the Russian Federation Federal State Budgetary Institution of Culture "KIRILLO-BELOZERSKIY HISTORICAL-ARCHITECTURAL AND ART MUSEUM-RESERVE" Collection "Ceramics"

Look "into the eyes" of Russia The exhibition of works by St. Petersburg photographer Oleg Trubskoy "Windows of Russia" is taking place in the Lipetsk Regional Exhibition Hall. The idea to collect a photo collection of windows came from the author of another 30

The book presents the richness and diversity of Russian folk clothing, created over many centuries of development of traditional culture. The formation of sets of costumes that took shape in different natural environments was traced.

Actual directions of research of book monuments in the Scientific Library. N.I. Lobachevsky KFU Amerkhanova Elmira Iskhakovna, Ph.D. ORRK NBL KFU, certified expert of the Ministry of Culture of the Russian Federation for the Volga

On December 5, 2014, the A. V. Anokhin National Museum will open a traveling exhibition “Dmitry Klements. The Birth of a Museum” from the fund of the Russian Ethnographic Museum. This museum contains a unique collection of ethnographic items on the southern Altaians, collected in 1904-1905. Museum D. A. Clements. From a well-known Altai public figure and horse breeder Argymay Kuldzhin, the museum received sets of everyday Altai-Kizhi men's and women's clothing. Among the Altai correspondents of D.A.

In the 20-50s. XX century, the Russian Ethnographic Museum received unique exhibits from the researchers of the culture of the peoples of southern Siberia S. I. Rudenko, A. G. Danilin, L. P. Potapov, S. A. Tokarev, P. I. Karalkin. In the 2000s The employees of the Russian Ethnographic Museum made a series of expeditions to collect ethnographic items. Due to the fact that the acquisition of the museum's funds began from the very moment of its foundation to the present time, the collections of the Russian Ethnographic Museum today are a valuable source for studying the culture of the Altai people.

Dmitry Alexandrovich Klements - the first director (previously head) of the Ethnographic Department of the Russian Museum of Emperor Alexander III. He stood at the origins of the museum, created in 1902.

D. A. Clements was born on December 15, 1848 in the village. Goryainovo, Nikolaevsky district, Saratov (later Samara) province. After graduating from the gymnasium, he studied at Kazan University for several years, and in 1869 he transferred to the 4th year of the Physics and Mathematics Faculty of St. Petersburg University. Passion for the ideas of populism and their propaganda did not allow him to complete his education. In 1881, D. A. Klements was exiled for 5 years to the Yakutsk region. On the way, he fell seriously ill and, after treatment in the Krasnoyarsk prison hospital, received permission to serve his term of exile in the city of Minusinsk, Yenisei province. Staying in this city largely determined the further fate of D. A. Clements. The meeting with N. M. Martyanov, director of the Minusinsk Museum, a disinterested devotee of museum work, contributed to the formation of D. A. Klemenets as a scientist and museum worker. He always remembered this and repeatedly proudly said: "I am an ethnographer of the Martyanov school." After the expiration of his exile, D. A. Klements moved to Tomsk, and the next year - to Irkutsk, where he worked first as a curator-conservator of the Irkutsk Museum, and from 1891 to 1894 - the director of affairs of the East Siberian branch of the Russian Geographical Society. During his stay in Siberia (1891-1896), D. A. Klements was not only a participant, but also the leader of a number of expeditions: to Altai (1883,1885-1886), Transbaikalia (1890), to Mongolia (1891-1896) . In 1894, at the expense of patron I. M. Sibiryakov, he organized the so-called Siberian Expedition (1894-1897), the purpose of which was a comprehensive study of Yakutia and the indigenous population of this region.

In 1897 At the invitation of the director of the Museum of Anthropology and Ethnography V. V. Radlov, Dmitry Alexandrovich returned to St. Petersburg, worked as a conservator in the museum, then as a senior ethnographer, continued expeditionary work in Mongolia, and in 1898 led an academic expedition to East Turkestan.

Being engaged in administrative activities and supervising the Siberian region, he emphasized that "... the manager must personally work on ethnography ...". In the summer of 1904, D. A. Klements specially went to Altai to get acquainted on the spot with the events that had taken place in the Tereng valley. D. A. Klements learned the very first information about what had happened from a friend of the Altai Argymay, who was a deputy from the Altai people at the coronation of Nicholas II. D. A. Klements reported his impressions of his trip to Altai and conclusions at a special meeting of the Imperial Russian Geographical Society in St. Petersburg. Events of 1904 in Altai, Russia was agitated, the meeting room was crowded, in addition to representatives of the scientific community, lawyers, public and political figures, and representatives of the clergy came to listen to the message of D. A. Klemenets. In the same year, he explored part of the Biysk district, the territory of the left bank of the river. Katun, Chuya and along the Russian-Mongolian tract. During the expedition of 1904. he collected valuable information, clothing and photographic material on the culture of the Altaians and Russian peasants.

In 1906, D. A. Klements acted as an expert on the case of the Burkhanists of Altai. According to the court summons, he was called as a witness, as a person who had a huge questionnaire material collected in Altai in 1904 at the scene of the event. Thanks to the brilliant defense of the bar, the scientific and humanistic position of D. A. Klemenets, the Altaians-Burkhanists were acquitted.

At the exhibition “Dmitry Klements. The Birth of the Museum” displays exhibits that characterize traditional occupations, clothing, utensils, smoking, vehicles, children's education and musical instruments of the Altaians, as well as such forms of religion as shamanism and Burkhanism. The exhibition presents a men's fur coat - a gift from Argymay Kuldzhin, a headdress of an Altai Burkhanist, felt carpets, as well as a lama's festive robe and a Tibetan cloth carpet, collected by D. A. Klements at the end of the 19th century. during an expedition to Mongolia.

Deputy Director for Core Activities R. M. Erkinova

Many nationalities live in Russia, of course I can’t believe that they all wear national costumes, nevertheless, the museum presents national costumes and attributes of the life of the peoples of Russia. Today we are going to the ethnographic museum.

The Russian Ethnographic Museum is located in St. Petersburg on Engineering Street, 4/1

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1. Winter women's suit. Mid 19th century, Nenets.

2. Hunter suit. Middle of the 19th century, Kazakhs.

5. Fur mosaic.

6. Reindeer breeder in the plague. Knowledgeable people say that these reindeer herders are always drunk to death.

7. The production process of patterned shoes. Tatars.

8. Chuvash.

9. Hut. Mordva.

10. Model of the house. South Caucasus.

11. Coppersmith's and chaser's workshop. Uzbeks.

12. Before this exposure is written "People of the sea."
These mannequins are not particularly similar to the peoples of Russia, rather to some Norwegians.

14. Onboard fire. Left.

15. Puppet theater.

16. And his actors.

17. Carving, which decorated the huts.

18. Decoration of the Russian hut.

Leonid Pavlovich was born in the city of Barnaul, Altai Territory on July 6, 1905. There he received his secondary education. From his youth, he showed interest in the ethnography of his native land, making trips to study the culture of the Altaians under the guidance of the famous Altaist A.V. Anokhin.

“It was a provincial town that grew up on the basis of Polzunovskiy and other silver factories. The city was not small, with a large number of stone buildings of the XVIII century. There were also many technical intelligentsia in the city. I was born there, I managed to finish four classes of the gymnasium there, until it was abolished. My father was a petty official, he served in the office of the Main Directorate of the Altai District of His Majesty's Cabinet. Once he took me as a boy with him to Belokurikha, where he was treated for rheumatism. Belokurikha is 60 km from Biysk, in the foothills of Altai. There are famous radon springs that are not inferior to Tskhaltubo. So, while my father was taking therapeutic baths, I was fishing with local Altai boys in the Belokurikha River. There I learned to speak Altai. I liked the places unusually, I just fell in love with the nature of Altai. It was then that I decided that I would be a botanist. It was probably in 1910 or 1911. Since then, getting to Altai has become my dream.
With this thought, I secretly entered the courses of medicinal plants from my parents and during my studies at a real school I passed them and received a certificate of an instructor in the collection of medicinal plants.
I finished the courses and persuaded a few more of my schoolmates, and in the spring, after graduating from school, we boarded a steamer and fled first to Biysk, and from there we were already going to walk 100 km to Gorno-Altaisk. The route passed between the Katun and Biya, closer to the Katun, rather even along the right bank of the Katun. That's where we were aiming. However, my parents realized it, declared a wanted list, and they caught us in Biysk. They brought me to the Cheka, but both the guys and I had official certificates that we were going to work. Therefore, we were not only not returned, but they gave permission to get one cart for four people, so that we could put our bags on the cart. The first night was near the village, where Shukshin later lived. On the way, we collected herbs, dried them, we were helped by the local cooperative - then, after all, there were cooperatives.
On one of the excursions to the Altai villages, where everything was pulling me, I met Andrey Viktorovich Anokhin. He was a school teacher of singing and local history in the city of Barnaul. Unfortunately, I didn't go to the school where he taught. On his advice, I began to visit the Altaians, and this dragged me more and more, botany began to fade into the background. In addition, Anokhin also encouraged me. After returning home, I kept in touch with Andrei Viktorovich for the whole year, and already in the next year - 1922 - he enrolled me as an intern on the expedition of the Academy of Sciences - then the Russian Academy of Sciences. I still have this certificate with the seal of the provincial executive committee - that Leonid Pavlovich Potapov is enrolled in the expedition of the Russian Academy of Sciences under the leadership of A.V. Anokhin. And in 1922, I already arrived in Altai as an ethnographer and for the first time attended the shaman's ritual together with Andrei Viktorovich. And in 1924, the local publishing house "Altaisky cooperator" published my first work - "On the Kamlaniya". We watched Sapyr Tuyanin, a wonderful shaman - he was drinking from a cup of his chicken (this is the name of the anthropomorphic image of the soul). There was twilight, an unusual atmosphere - and I fell ill. I fell ill with ethnography. Both this year and the next, 1923, I spent in Altai. I couldn't imagine any other. And in 1923, an expedition from Leningrad arrived in Altai - N.P. Dyrenkova was, and L.E. Karunovskaya, L.B. Panek, A.E. Efimov. They worked with Anokhin. They were interested in the Altaians, and partly in shamanism. A. Anokhin introduces: here is Leonid, Leonid will take you there ... I could even work as a translator. The next year - it was already 1924 - Anokhin convinced them that they should take me to the Geographical Institute (at that time there was an ethnographic department at the Geographical Institute). They, of course, agreed, talked with Sternberg and Bogoraz, and I received a letter of recommendation from Anokhin to Oldenburg and Sternberg, whom he knew personally. And in 1924 I came to Leningrad to enter this very ethnographic faculty.
And in 1925, the Geographical Institute was merged with the University, so it turned out that I studied at the Geographical Institute for the winter and lived in its dormitory on the Moika, and then became a university student. In 1924 I met Sternberg and Bogoraz, the latter became interested in me, and I began to visit him daily at the MAE. In the museum I spent all my free time and finally even got a job. This was especially important for me, since at first I did not have a scholarship. What was this job? I moved the books to the new premises of the library (where it is now), that is, from one end of the building to the other. We worked together, me and the student Soikonen. They carried books in a laundry basket and received two rubles a day for this. The librarian then was Radlov's granddaughter, Elena Mavrikievna. Red, dry, unusually friendly. So I became a MAE member. And after a while Bogoraz took me to be his secretary.
During this difficult time for me, Bogoraz suggested that I write something for Vecherka, apparently, he just wanted to support me. He knew that I was peeing, and he always protected me. And then he simply said: “I will pay you 40 rubles. per month, and you will help me in my work, carry out assignments. What were my responsibilities? I settled on the corner of Torgovaya Street and English Avenue, now Pechatnikov Street, just opposite his house. Vladimir Germanovich's apartment was on the opposite corner. I had to come to him in the morning, take a bag - he carried his books and papers in a backpack - and on foot, across the bridge of Lieutenant Schmidt, through Truda Square, we went to Universitetskaya embankment and to our MAE. After that I was free. Sometimes there were some assignments, for example, to go to the library, somewhere else ... But usually I snooped around the museum. During this time, I was at the disposal of Noemi Grigoryevna Shprintsin, Bogoraz's assistant. At the end of the working day, I again took on a packed backpack and we set off on our way back. Again the Lieutenant Schmidt Bridge, Truda Square... At the corner of Truda Square we bought chocolate, there were tubes filled with chocolates, and the Red Evening Newspaper. Arriving home, we took out all the books on the desk, Bogoraz sat in an armchair, put his feet on the table and rested. At that time, I was reading the Evening Paper to him and eating chocolate at the same time. This is how my ethnographic activity began.
In the ethnographic museum in those years there was a Radlovsky circle, which was led by Barthold. Students also took part in the work of this circle. It was there that I made my first report, written on the basis of field work - after all, I was with hunters in the taiga, I had an idea about hunting, beliefs. And in 1925 he received the first business trip in his life from the university for the whole summer and 30 rubles. money. And the next year I also went to Altai, but after graduating from the university in 1927, I did not receive a distribution to Altai - there were no places there. ( )

In 1928 he graduated from the Faculty of Geography with a degree in ethnography from the Leningrad State University. He received an excellent education. The dean of the faculty then was L.Ya. Sternberg, who, in addition to administrative duties, taught a number of courses in ethnography. V.G. Bogoraz read fascinatingly on the ethnography of the Paleo-Asiatic peoples and the history of religion, which attracted a huge number of listeners in addition to students. The Slavic cycle was provided by D.K. Zelenin. Anthropology was taught by S.I. Rudenko and R.P. Mitusov. I.N. Vinnikov, S.V. Ivanov, Ya.P. Koshkin. According to the languages ​​of the Turkic peoples, students were trained by well-known Turkologists: the future academician A.N. Samoilovich and Corresponding Member of the USSR Academy of Sciences S.E. Malov.
His first scientific steps L.P. Potapov, being a student, began to make under the guidance of V.G. Bogoraz and L.Ya. Sternberg. Since that time, he has been active in independent scientific and expeditionary activities to study the Turkic-speaking peoples of the Sayano-Altai. In 1925, on behalf of the Geographical Society, he traveled to Altai to collect ethnographic material. The next year, V.G. Bogoraz again sends him to the Altai as part of the ethnographic excursion commission of the Leningrad State University headed by him. In 1927 L.Ya. Sternberg includes L.P. Potapov as a researcher in the Altai expedition of the Commission for the Study of the Tribal Composition of the Population of the USSR. And in the winter of that year, L.P. Potapov went to Gornaya Shoria and spent the entire period of winter hunting with the Shor hunters, kept ethnographic records, and participated in rituals and ceremonies. The material he collected was replenished in the course of other special trips to the Shors (1927-1934), which allowed the researcher, in addition to individual articles, to create one of his first fundamental works “Essays on the history of Shoria”, M.-L., 1931).
After graduating from the university, Potapov was sent to the People's Commissariat of Education of the Uzbek SSR. Here he is appointed head of the department of scientific institutions of the Glavnauka Narkompros. Then he works at the Uzbek Research Institute as a senior researcher. Under his leadership, ethnographic expeditions were organized to various regions of Uzbekistan.

“And I left for Uzbekistan, where I had to work for 3 years. I was sent at the disposal of the People's Commissariat of Education, which at that time was in Samarkand. Alexander Nikolaevich Samoilovich sent me. In Uzbekistan, I got a big position: at the People's Commissariat for Education there was Glavnauka, and at Glavnauka - a department of scientific institutions, which I became in charge of. I was in charge of about 20 scientific institutions, among them such well-known ones as the Tashkent Astronomical Observatory, Itabskaya Latitude Station, the famous Tashkent Library, museums - and what kind of specialist was I? I had a big salary at that time of 175 rubles. I made myself a condition (since I was sent by Samoylovich, who was very much considered there, and then he was elected an academician there) that I would remain in this position only on the condition that I was allowed to travel throughout Uzbekistan and collect field ethnographic material. On business trips, I could travel at any time, which I actively used, since the costs were minimal. I traveled all over Uzbekistan. He collected about 500 beliefs and signs of pre-Islamic times. And with my leadership, I decided this: I gathered for the first meeting all the directors of the institutions subordinate to me, since the majority were right there, in Samarkand or in Tashkent, but they also came from other places, and announced: “You know, I graduated from Leningrad University, I am an ethnographer and I love my specialty, I am a Turkologist, as for the leadership, I don’t understand anything about this and therefore I ask you to continue to fulfill your duties, and if you need to sign something, then you show me where to sign.
We organized an institute, I even published an article there on the ethnography of the Uzbeks. We were going to move from Samarkand to Tashkent. And at that time in Leningrad, the first admission to the graduate school of the Russian Academy of Sciences was announced. I decided to apply for graduate school. Samoylovich advised me the same.” ( “It was science, and what kind of science, too” (V.A. Tishkov talks with the oldest Russian ethnographer L.P. Potapov) // Ethnographic Review - 1993 - No. 1)

In 1930, L.P. Potapov entered the graduate school of the USSR Academy of Sciences.

“At that time, only people with printed works were admitted to graduate school. By that time I had several works, and I was admitted to the competition. In the autumn of 1930 I was called for examinations. Examination committee chaired by N.Ya. Marra sat in one of the halls of the main building of the Academy of Sciences, where LAHU is now located. Exams were held by a lot of people, all with names - Lenkorov, Daniekalson, Kostya Derzhavin, son of Nikolai Sevostyanovich, Dyrenkov. And Potapov wormed his way among them. There were only two ethnographers: me and Dyrenkova. I got in, but failed in the exam. The exam was very strict, Marr himself chaired, one of the Marxists of that time sat on the commission, I don’t remember who, it seems, a local, perhaps Busygin. N.Ya. Marr asks me a question: “Leonid Pavlovich, you answer very well, I think we will be all right. I just want to ask: how do you feel about the Japhetic theory? And I take it and booze, which, they say, is negative. The commission is in shock: how, why is it negative? And what did I mean by saying “negatively” (we were all fond of this theory then - the reduction of all languages ​​to four primary words), - it seemed to me unconvincing. Then Nikolai Yakovlevich asked me: “Do you know my theory?” I say: “No, I don’t think I know her.” "Leonid Pavlovich! Without knowing, you deny it, and even in such a tone? He grinned and we parted ways. We went out into the corridor, sitting, waiting for the results. They call us back to the hall and announce the grades. Five, five, five... Everyone got fives. Potapov - four plus. Paid back. Four plus! Yes, even with a sentence: “Now, Leonid Pavlovich, you will come every Wednesday to my house on the Seventh Line and listen to my seminar on Japhetic theory.” And I went every Wednesday to listen to the Japhetic theory, honestly went. It was not Marr himself who usually read, but Ivan Ivanovich Meshchaninov.
In the dining room, where classes were going on, there was a blackboard, there was chalk, and Meshchaninov wrote all these formulas. Marr listened, sometimes he would come out himself, go up to the blackboard, take a handkerchief out of his pocket, erase what was written, and write something himself. Then he wiped his collar with the same handkerchief. It made us laugh a lot. Yes, be that as it may, I listened to the seminars. I did not understand everything, and besides, I did not believe that Marr was really a Marxist. I myself was a convinced Marxist, and I remain so even now - not politically, but philosophically. I remain a supporter of Marxism as a method of historicism. You won't get anywhere without it. You can not recognize Marxism, but if you are a real scientist, then you will certainly come to him.
But now it's time for graduation. There were no dissertations at that time, therefore, there was nothing to defend. I completed my postgraduate course ahead of schedule. By this time, we began to disagree with Nadya Dyrenkova - apparently, she was jealous of me for the material: after all, I myself am from there, and the Altaians know me, and I even participated in 1927 in the sacrifice. I was accepted into the seok, I am munduz in Altai. Once I told about this at a big meeting in Leningrad. Having learned that I had consecrated an ancient custom with my high rank of a Leningrad student, they wanted to immediately expel me from the university, despite the fact that the custom was not brutal, but generic. I see: there will be no place for me in Leningrad. Since there were no dissertations, I wrote the book "Essay on the history of Oirotia" and acted as follows. I took it with me the very first summer to Altai, came to the Gorno-Altai regional party committee and showed this book. The secretary of the regional committee was Gordienko, a Russian. He read the manuscript and telephoned Robert Indrigovich Eikhe in Novosibirsk, and Eikhe was at that time a member of the Politburo. I was summoned with a book to Novosibirsk to see Eikhe. Eikhe, a rather dry man, received me kindly and said: “We have read the book, and it will be quickly published. Stay with us for a few days." I was sent to the party dacha. I lived in the country alone for 2 days while they decided something. Billiards stood, but there was no one to play with. Then Eikhe calls me, and indeed - they printed my book.
I proved - I proved, based on concrete material, that the peoples of Altai had class stratification and property inequality. This is where Lenin, his Development of Capitalism in Russia, really came in handy. As you remember, there Lenin criticizes lovers of average figures, citing specific data from and to. I used this technique to analyze the material from the 1897 census. Truly wonderful things came out, a convincing picture of class stratification. Eikhe then repeatedly referred to this book of mine in his works when it was necessary to talk about the existence of kulaks in those places, etc. ( “It was science, and what kind of science, too” (V.A. Tishkov talks with the oldest Russian ethnographer L.P. Potapov) // Ethnographic Review - 1993 - No. 1)

After graduating from graduate school, he heads the department of Siberia and the ethnographic part of the State Museum of Ethnography of the Peoples of the USSR, where he was a researcher during his postgraduate years. At the same time, he conducts research work at the Institute of the History of Material Culture of the USSR Academy of Sciences, holding the position of senior researcher.
In 1939, the Academic Council of the Leningrad State University awarded L.P. Potapov the degree of candidate of historical sciences according to the monograph “Remnants of the primitive communal system of the peoples of Altai” presented for defense. By this time, he had published about 30 titles of works, including a number of monographic studies.
From the beginning of the Great Patriotic War, L.P. Potapov, together with other Leningraders, took part in the defense of the city, continued his scientific work under the blockade, and prepared for the evacuation of museum valuables. Only in 1942 did he leave Leningrad and go to Novosibirsk, where the storage of the evacuated collections of the Museum was organized.
Since 1943, the creative activity of L.P. Potapov has been closely connected with the Institute of Ethnography. N.N.Miklukho-Maclay of the Academy of Sciences of the USSR. From 1943-1946 he was a doctoral student at the institute. For the work of "Altaians" he was awarded the degree of Doctor of Historical Sciences, then the title of professor.
After defending his doctoral dissertation, L.P. Potapov was left at the Institute of Ethnography as a researcher in the sector of Siberia, and in 1947 he was appointed head of the same sector. Since 1948, holding the position of deputy director of the Institute of Ethnography, he heads the Leningrad part of this institute, at the same time directs the work of the Museum of Anthropology and Ethnography of the USSR Academy of Sciences and the sector of Siberia.
The most widely and comprehensively unfolded scientific activity of L.P. Potapov in the postwar years. In 1946, at the request of the Khakass Research Institute of Language, Literature and History, he led the Khakass ethnographic expedition. Potapov paid special attention to the issues of socio-economic relations of the Khakasses, the annexation of Khakassia to Russia, the development of the economy and culture of the Khakasses in the light of historical ties with the Russian people, the origin and formation of the Khakass ethnic group.
Particular attention in all the works of L.P. Potapov is occupied by the religious beliefs of the non-Russian population of Southern Siberia.
He raised the question of the relatively late origin of shamanism among the peoples of Southern Siberia, which developed on the basis of ancient local cults of nature and popular views on man.
In the field of spiritual culture, Potapov paid special attention to the pre-Islamic beliefs of the peoples of Central Asia.
Ethnogenesis, as the most complex problem in the field of social sciences, occupied Professor Potapov all his life. He stood for an integrated approach to diverse ethnographic materials in their combination with data from archival, written and archaeological sources.
In 1948, the capital work of the scientist "Essays on the history of the Altaians" (Novosibirsk, 1948) was published, which was awarded the State Prize. He is one of the authors of the multi-volume Essays on the History of the USSR, as well as the History of the USSR, and takes part in writing and editing the five-volume History of Siberia. In addition, Leonid Pavlovich publishes "A Brief Essay on the Culture and Life of the Altaians" (Gorno-Altaysk, 1948), "Brief Essays on the History, Ethnography of the Khakass (XVII - XIX centuries) (Abakan, 1952), "The Origin and Formation of the Khakass Nationality" (Abakan , 1957), "The ethnic composition and origin of the Altaians" (L., 1969), "Essays on the folk life of the Tuvans" (M., 1969)

“After the war, I again began to intensively travel to Altai and Tuva, especially Tuva. Trips to Tuva took me 11 years of my life. I published three volumes of the materials of the Tuva expedition, but the fourth did not have time to publish. And, of course, he continued to travel to Altai. During these years, I greatly expanded my horizons by studying foreign materials on shamanism. ( “It was science, and what kind of science, too” (V.A. Tishkov talks with the oldest Russian ethnographer L.P. Potapov) // Ethnographic Review - 1993 - No. 1)

Since 1949, L.P. Potapov has led a large complex Sayano-Altai expedition, the work of which covered the Altai Mountains, Shoria, Khakassia and Tuva.
Since 1957, this expedition was transformed into the Tuva complex archaeological and ethnographic expedition (see photo), which was tasked with identifying and studying archaeological and ethnographic materials on the problems of ethnogenesis and the history of Tuvans. The expedition worked from 1957 to 1966 inclusive. Archaeological research carried out by the chiefs of archaeological detachments A.D. Grach, S.I. Vainshtein and V.P. Dyakonova acquired a large scale in it. As a result of the work of the expedition, three volumes of the “Proceedings of the Tuva Complex Archaeological and Ethnographic Expedition” were published, published under the direction and under the editorship of L.P. Potapov, a number of monographs by L.P. Potapov, A.D. Grach, S.I. Vainshtein, V.P. Dyakonova. The expedition members took a direct part in the creation of the collective monograph "History of Tuva" (vol. 1). The "works" of the expedition were highly appreciated in our country and abroad.
In 1956, a team of Siberian scholars from the Institute of Ethnography of the Academy of Sciences of the USSR published a major generalizing work "Peoples of Siberia" (from the series "Peoples of the World"). In this voluminous monograph, the chapters "Altaians", "Khakases", "Tuvians" and "Shors" are written by L.P. Potapov. He, with the participation of other authors, wrote the chapter "Historical and ethnographic essay on the Russian population of Siberia in the pre-revolutionary period." This book has been translated into English by the University of Chicago Press (USA).
Leonid Pavlovich was one of the editors and authors of the collective work "Historical and Ethnographic Atlas of Siberia" (published by the Academy of Sciences of the USSR. - M.-L., 1961). The main attention of the team of authors in this study is drawn to the material culture of the Siberian peoples. Under the editorship of Potapov, such fundamental works as "Materials on the fine arts of the peoples of Siberia in the 19th - early 20th centuries" were published. S.V. Ivanov (M.-L., 1954), his own "Ornament of the peoples of Siberia as a historical source" (M.-L., 1963) and others.
L.P. Potapov was one of the leading specialists in museum business in the USSR and Russia. Being the head of the department of Siberia and the deputy director for the scientific part of the GME of the peoples of the USSR, he carried out the development of large meaningful expositions. For successful work in museology in 1941, his name was entered in the Republican Book of Honor of the People's Commissariat of Education of the RSFSR.
Together with other scientists of our country, he repeatedly represented Soviet ethnographic science at international congresses and meetings. He took an active part in the XXIII and XXV International Congresses of Orientalists, held in London (1954) and Moscow (1960), as well as the VI International Congress of Anthropologists and Ethnographers (Paris, 1960). At the 7th International Congress of Anthropological and Ethnographic Sciences, held in Moscow in August 1964, he headed the section of museology. On behalf of the Academy of Sciences of the USSR, he often traveled to various countries: to Czechoslovakia, England and Mexico.
L.P. Potapov created a scientific school for the study of the peoples of Siberia, mainly, of course, the Sayano-Altai region. He prepared 34 candidates and 14 doctors of sciences.
A special contribution to the development of Russian ethnographic science was made by his work "Altai Shamanism" (1991), based on the richest field material collected by Leonid Pavlovich in the course of his countless field studies.
In 1993, L.P. Potapov became a laureate of the American Foundation for the Study of Shamanism.
The 39th session of the Permanent International Altaic Conference, held on June 16-21, 1996 in Segerd (Hungary), unanimously awarded L.P. Potapov the Indiana University Prize for Altaic Research, known as the "PIAK Gold Medal". The telegram of the President of PIAK, Professor Denis Sinor, sent by him to St. Petersburg in the name of L.P. Potapov, says: "By this act, the Committee, bound by the need to choose from several candidates, wants to express its admiration for your life dedicated to the development of Altaic research. You You must know that the following Russian scientists were awarded this honor before you: N.N. Poppe (1970), V.I. Tsintsius (1972), A.N. Kononov (1976), N.A. Baskakov ( 1980), A.M. Shcherbak (1992).<...>On behalf of PIAK and on my own behalf, please accept my heartfelt wishes for your personal well-being, happiness and further outstanding success in your research work."
The last book of the outstanding Turkologist L.P. Potapov was the work "Hunting of the Altaians (Reflection of the ancient Turkic culture in the traditional hunting of the Altaians) (St. Petersburg, 2001), which the scientist was not destined to see...

October 9, 2000 at the dacha, in the village. Komarovo near St. Petersburg after a serious illness at the age of 96, Professor L.P. Potapov passed away. In the Church of the Icon of the Kazan Mother of God (Zelenogorsk) a funeral service was performed. Leonid Pavlovich was buried at the cemetery in Komarovo, next to his wife Edith Gustavovna Gafferberg (1906-1971).