39:). She was accepted as an arbiter between the various Reindeer Evenki groups, helping to defuse conflicts between families when a member of one murdered a member of the other; after her death, the egalitarian hunters were left with no widely accepted shaman or other authority figure, and conflicts among them escalated into a chain of serious cases of blood revenge.
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Kudrina had no children of her own. She was survived by her adopted son, Victor Kudrin. She also took
Anatolij Makarovič Kajgorodov (1927–1998), a member of a Russian Cossack family with whom the Reindeer Evenki frequently traded, as a godson; he would go on to become a well-known ethnographer of the
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Kudrina's responsibilities as a shamaness included aiding in the hunt, curing the sick, and watching over the souls of the deceased; she was required to be knowledgeable about spirits and religion. She started on the path to becoming a shamaness in 1923, in a dream in which she claimed to have seen
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The
Reindeer Evenki comprise three groups: the Mohe, Cigančen, and Three-River (Gunačen). Originally, Filipp Vasil’evič Sologon was the shaman of the Mohe group, while Kudrina belonged to the Gunačen in the south. She came from a family of shamans; her grandmother, uncle Vasilij Jakovlevič Kudrin,
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as a result. Kudrina died later that same year, leaving behind two other shamans: her cousin Kudrin, and Njura
Kaltakun, neither of whom had widely accepted authority among all the groups. Blood revenge spread after her death, but older hunters made efforts to halt the cycle, seeing the threat it
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and cousin
Innokentij IvanoviÄŤ Kudrin were all shamans. It was common for many shamans to come from the same family; however, the position was not necessarily transmitted lineally.
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the spirit of her predecessor and received his knowledge. During this time she was reported to have gone deep into the forest, remaining there for two weeks without fire or food.
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Sologon died in 1942, leading
Kudrina to take over responsibility for his group. This meant that she had to make arduous treks over the
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posed to their survival as an ethnic group, and
Kaltakun would finally be able to bring the blood feuds to a halt in the early 1950s.
68:, pitting pro-Japanese Evenki against anti-Japanese Evenki; in 1944, about fifty people from the Mohe group fled back to
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mountains to reach the hunting grounds of the Mohe group. Conflicts broke out more frequently in these years due to the
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266:"The Social Significance of the Shaman among the Chinese Reindeer-Evenki"
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301:"Notes on Blood Revenge among the Reindeer Evenki of Manchuria"
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19:(c. 1890-1944) was a shamaness among the Reindeer
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31:'s Great Bend (today under the jurisdiction of
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43:Background and early life
359:Female religious leaders
299:Heyne, F. Georg (2007),
264:Heyne, F. Georg (1999),
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17:Olga Dmitrievna Kudrina
308:Asian Folklore Studies
273:Asian Folklore Studies
344:People from Hulunbuir
66:Japanese occupation
339:Siberian shamanism
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77:Tungusic peoples.
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334:1944 deaths
323:Categories
249:Heyne 2007
237:Heyne 2007
225:Heyne 1999
213:Heyne 2007
201:Heyne 2007
189:Heyne 2007
177:Heyne 1999
165:Heyne 1999
153:Heyne 1999
141:Heyne 1999
129:Heyne 1999
117:Heyne 2007
105:Heyne 2007
93:Heyne 2007
29:Amur River
27:along the
37:Hulunbuir
354:Shamans
293:1179101
258:Sources
349:Evenks
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70:Russia
21:Evenki
304:(PDF)
289:JSTOR
269:(PDF)
81:Notes
33:Genhe
281:doi
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