Research project "life and traditions of the peoples of the Khanty". Khanty

Khanty-Mansiysk autonomous region has significant resource potential. Of the renewable natural resources, there are large reserves of forests, fish, wild animals, and wild plants. It was these factors that contributed to the development of such traditional types of crafts of the indigenous peoples of the North living on the territory of the Autonomous Okrug, such as fishing, fish processing, hunting, reindeer husbandry, collection and processing of wild fruits, mushrooms and nuts, national economic crafts, souvenir production. These types of crafts form the basis of the livelihood and traditional way of life of the indigenous national population.

traditional economy Khanty and Mansi of the late 19th and early 20th centuries has retained many of its features to the present day. Most of the indigenous population leads a typical taiga way of life. These are semi-sedentary hunters and fishermen, who are also engaged in reindeer herding in the north and cattle breeding in the south of the Autonomous Okrug. Depending on local geographical conditions, one of the named types of occupation came to the fore. Fishing is the main occupation of the inhabitants of the Ob basin and its tributaries, while in the upper reaches of the rivers they are mainly engaged in hunting. Seasonal fishing is practiced on the Ob. The most ancient traditional way is fishing with the use of stakes and rods (locks), with long time ago ouds and net traps are also known.

The area of ​​distribution of a particular type of management depends on the climatic zone and is tied to natural resources. Reindeer breeding has received the greatest development in Berezovsky, Beloyarsky Surgut, Nizhnevartovsky and Khanty-Mansiysk regions. Reindeer herding is mainly employed by representatives of the indigenous peoples of the North. The very preservation and development of reindeer husbandry is currently being considered from the point of view of preserving the culture and life of the natives.

The economy of the Saami, like that of other peoples of the tundra zone, was based on reindeer herding combined with fishing, mainly (lake and sea) and hunting. 1 The Saami dwelling used to be a single-chamber log box with a flat roof and one window; temporary summer dwelling - a hut made of necklaces and boards in the form of a truncated pyramid. Traditional Saami summer clothing consisted of a long belted shirt (yupa) and trousers made of cloth or deerskin; under the influence of Russians, chintz shirts began to spread among men, and sweaters and colorful skirts among women. The headdress for men was a knitted cap, for married women - a kokoshnik. In winter, they wore deaf fur clothes to the knees, with the fur outside; in extreme cold they dressed in clothes with fur inside. A woolen hat with fur served as a winter headdress, shoes - pimas - boots made of deer fur.

The Saami were converted to Orthodoxy; but they preserved pre-Christian beliefs in a surviving form, in particular, they worshiped stones of a humanoid form. Khanty and Mansi, the peoples of the Ugric linguistic subgroup, are the closest relatives of the Hungarians who migrated from the 13th century. from the Southern Urals to the west. The traditional economy of the Khanty and Mansi in the past was based on fishing and hunting; quite a significant role was played by the collection of pine nuts. In general, the same type of economy is characteristic of their neighbors, the Selkups, and also of the Kets, a small nationality living along the middle reaches of the Yenisei.

material culture Khanty and Mansi is characterized by a combination of elements that are diverse in composition. A birch-bark tent used to serve as their summer dwelling, a quadrangular log-type yurt, similar to the Altai one (both were heated by a stove), and some groups of Khanty had a dugout for winter. Winter clothing, especially among the northern groups, consisted of malitsa (dressed with fur inside) and parkas (fur outside). Women wore a long tunic-shaped shirt with embroidery similar to the shirt of the peoples of the Volga region. A dressing gown-like outerwear, wrapped to the left, with a belt was also common.

For transport purposes, the northern groups of these peoples used deer, while the majority of the Khanty and Mansi used sled dogs. The basis of the nutrition of the Khanty and Mansi is fish. Some groups of them knew agriculture, kept cows, horses, which influenced traditional food. Before becoming part of Russia and for some time after that, the basis social order Khanty and Mansi constituted patriarchal-clan relations, passing to class relations. The Khanty and Mansi were converted to Orthodoxy, but retained their former trade cults and shamanism. Folklore, like that of neighboring peoples, was dominated by heroic tales about heroes, which were performed to the accompaniment of plucked instruments. The manufacture of utensils made of wood and birch bark was highly developed.

The material culture of the Selkups and Kets was very similar to the culture of some groups of Khanty and Mansi. In the economy of the Kets, hunting played a more prominent role; unlike the Khanty and Mansi, they hardly practiced ice fishing. In summer, they roamed in large covered boats, using sails and oars. According to the level of their socio-cultural development, they somewhat lagged behind the Khanty and Mansi. This was expressed, in particular, in the strong development of shamanism among the Selkups, as well as the greater preservation of totemism (worship of any animals). The cult of the bear was especially widespread: after killing it, they arranged a holiday that only lasted a few days. The material culture of the Nenets, as well as the Enets and Ngasans, was adapted to nomadic life. The dwelling was a conical tent with a frame of poles, covered with reindeer skins, sometimes with birch bark. In the middle of the plague there was an open hearth, which was later replaced with an iron stove.

The traditional economy of the Evens and Evenks has long been based on hunting, using pack and riding deer as a vehicle 4. Hunting for ungulates (moose and deer) and birds gave them food, and fur animals - goods for exchange or trade. Evenks and Evens are subdivided into a number of dialect and ethnographic groups. In summer, they usually migrated to the rivers and were engaged in fishing, and some of the fish was harvested for future use. In winter, they went deep into the taiga - to the areas of their hunting grounds, where they hunted, breaking into small groups. four

The nomadic life of the Evens and Evenks corresponded to their main dwelling - a conical tent, covered with reindeer skins (without wool) or birch bark; only the southern groups of Evens and Evenks in late XIX in. began to move to semi-settled and sedentary life and live in Russian-type huts. In the places of crafts, the Evenki arranged pile barns and storehouses on poles. In winter, they used original wide skis for movement, as well as drag sledges. Traditional clothing was a kind of reindeer fur caftan with non-converging front floors; the gap between them was occupied by a breastplate, for women it was shorter and wider with rich embroidery.

In general, all these peoples had a very highly developed shamanism, combined with tribal cults. None of these peoples had a written language. The main role in the economy of the Itelmens (Kamchadals), as well as among the peoples living along the Amur, was played by fishing. They caught mainly fish of salmon species, which went to spawn in the rivers. The fish was harvested for the future - it was dried (such a fish was called yukola) or fermented in pits. An auxiliary role in the economy was played by the collection of edible plants and hunting. Eskimos and Aleuts are typical hunters of sea animals (seals, walruses, whales). The same type of economy prevailed among the coastal Chukchi and Koryaks. At the same time, there were reindeer Chukchi and Koryaks, who, like the Nenets, were engaged in meat-type reindeer herding and roamed the tundra. Dog teams were the main means of transport for all settled groups of these peoples.

Shamanism is one of the most ancient forms of the religious practice of mankind 27. The central figure in it is the shaman - the mediator between the world of people and the world of spirits. Many later religions also know intermediaries - priests, priests. The shaman differs from them in that he acts as a priest with the help of spirits, moreover, he is chosen by the spirits themselves. Many nations have a belief that a person resists such a choice, does not want to take on the difficult duty of being a shaman. In the 19th century scientific hypotheses represented shamanism as one of the earliest religions. However, the famous Russian scientist S. A. Tokarev more accurately called it not a religion, but a form of religion. The practice of shamanism among different peoples varies too much to be considered one religion. Even the concept of Siberian shamanism includes very different phenomena. 27

Specially protected territories (reserves, sanctuaries, etc.) are being created, from which indigenous peoples are being forced out. Red, White Books and other books are published, where individuals of the flora and fauna receive the status of immunity. All this, no doubt, is necessary and necessary work. But this looks blasphemous in relation to indigenous peoples, especially to small ones. Now we need Books of accounting (or assistance) for these peoples. his (i.e. traditional) shaman.

RUSSIAN FEDERATION

KHANTY-MANSIYSKY AUTONOMOUS DISTRICT - YUGRA

CITY OF POUCH

Municipal Autonomous Preschool Educational Institution Combined Kindergarten "Solnyshko"

Competition of educational-research and creative works

"Youth in Science"

Direction:

Social and humanitarian

"Life and traditions of the peoples of the Khanty"

pupil of the group "Rosinka"

Kolozyakova Maya Sergeevna

Scientific adviser:

educator MADOU DSCV "Solnyshko"

Gasanagayeva Fayiza Abdulvagabovna

2016

Content

Annotation……………………………………………………………………………....

Research plan……………………………………………………………………..

Work description………………………………………………………………………..

Bibliography……………………………………………………

Applications……………………………………………………………………………….

Life and Traditions of the Khanty Peoples

annotation

The way of life of the peoples of the north, Khanty and Mansi, is unique and distinctive. Does everyone know that it is unique and why? In a lesson on familiarization with the environment, it turned out that not all children of the older preschool age know about the life and traditions of the peoples of the North. These misconceptions were the stimulus to study this issue in more detail.

Relevance:We were born and grow up on the Yugra land. Each of us has a growing need to know the land in which we live. Having visited our museum of local lore, we learned about the life of the indigenous population of the North, the Khanty and Mansi. We have awakened interest in a deeper study of our native land. We wanted to learn about the peoples of the Khanty, how this Ugric people arose. How do they live and what are the traditions of the indigenous peoples of the North. After the study, we wanted to illustrate the life of these peoples ourselves.

Hypothesis: We know little about how the Khanty and Mansi peoples live.

Purpose: To expand children's ideas about the life of the Khanty and Mansi peoples, their way of life, traditions, culture; develop the cognitive and creative abilities of children; to cultivate respect for the indigenous peoples of Yugra, patriotic feelings.

Tasks:

1. Learn the history of the origin of the peoples of the Khanty and Mansi. Get to know the indigenous people of the Khanty-Mansiysk Autonomous Okrug.

2. Get acquainted with the way of life, traditions, culture of the indigenous peoples of the North.

3. Introduce the indigenous ornament, teach children to draw some patterns.

4. Enrich the pupils' vocabulary: sledges, malitsa, kitties, plagues, storage sheds, divers, akan, etc.

5. Raise respect for the culture of the peoples of the Khanty and Mansi.

The study used the following methods and methods of work:

Literature study,

Interview,

Collection of information.

Conclusion:We often hear the word MOTHERLAND. What is it? Some may say that Motherland is the place where one was born and grew up. Others will answer that this is their home, where he took the first step, uttered the first word. For ourselves, we concluded thatDespite the fact that the Khanty and Mansi belong to small peoples, they make a huge contribution to the development of the culture of our region.Thanks to this project, we were able to independently find answers to numerous questions. This project taught us to cherish the love of our native land, to respect the culture and traditions of the indigenous peoples of the North.

Research plan

Project stages:

Preparatory stage

Setting goals and developing the content of the educational and cognitive process.

Selection fiction, photographic materials, audio and video recordings on the topic, musical works.

Main stage.

History of the Khanty

Khanty clothing (men's and women's)

Customs and traditions,

Khanty utensils

Khanty dwelling

Reading fiction on the topic: Khanty tales

Drawing.

"Ornaments and Patterns"

Application

"Hare Ears"

Viewing illustrations in books, photo and video materials, memorizing poetry.

Reading a fairy tale.

Watching cartoons "Pike", "Bayun", "Boastful little mouse"

Decoration of the Khanty corner..

3. The final stage.

Literary works "Cat", "Three sons"

Project presentation.

Exhibition of the Khanty corner.

Performance of the Khanty fairy tale "Cat"

3. Description of work

In our group, the "Khanty Corner" was organized. Educators, parents and children helped to create a corner. The children of our group learned the history of the Hunts. We learned a lot about the traditions and customs of the Khanty people. Also at the exhibition, the children learned that Khanty clothes are made from deer skins, that not all Khanty live in the city, but there are those who still live in the forest.During the decoration of the Khanty corner, the children also got acquainted with Khanty ornaments, patterns, and household utensils. We learned that women's clothing is embroidered with beads. We got to know the design of the plague more closely, found out what it is. The children also learned that the Khanty are engaged not only in reindeer herding, but also in fishing and hunting. We got to know the food of the Khanty better, learned that the Khanty eat a large amount of fish and reindeer meat. The children were very happy to try on Khanty clothes during the production of the Khanty fairy tale "Cat". We also visited the local history museum, where we were provided with a lot of information about the Khanty, how they live, what they do.

The history of the emergence of the peoples of the Khanty.

Khanty, Khant, Khande, Kantek (“man”) are people in the Russian Federation. Until the beginning of the 20th century, the Russians called the Khanty Ostyaks (perhaps from “astyakh” - “the people of the big river”, even earlier, until the 14th century - Yugra, Yugrichs. The formation of the Khanty people is based on the culture of the aboriginal tribes of the Urals and Western Siberia, hunters, fishermen and pastoral Ugric tribes who came in the second half of the second millennium BC from the steppes. Southern Siberia and Kazakhstan. In the second half of the first millennium, the main groups of Khanty formed, settled from the lower reaches of the Ob in the North to the Baraba steppes in the south. Before the Russians came to Siberia, the Khanty had tribes, then tribal unions formed - principalities. Created in 1930 Khanty-Mansiysk ii national (now autonomous) district. The Khanty speak the Khanty language. Writing was also created in 1930 on the basis of the Latin alphabet, and in 1937 - Russian.

Indigenous peoples of the Khanty-Mansiysk Autonomous Okrug Khanty and Ob Ugrians. The Khanty language is classified as Ugric. The number of Khanty is 22.3 thousand people. Currently, the Khanty and Mansi live in the Khanty-Mansiysk and Yamalo-Nenets Autonomous Districts of the Tyumen Region,

Life of the indigenous peoples of the North

Marriage and family

The head of the family of Khanty and Mansi is considered to be a man, and a woman in many respects obeyed him. Log house a man built, and a woman erected a chum from light poles. Women made dishes from birch bark, and men from wood. Men, if necessary, can cook their own food. In today's young families, more and more often, husbands help their wives in hard work - the delivery of water, firewood. When a new person was born in a Khanty family, four mothers were waiting for him here at once. The first mother - who gave birth, the second - who took birth, the third - the one who first raised the child in her arms, and the fourth - godmother. The child had two cradles - a birch bark box and a wooden one with a birch bark back.

dwelling

The life of the Ob-Ugric peoples from ancient times was adapted to the difficult conditions of the North. Traditional dwellings in winter are rectangular log houses or houses in the form of pyramids, often with an earthen roof. Winter buildings were heated with an open adobe hearth-chuval or an iron stove. In the summer they built frame birch bark houses and tents from reindeer skins. How many houses does one Khanty family have? Hunters - fishermen have four seasonal settlements. Any building is called “kat, hot”, definitions are added to this word - birch bark, earthen, plank. Hunters in winter during fishing lived in the forest in huts. Reindeer herders, wandering with herds of deer, lived in camps in tents, covered with reindeer skins in winter, and birch bark in summer. Fishermen also lived in tents. There are about 30 typical residential buildings among the Khanty and Mansi, among them sacred barns, houses for women in labor.

The buildings were located scattered: a residential building (winter and summer), one or more utility barns, sheds for storing property, an adobe oven for baking bread under a canopy, an open summer hearth, hung for drying nets, for drying fish, sometimes dog houses.

Khanty hut

Khanty plague

home stuff

Dishes, furniture, toys were made of wood. Each man had his own knife, and the boys began to learn how to handle it very early. A huge number of things were made from birch bark. Ten ways of ornamenting the material were used: scraping, embossing, openwork carving, appliqué, coloring and others.

clothing

Khanty and Mansi craftswomen sewed clothes from various materials: deer fur, bird skins, furs, sheepskin, rovduga, cloth, nettle and linen canvas, cotton fabric. Belts and garters for shoes were woven from threads, and socks were knitted with needles. Local needlewomen skillfully decorated clothes, embroidered with beads. Fur clothing combines white and dark colors, trimmed with colored cloth (red, green). In summer, the traditional costume of women's clothing was dresses, swing robes (satin or cloth). In winter, they wore thick clothes made of deer skins, double fur coats (yagushka, sakh) and kitties, a scarf on their heads, a large number of jewelry (rings, beaded necklaces). Men's clothing- shirt, trousers. Men also wore deaf clothes in winter: malitsa and geese (sokui) with a hood, kitties.

Indigenous food

The main food of the Ob Ugrians is fish, it is consumed all year round in raw, boiled, dried, smoked, dried, fried and salted form. AT summer time fish soup is boiled, a pillow is fried, fish is smoked, dried and salted. In winter, a favorite food is stroganina (patanka) - fresh-frozen fish. Smoked fish (chomykh), dried fish (pachi, ehul) are prepared for the winter. Dried fish is pounded into porsa - fish meal, from which soup is boiled, bread is baked, added to flour, often mixed with dried and fresh berries. A delicacy is the abdomen, offal of white fish. In summer, clean intestines, caviar and offal are used to make a boiled fish and berries, especially crushed bird cherry. Khanty and Mansi do not use any in the preparation of fish.

The second food product of the Khanty and Mansi is meat. Deer and elk meat is eaten raw, boiled, fried, dried and smoked. A delicacy is raw and frozen liver, raw warm deer blood, bone marrow. The meat is boiled in large cauldrons and is usually eaten half-baked. The Ob Ugrians and bear meat are eaten, but only boiled without salt. For the future, they prepare dried elk meat, melted lard.

In the summer, berries are eaten. Dried bird cherry, currant, blueberry. Crushed bird cherry is mixed with flour, cakes are baked, eaten with fish oil or cooking. Mushrooms were not eaten, considering them unclean.

Hunting

Hunting was divided into meat (for large animals or birds) and fur. The main role was played by the fur trade, in the first place of which was the squirrel, and in the distant past, the sable. The upland bird was hunted with traps, the bird was hunted with a gun. The main hunting for upland game took place in autumn, and on waterfowl hunted in spring and summer.

Fishing

The Khanty and Mansi settled along the rivers and knew the river as well as the forest. Fishing has been and remains one of the main branches of the economy. The Khanty and Mansi are connected with the river from childhood and for life. The main commercial fish on the Ob and Irtysh are muksun, nelma, sturgeon, cheese, sterlet, pike, ide.

reindeer breeding

Khanty and Mansi began to engage in reindeer herding from the 13th - 15th centuries, having learned this occupation from their northern neighbors - the Nenets. Deer replace them with all domestic animals: sheep, cows, horses. Reindeer teams serve as a means of transportation for the peoples of the North. Deer skin is a material for the development of national culture - clothes are sewn from it (malits, kitties), various souvenirs are made. Warm up the home. Various tools are made from the horns, they are used in bone carving, in the manufacture of medicine. There is one reindeer-breeding state farm in the Berezovsky and Beloyarsky districts, their herds number 20 thousand heads. In other areas, deer are kept mainly in private farms.

Means of transport

The main transport is a boat. The life of the Khanty and Mansi is so closely connected with water that it is difficult to imagine them without a light dugout boat called oblas or oblas. Usually the oblas was made of aspen, but if it was dragged over land, then cedar was used, since it is lighter and does not get wet in water.

Skis

In winter, skis were used for transportation. They learned to walk from the age of 6-7. The base of the ski was made from pine, cedar or spruce wood. Skis from one wooden part were called - golits, and where the sliding part was pasted over with fur from deer or elk skins - lanyards.

Sled

The main transport in winter is sleds - manual (dog) or reindeer. Hand sled - used by the Khanty everywhere. General outlines: two-striped, long, narrow, trapezoidal in cross section on the same line as the groped.

Traditional and religious performances

Religion - Orthodoxy. At the same time, traditional beliefs are preserved. The indigenous peoples of Siberia have developed a cult of the bear; in the past, each family kept a bear skull in the house. The veneration of the elk (a symbol of prosperity and well-being), the frog (gives family happiness, children) is widespread among the Khanty, they sought support from the trees, they revere fire, ideas about the spirits-owners of the area, which were depicted as idols, are strong. The wolf was considered the creation of the evil spirit Kul.

Musical instruments

Sankvyltap (mans. - ringing) a musical instrument in the form of a boat. It has more than five strings. Made from aspen. Most often it sounds at the Bear Festival. A purely female instrument narkas - yukh and sankvyltap, tomran (bone with a vein) It is usually made by a local craftswoman.

Literature

1. Yugoria: Encyclopedia of the Khanty-Mansi Autonomous Okrug. In 3 volumes - Khanty-Mansiysk: 2000

2. Native land: ABC of local history. - Yekaterinburg: 2001

3. Ugra: regional magazine, 2003 - 2013

4. Formation of ethical self-consciousness among preschoolers based on the traditions of the North. - Khanty - Mansiysk: 2002

5.Internet resources:

- Xant. net. en/

- Ru/ Wikipedia. org/ wiki/Khanty

Luchkina Natalia

rite of hospitality of the peoples of the Khanty and Mansi

We meet guests in the lobby

presenter: (in national clothes) Hello dear guests! (Pausya! Wuxia)

(He shakes hands with everyone guests, invites guests to pass« rite of purification» . They set fire to the chaga - outgrowth birch and wild rosemary branches,

first, they fumigate the head and utter certain sounds (kh - kh., then they carry out smoke under their feet in turn.

And at the end, the remains after fumigation are carried out further from the house).

We dedicated our event 85 summer anniversary our district.

Yugra. Once upon a time, our parents came to this wonderful land - the land of the vast taiga with its generous gifts, large rivers, countless streams, swamps with green moss strewn with red cranberries and amber cloudberries, the richest subsoil - and it became their second homeland. And we were born here, so for us Ugra is our homeland. We know that we live on land that has belonged to the indigenous representatives of Yugra since ancient times - the Khanty and Mansi peoples.

Today I want to tell you about some rituals of the natives tell what they are hospitable.

Meeting you in the lobby of our kindergarten, was held rite of purification. This rite cleansing is carried out when they arrive guests when a person is disturbed by unpleasant thoughts, after bad conversations, etc., mainly to balance the spiritual state of a person.

At Khanty and Mansi very well developed traditions hospitality. They accept absolutely everyone who passes by and stops at their home.

At the Khanty people have a custom to meet anyone guest at any time. The hostess, after stroganina, immediately puts on the table everything that is at home in family: both hot and sweet for tea. Even if the traveler arrived late at night, the hostess must get up, light the lamp, melt the stove, put the kettle on to boil and meet guest. Drink hot tea and feed him. If the traveler does not go further, put him to bed. If the hostess did not get up and meet guest as expected, then they will say about her in other camps that she inhospitable hostess.

There is a good custom people:

If nelma or sturgeon

The fisherman was given water -

Be sure to call your neighbors house:

Let, having tasted a delicacy,

Neighbors sincerely wish the fisherman

So that luck fills the network

For a long, long time in his lifetime

So that only joy enters the house

And labor brought prosperity,

To be heard sooner

These thoughts are water spirits.

presenter: There was also such a custom when everyone guests were fed and rested in the evening, they told each other fairy tales, made riddles. I also want to let you listen to the poem "Misne".

Video turns on "Misne"

presenter: And now I invite you to guess puzzles:

INDIGENOUS MYSTERIES PEOPLES

1. Which carp has seven ribs? Oblast (national dugout boat)

2. What kind of guy jumps without guts? A droplet from an icy window in the ceiling

3. Wolverines short stride? Labaza

4. Is there a reindeer skin on the ceiling, eaten by gadfly larvae? starry sky

5. Do not the eyes of many people of the earth rise to the heavenly woman, the divine woman? Sun

6. Are sister and brother afraid of each other? Water and fire

7. Thousands of people cannot drive the heavenly divine girl out of their homes. When the time comes, will she leave? Sunshine

8. Does the white fabric spread out, does the black fabric roll up? Day and night

9. Does an armless, legless wizard embroider patterns, ornaments overnight? Freezing

10. At the top of the tree is a beautiful doll. Squirrel

presenter: great place in the repertoire of the Ob-Ugric peoples take up dancing reflecting the traditional way of life and economic structure. And such are the men dancing: "Hunters", "Reindeer Breeders" (with lasso, bows, trochees, spears) etc., female dancing: "Picking berries", "Needlewomen", "Fisherwomen" etc. Dance "Krenka"- pearl Khanty and Mansi choreography. There is not a single indigenous person and group who would not know about the existence of this dance.

(girls in national dresses are invited, dance to the music)

(After everyone has drunk tea, the hostess clears the table, washes the dishes).. When everything is cleared away, men (boys) they go out into the street and have men's conversations, compete for dexterity, accuracy, and women remain in the plague and secret about their feminine.

presenter: And we, girls, will talk about our needlework.

Lisa will tell a verse Grebnev:

Soft light, like a radiance, flows.

AT workshop - beauty and comfort.

At the wide table craftswomen

Fur kitties are sewn for people.

And slow motion

Fur is sewn - stitch by stitch ...

And an ornament to make it beautiful,

Marked with a colored patch.

presenter: Spiritual strength, national wealth, talent and culture of the whole are transmitted through the doll from generation to generation people.

At the dolls Khanty no face(eye, mouth, nose). It was believed that a doll with a face could harm a child because it had a soul.

Traditionally, the doll has no arms and legs.

We make a doll-berry "Cranberry"

To make a berry doll "Klyukvinka", us would need:

piece of cloth Brown color size 13.5 x13.5 cm.;

A piece of green fabric measuring 9x9 cm;

A piece of maroon fabric, 16x16 cm in size;

Brown thread;

Execution steps:

A green fabric is laid on a shred of brown. Turn over and put a ball of cotton wool in the center.

Having tightly pressed the inserted cotton wool, tighten it with a thread, fixing it with a double knot.

The stability of the doll is given by the straightened hem of the dress. A scarf is tied around the doll's head so that the fabric covering the head is practically invisible. The ends of the scarf are fastened with a double knot under the chin.

presenter: We had a nice fun, did you like it? I want to say a big thank you to everyone for participating. I think that you, like me, are proud of our people, our hospitality. I would like the younger generation not to forget the customs, observe them, and pass them on to the next generation. We are pleased to invite you to guests again, see you soon! Thanks to all!

Linguists believe that the representatives of this Siberian people are the closest relatives of the Hungarians, while they do not forgive insults, like the Sicilians, their families could have been at enmity with each other for centuries, like the Montagues and the Capulets, they practiced bigamy, like Muslims.

Their men dressed up for acting in women's clothes, like the actors of Shakespeare's Globe Theater, they played the seven-string harp and 26 more varieties of plucked instruments, like the ancient Greeks, while the Russians played the balalaika, and besides, they still drink fresh blood , as one infamous Romanian prince.
And all this is about the Khanty, who call themselves Khanti, Khande, Kantek, which means "people", or by the names of rivers, for example: Kondikhou ï - that is, "people of Konda".

Siberian Ugrians
The Russians called the Khanty "Ostyaks". Perhaps this is a distorted As-jah - "the people of the Ob". Samoyeds (now Nenets)
The Khanty were called "yaran" or "yargan", which is consonant with the Irtysh-Khanty word "yara", which means "alien".
Historians believe that in the 6th-5th millennium BC the ancestors of the Khanty lived in the forest and forest-steppe zone of the Urals and Western Siberia, and then the militant southerners-nomads pushed them to the north of Siberia.
In the 12th century, the Turks, the progenitors of the Siberian Tatars, came to the Ob. Later, the entire Irtysh was conquered by them, but the Khanty managed to maintain independence from the Siberian Khanate. So by the time the West Siberian lands were annexed to Russia at the end of the 16th century, the Khanty formed separate principalities united in a military-political union.
The Russians began to create volosts on the territory of the Khanty principalities, where peasants from the European part of the country began to actively move in the 17th century. At the beginning of the 17th century, there were about 7,800 Khanty in Siberia, by the end of the nineteenth century their number was 16 thousand people, and according to the last census of the population Russian Federation- almost 31 thousand. And in total in the world today there are approximately 32 thousand representatives of this people. Since this indigenous people of Russia has long lived in the taiga in the north of Western Siberia along the banks of the Ob and Irtysh, as well as their tributaries (not without reason they are also called the Ob Ugrians), it is not surprising that the traditional occupation of the Khanty is river fishing.

Bear, he is the Khanty Prometheus
And of course, the Khanty are excellent hunters, in the old days they hunted fur-bearing animals, as well as elk and bear, and only two centuries ago they took up reindeer herding in the forest. For many centuries they lived by fishing and gathering.
Livestock and vegetable growing began to develop among the Khanty, who live in the southern regions and along the Ob, only from the 19th century.
Therefore, among the Khanty, the cult of worshiping the spirits of trees and totem animals flourished, the most important of which was the bear.
According to the beliefs of the Khanty, the first woman in the world was born from a bear, and the Great Bear bestowed fire on people.
However, the worship of the "master of the taiga" did not in the least prevent the Khanty from hunting him. On the contrary, to get a bear was considered a great success and a duty to arrange a great holiday for fellow villagers.
If the hunter-hunt managed to fill up the bear, the whole village rejoiced for four days, and if the bear, then a day longer. Judging by the fact that each Khanty family kept more than one bear skin, bear hunting was a common thing for this people.
Skinning a bear is a separate ritual. They flayed his skin for all to see. The head of a male bear was left untouched and put on its front paws, silver coins were placed on its nose, and a muzzle specially made of birch bark was put on its mouth. The bear's head was decorated with a women's scarf and beads.
The bear holiday was necessarily accompanied by bear meat delicacies, ritual songs, dances and comic performances. Interestingly, only men could fool around on this holiday. If they acted out scenes about women, they changed into women's clothes.

Nikolai Ugodnik, aka Num-Torum
The Khanty also had other sacred animals. For example, otters and beavers were revered by them as exclusively sacred animals, the true purpose of which is known only to shamans. And, for example, the elk was considered a symbol of prosperity and strength.
The beliefs of the Khanty forbade them to settle near the places inhabited by animals, hunt young or pregnant animals, and make noise in the forest for no reason. In addition, they weaved a net of such a size that the young of the fish could slip out through sufficiently large cells.
The Khanty sacrificed their first prey or catch to their wooden idols.
Naturally, like many pagans, the Khanty especially revered shamans and obeyed them in everything. And even after they have officially adopted Orthodoxy, in some surprising way they manage to mix it with animism and zoomorphism.

For example, Russian travelers more than once watched with amazement how the Khanty smeared the lips of the saints depicted on the icons with the blood of sacrificial animals, and also noticed that the Ob Ugrians stubbornly confused Nicholas the Pleasant with the pagan supreme god, whose name was Num-Torum, and the Mother of God with the goddess of the earth Caltas-equa.

This is explained by the fact that the Khanty did not easily succumb to Christianization.

Grandmother is a wagtail, grandfather is a beaver
Until the 18th century, the Khanty were dominated by large paternal and fraternal families, who considered birds or animals to be their ancestors (one family "came" from a beaver, the other from a "wagtail" ...). If the elder brother died, the younger took his widow as his wife and adopted all his children. In addition, Khanty reindeer herders could take a young wife to help their old wife.
The Hunts did not consider premarital sex to be something reprehensible. On the contrary, a young woman who already has bastard how the bride was valued more: after all, she proved that she was able to give birth to healthy children.
But in order to overcome infertility, the Khanty went to any lengths, even adultery.

The wife was allowed to try to get pregnant not from her husband, but from another man. Husband - take a second, prolific, wife.

At the same time, the Khanty believed that difficult childbirth convicts the wife of infidelity. Allegedly, the gods punish a walking woman in this way, and a decent woman would give birth quickly and easily.
The Khanty had a strong tradition of blood feud since ancient times. Some families have been at enmity with one another for many generations. Especially if this enmity began with a murder.
By the way, the Khanty avenged their dead relatives not only to people, but also to animals. If the hunter was bullied by a bear, then his closest relative was obliged to find the killer and execute him. In this case, no one arranged any bear festival, the corpse of the killer bear was supposed to be simply burned - so that other clubfoot would be disrespectful.

Happiness onion
Like other peoples of the Far North, the Khanty enjoy eating reindeer entrails. They do not disdain the contents of deer stomachs. Yes, what kind of "disdain" is there! They prepare a delicacy called "kanyga" from what is left in the deer's stomach, a dish considered very healthy. In fact, this is either a semi-digested reindeer moss (in winter), or lichens, shrubs and mushrooms seasoned with deer gastric juice (in summer).
And of course, the Khanty drink the blood of a freshly slaughtered deer, and also immediately split the deer legs and eat out the bone marrow from there, because centuries-old experience convinced them that raw meat perfectly compensates for vitamin deficiency, strengthens the immune system and warms in severe frost.
From fish, the Khanty most often cooked stew, but they could also eat it raw.
The women of this nation are excellent needlewomen. They deftly sew clothes and shoes from reindeer fur, suede and colored cloth, richly decorating all this with beaded embroidery. traditional ornaments The Khanty have much in common with their traditional beliefs and are called, for example, “hare ears”, “birch branches”, “sable footprint”, “deer antlers”, “pike teeth”…
The most important male symbol for the Khanty was a hunting bow, which served not only as a hunting tool, but also as a talisman. With the help of a bow, fortunetelling was used to predict the future.

Women were forbidden to touch the prey, which was pierced by an arrow, they did not have the right to step over a hunting bow.

In winter, the Khanty moved on skis (with kamus and on bare skins), as well as on reindeer and dog sledges, in summer they rafted along the rivers in doblenka boats and non-water boats. However, for long-distance travels to the rich fishing grounds they knew only, the Khanty set off in special large boats with real cabins covered with birch bark.

Talk to me, seven-stringed harp
The variety of traditional string-plucked instruments of the Khanty is amazing. At least 27 types of these instruments are known, each of which is associated either with some totem animal or with a certain ritual. For example, a seven-stringed Khanty harp symbolizes a swan.

Elena Nemirova

About 28.5 thousand of its indigenous inhabitants live in the Yugorskaya Valley - Khanty, Mansi and Forest Nenets, whose way of life and original traditions are still alive in distant ancestral lands, in taiga villages and camps. There are 39 national communities operating in the district. The main guarantees of the rights of indigenous peoples are enshrined in the Charter of the Khanty-Mansiysk Okrug.

Indigenous Peoples of the North

In 1925-1926. By decrees of the All-Russian Central Executive Committee and the Council of People's Commissars, a group of so-called "native peoples and tribes" was defined, which received benefits in the development of the economy. By the mid 1950s. 26 "small peoples of the North" were recognized as small in number: Saami, Nenets, Khanty, Mansi, Enets, Nganasans, Selkups, Kets, Eveks, Dolgans, Yukaghirs, Chuvans, Evens, Chukchis, Koryaks, Eskimos, Aleuts, Itelmens, Tofalars, Ulchis, Nanais, Nivkhs, Udeges, Negidals, Oroks, Orochs. These peoples were especially distinguished on the basis of signs:

1) small number;

2) special character traditional occupations (reindeer herding, hunting, fishing, sea fur hunting);

3) mobile way of life (nomadic, semi-nomadic, semi-sedentary);

4) low level of socio-economic development (survival forms of primitive communal relations).

For more than 80 years, special government decrees have defined economic and social benefits for the small peoples of the North, allocating large funds for the development of their economic culture. Some measures in relation to the peoples of the North had positive results: the development of literacy, language and writing, literature, medicine, commodity supply, means of communication, the formation of the intelligentsia, etc.

From 1950-1960s. in everyday life there was the term "peoples of the North", the term "small peoples of the North" has also been preserved, at the present time the term "small peoples of the North" has been introduced. List minorities The North was expanded to include the Shors, Teleuts, Kumandrins, Tuvans-Todzhans, and Kereks. Isolation of the small peoples of the North in special group played a big role in their consolidation, the development of their ethnic identity, the creation of public organizations - the All-Russian Association of Indigenous Peoples of the North, local ethnic and religious associations.

Khanty

The Khanty people (obsolete - Ostyaks, self-name - Khanty, Khante, Kantek) belongs to the Ugric branch of the Finno-Ugric ethno-linguistic community. Of the 22.5 thousand Khanty in the Russian Federation, about 12 thousand (that is, more than 53%) live in the Khanty-Mansi Autonomous Okrug.

There are three ethnic groups among the Khanty - northern, southern and eastern. In each of them, a number of subgroups are separated, which received their names according to the names of the rivers in the basins of which they are localized: Khanty Agan, Tromyogan, Vakhovsky, Kazymsky, Kondinsky, Salymsky, Sredneobsky (Surgutsky), Yugansky, Nizhneobsky Pimsky, etc. Kadai from ethnic subgroups differs in linguistic dialect, features in the economy and culture, endogamy (marriage in one's group). Until the beginning of the 20th century. The Russians called the Khanty Ostyaks (possibly from the vowel of the Khanty as-yah - "people of the big river" or "Ob people"), even earlier, before the 14th century, - Yugra. At the heart of the formation way of life Khanty is the culture of the aboriginal tribes of the Urals and Western Siberia, engaged in hunting and fishing, influenced by the pastoral Ugric tribes. In the second half of the 1st millennium, the main groups of the Khanty formed, settled from the lower reaches of the Ob in the north to the Baraba steppes in the south and from the Yenisei in the east to the Urals in the west. From the 14th century The process of displacement by the Mansi people of part of the Khanty from the western regions and their resettlement to the east and northern regions began. As a result of migration and ethnic contacts with the aboriginal population of the North, the Khanty were strongly influenced by the Koazali Nenets, in the east - by the Selkups, in the southern regions - by the Turkic-speaking peoples, and later by the Russians. The processes of "russification" of the Khanty took place especially intensively in the 18th-20th centuries. on the Irtysh, Ob, Cond. Before the arrival of the Russians in Siberia, the Khanty had tribes, most of which later became ethnoterritorial groups. As a result of tribal and other military clashes, the so-called principalities were formed, headed by princes. Later, during the period of Russian colonization, many of the Ostyak principalities near the Ob and Irtysh were transformed into separate volosts, the formal heads of which remained local princes who were in charge of collecting yasak. In subsequent centuries, the Khanty continued to lead a traditional way of life, adopting from Russian settlers more advanced tools, large fishing nets, firearms, etc.

Mansi

Mansi (obsolete Russian - Voguls) is one of the small (8.3 thousand people) peoples of the North of Russia, about 6.6 thousand people (80%) live in the KhMAO. The Mansi mostly inhabit the basins of the left tributaries of the Ob - the Severnaya Sosva, Lyapin, Konda rivers (except for the lower reaches), as well as the Lower Ob (Berezovsky, Oktyabrsky districts).

The self-name of the people is Mansi mahum (“Mansi people”), often local self-names are associated with the area, the river: aly tagt mansit (upper Sosva), sakv mansit (Sygvin, that is, Lyapin), half mahum (pelym). The Mansi language belongs to the Ugric group of the Ural family of languages. It contains the northern, southern, eastern and western group dialects. The language and traditional culture are currently preserved only among the northern (Sosva-Lyapinsky) and eastern (Konda) Mansi groups.

The Mansi ethnos was formed as a result of the merger of the tribes of the Ural Neolithic culture with the Ugric and Indo-European tribes, moving in the II-I millennium BC. from the south, through the steppes and forest-steppes of Western Siberia and Northern Kazakhstan. Two-component nature (a combination of cultures of taiga hunters and fishermen and steppe nomadic cattle breeders) in the culture of the Mansi is preserved to this day, it is most clearly manifested in the culture of the horse and the heavenly rider - Mir-Susne-Khum.

Initially, the Mansi were settled in the Southern and Middle Urals and their western slopes, as well as in the Kama region (the basins of the Vishera and Chusovaya rivers). Their earlier toponymy is also noted in the Pechora, Vychegda, in the upper reaches of the Vyatka and Mezen. The ethnic history of this small people is characterized by numerous group migrations from the west (the Urals, the Kama region) to the east - beyond the Urals, to the Northern Sosva, the Lower Ob, the tributaries of the Konda, the Turu and Tavda rivers. This happened as a result of the intensified expansion of the Russians and Komi in the 11th-15th centuries. Under the pressure of the Russian settlement of the northern territories of the horse, in turn, further beyond the Urals, the remains of the Mansi.

The features of everyday life and occupations, the specifics of spiritual culture and mythological ideas among the Mansi are extremely similar to those of the Khanty. Yes, the main traditional activities Mansi are hunting, fishing, collecting wild plants, in the northern and Ural regions - reindeer breeding. Part of the southern, western and eastern Mansi adopted agriculture and animal husbandry from Russian settlers. Historically, most of the Mansi belonged to semi-sedentary hunters and fishermen. Only a part Northern Mansi who adopted the culture of the Samoyed tundra type were classified as nomadic reindeer herders. Driven hunting for elk and deer played an important role in hunting. They hunted with a bow and arrows (later - with a gun), with a dog. They caught the beast and bird with traps, loops, overweight nets. With development commodity-money relations fur hunting gradually replaced meat hunting. Fish were caught in many ways - by means of constipation and nets that became traps and radiation. Even in the XIV-XVIII centuries. The main vehicle of the Mansi was a dog sled, over time it was replaced by reindeer transport. In the summer they sailed on dugout boats with boards sewn from boards (oblas, kaldanka). They went down to the Ob in large covered boats - kayuks. Skis were widely used, which were of two types - bare and hemmed (glued) with skins.

The dispersed type of Mansi settlement is due to their occupation (hunting and fishing), as well as a semi-sedentary lifestyle. Like the Khanty, the Mansi settlements were permanent (winter) and temporary - seasonal (spring, summer and autumn), in which they moved for the time of fishing. Traditional villages (paul) consisted of one to ten houses and were located along the banks of rivers, usually at a distance of one day's journey from one to another. The main type of dwelling is a log house with a gable roof, often without a foundation. In dwellings located close to the water, a foundation was made of two or four logs, in low places log cabins were placed on piles. For heating and lighting in a permanent dwelling, a chuval was arranged - an open hearth like a fireplace. Huts made of poles, birch bark or covered with plague skins were used as temporary dwellings. Barns - ground and piled - were used to store property and food supplies. There were public buildings for holding meetings and holidays, for pregnant women and women in childbirth - special buildings (man kol - "small house"). In hard-to-reach places in the forest, sacred barns were set up, in which idols were placed, depicting patron spirits.

Traditional winter clothes and footwear were sewn from the skins of animals and deer, rovduga, demi-season - from leather or cloth, summer - from fabric. In the old days, Mansi made clothes from nettle cloth, later they switched to purchased fabrics. Traditional women's clothing - a dress, a robe, in winter - a double oar reindeer coat (jagushka, sak), richly ornamented with beads, stripes of colored fabric and multi-colored fur. The headdress is a large scarf with a wide border and fringe. False braids were used as decorations, which, together with their braids, were wrapped around with colored laces and decorated with copper and tin pendants. They wore a large number of rings, breast beaded jewelry. Men's clothing consisted of a shirt, pants, belt. Upper deaf clothing - malitsa, goose (sovik).

In the XX century. the life of the Mansi, like the Khanty, has changed a lot: they were forcibly transferred to settled life, driven to collective farms and state farms, introducing non-traditional types activities - such as vegetable growing, animal husbandry, cage fur farming.

Forest Nenets

Nenets (old name - Samoyeds, Yuraks) - the indigenous population of the Eurasian North of Russia. According to the 1989 census, the number of Nenets was 34.3 thousand people. Two ethnic groups: Tundra Nenets and Forest Nenets, differing in family and clan composition, dialect, and some cultural features. The language of the Nenets belongs to the Samoyedic group of the Ural language family, it is divided into two dialects - tundra and forest. The forest dialect is spoken by 5-7% of the Nenets. Only Forest Nenets live on the territory of Khanty-Mansi Autonomous Okrug.

The self-name of the Forest Nenets is neshchang ("man"), the old name is Kazym or Kun Samoyed. The name pyan khasova ("forest people") was given to them by the tundra Nenets. The traditional areas of residence are the upper and middle reaches of the Pur river, the Numto ridge from the upper reaches of the Kazym, Nadym, Pim rivers to the upper reaches of the Agan river. By anthropological type, they belong to the Ural transitional race. Currently, there are about 2,000 Forest Nenets, most of whom live in the Khanty-Mansiysk Autonomous Okrug. Related peoples: tundra Nenets, Enets, Nganasans, Selkups. In terms of their culture and language, the Forest Nenets are in many ways close to the northern and eastern Khanty. The territory of settlement of the Forest Nenets is almost not studied archeologically. The first reliable mention of the Forest Nenets in Russian written sources is information about the 1902 military expedition of the Cossack ataman Bogdan Chubakin to the Samoyed princes Akuba, Skamcha and Salym with a granted royal word and a proposal to pay yasak. However, even after that, the contacts of the Forest Nenets with the Russians were rare and were limited to meetings on the suglans (fair) in Surgut. The Forest Nenets remained unknown to scientists for a long time. At the end of the XIX century. sensationally sounded "discovery" by Professor A.I. Jacobi in the deep taiga of the Ob region of the Nyah-Samar-yah people. For two decades, there were discussions about the lost tribe, until it turned out that we were talking about the Kazym (Kunny) Samoyeds. Due to the limited external contacts, including trade, the economy of the Forest Nenets was natural and retained archaic features.

A few decades ago, nets and nets woven from willow bast were sometimes used for fishing, and pieces of mammoth ribs and deer skulls were used as weights. Fishing was carried out with the help of locking facilities on small rivers, as well as net fishing and seine fishing on flowing lakes. The main summer transport was dugout boats (oblas) made of pine or cedar, winter - sleds and skis drawn by reindeer. Reindeer husbandry of the Forest Nenets is characterized by a small herd size (from 10 to 300), a semi-free grazing system using wooden fences (corrals) and smokehouses. Domestic deer provided transportation needs and partly food needs. Importance had hunting in the winter-spring period for wild deer and elk by means of notches or a paddock. In autumn, spring or summer, they hunted upland and waterfowl. For the production of fur-bearing animals (sable, fox, wolverine), traps, cherkans, and slopts were used. The squirrel was hunted with a bow and arrows.

The traditional dwelling of the Forest Nenets is the chum (myat) - a frame structure of 25-40 poles and tires (nyuks) made of deer skins (in winter) and birch bark (in summer). A reindeer herding camp usually consists of one or two tents and outbuildings - a shed for storing things (dive), an oven for making bread ("nyan mint" - "bread house"). Traditional clothes and shoes are made from the skins of domestic and wild deer. Men's clothing consists of malitsa (deaf clothing with fur on the inside with a hood and mittens), a malichka shirt made of cloth, and a sovik (outer clothing with fur on the outside). Women's clothing is a yagushka - a swinging two-layer fur coat with fur inside and out. The diet of the Forest Nenets consists of wild plants, fish, game, meat of elk, wild and domestic deer.

basis social organization is the genus. Relationships are traced through the paternal line. In previous years, marriages between representatives of the same clan and marriages with foreigners were prohibited, although already in the 19th century. interethnic marriages of the Forest Nenets with the eastern and northern Khanty were not uncommon.

The religious ideas of the Forest Nenets are based on animistic ideas: belief in the spirits inhabiting the world. The central sanctuary is Lake Numto ("God's Lake"), on one of the islands of which (Ngo-yah - "island-heart") sacrifices were made pagan gods. According to legend, the son of the supreme king, thrown to the ground, turned into a lake. sky god Numa - Numgiboy. Previously, on the southeastern shore of the island-Heart, there was a row of wooden figures of the spirit kaha (hehe). The deity of the lower world, commanding illness and death, is Nga (Ngomulik). Through his servants, evil spirits - ngylek, Nga sends diseases to people, and he devours the souls of the dead. The cycle of natural phenomena, life in heaven and earth is ruled by Num-Nisya ("sky-father") and I-Kati ("earth-grandmother"). Of great importance are the "earthly" spirits - the owners of water and forests, the spirits-owners of tracts and territories (kakha), the patron spirits of the dwelling (for example, Mint-Kati - "grandmother of the house").