Traditions of one of the Khmao peoples. Research project "life and traditions of the peoples of the Khanty"

Khanty-Mansiysk has ethnographical museum under open sky"Torum Maa". It is located on one of the hills, which is considered a strong place. The museum perfectly presents the life of the Khanty and Mansi. If you take a tour, you can listen for a long, long time. In the summer they pass here bright holidays, bake pies in special ovens, eat fish soup and just walk around the yellow-green field of dandelions. In winter - not so fun, but no less interesting. Especially if you meet at the right time with the right person. Our guide was Svetlana, hereditary Khanty.

When we arrived, it was cold in the house where they sell tickets. Having paid two hundred rubles for tickets for two, we asked who would give us a tour. “I will,” said the woman behind the glass. - "Let's go" - she took warm clothes and closed the door with a key. Thus began our acquaintance.

The first steps are always up. The wooden stairs go higher and higher. I freeze only for a second to cast a glance at Khanty-Mansiysk - the city is visible from here, as if in the palm of your hand.

Passing wooden buildings, we find ourselves next to an unusual structure - boats and huge devices made of branches. Khanty boats were made from a whole cedar trunk. And cedar roots are an excellent material suitable for sewing objects together.

The device that surprised me turns out to be a fish trap.

And here is the summer chum. It is made of birch bark, which is laid in two layers. It is closed in winter.

This is what the oven looks like. Bread is baked here in summer :)

We are in the summer house.

These rugs are woven from sedge and reeds, and in the summer master classes are held here, during which each visitor can weave such a rug. In general, it serves as a bedding. They put a skin on the rug - and you can sleep)

Women are not allowed to enter the men's quarters. You can't even touch things!
- What happens if you touch it? - I was surprised.
- There will be failure, - Svetlana briefly explains. It sounds convincing, probably, if I were Khanty's wife, I would not touch his things))

When a woman began her period, she was resettled in a separate hut, where everything was equipped for life. The woman gave birth there. But what interesting tradition Tatyana told me: when the umbilical cord was cut during childbirth, it was tied in birch bark and attached to a birch. If the birch blossoms and feels good, then everything will turn out great for the child. And if the tree is sick, dries up, you need to pray, because, perhaps, it is higher powers that say that a disease can also happen to a child. This shot was taken at the Museum of Nature and Man.

And here is another folk tradition. Wood shavings were placed in the cradle for a newly born baby - to make it warmer. When she got wet, they carried her under a stump. It was believed that a crow would fly in, warm its paws, and give another child. Like us - storks)

Mother girls sewed bags from reindeer skin. There were no threads, and the skin was sewn together with dried deer veins. In the bag - everything you need for the household. After all, the girl had to join the household at the age of four!

In the photo - a box made by hand.

And again, a sign from the Khanty: it is associated with chaga. Chaga is growths on trees, they are also familiar to us. If it burns well, a person will be happy ...

- How many signs do they have? I asked.
Svetlana smiles: - A lot. For example, you can't step over a dog. You step over - and there will be no luck for the man on the hunt ...

And these are dolls. They are all faceless. Draw a face - what if someone bad moves into the doll :))

This dish is called yuhon. It is made from cedar or pine. It is used for food. In many Khanty recipes, berries appear - pike with berries, meat with berries ....

The Khanty have many dialects. All of them are tied to rivers. Svetlana is from the Middle Ob Khanty. There are also Kozymskys. Shuryshkarsky, Okansky, and many others. They speak differently. Someone has a soft, smooth voice, someone has a sharper one. But they understand each other.
- Do you know your language? I asked Svetlana.
- I understood my grandmother. And I really regret that I did not learn my language. And then she married a Belarusian, the language was not passed on to the children either ..

Svetlana was born in the village of Igrim, Berezovsky District, and was raised by her grandmother until she was six years old.

When we moved, the children laughed at me when I called my granny “anganga”. And I didn't know another word. In our language, it means "Grandmother".

At the age of 16, Svetlana went to get a passport, and in the column "Nationality" she wrote "Khanty".
- I remember my father was even upset. After all, only my mother and grandmother are Khanty, and my father is Russian. But it was important for me to do it, and I never regretted it.
Khanty are pagans. But that doesn't stop them from believing in God.

I am christened. But I also believe in Torum. And when I feel bad, nature itself helps me. I go to the forest and ask huge cedars to take all the bad down and leave the good. And in the spring, when the river leaves, you can write something on a piece of paper that you want to get rid of, and let it go with the flow. And be sure to wet your head with river water when the river opens up. And how many rites connected with the river! For example, before fishing. The river does not like the greedy, and we know that you cannot take more from it than you need.

See what the sanctuary looks like!

The most revered animals among the Khanty are the bear, the elk and the frog. In general, at different families have their own revered animals. For example, on Kazym, sacred bat, gudgeon, cat; on Vasyugan, Agan and Pima - a beaver. With each of the forbidden animals, people associated their lives and well-being.
- Once I accidentally stepped on a frog when I was visiting a friend. She rushed towards me: “What are you doing? For our family, the frog is sacred!”
Previously, the sacred animal became part of the ornament on clothes.

I have already talked about the tradition of "bear holidays".

It was believed that bears protect family members from diseases, and in general, are champions of justice. But it happened that bears began to harm a person. And this became a signal that it was time to deal with him. A hunt was opened for a bear, and after he was killed, a “bear holiday” was celebrated in the village. The bear was dressed up and laid in the center of events, always covering his eyes with coins. It was believed that he should not see the one who killed him - so that he does not appear evil spirit take revenge. There was a holiday in the meadow for several days ...

Guess what it is? This is a mask. Mask for a male hunter))) Such masks were sewn by Khanty women for their husbands, who went hunting.

The women remained on the farm. And a man could leave for several months, setting traps for birds and animals along the way, in order to return with a lot of prey ...

Here is an example of a moose trap.

And this is a log house for temporary storage of meat

Svetlana has a good life. Since childhood, she sang, even in " Merry notes» participated. Then she graduated from college, got married, had two children. She talks about children, like any mother, with delight. Yes, she has a lot to be proud of. The son is a chemist. My daughter is an artist, she now lives in St. Petersburg and wants to go and get a design education as well.

Have you forgotten the music? - I ask.

Shakes his head.

How can you forget her...

Law on Indigenous small peoples North" was adopted in the 20th century. Khanty families were given tribal lands for use free of charge, and they live there: they breed deer, hunt, and cooperate with commercial organizations that are engaged in harvesting.

There are not so many real Khanty left - it is believed that there are about 28 thousand of them. Some of them moved to the cities, some live in pastures. In the Khanty-Mansiysk region, 11 families live on pastures. Some are legendary. I was told about a woman who gave birth to 12 children, but after her husband died, she took everything into her own hands, and even went to the bear!
The atmosphere there is special. You can’t get to the camps on your own - only by helicopter. Perhaps that is why those who visit the families who live there note that life there flows differently. And people are all positive and not in a hurry. No need.

If you liked my post, I'd love to hear your feedback. I tried to:)

Many people believe that in order to uncover the unknown secrets of civilization, it is necessary to go to other continents: surf the seas, cross deserts and climb through the jungle. Meanwhile, in Russia there are peoples whose way of life, traditions and outlook on life can surprise or even shock. For example, the Mansi and Khanty, who have lived in the vast expanses of Yugra since ancient times, have posed many questions to historians and ethnographers, the answers to which have not yet been found.

They are two different people

Despite the unconditional kinship, which is expressed in the similarity of languages ​​​​and many rituals, the Khanty and Mansi - different peoples. But it so happened that the colonialists Western Siberia representing the interests Russian Empire, it was not up to identifying ethnographic differences. The inhabitants of Ugra were mentioned all in droves both in official documents and in scientific research. This approach led to the emergence of the Khanty-Mansiysk Autonomous Okrug.

The common name that scientists have come up with to justify the unification of the two peoples sounds like "Ob Ugrians". Since these people live in the Ob basin and belong to the Finno-Ugric peoples. By the way, their closest relatives, according to linguists, are the Hungarians (Magyars). Khanty, Mansi and Hungarian are part of the Ugric group of the Uralic language family.

It is believed that the ethnogenesis of the two indigenous peoples of Western Siberia occurred in the Urals as a result of mixing local residents who lived on these lands since the Neolithic era, and the Finno-Ugric tribes who came from the south. Then both the Khanty and the Mansi were forced out to the northeast by warlike neighbors.

The main difference between the two above-mentioned peoples from each other is their way of life. Mansi (Voguls) are nomadic reindeer herders inhabiting the tundra. Their life corresponds to the main occupation. Although they also make a living by hunting, fur-bearing has never been their main source of income.

The Khanty (Ostyaks) live in the taiga and along the banks of the Ob, Irtysh, and their tributaries. They are skilled hunters and fishermen. Initially, these people lived only by fishing, and also collected what the forest gives. Therefore, among the Khanty, the cult of worshiping the spirits of trees is no less developed than the veneration of totem animals. However, starting from the 19th century, many Khanty took up reindeer herding.

The habitat and the main activity of the Voguls and Ostyaks, as they were called before, are different, and therefore the way of life is different.

According to the 2010 Russian census, the number of the Khanty people exceeds 30 thousand people, the Mansi is much smaller - only about 12 thousand representatives.

Sacrifices to icons

Traditionally, the Khanty and Mansi adhered to pagan beliefs. They worshiped gods, nature spirits, totem animals, trees, deceased ancestors. The indisputable authority for them was the shaman. And although the Ob Ugrians officially adopted Christianity, their worldview surprisingly combines animism, zoomorphism and Orthodoxy.

These people continue to follow their traditions. True, with the mass settlement of Siberia by Russian colonists, they began to practice their cults in secret, transferring idols to special places that serve the pagans as sanctuaries. There they bring various offerings to their gods and the spirits they revere.

Sometimes Khanty and Mansi smear the blood of sacrificial animals on the lips of saints depicted on Orthodox icons, which are in almost every home, because they perceive these faces as pagan gods. So, the supreme god, called Num-Torum, is associated here with Nikolai Ugodnik, because it is to him that believers turn if they need help in specific case. For example, in moose hunting. And the goddess of the earth Kaltas-ekva is perceived by local believers as the Mother of God. So far, nothing can be done about such religious syncretism Orthodox priests, because in the words Mansi and Khanty are Christians.

Celebrate the kill of a bear

Many peoples of Siberia consider the bear their ancestor, including the Khanty and Mansi. But religious worship does not prevent them from killing this animal, skinning it and eating meat. On the contrary, each “master of the taiga” caught by taiga hunters is an occasion to arrange a holiday for all the inhabitants of the settlement. Moreover, if a bear became a victim, then the general fun lasts 4 days, and the killing of a bear is celebrated a day longer.

Ritual actions are accompanied by cutting the carcass of an animal. They skin him solemnly, in front of a large crowd of people. The head is placed between the front paws, they are left intact. Silver coins are placed on the nose and eyes of the dead male, and a muzzle made of birch bark is put on the mouth. The female is decorated in a different way: a woman's scarf is thrown over her head, and beads made of beads are placed around.

Considering that in each local family there is a bearskin, and not even one, it can be assumed that the hunt for the "owners of the taiga" in Western Siberia was carried out regularly. At the festival, people not only treat themselves to fresh bear meat and other dishes national cuisine, they are singing ritual songs, dance, arrange comic performances. Moreover, only men who perform female roles dressed in the clothes of their relatives.

The bear holiday is an alternative reality, a kind of looking glass, where the world of spirits is intertwined with reality.

Allow adultery

Representatives of the indigenous peoples of Yugra do not strictly monitor the behavior of their daughters, because premarital relationships are not considered something reprehensible among them. The presence of a child from another man does not prevent the girl in any way if she decides to get married. From the groom's point of view, positive moment, because his chosen one proved that she is able to endure and give birth to healthy offspring.

But infertility is a real tragedy in the eyes of the Khanty and Mansi. They even allow adultery if a woman fails to get pregnant from her husband. In case of infertility of the first chosen one, bigamy is allowed for the man.

These people believe that difficult childbirth testifies to the infidelity of the lady, because the gods themselves punish her in this way - when a child is born not from an official spouse, she experiences much more suffering and pain than a decent woman. And the affairs of the gods do not concern mere mortals. And every child is accepted to meet with joy.

Castrating deer with teeth

Mansi tend to keep large herds of deer. The meat of these animals is eaten, traditional clothes are sewn from the skins, horns and bones are used in the manufacture of various tools and household utensils. Sometimes they pay with deer in settlements with each other.

In a large herd, one (rarely two) male sires are left. He inseminates females during the rut. Most of the male animals that have grown up are castrated: otherwise they will start to fight fiercely for the deer, which is fraught with losses for the owners. In addition, after emasculation, former males gain weight better.

In the old days, without necessary tools and fearing infection of animals, the Mansi bit the eggs of young deer to be castrated ... with their own teeth. This became a tradition that some breeders still follow today.

They eat the contents of deer stomachs

Many peoples of the world can surprise with their national dishes. And the indigenous people of Siberia are no exception. They eat not only the insides of deer, but also the contents of their stomachs. This delicacy is called “kanyga”, in winter it usually consists of half-digested moss reindeer moss, and in summer - from the foliage of shrubs, grass, lichens and mushrooms exposed to the deer's stomach juices.

It is believed that canyga is very useful, it promotes the digestion of animal food. For enrichment with vitamins and microelements, this dish is consumed together with northern berries: lingonberries, blueberries and others.

In addition, the Mansi and Khanty drink the blood of a freshly slaughtered deer, and also eat the bone marrow from the animal's legs, breaking them with an ax butt. Raw meat, while it has not yet cooled down, according to the natives of Yugra, helps against many diseases, strengthens a person's immunity, gives him strength and warms from the inside, which is important during severe frosts.

blood vengeance

The tradition of blood feud is common among the Khanty. Sometimes families have been at enmity with each other for several generations. For the murder of a relative, it is customary to take revenge on the family of the perpetrator of the crime.

Interestingly, this custom also applies to bears. If the "master of the taiga" takes the life of a hunter who came to the forest for prey, then the relative of the deceased must go to the taiga and punish the clubfooted criminal. Moreover, the corpse of such a killer bear is supposed to be burned, and no holiday should be held in his honor.

Play 27 instruments

The musical culture of the Ob Ugrians is much richer and more diverse than that of most of their neighbors. Thus, the Khanty and Mansi have long since learned to make a variety of plucked stringed instruments. The researchers counted 27 of their species, each of which is associated with some kind of totem animal or pagan ritual. For example, a seven-stringed harp is a swan. And there are also tumran, nars-yukh, neryp, kugel-yukh, nin-yukh and many other musical instruments.

air burial ceremony

One of the oldest funeral traditions is air burial. Although the word "burial" is clearly not suitable here, because the body of the deceased during the funeral is hung on a special crossbar or left on a high platform in a special place. This is done by some peoples who adhere to pagan beliefs, so that the soul of a person can fly through the air to another world for the next incarnation.

Their dead are buried in this way not only by individual Khanty and Mansi, but also by some Nenets, Nganasans, Itelmens, Yakuts, Tuvans, Altaians and others, including the Iroquois of North America.

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, development of their ethnic identity, creation 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, numbering in 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 are strongly influenced by the Koazali Nenets, in the east - by the Selkups, in the southern regions - Turkic-speaking peoples and later 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 Ugric group Ural family languages. It contains northern, southern, eastern and western groups of 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. ethnic history 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, Lower Ob, 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. So, the main traditional activities of the Mansi are hunting, fishing, collecting wild plants, and among the northern and Urals - reindeer breeding. Part of the southern, western and eastern Mansi adopted agriculture and animal husbandry from Russian settlers. Historically most of 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. main vehicle Mansi had a dog team, 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 shoes 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) - indigenous people 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 for fishing sometimes nets and nets woven from willow bast were used, 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. Of great importance was 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 clothing and shoes are sewn 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 that inhabit the world around them. 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 gyre 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").

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 thank you very much 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, pass them on next generation. We are pleased to invite you to guests again, see you soon! Thanks to all!

Finding out the true origin of the Khanty people is difficult due to the lack of the necessary reliable data. Scientists have fragmentary information from their distant neighbors, so versions are put forward on the basis of linguistics, archeology and folklore.

For example, linguists refer the Khanty language to the Finno-Ugric group of the Ural family, however, scientists still have not figured out where its first speakers lived.

It is assumed that the ancestors of the Khanty about 4 thousand years ago (during climate warming) moved along the Ob to the north, where they continued to engage in agriculture.

In the process of military clashes with the Manti, Tatars and other tribes, alliances of the Khanty tribes formed. They were headed by representatives of the nobility, the so-called "princes". After the defeat of the Siberian Khanate of Kuchum at the end of the XVI century Western part Siberia was annexed to the Muscovite state. In the 17th century, the development of Western Siberia began by the Russians, who built prisons there, which later turned into cities. The resettlement of peasants to these developed lands led to the fact that the number of the Russian population became higher than that of the indigenous.

At the beginning of the 17th century, there were 7859 Khanty people, at the end of the 19th century there were 16,256 of them. However, the increase in the number occurred not due to natural growth, but due to the identification of new taxpayers.

In 1930, the Khanty-Mansiysk National Okrug was created. Currently, the Khanty live mainly in the Khanty-Mansiysk and Yamalo-Nenets Autonomous Districts, as well as in the Tomsk, Sverdlovsk and Perm regions. According to the 2002 census, 28,000 Khanty live in Russia.

The main occupations of the Khanty were river fishing, hunting (fur-bearing animals, elk, bear), reindeer herding and gathering (mushrooms, berries). In the southern regions, animal husbandry and vegetable growing were widespread.

These traditional activities Khanty have survived to this day in the countryside, however, quite big number of them (about 30%) now live in cities and are employed in various fields.

The winter dwellings of the Khanty were either framed or log cabins (in the manner of the Russians). They were heated by a hearth or an iron stove. The nomads lived in simple frame structures covered with tree bark. In addition to the house in the courtyard, there were simpler buildings or even sheds for storing supplies, ovens for baking bread, a bathhouse and the like.

Nomadic reindeer herders in the tundra and forest-tundra lived in camps in tents of the Samoyed type, covered with reindeer skins. Most of the Khanty (who live not only in cities, but also in rural areas) currently lead a sedentary lifestyle and live in more modern buildings.

In the XVI-XVII centuries there were large paternal and fraternal families. In the event of the death of an older brother, the younger brother took his wife and children into his family. It was customary for some Khanty to take a young wife to help an old wife. Naturally, now all these customs are forgotten.

The traditional occupations of the Khanty are sewing clothes and shoes made of reindeer fur, suede, colored cloth, and beadwork. Among the northern groups of the Khanty, men's outer clothing was worn over the head (malitsa, goose, parka), among the southern and eastern - swing.

Women everywhere wore swinging outerwear of various cuts. Exclusively female types of clothing were a loincloth, a double fur coat made of deer skins, large bright head scarves. In general, the clothes of the Khanty, especially women, differed bright colors. Women also wore pectoral and braid decorations.

Various folklore genres Khanty designate in their own way. For example, they call fairy tales mons, and songs - arikh. Among folk tales legends about the origin of the earth, about the flood, about traveling to different worlds, about the transformation of heroes into spirits and so on. significant place are occupied by narratives and songs about folk heroes (heroes) and animals. Often in fairy tales real or existing settlements are mentioned.

Widespread in folklore got an ornament. The heroes of the images are usually local animals, various everyday scenes, rituals, and so on. Images can be found on clothes, household items and even on the body (tattoo).