Today the most active national autonomies were awarded in Ugra. 10 Yugra residents and 10 diasporas received a district award for their contribution to the development of interethnic relations in the region. In total, representatives of 126 nationalities live in our district. Some of them introduced their culture to the guests of the regional forum "Dialogue of National Cultures".
The Germans Elena and Magdalena Kizner found out about their relationship in Ugra three years ago, when a teacher in one of the schools in Khanty-Mansiysk began to collect information about the Germans exiled to the autonomous region. Today, the German national diaspora - the youngest in the region - has more than a hundred people.
Elena Kizner, chairman of the German national-cultural autonomy: "We want to revive and preserve at least a part of the language and culture, and we want to be at least a small part in our multinational district."
Russians, Tatars and indigenous people of the North help Elena Kizner to find the Germans who have settled in Ugra. To talk about their good neighborliness, they came to the district forum "Dialogue of National Cultures". There are peoples in everyday life. For example, in the district center, interethnic gatherings are held every month.
Yuri Izosimov, acting First Deputy Director of the Department of Culture of Ugra: “Each of us is a Russian, one way or another. And, of course, today, on National Unity Day, our main task is to emphasize the unity of the peoples inhabiting the Khanty-Mansiysk Autonomous Okrug, the unity of our territory, the unity of our views on the future of our country.”
Today representatives of 126 nationalities live in the Khanty-Mansiysk Okrug. And they all consider Ugra their home. For example, one of the elders of the Tajik diaspora claims that his people lived on the Ob many centuries ago.
Umarbek Safarov, deputy chairman of the Tajik national-cultural association “Vahdat”: “The historical data that I read says that Tajiks lived on the banks of the Ob for many centuries, were engaged in cattle breeding and agriculture. They have it in their blood, which is why they are drawn to the North.”
Alexander Berezin, director of the Center for the Arts for Gifted Children of the North: “Russia is a large multinational country. And, of course, our peoples must live in unity and harmony, making our country stronger.”
The symbol of the multinational Ugra is a blanket of the world, in which there are 126 shreds - from each nation that has taken root in our district. Among them is the German national autonomy. This year, she was among 10 diasporas and received a regional award - 10,000 rubles. With this money, teacher Elena Kizner organizes German language courses, which so far is studied by only 10% of Ugra residents.
Tasks:
to acquaint with the peoples living on the territory of Yugra.
develop speech, thinking.
educate interest in the history of our region.
During the classes:
Lesson organization.
Updating of basic knowledge.
(Yugoria or Khanty-Mansi Autonomous Okrug.)
In what region is it located?
(On the territory of the Tyumen region)
Show the boundaries of our district on the map.
What is our region famous for?
(Natural wealth: timber, gas, oil.)
Learning new material.
Mansi - number 8474 (for 1999)
Settlement: Tyumen region.
Khanty-Mansi Autonomous Okrug, Yamalo-Nenets Autonomous Okrug
Mansi live on the Ob and its left tributaries (village Sosva, Konda). The closest relatives of the Khanty and Hungarians. In 1989, the Mansi language was considered native by 37.1% of all Mansi. Writing has existed since 1931 on the basis of the Latin, and since 1937 - the Russian alphabet. The language and traditional culture are currently preserved among the northern and eastern Mansi.
Initially, the Mansi lived in the Urals and its western slopes, but with the advent of Komi and Russians in those places in the 11th-14th centuries. moved to the Urals. A century later, Russians outnumbered the indigenous population. Mansi gradually moved to the north and east.
The traditional culture has a typical taiga appearance, the economy is complex.
The main occupation was hunting and fishing, partly reindeer herding.
On the Ob and in the lower reaches of the Northern Sosva, fishing was the predominant occupation. The inhabitants of the upper reaches of the rivers were mainly engaged in hunting fur and hoofed animals. The extraction of squirrel, sable, was of a commercial nature. Deer, elk, upland and waterfowl were hunted on Konda.
Settlements (paul) were permanent (winter) and temporary seasonal. The main type of dwelling is a log house with a gable roof. In low places, log cabins were placed on poles - piles. The entrance to the dwelling was in the gable wall, always facing the river, usually the entrance is very low.
Traditional clothing (women) - a dress with a yoke, a cotton or cloth robe, in winter sakhi - a double fur coat. The clothes were richly ornamented with beads, appliqué, colored cloth and fur mosaics. A large scarf with a wide border and fringe, folded in an unequal triangle, was worn loosely thrown over the head and shoulders. With the end of a scarf, a woman (like among the Khanty) covered her face in the presence of men - her husband's older relatives.
Men wore shirts similar in cut to women's dresses, pants and belts, to which they hung bags and cases with hunting equipment. Outerwear made of cloth or deer skins - deaf with a hood (malitsa, goose). In severe frosts, they put on a parka of dull cut from the skins of deer calves with the fur outside. Luzan - men's hunting clothes - is a rectangular piece of leather on a felt lining with a round cutout for the head in the middle. Winter shoes (Ern Vaynenets shoes) longer than the knees were sewn from fur skins. Summer, short (nyara) was made from smoky elk, deer, horse skins.
Khanty - number - 22520 people in 1999
Settlement - Tyumen and Tomsk regions
KhMAO, YaNAO
The Khanty live in the basin of the Ob, Irtysh and their tributaries. Previously, they inhabited larger territories - there are three groups: northern, southern and eastern.
The first attempts to create a written language in the Khantei language date back to the 19th century.
In 1989, the Khanty language was considered native by 60.5% of the Khanty. The national way of life is based on the culture of the aboriginal Neolithic tribes of the Urals and Western Siberia.
They mastered Russian culture, borrowed plank boats, log huts, began to breed livestock, grow vegetables. The life of the Khanty was determined by the change of seasonal occupations.
On the Ob, Irtysh, in the lower reaches of their tributaries they fished. They caught sturgeon, sterlet, nelma, muksun, whitefish, whitefish, cheese, pike.
They hunted elk and wild deer on skis. On sable, column, ermine, fox, hare, they set traps, loops, traps. In summer and autumn, berries and pine nuts were harvested for the winter. Dwellings frame, log. Women wore dresses, cloth or cotton robes (meshkansah), decorated with appliqués on cuffs, hem, and floors. Winter fur coats were sewn from reindeer fur, swinging, two-layer, for others - from squirrel fur or cloth. Clothes and shoes were sewn from fish skin, now they make bags for storing salt and gunpowder.
The Khanty were called "fish-eaters"; fish predominated in their food. The meat of only the killed deer was eaten raw and boiled, and the meat of the elk was only boiled.
Most of the Khanty live in rural areas - new settlements, traditional settlements of a permanent and seasonal type.
- What peoples are the indigenous inhabitants of the region?
Decipher the names of the main occupations of the peoples of the north.
Solve the riddle.
In three deaths, bending over lies,
Call for hunting
Will run ahead.
The beast will feel -
The whole forest will sing. (Dog)
The dog is a true friend and helper of the hunter.
Deer are a vital necessity for the Khanty and Mansi peoples, they represent the main wealth and value of the family.
5. D / z write essays about the peoples of the Khanty and Mansi.
Local history.
Subject: Life of the peoples of the north.
Tasks:
to acquaint with the life of the Khanty and Mansi, living conditions
develop thinking and speech
educate interest in the history of the native land
During the classes.
Orgmoment
Updating of basic knowledge
(Khanty, Mansi)
What are these people doing?
What clothes do women and men wear?
What are the dwellings of the Khanty and Mansi?
3. Learning new material.
A) Today we will talk about life, living conditions of these peoples
B) The Mansi peoples have a log house, the entrance to the dwelling is very low, from the side of the river. The dwelling was heated and illuminated by a hearth-fire or chuval. As temporary dwellings, frame buildings made of poles and bark, birch bark or covered with chum skins were used. Ground and piled barns, as well as sheds - platforms on poles, served to store property and food supplies. Away from the dwelling, adobe ovens with a frame of poles for baking bread were placed. Meetings and celebrations were held in public buildings larger than usual. Special buildings were erected (Man Kol "little house") for pregnant women and women in childbirth. Sacred barns were placed in hard-to-reach places in the forest, images of ancestors were kept in them.
The traditional food was meat and fish, it was eaten boiled, frozen, dried, smoked, dried. Fat was rendered from the insides of the fish, it was consumed in its pure form or mixed with berries. The meat of game animals (mainly elk), upland and waterfowl were cured and smoked. Domestic deer were slaughtered mainly on holidays. Blueberries, black currants, bird cherry, cloudberries, lingonberries and cranberries were harvested for future use. Families were large (from several married couples) and small (from one couple), the marriage was patrilocal, when the wife left for the husband's group. The phenomena of remnant matrilocality also persisted, when a husband could live in his wife's family.
The system of religious ideas is generally traditional - this belief in the existence of several souls in a person. 5 for men, 4 for women.
The most famous festival among the Mansi, as well as among the Khanty, is the bear holiday. Many festivities and celebrations are timed to coincide with the dates of the Orthodox calendar.
B) Khanty.
Until the middle of the twentieth century. winter capital buildings were frame or log. Even now, deer antlers are sometimes decorated on the ridge of the log house; in the villages on the Ob, a horse or a bird is carved at the end of the okhlupny. Semi-dugouts, which were preserved among the Eastern Khanty until the 1950s, were heated with adobe open hearths like a fireplace or an iron stove. Plank beds were placed along the walls. Places for women in a log house were located at the entrance, and opposite - in the red corner - for men and guests of honor. There are also places of storage of sacred chests with the image of spirits - ancestors and patrons.
Seasonal dwellings - framed, made of poles, covered with bark, most often birch bark - were erected in various shapes: single-pitched, double-pitched, conical, hemispherical, rectangular with a gable and single-pitched roof. They heated them with an open hearth, bred a smoker from mosquitoes, food was usually cooked in the air. Reindeer herders and fishermen lived in tents in seasonal summer settlements.
Among the northern Khanty reindeer herders, men in winter wore a deaf coat made of deer skin with fur inside with a cotton cover on top, a hood, and sewn on mittens.
The Khanty were called "fish-eaters", their food was dominated by fish. It was dried, dried, smoked, boiled, fried and eaten raw. White frozen fish was finely planed (stroganina), the bones were dried, crushed for dog food, fat was boiled out of the intestines, it was harvested by mixing with berries. Cooking was considered a delicacy - caviar boiled in fish oil, and a squirrel's stomach filled with pine nuts. The meat of a freshly killed deer was eaten raw and boiled, while the meat of an elk was always boiled. Wooden dugout troughs and dishes for fish and meat, and dough, spoons are traditional. Birch bark utensils are decorated with a geometric ornament scraped off on a dark layer or cut out and superimposed on a smoked layer of birch bark or on a strip of dark fabric.
Musical instruments - jew's harp, stringed, plucked - zither like a gusli in the shape of a boat, a harp (in the form of a goose), a lute.
Literature:
"The Arctic is my home" polar encyclopedia of a schoolchild.
Local history.
Topic: Yugra forests and forest miracles. (II)
Goal: A student who knows how the indigenous people used forest resources.
Tasks:
learn how the indigenous people used forest resources
develop thinking
develop respect for nature.
Orgmoment
Checking homework
B) Tell about the coniferous forest.
In the river, as if looking into a mirror, she would comb curly strands, and it would become a habit for her to braid a pigtail (birch) in the morning
A red berry, I thought, a sweet tree gave. What a tree it is, it could deceive me. (Rowan)
These trees want to grow to the sky; they want to sweep the sky with branches so that the weather is clear throughout the year. (Pine).
They seem to be angry, their paws are covered with thorns, but the thorns are soft, you can stroke them. (Pithta)
Chills, shivers in the wind, gets cold, freezes in the sun in the heat, give me a coat and boots to warm up. (aspen).
Like pine trees, like Christmas trees, and in winter without needles (larch)
These girls, thin needles at the forest gates, lead a round dance (Christmas trees).
Explanation of new material.
Today you will learn a lot of interesting things about the trees of our region.
Khanty and Mansi cherished cedar forests, it was allowed to cut down only barren trees. The fruitful years of cedar alternate in 3-5 years.
Boats, oars, skis, cedar oil, cedar flour, tables, chairs were made from cedar. Fish traps were woven from cedar roots.
Men made crafts from cedar wood.
Khanty and Mansi cedar is a symbol of courage and eternity.
Sitting under the cedar to rest
Inhale the resinous smell of cones
And let your chest breathe more evenly
Shake off excess fatigue.
Mansi believe that the sky god created the cedar before other trees.
What animals love pine nuts? (squirrel, chipmunk)
Mansi also love nuts, they have a fun “Siberian conversation”, who will crack pine nuts more.
Spruce - loves damp places, it is warm in the spruce forest in winter, so birds fly there to bask, Mansi make their plagues from spruce, as well as boats, bows, musical instruments.
Spruce was called the mistress of the Khanty
She was always bowed with respect
And it was forbidden to cut and touch
So that we don't get into trouble.
PINE - coniferous tree. Residents of Ugra build houses from it, pine roots go to ropes, they smoked their homes with pine needles during illness.
The skies are pale from lightning
Pine touches pine
They stand shoulder to shoulder
I seek protection from them.
LARCH - tolerates frost better than other trees. It does not rot in water, so the Mansi made houses and pantries from it. A dry mushroom on a tree is a valuable medicine. (Reader).
BIRCH - the Khanty collected birch bark for handicrafts, they made light, birch bark boats, dishes, cradles for children, berry boxes from it. From birch branches weaved rugs on the floor and chests for linen.
That birch, then mountain ash,
Willow bush over the river.
The native land forever beloved,
Where else can you find one!
(Reading texts from an anthology)
Summary of the lesson.
What trees do Khanty and Mansi use in the household?
What do the Khanty do from cedar? Birches? Ate? Pines? Larches?
What deciduous trees still grow in our forests?
Local history.
Topic: Yugra forests and forest miracles. Welcome to winter.
Tasks: 1. formation of knowledge about winter signs in nature, to acquaint with the life of the Yugra forests and their inhabitants in winter,
2. Develop thinking, speech
3. Foster respect for nature
During the classes.
Orgmoment
Checking homework
Updating of basic knowledge
How are living and non-living things related?
Express survey
Rain, brick, ice, clay, tractor, cloud, bear, book, dandelion, tree, wind, plant, fox, crow, pencil.
Answer: - V - - V - + V + + - V + + V
Explanation of new material
Guess the topic of the lesson
Presentation of the topic and objectives of the lesson.
What is it called? (Taiga)
What is taiga? (Dense, impenetrable, coniferous forest).
Song.
What are the forests.
Deciduous Coniferous Mixed
On the board: pine, cedar, spruce, juniper, birch, larch, aspen, willow, fir.
What two groups can be divided into? Write in 2 columns.
Deciduous Conifers
What is the difference between coniferous and deciduous trees?
Which tree looks like a conifer, but sheds needles in autumn, and new needles grow in spring? (larch)
5. Work on the textbook.
Which coniferous trees occupy the largest area? (Pine)
What kind of deciduous? (Birch)
Work in a notebook
6. Work on a proverb.
On the desk:
A lot of forest - do not destroy,
Little forest - take care,
There is no forest - plant.
How do you understand the proverb?
How do animals winter?
Traces (s98)
Notebook work. How do animals live in the forest? How do birds live?
11. The result of the lesson.
What are forests?
Name coniferous trees, how are they different from deciduous trees?
What trees grow in the Yugra forests?
What plants still grow in the taiga?
How do animals winter?
How do birds winter?
D \ z write a story about the life of any animal in winter
Traditional dishes of the Ob Ugrians.
The Ob Ugrians used home-made and purchased dishes. Homemade was made of wood, birch bark, bone. Some items were multifunctional (for example, chuman was used as a plate, a ladle for water, they kept fish in it, and stored berries).
Various boards for cutting fish are associated with cooking. There were special knives for cleaning fish, made from a deer blade sharpened on one side or a piece of wood.
For grinding products (bird cherry, dried fish), mortars of various shapes, troughs hollowed out of wood, and pestles were used.
Metal cauldrons, kettles, and frying pans were used for cooking on fire. All metal utensils were purchased. Cauldrons and teapots were hung over the fire on special wooden hooks. Wooden spatulas or wooden scoops were used to stir food in the cauldrons. They removed fat, fish and meat were taken out of the boiler. Wooden dugout dishes were used as plates, most often rectangular, with rounded corners. There were oval and round dishes, round plates woven from cedar root. The spoons were carved from wood.
Water was carried and kept in cylindrical birch bark buckets with a sewn-on bottom and a bone handle.
To store flour, dried fish and meat, birch bark boxes or bags made of taimen, burbot, and sterlet skins were used. The products were kept in large birch bark containers - shoulder bodies.
Throughout the 20th century, traditional dishes were gradually replaced by purchased ones. Traditional dishes and kitchen utensils can be found in remote areas, in the everyday life of reindeer herders, hunters and fishermen in the field.
Games, toys for children of Ugra.
Since local history is an integrated course, the first lesson can be conducted in the form of a teacher's story. The theme of childhood and games is well shown in E. Aipin's book "Waiting for the first snow".
In earlier times, toys were bones from the head of a medium-sized pike, grandmother bones from bird bones, home-made faceless dolls - akan, carved toys, etc. Children often played with caught animals (squirrels, chipmunks). In games, children imitated adults, their activities: hunting, fishing. From the age of 9-12, they have already helped adults.
“From early childhood, parents tried to entertain their children with some bright toy. For girls, dolls were sewn from unnecessary pieces of different fabrics, and they played, imitating mothers and older sisters: they fed, rocked in their arms, put them to bed and lulled them, singing a lullaby. From shreds of matter they made beds and clothes for their dolls. In addition to dolls, the girls' toys were all kinds of bottles, multi-colored fragments of broken dishes, obsolete and already unnecessary utensils in the household: wooden spoons, cups, saucers, teapots, etc. The gradual formation of a mother's assistant began with such games, familiarization with family household chores.
For boys, games were more associated with horses and harness. A box of matches, after shafts of birch twigs were screwed to it on both sides, became a sleigh. Having pierced it with a needle, a double thread was pulled into the hole - these were tugs. The arc was bent from the same birch twig. Then the horse case was harnessed to the shafts - and the team was ready. Various toys were loaded into the sleigh, and the convoy set off along the floor of the hut on a long journey to an unknown city. There, the sleigh was unloaded, the cargo was transferred to imaginary barns, new luggage was taken, and the convoy returned home. There were also more everyday "trips" - for firewood, for hay, they took out snow and manure.
At primary school age, one more horse was added to the game of horses: in a grandmother's hat.
Each farm kept, depending on the size of the family, from one to three cows. Gobies and unproductive livestock were slaughtered for meat. People lived economically and after slaughter they tried to use everything they could: intestines and abomasum (one of the sections of the stomach of a ruminant animal) were used to make homemade sausages, after careful processing they were suitable for food and the stomach, jelly was made from singed and scraped legs, and grandmothers gave boys to play.
From 2-3 to 5-6 children gathered to play the grandmother hat. They sat in a circle on the porch or at home on the floor, put grandmothers in a hat, each one at a time. Then one of them, on whom the lot fell, took a hat, shook the money in it and turned it over on the floor. Raising their hats, everyone looked to see what the prize was. The grandmother that lay on her belly was considered won. If all the grandmas were on their side, the hat passed to the next player in the circle. The most interesting moment in the game was the moment when all the winnings went to one. This happened if one of the grandmas got up on the "priest", i.e. vertically. Then the next round began.
The grandmother hat was played in autumn and winter. And with the onset of spring, as soon as the snow melted somewhere on the hillock, and the earth dried up, they began to play the same grandmas, but in a different way. A circle up to 8 meters in diameter was drawn on the hill, and in the center of it they dug a shallow round hole in the form of a cauldron with a diameter of 15-20 cm. This game was called “into the cauldron”.
Each player had to put one grandmother into the cauldron. In addition, the game needed another square iron nut with a side length of about 6 cm and a thickness of up to 1.5 cm. the player threw this nut from the border of the circle into the cauldron, trying to knock out at least one grandmother from it. If he succeeded, he got the right to enter the circle and, right at the cauldron, hit the remaining grandmas. The one who “missed” or, having hit the cauldron with a thrown nut, did not knock out a single grandmother from it, gave way to the next player. Everyone tried to knock the grandmother off the horse beyond the circle - then she became his property.
With the further onset of spring, when snow melted everywhere and the earth dried up, school-age children were fond of playing bast shoes or running. It included, especially on Sundays and holidays, and young men. On almost every street, 6-10 children gathered, chose a place where wooden benches stood at the gates on both sides, obliquely from each other, and were divided into two groups. Then, two, representing different teams, stood in the middle of the street on the "womb": one with the ball, the second with a bat - a round wooden stick meter long with a thinned one end to make it easier to hold. The balls of that time were rolled up from sheep's wool - for younger children, for older ones - gutta-percha; There were no rubber bands back then.
One team lined up along the street at 10-20m from each other, the second gathered on a bench against the uterus. On the "womb" the player tossed the ball, and his opponent hit the ball with a bast shoe (bat), trying to make it fly as far and as high as possible. And while those on guard are catching the ball, those who hit successfully, and those who missed, must run across the street to the opposite bench and return. Then the team will still remain an active playing side. Those who did not have time to run across remain on the opposite side and wait for a successful blow from their comrade.
If during the run one of the guards managed to catch the ball, he tried to hit the runner with it, and if he succeeded, the whole group of guards quickly runs to the “womb”, after which the teams change places.
The running game ended with the onset of the bathing season. As soon as the temperature in the river rose to 15-17 0, strong young guys were the first to jump into it with a run, followed by all the children, and somewhere aside, in a deserted place, the girls were swimming. At that time, Surgut residents did not know beach suits and swam completely naked.
On hot sunny days, the boys, free from housework, disappeared all day long on the river, occupying the best parts of the bank. Basking in the sand, learning to swim, dive. I had to be afraid of other adults who grabbed the kids, wandered into the depths and let them swim to the shore on their own. The frightened boy was crying, but also rejoiced at the fact that he managed to overcome this short distance. Confidence in his abilities was born in him, and he already wandered up to his neck into the water and repeated the experience, swam to the shore.
Meanwhile, more experienced swimmers competed to see who would stay under water longer, dive further, and were so carried away that they did not notice how their lips turned blue from the cold and trembled. But on the other hand, how much joy there was, especially among those who comprehended the art of swimming and diving.
In the middle of summer, with the beginning of the decline in the water in the river, many children went with their parents to the fish trade, from which they returned in late July - early August. We tried to return to the holiday - Ilyin's day. Then the hay harvest began, and the older boys were not up to the game: the families went on boats beyond the Ob, to Pig Kurya, along the Poluy River, beyond the Black Cape towards the river. Pochekuyki. only mothers with small children and old people remained at home. Since livestock were kept in summer and early autumn in the summer fences on the banks of the Saimaa, the yards were always clean and green. And the kids who stayed at home began their own suffering: they tore the grass with their hands, put it in small piles, heaps, built fences from sticks and swept a toy pile on them. vaine y: hewn piles prevented the penetration of rodents into the barn. olrev, resilient trees: butting them, they tear off the skin that has peeled off in pieces. Roy.
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: 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) the special nature of traditional occupations (reindeer herding, hunting, fishing, marine 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. The list of small ethnic groups of the North has been expanded to include the Shors, Teleuts, Kumandrins, Tuvans-Todzhans, and Kereks. The allocation of the small peoples of the North into a 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 the Small 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. The formation of the Khanty way of life is based on the culture of the aboriginal tribes of the Urals and Western Siberia, who were 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 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. 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. 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 the Mansi belonged to semi-sedentary hunters and fishermen. Only a part of the 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 the development of 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 to 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 activities - such as vegetable growing, animal husbandry, cellular 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 are distinguished: the Tundra Nenets and the Forest Nenets, which differ 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 drawn by deer, skis. 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 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.
Genus is the basis of social organization. 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 to pagan gods. According to legend, the son of the supreme heavenly god Num, Numgiboi, who was thrown to the ground, turned into a lake. 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").
Total population about 31 thousand people. The bulk lives in the Khanty-Mansiysk and Yamalo-Nenets districts, approximately 90 percent of the total population. The rest is settled on the territory of the Tyumen, Novosibirsk and Tomsk regions.
History of the Khanty
Scientists draw information about the origin of the Khanty people from archaeological finds, the study of folklore traditions and linguistic features of national dialects. Most of the versions about the formation of the Khanty come down to the hypothesis of a mixture of two cultures: the Ugric tribes with the Ural Neolithic. Found remains of household items (pottery, stone tools, jewelry) indicate that the Khanty originally lived on the slopes of the Ural Mountains. In the caves of the Perm region, archaeologists have discovered ancient temples. The Khanty language belongs to the Finno-Ugric branch, and, consequently, the people had kinship with other northern tribes. The closeness of the culture of the Khanty and Mansi confirms the similarities in national dialects, objects and way of life, in folk art. More than four centuries ago, the ancestors of the Khanty moved along the Ob River in a northerly direction. In the tundra, nomads were engaged in animal husbandry, hunting, gathering and agriculture (on the south side). There were also conflicts with neighboring tribes,. To resist the attacks of foreign tribes, the Khanty united in large unions. Such education was led princeep, leader, chief of the tribe.
After the fall of the Siberian Khanate, the northern territories were ceded to the Muscovite state. Northern fortresses are erected here by order of the sovereign. Temporary fortifications in Siberia later turned into cities. Many Russian inhabitants were sent to foreign lands, which led to an increase in the population as a whole. The alien Russians described the unknown tribes as terrible, barbaric groups of savages. Local traditions and rituals were accompanied by blood, ritual chants and shamanic spells, which instilled fear in the Russian settlers. Expansion by the Russian population caused confusion among the natives. In the endless tundra they erected fortresses and formed volosts. However, a noble representative from the Khanty was chosen to manage the lands and the population. The indigenous population, including the Khanty, made up only a fraction of the total population. Today, the Khanty (approximately 28 thousand people) live in the Yamalo-Nenets and Khanty-Mansiysk districts.
Nature is the highest value of Khanty culture
The harsh conditions of the tundra dictated a difficult way of life: in order to feed and survive, it was necessary to work hard. Men went hunting in the hope of getting a fur-bearing animal. Caught wild animals were good not only for food, their valuable place could be sold or exchanged with merchants. The Ob River supplied the Khanty with a generous catch of freshwater fish. To save fish for food, it was salted, dried, and dried. Reindeer herding is a traditional occupation of the indigenous northern inhabitants. An unpretentious animal fed a huge family. Deer skins were actively used in everyday life and in the construction of tents. It was possible to transport goods on a reindeer team. Unpretentious in food, the Khanty ate mainly meat (deer, elk, bear), and even in raw form. They could cook hot stew from meat. There was little plant food. In the season of mushrooms and berries, the meager diet of northerners expanded.
The philosophy of a single spirit with nature can be traced in the veneration of the native land. The Khanty have never hunted a young animal or a pregnant female. Nets for fish were designed only for large individuals, and the young, according to local fishermen, had to grow up. The caught catch or hunting trophies were spent sparingly. All the viscera and offal went into food, so the waste was minimal. The Khanty treated the gifts of forests and rivers with special respect, ascribed magical power to nature. In order to appease the forest spirits, the Khanty held a sacrificial ceremony. Often, the Khanty gave their first catch or the carcass of a captured animal to a mythical deity. Near the wooden idol, the captured prey was left to the sound of magical songs.
Traditions. Holidays and rituals
An interesting spring holiday associated with the arrival of the gray crow. The appearance of this bird meant the beginning of the fishing season. If a crow was seen on the top of a tree, then it was a sign of "big water". The arrival of the crow marks the arrival of spring, the beginning of a new season, and hence life for the indigenous people. To appease the birds, they put a table with goodies. The birds are very happy with such generosity of the Khanty!
No less honors are awarded to the owner of the taiga - a formidable bear. After hunting for a bear, the Khanty, as if asking for forgiveness from the killed animal. They eat bear meat in the late evening or at night, as if seeing off the soul of the animal into the dark sky. .
Distinctive features. Mecca for those who love black money. A place from which more than 50% of all Russian oil is pumped out annually, most of which is sold to the West, making the oligarchs richer every day. The Khanty-Mansiysk Autonomous Okrug - Yugra ranks first in Russia in terms of oil production, and second in gas production. The main large cities are concentrated around oil fields. The population in them is constantly growing - many believe that this is a kind of "American dream". True, in the middle of the taiga expanses of Siberia.
Despite the abundance of industrial cities, in the Khanty-Mansiysk Autonomous Okrug - Yugra, there are still small indigenous people: Khanty, Mansi, Nenets. This is a people with a rich history, centuries-old traditions, and a unique culture. The main occupations for them are hunting, fishing, fur trade, animal husbandry.
Mansi and peanuts Mansyat. Photo by dreamer (http://fotki.yandex.ru/users/valeriy-dreamer/)
In the Khanty-Mansiysk Autonomous Okrug, tourism of all kinds is quite seriously developed. This is not surprising, because the hills and hills offer endless opportunities for skiing, snowboarding, kiting. And lovers of sports and ecological tourism will be able to explore numerous natural parks and reserves with pleasure. And even visit two state reserves.
By the way, about ecology. And here everything is bad. Emissions from the combustion of petroleum gas, refined products, pollution from the exhaust gases of large cities - all this causes irreparable harm to nature and human health.
Geographic location. There are thousands of rivers and lakes on the territory of the Khanty-Mansiysk Autonomous Okrug - Yugra. The main rivers are the Ob and Irtysh. A third of the district is swamps, and more than 50% of the entire territory is taiga forests. The relief of the district is plains, foothills, mountains, the height of which reaches almost 2000 meters.
In the south, the Khanty-Mansi Autonomous Okrug - Yugra borders on the Uvatsky and Tobolsk regions of the Tyumen region, in the southeast and east - on the Tomsk region and the Krasnoyarsk Territory, in the southwest on the Sverdlovsk region, in the northwest - on the Komi Republic, on north with the Yamalo-Nenets Autonomous Okrug.
Population district 1,584,063 people, and in terms of urbanization, the Khanty-Mansiysk Autonomous Okrug ranks fifth in Russia. The birth rate is one of the highest in Russia, and the death rate is one of the lowest. This is due to both the high number of women of active reproductive age, the improved quality and standard of living, and a well-developed healthcare system.
The main population is Russians, there are more than 68% of them in the Khanty-Mansiysk Autonomous Okrug - Yurga. In addition to them, Tatars, Ukrainians, Bashkirs live - 16%. It is worth noting that the indigenous inhabitants of this taiga citadel, the Khanty and Mansi, are only a modest 2% of the total population of the district.
Crime. The crime rate is 23rd in Russia. According to the Head of the Ministry of Internal Affairs of the district, the crime rate is continuously decreasing. The police successfully fight against all sorts of violations of the law - from the organization of illegal brothels to murders, robberies and corruption in power. At the same time, rather high levels of theft and drug addiction remain problems.
Unemployment rate is 5.3% and compared to last year it decreased by 1%. In terms of wages - well, here in large cities Stalin's desire came true: "Life has become better, life has become more fun." The salary of a simple teacher, for example, can be more than 45,000 rubles a month. The average salary in the district is more than 50,000 rubles. Which, of course, leads to an endless stream of migrants from the south.
Real estate value. Living in cities of great opportunity is not a cheap pleasure. A normal 1-room apartment in Surgut for 40 meters will cost you at least 3 million rubles, in Nizhnevartovsk - 2.7 million rubles, and in Nefteyugansk more than 3.3 million rubles. Well, renting an apartment here is not cheap - odnushki, for example, start at 20,000 rubles a month.
Climate. Winters are snowy, long (from October to April), the temperature can reach -60 °C, but on average it stays at around -20 °C. And summer will not indulge heat-loving people - the average temperature is only +16.5 °C. During the year, 400-620 mm of precipitation falls, most of it falls on the warm season.
Cities of the Khanty-Mansiysk Autonomous Okrug
From a small village, where the basis of the economy were collective farms, logging and the fishing industry, in a matter of years it turned into an industrial giant not only in Siberia, but throughout Russia. The basis of the economy was oil production, oil and gas processing, and transportation of petroleum products. For the power supply of enterprises, two powerful state district power plants were built. Being nearby, they form one of the most powerful thermal power plants in the world.
The power of Siberia. Photo by Shed (http://fotki.yandex.ru/users/shed82/)
Today Surgut is not only a huge city-factory, with a palisade of smoking chimneys, oil rigs and endless pipelines, but also a modern metropolis with a developed infrastructure, many shopping and entertainment complexes, theaters, exhibitions, schools, universities, sports complexes. There is everything that is, for example, in Moscow. Yes, you will notice the difference between them when you get there. Well, maybe there are more traffic jams, but the air in Surgut is cleaner, although not by much. And the population of the city is 325,511 people.
There is also where to relax culturally, and what to see - you should definitely visit the City Drama Theater, which has successfully staged more than 70 performances. You can take a walk along the alley of honor for aviation equipment and see with your own eyes the helicopters that helped the oilmen develop Nizhnevartovsk.
And if you want to go shopping or actively relax - please! 11 shopping and entertainment complexes located in different parts of the city are at your service.
City with minimum unemployment - less than one percent.
Small business is also developing: for example, in 2013 more than 5 million rubles were allocated for subsidies, grants for youth entrepreneurship, family businesses, and compensation for part of the expenses of entrepreneurs.
In general, for building a career, this city is perhaps one of the best in Russia: young, rich, promising. In the labor market, there is generally a huge choice of work, since there are at least 10 vacancies for 1 person.
By the way, culturally everything is in order - there is a wonderful puppet theater "The Magic Flute", a museum, a gallery, a cinema, several temples and churches.
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