Report about the Khanty and Mansi. Project work "life and culture of the indigenous peoples of the north"

KHANTY, Khanti, Hande, Kantek (self-name “man”), people in Russian Federation(22.3 thousand people). They live along the Ob, Irtysh and their tributaries in the Khanty-Mansiysk (11.9 thousand people), Yamalo-Nenets (7.2 thousand people) autonomous okrugs and Aleksandrovsky and Kargasoksky districts of the Tomsk region (804 people). Total number 22.5 thousand people. Close to the Mansi, with whom they unite under the name Ob Ugrians. Among the Khanty, three stand out ethnographic groups northern, southern and eastern. They differ in dialects, self-names, economic and cultural characteristics, and endogamy. The northern Khanty were affected strong influence the Nenets, in the eastern the Selkups, the southern (Irtysh) Khanty practically mixed with the Russians and Tatars. Territorial groups are also distinguished: Vasyugan, Salym, Kazym Khanty, etc. Until the beginning of the 20th century, the Russians called the Khanty Ostyaks (possibly from “As-yakh” “people of the big river”), even earlier (until the 14th century) Ugra, Yugrich. The Komi-Zyrians called the Khantov egra, the Nenets khabi, the Tatars ushtek (eshtek, expired).

They speak the Khanty language of the Ugric subgroup of the Finno-Ugric group Ural family. Writing was created in the 1930s initially on the basis of Latin, from 1937 on the basis of Russian graphics. 38.5% of Khanty consider Russian their native language. In part of the northern Khanty, the Nenets and Komi languages are also common. Khanty believers are Orthodox.

The formation of the Khanty is based on the culture of the aboriginal tribes of the Urals and Western Siberia, hunters and fishermen, and pastoral Ugric tribes who came in the 2nd half of the 2nd millennium BC from the steppes of Southern Siberia and Kazakhstan. In the 2nd half of the 1st millennium AD, the main groups of Khanty were 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 Trans-Urals, including the Northern Sosva and Lyapin rivers, as well as partially the Pelym River and the Konda River in the West. From the 15th to 17th centuries, part of the Khanty was forced out of the western regions by the Mansi to the east and north. In the north, the Khanty are partially assimilated by the Nenets, in the southern regions (Baraba, Tura, Tavda, Irtysh rivers) they are largely Turkified. The processes of Russification of the Khanty in the 18th-20th centuries took place especially intensively on the Irtysh, Ob, and Konda. The Khanty migration to the north and east continued into the 20th century.

Before the Russians came to Siberia, the Khanty had tribes for the most part which later became territorial groups. In the process of inter-tribal and other military clashes (with the Nenets, Russians, Tatars), tribal alliances were formed - the so-called “principalities” (for example, Pelym, Konda, etc.). They were led by representatives of the tribal nobility - “princes”. Property differentiation was especially characteristic of reindeer herders. From the tribal nobility there were elders who mediated with the Russian administration. In 1930, the Khanty-Mansi National (now Autonomous) Okrug was created. Under the influence of national statehood and the movement to protect their territories from industrial development, the consolidation of the Khanty into a single people was completed.

The traditional occupations of the Khanty are river fishing (especially on the Ob and Irtysh, in the lower reaches of their tributaries), taiga hunting (mainly fur-bearing animals, as well as elk and bear) and reindeer herding. Reindeer husbandry in the tundra and forest-tundra is of the Samoyed type, has a meat-and-hide nature, herds of 1000-1500 head roam in the meridional direction (in spring to the north, in autumn to the south). Forest reindeer husbandry local origin: herds are small, grazed near settlements, and used for transport purposes. In the southern regions and along the Ob River, livestock and vegetable farming have been widespread since the 19th century. Gathering is of great importance. Women sew clothes and shoes from deer fur, suede, colored cloth, and bead embroidery. Are saved traditional ornaments(“hare ears”, “birch branches”, “sable trail”, “deer antlers”, “pike teeth”, etc.). Traditional means of transportation: skis, kamus and golitsa, reindeer and dog sleds. In the summer, they used dugout boats and plank seine boats to travel to distant fishing grounds big boats with cabins covered with birch bark.

The modern rural population is still engaged in traditional sectors of the economy. About 30% of Khanty live in cities.

In winter, the Khanty lived in permanent winter villages, and in the spring they moved to seasonal villages to fishing grounds. Winter capital buildings were either frame, deepened into the ground, pyramidal or truncated-pyramidal in shape, or log buildings. They were heated by an open adobe fireplace or iron stove. Seasonal dwellings framed from poles, covered with tree bark. The buildings were located scatteredly: a residential building (sometimes a winter and summer house), one or several barns (most often piled), sheds for storing property, an adobe oven for baking bread under a canopy, an open summer fireplace for cooking, a hanger for drying nets , clothes, for drying and smoking fish, sometimes dog houses, in the 20th century bathhouse. Hunters lived in huts in the forest during hunting in the winter.

Reindeer herders in the tundra and forest-tundra, wandering with herds of reindeer, lived in camps in tents of the Samoyed type, covered with tires made of reindeer skins in winter, and birch bark in summer. Chum was also widely used (especially in summer) for seasonal settlements and fishing.

A significant part of the rural population now lives in new settlements built in the 1950s in connection with the transition of the Khanty to a sedentary lifestyle, consolidation and reorganization of farms. Part of the fishing population lives in traditional villages.

The clothing of the northern Khanty is close to the Nenets: a swinging women's fur coat made of reindeer fur, a coat-robe made of cloth, a men's deaf malitsa and a sovik, or goose with a hood. In the eastern Khanty, all clothing is folded, fur or robe-like cloth. Footwear fur, suede or leather (boots different lengths and cut, winter with fur stockings). Fur clothing combines white and dark colors, finishing with colored cloth (red, green). Cloth clothing is embroidered with beads, metal plaques, and appliqué. Women wear beaded jewelry, rings, and earrings. Braids used to be decorated with false braids. Men also wore braids. The tattoo was famous.

Basic food products fish, meat of deer, elk and other animals, berries, nuts. The Khanty drink a lot of tea and eat a lot of bread. Fish is dried, fried, boiled, smoked, eaten fresh, raw and frozen (stroganina). The meat is eaten raw or boiled. They drink fish oil, preparing it with berries. Favorite dish: fish roe boiled in fish oil.

Back in the 17th and 18th centuries, large paternal and fraternal families were not uncommon. According to the rules of levirate, the younger brother took into the family a second wife with children from the deceased older brother. It was customary among reindeer herders to take a young wife to help an old wife. The division into phratries and genealogical groups close to clans was known. The phratrial division is more clearly visible in the northern Khanty. Phratries and genealogical groups are totemic in nature: they bear the names of animals and birds that are considered their ancestors (elk, beaver, frog, wagtail, etc.).

Although the Khanty were Christianized, older generation and now retains many traditional beliefs and cults based on ideas associated with totemism, animism, shamanism, the cult of ancestors, etc. Of great importance is the cult of the bear and the associated complex of myths and rituals (“bear holiday”), celebrated both periodically and on the occasion of the hunt for a bear on the hunt. Rich folklore, folk choreography, song art, and theater are associated with the “bear holiday”.

Z. P. Sokolova

According to the 2002 Population Census, the number of Khanty living in Russia is 29 thousand people.

The peoples of Mansi and Khanty are related. Few people know, but these were once great peoples of hunters. In the 15th century, the fame of the skill and courage of these people reached from beyond the Urals to Moscow itself. Today, both of these peoples are represented by a small group of residents of the Khanty-Mansiysk Okrug.

The basin of the Russian Ob River was considered the original Khanty territories. The Mansi tribes settled here only at the end of the 19th century. It was then that these tribes began to advance to the northern and eastern parts of the region.

Ethnological scientists believe that the basis for the emergence of this ethnic group was the merger of two cultures - the Ural Neolithic and the Ugric tribes. The reason was the resettlement of Ugric tribes from North Caucasus and southern regions of Western Siberia. The first Mansi settlements were located on the slopes of the Ural Mountains, as evidenced by the very rich archaeological finds in this region. Thus, in the caves of the Perm region, archaeologists managed to find ancient temples. In these places sacred meaning Fragments of pottery, jewelry, weapons were found, but what is really important is numerous bear skulls with jagged marks from blows with stone axes.

The birth of a people.

In modern history, there has been a strong tendency to believe that the cultures of the Khanty and Mansi peoples were united. This assumption was formed due to the fact that these languages belonged to the Finno-Ugric group of the Uralic language family. For this reason, scientists have put forward the assumption that since there was a community of people speaking a similar language, then there must have been a common area of their residence - a place where they spoke the Uralic parent language. However, this issue remains unresolved to this day.

The level of development of the indigenous people was quite low. In the everyday life of the tribes there were only tools made of wood, bark, bone and stone. The dishes were wooden and ceramic. The main occupation of the tribes was fishing, hunting and reindeer herding. Only in the south of the region, where the climate was milder, did cattle breeding and farming become less common. The first meeting with local tribes took place only in the 10th-11th centuries, when Permyaks and Novgorodians visited these lands. The newcomers called the locals “voguls,” which meant “wild.” These same “Voguls” were described as bloodthirsty destroyers of peripheral lands and savages practicing sacrificial rituals. Later, already in the 16th century, the lands of the Ob-Irtysh region were annexed to the Moscow state, after which a long era of development of the conquered territories by the Russians began. First of all, the invaders built several forts on the annexed territory, which later grew into cities: Berezov, Narym, Surgut, Tomsk, Tyumen. Instead of the once existing Khanty principalities, volosts were formed. In the 17th century, active resettlement of Russian peasants began to the new volosts, as a result of which by the beginning of the next century, the number of “locals” was significantly inferior to the newcomers. At the beginning of the 17th century there were about 7,800 Khanty people; by the end of the 19th century their number was 16 thousand people. According to the latest census in the Russian Federation there are already more than 31 thousand people, and throughout the world there are approximately 32 thousand representatives of this ethnic group. The number of the Mansi people from the beginning of the 17th century to our time has increased from 4.8 thousand people to almost 12.5 thousand.

Relations with Russian colonists were not easy. At the time of the Russian invasion, Khanty society was class-based, and all lands were divided into appanage principalities. After the start of Russian expansion, volosts were created, which helped manage the lands and population much more efficiently. It is noteworthy that the volosts were headed by representatives of the local tribal nobility. Also in power local residents all local accounting and management were given over.

Confrontation.

After the annexation of the Mansi lands to the Moscow state, the question of converting the pagans to Christian faith. There were more than enough reasons for this, according to historians. According to some historians, one of the reasons is the need to control local resources, in particular hunting grounds. The Mansi were known in the Russian land as excellent hunters who “wasted” precious reserves of deer and sable without permission. Bishop Pitirim was sent to these lands from Moscow, who was supposed to convert the pagans to Orthodox faith, but he accepted death from the Mansi prince Asyka.

10 years after the death of the bishop, Muscovites organized a new campaign against the pagans, which became more successful for Christians. The campaign ended quite soon, and the winners brought with them several princes of the Vogul tribes. However, Prince Ivan III released the pagans in peace.

During the campaign of 1467, the Muscovites managed to capture even Prince Asyka himself, who, however, was able to escape on the way to Moscow. Most likely, this happened somewhere near Vyatka. The pagan prince appeared only in 1481, when he tried to besiege and take Cherdyn by storm. His campaign ended unsuccessfully, and although his army devastated the entire area around Cherdyn, they had to flee the battlefield from the experienced Moscow army, sent to help by Ivan Vasilyevich. The army was led by experienced governors Fyodor Kurbsky and Ivan Saltyk-Travin. A year after this event, an embassy from the Vorguls visited Moscow: Asyka’s son and son-in-law, whose names were Pytkey and Yushman, arrived to the prince. Later it became known that Asyka himself went to Siberia and disappeared somewhere there, taking his people with him.

100 years have passed, and new conquerors came to Siberia - Ermak’s squad. During one of the battles between the Vorguls and Muscovites, Prince Patlik, the owner of those lands, died. Then his entire squad died along with him. However, even this campaign was not successful for the Orthodox Church. Another attempt to baptize the Vorguls was made only under Peter I. The Mansi tribes had to accept the new faith on pain of death, but instead whole people chose isolation and went even further north. Those who remained abandoned pagan symbols, but were in no hurry to wear crosses. The local tribes of the new faith avoided it until the beginning of the 20th century, when they began to formally be considered the Orthodox population of the country. The dogmas of the new religion penetrated very hard into pagan society. And further for a long time important role Tribal shamans played a role in the life of society.

In accordance with nature.

Most of the Khanty at the turn of the late 19th - early 20th centuries led an exclusively taiga lifestyle. The traditional occupation for the Khanty tribes was hunting and fishing. Those of the tribes that lived in the Ob basin were mainly engaged in fishing. The tribes living in the north and in the upper reaches of the river hunted. Deer not only served as a source of hides and meat, it also served as a tax force on the farm.

The main types of food were meat and fish; practically no plant foods were consumed. The fish was most often eaten boiled in the form of a stew or dried, and it was often eaten completely raw. The sources of meat were large animals such as elk and deer. The entrails of hunted animals were also eaten, like meat; most often they were eaten directly raw. It is possible that the Khanty did not disdain to extract the remains of plant food from the stomachs of deer for their own consumption. The meat was subjected to heat treatment, most often it was boiled, like fish.

The culture of the Mansi and Khanty is a very interesting layer. According to folk traditions, among both peoples there was no strict distinction between animals and humans. Animals and nature were especially revered. The beliefs of the Khanty and Mansi forbade them to settle near places inhabited by animals, to hunt young or pregnant animals, or to make noise in the forest. In turn, the fishing unwritten laws of the tribes prohibited the installation of a net that was too narrow, so that young fish could not pass through it. Although almost the entire mining economy of the Mansi and Khanty was based on extreme economy, this did not interfere with the development of various fishing cults, when it was necessary to donate the first prey or catch to one of the wooden idols. From here came many different tribal holidays and ceremonies, most of which were religious in nature.

The bear occupied a special place in the Khanty tradition. According to beliefs, the first woman in the world was born from a bear. The Great Bear gave fire to people, as well as many other important knowledge. This animal was highly revered and was considered a fair judge in disputes and a divider of spoils. Many of these beliefs have survived to this day. The Khanty also had others. Otters and beavers were revered as exclusively sacred animals, the purpose of which only shamans could know. The elk was a symbol of reliability and prosperity, prosperity and strength. The Khanty believed that it was the beaver that led their tribe to the Vasyugan River. Many historians are seriously concerned today about oil developments in this area, which threaten the extinction of beavers, and perhaps an entire nation.

Astronomical objects and phenomena played an important role in the beliefs of the Khanty and Mansi. The sun was revered in the same way as in most other mythologies, and was personified with feminine. The moon was considered a symbol of a man. People, according to the Mansi, appeared thanks to the union of two luminaries. The moon, according to the beliefs of these tribes, informed people about the dangers in the future with the help of eclipses.

Plants, in particular trees, occupy a special place in the culture of the Khanty and Mansi. Each of the trees symbolizes its part of existence. Some plants are sacred, and it is forbidden to be near them, some were forbidden even to step over without permission, while others, on the contrary, had a beneficial effect on mortals. Another symbol of the male gender was the bow, which was not only a hunting tool, but also served as a symbol of good luck and strength. They used the bow to tell fortunes, the bow was used to predict the future, and women were forbidden to touch prey struck by an arrow or step over this hunting weapon.

In all actions and customs, both Mansi and Khanty strictly adhere to the following rules: “The way you treat nature today is how your people will live tomorrow.”.

Petukhov Dmitry Grigorievich

Annotation.

The life of the peoples of the northern Khanty and Mansi is unique and distinguished by its originality. Does everyone know that it is unique and why? In a geography lesson, in a conversation with students in grade 6 “A”, it turned out that not everyone knows about the unique way of life of the peoples of the north. It turns out that many students have various misconceptions about this. These misconceptions provided the impetus to study this issue in more detail. In addition, we must have information about our small homeland, about the peoples inhabiting it, about the characteristics of their culture.

Studying a lot of the most diverse literature, stumbling upon information about the peoples of the northern Khanty and Mansi, I learned about the history of the appearance of this people on the territory of the Khanty-Mansi Autonomous Okrug - Ugra. It should be noted that this is very interesting information, which go back centuries into the past millennia.

No less interesting is information about the life of these peoples. I learned that there are many things that are separate and different from others in everyday life.

Goal: to study sources about the history of the emergence of the indigenous peoples of the north and the peculiarities of their life was achieved, the tasks were completed.

The result of this work was the development of tourist routes. The first route is “Journey through the habitats of the indigenous peoples of the north.” I decided to display on a piece of Whatman paper a map of our district and show on the map the habitats of the Khanty and Mansi peoples. To display the habitats of indigenous peoples, I used symbols that characterize these peoples and their identity.

Having studied various literature about where a person interested in the life of the peoples of the north and who loves to travel can get information about the Khanty and Mansi, we have developed a second route “In the footsteps of the indigenous peoples of the north.” It reflects the main cultural sites and provides information about the indigenous peoples they contain.

The material I have studied can be used in geography lessons as additional information.

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Municipal budget

Educational institution

6 "A" class

Supervisor : Frolova Tatyana Viktorovna

Geography teacher

Municipal budget

Educational institution

"Average comprehensive school No. 13"

Annotation.

The life of the peoples of the northern Khanty and Mansi is unique and distinguished by its originality. Does everyone know that it is unique and why? In a geography lesson, in a conversation with students of grade 6 “A”, it turned out that not everyone knows about the unique way of life of the peoples of the north. It turns out that many students have various misconceptions about this. These misconceptions provided the impetus to study this issue in more detail. In addition, we must have information about our small homeland, about the peoples inhabiting it, about the characteristics of their culture.

No less interesting is information about the life of these peoples. I learned that there are many things that are separate and different from others in everyday life.

Goal: to study sources about the history of the emergence of the indigenous peoples of the north and the peculiarities of their life was achieved, the tasks were completed.

Plan.

Problem under investigation. Hypothesis.

Problem: As a sociological survey of my classmates showed, there are many misconceptions about the life of the indigenous peoples of the north, the Khanty and Mansi; most classmates assume that all the Khanty and Mansi have cozy apartments, that their life is monotonous.

Goal of the work: Study the sources that reveal to us knowledge about the history of the emergence of the indigenous peoples of the north and the peculiarities of their life. Develop a tourist route in this direction.

Tasks:

Find out what the classmates around me know about the origins of the Khanty and Mansi peoples, what they know about the life of these peoples, what uniqueness it has. What reference data is available in the literature and Internet resources.
A trip to the Khanty and Mansi camp for a more in-depth study of my work.
Drawing up route sheets for everyone who is interested in the life of the indigenous peoples of the north and wants to dispel their misconceptions.

Hypothesis put forward: the life of the indigenous peoples of the north of the Khanty and Mansi has a unique identity and inimitable.

Research methods:

Social poll
Studying information sources
Development of tourist routes.

In my work I used the following research method: social surveystudents of 6 "A" class.

Main issues discussed at the round table:

1. What do you know about the indigenous peoples of the north, the Khanty and Mansi?

2. Do you know anything about the history of the emergence of this people?

3. What do you know about the life of these peoples?

Based on the responses received, a diagnosis was compiled and a diagram was displayed that showed certain data.

As it turned out, not all of my classmates know about the history of the origins of the Khanty and Mansi people; many classmates have questions about the life of the indigenous peoples: where they live, what household items they use. The insufficient knowledge of my classmates regarding the indigenous peoples of the north prompted me to continue my research and move on to the second method of my research, the study of various information sources. I studied various literature, including a trip to the Khanty and Mansi camps, which allowed me to gain enough knowledge and draw certain conclusions described in the work.

The next research method was the travel routes I developed, described in the practical part, which will allow everyone who is interested in this topic to get answers to many questions.

Bibliography.

In his research work I relied on the book of the Khanty writer Aipin E.D. “Khanty, or the Star of the Dawn,” where the poet touches on the theme of the life of the Khanty and Mansi, the history of the origin of this people. I found detailed information on the sites:www.informugra.ru , and tried to compare my knowledge and the knowledge of my classmates with the information received. Studying the works of famous researchers helped me in my own research.

The entertaining and useful sites listed in the bibliography contain a lot of information about the history of the indigenous peoples of the Khanty and Mansi, and about the peculiarities of the life of the northern peoples.

The above listed bibliographic sources and many other sources allowed me to expand my horizons of knowledge regarding the history and life of the indigenous peoples of the northern Khanty and Mansi.

Introduction ……………………………………………………………………………….2

Theoretical part

1.1. The history of the emergence of the people……………………………………………………………2

1.2. Peculiarities of life of the Khanty and Mansi…………..…………….………………….5

2.1 Practical part…………………………………………………………..9

2.2 Conclusion ………………………………………………………………….….9

2.3 References…………………………………………………………..10

"Life of the Khanty and Mansi peoples: truth and fiction."

Introduction.

“The way you treat nature today is how your people will live tomorrow.”

Khanty saying.

Is it possible that even today, in our modern times, there are peoples who have merged with nature, preserving the integrity of nature when organizing their lives and everyday life. We are talking about the indigenous peoples of the north, the Khanty and Mansi. The life of the peoples of the northern Khanty and Mansi is unique and distinguished by its originality. Various misconceptions and little awareness of my classmates on this issue were the impetus to study this issue in more detail.

Having become interested in this topic, I decided to find out:

What do my classmates around me know about the origins of the Khanty and Mansi peoples, what do they know about the life of these peoples, what uniqueness does it have? What reference data is available in the literature and Internet resources. I also planned a trip to the Khanty and Mansi camp.
I decided to compile route sheets for everyone who is interested in the life of the indigenous peoples of the north and wants to dispel their misconceptions.

Theoretical part.

The history of the emergence of the people.

Ethnological scientists believe that the basis for the emergence of this ethnic group was the merger of two cultures - the Ural Neolithic and the Ugric tribes. The reason was the resettlement of Ugric tribes from the North Caucasus and the southern regions of Western Siberia. The first Mansi settlements were located on the slopes of the Ural Mountains, as evidenced by the very rich archaeological finds in this region. Thus, in the caves of the Perm region, archaeologists managed to find ancient temples. In these places of sacred significance, fragments of pottery, jewelry, weapons were found, but what is really important are numerous bear skulls with jagged marks from blows from stone axes.

The level of development of the indigenous Siberian tribes was quite low. In the everyday life of the tribes there were only tools made of wood, bark, bone and stone. The dishes were wooden and ceramic. The main occupation of the tribes was fishing, hunting and reindeer herding. Only in the south of the region, where the climate was milder, did cattle breeding and farming become less common. The first meeting with local tribes took place only in the 10th-11th centuries, when Permyaks and Novgorodians visited these lands. The newcomers called the locals “voguls,” which meant “wild.” These same “Voguls” were described as bloodthirsty destroyers of peripheral lands and savages practicing sacrificial rituals. Later, already in the 16th century, the lands of the Ob-Irtysh region were annexed to the Moscow state, after which a long era of development of the conquered territories by the Russians began. First of all, the invaders built several forts on the annexed territory, which later grew into cities: Berezov, Narym, Surgut, Tomsk, Tyumen. Instead of the once existing Khanty principalities, volosts were formed. In the 17th century, active resettlement of Russian peasants began to the new volosts, as a result of which by the beginning of the next century, the number of “locals” was significantly inferior to the newcomers. At the beginning of the 17th century there were about 7,800 Khanty people; by the end of the 19th century their number was 16 thousand people. According to the latest census, there are already more than 31 thousand people in the Russian Federation, and around the world there are approximately 32 thousand representatives of this ethnic group. The number of the Mansi people from the beginning of the 17th century to our time has increased from 4.8 thousand people to almost 12.5 thousand.

Relations with Russian colonists among the Siberian peoples were not easy. At the time of the Russian invasion, Khanty society was class-based, and all lands were divided into appanage principalities. After the start of Russian expansion, volosts were created, which helped manage the lands and population much more efficiently. It is noteworthy that the volosts were headed by representatives of the local tribal nobility. Also, all local accounting and management were given to the power of local residents.

After the annexation of the Mansi lands to the Moscow state, the question of converting pagans to the Christian faith soon arose. There were more than enough reasons for this, according to historians. According to some historians, one of the reasons is the need to control local resources, in particular hunting grounds. The Mansi were known in the Russian land as excellent hunters who “wasted” precious reserves of deer and sable without permission. Bishop Pitirim was sent to these lands from Moscow, who was supposed to convert the pagans to the Orthodox faith, but he accepted death from the Mansi prince Asyka.

100 years have passed, and new conquerors came to Siberia - Ermak’s squad. During one of the battles between the Vorguls and Muscovites, Prince Patlik, the owner of those lands, died. Then his entire squad died along with him. However, even this campaign was not successful for the Orthodox Church. The next attempt to baptize the Vorguls was made only under Peter I. The Mansi tribes had to accept the new faith on pain of death, but instead the whole people chose isolation and went even further to the north. Those who remained abandoned pagan symbols, but were in no hurry to wear crosses. The local tribes of the new faith avoided it until the beginning of the 20th century, when they began to formally be considered the Orthodox population of the country. The dogmas of the new religion penetrated very hard into pagan society. And for a long time, tribal shamans played an important role in the life of society.

Peculiarities of life of the Khanty and Mansi.

At the initial stages of their history, the Khanty and Mansi, like many before them, built dugouts of various types. Dugouts with a frame made of logs or boards predominated among them. From these, log dwellings subsequently emerged - houses in the traditional sense of the word for civilized countries. Although, according to the Khanty worldview, home is everything that surrounds a person in life. The Khanty huts were cut from the forest, the joints of the logs were caulked with moss and other materials.

The actual technology for building a log house has changed little over the years. Neighboring for centuries with the Nenets, the Khanty borrowed from the latter the chum, the portable dwelling of nomadic reindeer herders, which was most suitable for nomadic travel. Basically, the Khanty chum is similar to the Nenets, differing from it only in details. Two or three families often live in a plague, and, naturally, life is regulated by the moral and ethical standards of the people, developed over centuries, by the rules of intraclan behavior, and by the aesthetics of everyday life. Not so long ago, tents were covered with birch bark sheets, deer skins, and tarpaulins.

Nowadays it is mostly covered with stitched deer hides and tarps. In temporary buildings, mats and skins were laid on sleeping places. IN permanent homes there were bunks, also covered. The fabric canopy insulated the family and also protected them from the cold and mosquitoes. A cradle - wooden or birch bark - served as a kind of “micro-dwelling” for a child. An indispensable accessory of every home was a table with low or high legs.

Khanty and Mansi settlements could consist of one house, several houses and fortress towns. The policy of “enlargement” practiced in the recent past settlements Today it is becoming a thing of the past, the Khanty and Mansi are beginning to build houses in the taiga, on the banks of rivers, just like in the old days.

How many buildings are there on the territory of the Khanty and Mansi camp? There are more than twenty varieties of them. Does one Khanty family have many buildings? Hunter-fishermen have four seasonal settlements and each has a special housing, and the reindeer herder, wherever he comes, places only tents everywhere. Any building for a person or animal is called kat, khot (Khant.). Definitions are added to this word - birch bark, earthen, plank; its seasonality – winter, spring, summer, autumn; sometimes the size and shape, as well as the purpose - dog, deer. Some of them were stationary, that is, they stood constantly in one place, while others were portable, which could be easily installed and disassembled.

There was also a mobile home - a large covered boat. When hunting and on the road, the simplest types of “houses” are often used. For example, in winter they make a snow hole - sogym. The snow in the parking lot is dumped into one pile, and a passage is dug into it from the side. The internal walls need to be quickly secured, for which they are first thawed a little with the help of a fire and birch bark. Sleeping places, that is, just the ground, are covered with spruce branches.

The next step towards improvement is to install the barriers close to each other and enter through a special door opening. The fire is still in the middle, but a hole in the roof is needed for the smoke to escape. This is already a hut, which on the best fishing grounds is built more durable - from logs and boards, so that it lasts for several years. The buildings with a frame made of logs were more capital. They were placed on the ground or a hole was dug under them, and then they got a dugout or half-countryman. Archaeologists associate traces of such dwellings with the distant ancestors of the Khanty - back to the Neolithic era (4-5 thousand years ago). The basis of such frame dwellings were support pillars that converged at the top, forming a pyramid, sometimes truncated. This basic idea has been developed and refined in many directions. The number of pillars could be from 4 to 12; they were placed directly on the ground or on a low frame made of logs and connected at the top in different ways, covered with whole or split logs, and on top with earth, turf or moss; Finally, there were differences in the internal structure. With a certain combination of these characteristics, one or another type of dwelling was obtained.

The idea of such a dugout apparently originated among many nations independently of each other. In addition to the Khanty and Mansi, it was built by their close neighbors, the Selkups and Kets, and by their more distant neighbors, the Evenks, Altaians and Yakuts, Far East- Nivkhs and even Indians of North-West America.

The floor in such dwellings was the earth itself. At first, for sleeping places, they simply left unexcavated earth near the walls - a raised platform, which they then began to cover with boards, so that they got bunks. In ancient times, a fire was lit in the middle of the home and the smoke came out through a hole at the top, in the roof.

Only then did they begin to close it and turn it into a window. This became possible when a fireplace-type hearth appeared - a chuval, standing in the corner by the door. Its main advantage is the presence of a pipe that removes smoke from the living space. Actually, the chuval consists of one wide pipe. For it, they used a hollow tree and placed rods coated with clay in a circle. At the bottom of the pipe there is a mouth where the fire is lit and the boiler is hung on the crossbar.

In winter, the chuval is heated all day and the pipe is plugged at night. An adobe oven was placed outside for baking bread.

Modern man is surrounded by a huge number
things and they all seem necessary to us. But how many of these things do we
Are you able to do it yourself? Not so much. Times when
the family could provide itself with almost everything necessary on the basis of its own
farms for modern culture long gone. Bread is bought at the store. This
historical fact. But for the Khanty and Mansi peoples similar situation has become a fact
not so long ago, but for some of them that still leads
traditional way of life, the reality is almost complete self-sufficiency in everything
necessary. We did most of the things needed on the farm ourselves. Items

Items household items were made from local materials: birch bark, wood, fish skin, reindeer fur and rovduga.
Each family had many birch bark containers different shapes and destinations:
flat-bottomed vessels, bodies, boxes, snuff boxes, etc.

Birch bark products of Khanty craftswomen cause
admiration for the variety of shapes and decorations. Flat-bottomed waterproof vessel
with low walls it was a container for raw fish, meat, and liquids. To collect
for low-growing berries they used boxes carried in the hand, and for high-growing berries
- suspended from the neck. They carried berries, other products and even children into
large shoulder body. For dry food, storing dishes and clothes woman
I sewed many boxes - round, oval, rectangular, from tiny to
the size of a tub.

Nine methods of decorating birch bark were used: scraping (scratching), embossing, openwork
carving with underlay, applique, coloring, profiling of edges,
pricking, applying a pattern with a stamp, stitching together differently colored pieces
birch bark In patterns on birch bark all the diversity is most fully expressed
ornamental art of the Khanty: its structure, composition, stylistics,
semantics. Various ornamented items were almost exclusively the work of women.

Herbs were also used. Thin bundles of reed grass, and in the subpolar zone, twigs, were tied with ropes made of willow bast to form mats. Sometimes strips of rush grass were woven as braid or tendon threads, and willow bast, soaked, was woven into the pattern.
black in swamp water. The strips were sewn into cloth and trimmed with leather along the edges
burbot, painted red. There was a more complex manufacturing method
mats - using a machine.

A lot can be said about the identity of the peoples of the north. But I tried to focus on the main ones characteristic features life of indigenous peoples.

Practical part.

Due to various misconceptions about the indigenous peoples of the north, we decided to compile travel itineraries for those who want to find out more detailed information about the peoples of the north.

The first route is “Journey through the habitats of the indigenous peoples of the north.” I decided to display on a piece of Whatman paper a map of our district and show on the map the habitats of the Khanty and Mansi peoples. To display the habitats of indigenous peoples, I used symbols that characterize these peoples and their identity.

Having studied various literature about where a person interested in the life of the peoples of the north and who loves to travel can get information about the Khanty and Mansi, we developed the second route “In the footsteps of the indigenous peoples of the north” (Appendix No. 1). It reflects the main cultural sites and provides information about the indigenous peoples they contain.

The material I have studied can be used in geography lessons as additional information.

Conclusion

IN As a result of my research I learned:

1. The Khanty live on the right bank of the Ob River, and the Mansi live on the left bank. The question of the origin of these peoples is interesting. The peoples of Mansi and Khanty are related. Few people know, but these were once great peoples of hunters. In the 15th century, the fame of the skill and courage of these people reached from beyond the Urals to Moscow itself. Today, both of these peoples are represented by a small group of residents of the Khanty-Mansiysk Okrug.

2. The settlements of the Khanty and Mansi could consist of one house, several houses and fortress-towns. The policy of “consolidation” of settlements, practiced in the recent past, is now a thing of the past; the Khanty and Mansi are beginning to build houses in the taiga, on the banks of rivers, as in the old days.

There are more than twenty varieties of buildings on the territory of the camp. Hunter-fishermen have four seasonal settlements and each has a special housing, and the reindeer herder, wherever he comes, places only tents everywhere.

The outbuildings were varied: barns - planks or logs, sheds for drying and smoking fish and meat, conical and lean-to storage facilities.

Shelters for dogs, sheds with smoke smokers for deer, corrals for horses, flocks and stables were also built.

To store household utensils and clothes, shelves and stands were installed, and wooden pins were driven into the walls. Each item was in its designated place; some men's and women's items were kept separately.

We did most of the things needed on the farm ourselves. Items
household items were made almost exclusively from local materials.

Household items were made from local materials: birch bark, wood, fish skin, deer fur and rovduga.

In the future, I would like to continue this research by processing statistical data on numbers, whether the number of Khanty and Mansi is decreasing or increasing. I would also like to raise the question of the identity of the indigenous peoples of the north. Should we try our best to preserve original culture preserve this unique and inimitable culture.

Bibliography.

1. Aipin E. D. Khanty, or the Star of the Morning Dawn - M.: Young Guard 1990 - 71 pp.

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

For example, linguists attribute the Khanti language to the Finno-Ugric group of the Uralic 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 River to the north, where they continued to practice agriculture.

In the process of military clashes with the Manti, Tatars and other tribes, alliances of the Khanty tribes formed. They were led by representatives of the nobility, the so-called “princes.” After the defeat of the Siberian Khanate of Kuchum in late XVI century West Side Siberia was annexed to the Moscow state. In the 17th century, the development of Western Siberia by the Russians began, who built forts there, which later turned into cities. The resettlement of peasants to these developed lands led to the fact that the Russian population became larger than the indigenous population.

At the beginning of the 17th century there were 7859 Khanty people, late XIX there were 16,256 people. However, the increase in numbers 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-Mansi and Yamalo-Nenets Autonomous Okrugs, as well as in the Tomsk, Sverdlovsk and Perm regions. According to the 2002 census, 28 thousand 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 occupations of the Khanty have survived to this day in rural areas, however, quite big number of them (about 30%) now live in cities and are employed in various fields.

The Khanty made their winter dwellings either frame or log (in the Russian manner). 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 Samoyed-type tents covered with reindeer skins. Most 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 16th-17th centuries there were large paternal and fraternal families. In the event of the death of the older brother, the younger brother took his wife and children into his family. Among some Khanty, it was customary 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 from reindeer fur, suede, colored cloth, and bead embroidery. Among the northern groups of Khanty in the upper men's clothing The one worn over the head (malitsa, goose, parka) predominated; in the southern and eastern ones - the swing one.

Women everywhere wore swinging outerwear of various cuts. Exclusively female species clothes included a loincloth, a double fur coat made of deer skins, and large bright headscarves. In general, the clothes of the Khanty, especially women, were distinguished by bright colors. Women also wore breast and side decorations.

The Khanty designate different folklore genres in their own way. For example, they call fairy tales monsya, and songs - arykh. Among folk tales legends about the origin of the earth, about the flood, about the journey to different worlds, about the transformation of heroes into spirits and so on. Significant place are occupied by stories and songs about folk heroes(heroes) and animals. Fairy tales often mention real-life or existing settlements

The ornament has become widespread in folklore. The heroes of the images are usually local animals, various everyday scenes, rituals, and so on. Images can be found on clothing, household items and even on the body (tattoos).

Total number about 31 thousand people. The bulk lives in the Khanty-Mansi and Yamalo-Nenets districts, approximately 90 percent of the total population. The remaining part is settled in the Tyumen, Novosibirsk and Tomsk regions.

History of the Khanty

Scientists draw information about the origin of the Khanty people from archaeological finds, studying folklore traditions and linguistic features of national dialects. Most versions of 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. Archaeologists have discovered ancient temples in the caves of the Perm region. The Khanty language belongs to the Finno-Ugric branch, and, consequently, the people had family relationships with others 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 northern direction. In the tundra, nomads were engaged in animal husbandry, hunting, gathering and agriculture (in the south). There were also conflicts with neighboring tribes. To resist the attacks of foreign tribes, the Khanty united in large unions. This education was supervised prince, leader, chief of the tribe.

After the fall of the Siberian Khanate, the northern territories went to the Moscow state. Here, by order of the sovereign, northern forts are built. 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 newcomer Russians described the unknown tribes as terrible, barbaric groups of savages. Local traditions and the rituals were accompanied by blood, ritual chants and shamanic spells, which instilled fear in the Russian settlers. The expansion by the Russian population caused confusion among the indigenous inhabitants. In the endless tundra they built fortresses and formed volosts. However, a noble representative from the Khanty was chosen to manage the lands and population. The indigenous population, including the Khanty, made up only a part of the total population. Today, the Khanty (approximately 28 thousand people) live in the Yamalo-Nenets and Khanty-Mansi 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 catching a fur-bearing animal. Caught wild animals were not only good for food, their valuables could be sold or exchanged with traders. The Ob River supplied the Khanty with a generous catch of freshwater fish. To preserve fish for food, it was salted, dried, and dried. Reindeer husbandry – traditional occupation indigenous northern inhabitants. The unpretentious animal fed a huge family. Reindeer skins were actively used in everyday life and in the construction of tents. A reindeer sled could be used to transport loads. Unpretentious in food, the Khanty ate mainly meat (deer, elk, bear), even raw. They could cook a hot stew from the meat. There was little plant food. During the season of mushrooms and berries, the meager diet of the northerners expanded.

The philosophy of a single spirit with nature can be traced in the veneration native land. The Khanty never hunted a young animal or a pregnant female. The fish nets were designed only for large specimens, and the young fish, according to local fishermen, had to grow up. The catch or hunting trophies were spent sparingly. All entrails and offal were used as food, so waste was minimal. The Khanty treated the gifts of forests and rivers with special respect and attributed them to nature magical power. To appease the forest spirits, the Khanty organized a donation ritual. Often the Khanty gave their first catch or the carcass of a caught animal to a mythical deity. The caught prey was left near the wooden idol to the sounds of magical songs.

Traditions. Holidays and rituals

An interesting spring holiday is associated with the arrival of the gray crow. The appearance of this bird meant the beginning of the fishing season. If a crow was noticed at 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 therefore life for the indigenous people. To appease the birds, a table with delicacies is set up for them. The birds are very happy about such generosity from the Khanty!
The owner of the taiga, the formidable bear, receives no less honor. After hunting a bear, the Khanty seem to ask for forgiveness from the killed animal. They eat bear meat late in the evening or at night, as if escorting the soul of the animal into the dark sky. .