Presentation on the topic: “Culture and traditions of the peoples of Siberia. Ancient Siberian customs, rites and rituals Ancient Siberian customs, rites and rituals

Chernova Tatyana Dmitrievna
Job title: teacher of Russian language and literature
Educational institution: MBOU secondary school No. 19
Locality: Rubtsovsk, Altai Territory
Name of material: research
Subject:"Holidays of the peoples of Siberia"
Publication date: 20.03.2017
Chapter: complete education

Municipal educational institution

Secondary school No. 19

School scientific and practical conference “School. The science. Intelligence"

Folk holidays of the Russian and indigenous peoples of Siberia.

Completed:

Tailakov Kirill, 8th grade

Supervisor:

Chernova T. D.,

Russian language teacher and

literature

Rubtsovsk

Introduction

Main part

Traditional holidays of the Russian and indigenous peoples of Siberia

Folk holidays of the indigenous people of Siberia

3. Conclusion

Practical part

Literature

Introduction

They say that now, over the last 20-25 years, Russia is losing its traditions, its

face, our identity, that we increasingly turn our gaze to

America or Europe. I strongly disagree with this. In my opinion,

people's interest in the history of the country and its cultural heritage has increased. AND

this is no accident.

According to the customs of grandfathers and great-grandfathers, a person’s life from birth to death was

inseparable from church holidays, from oral and poetic folk

creativity. Raising a child, introducing him to moral principles

society, to work was carried out through specific labor activity

and through folklore. They accompanied a person all his life.

It is here that the origins of the folk holidays celebrated in Rus' began.

time immemorial. Where did this or that holiday come from? What's his name

did you celebrate with us in Siberia? What national holidays are celebrated today and

Why? These are the questions I asked myself when starting this work.

Goal of the work: determine how and what holidays were celebrated in Rus', in

Siberia, which of them have survived to this day.

Job objectives:

Find out the reasons for the emergence of national holidays.

Find out how the most popular ones celebrated

We have holidays in Siberia.

Find out which national holidays are celebrated today.

Find out which national holidays are the most popular in our time

popular.

Find out why people nowadays celebrate folk

holidays.

Hypothesis: In recent years, people's interest in cultural

heritage of your country.

Object of study: culture and traditions of the indigenous peoples of Siberia.

Subject of study: folk holidays of Siberia.

Research methods: study of existing literature, analysis

received materials, interviewing, observation, conversations.

When and how did the holidays appear?

Everyone loves holidays: both adults and children. On days like these everyone congratulates each other

friend, they give gifts, something tasty appears on the table. And on the streets -

these are folk festivals, fireworks in the evening sky... We are used to

holiday is a time for relaxation and fun. It's hard to even imagine that once everything

it was different.

For many thousands of years, each holiday was dedicated to some

one of the gods who inhabited the world. How could it be otherwise - after all, gods were considered

masters of the world. There were many of them, they were everywhere, and people revered them. Ancient

The faith of the Slavs was called polytheism, or paganism. The most important and

The Sun became the favorite god. Holidays dedicated to it are associated with

seasons: Carols, Ivan Kupala, Christmas of the Sun, Christmastide, holidays

harvest, spring and autumn equinox, etc. on these days people sang

hymns to the Sun, glorifying the sunlight. Our ancestors thanked us from the bottom of their hearts

The sun for giving life to the whole world. Festive tables then

the time was also covered, but they were not as rich as they are now.

The main dish at the feast was kutia - ordinary boiled grain with

herbs and roots, whole, unground. And yet it was real

feast! After all, kutia is not a simple food, but a divine one. Firstly, boiled, firstly

secondly, they ate their fill that day. This is probably where the tradition came from

On the day of the holiday, set the tables and put all the best on them.

There was another holiday, especially revered by our pagan ancestors,

it has survived to this day, although it has undergone changes. This is Maslenitsa.

He coped during the spring equinox. People burned bonfires

rolled down the hills, and baked cakes on the stones - all these are symbols

the growing strength of the spring sun - Yarila. So our ancestors are happy

saw off the winter. The celebration lasted a whole week. At this time there were

feasts, fun games and skiing from the mountains. On the last day of the holiday they organized

burning of Maslenitsa - a large doll in a woman's dress. Her burning

symbolized the victory of the spring god Yarila over the terrible Mora-

Madder. The sun has driven away winter! After that, we welcomed spring, cleansing ourselves,

milk and yard, lit fires and, having broken willow branches, our ancestors, lashed

them to each other, saying: “Health to the house, health to the forest!” People

They believed in the magical power of the willow, which was the first to open buds in the spring. And then

The holiday associated with spring weddings was approaching - Krasnaya Gorka.

But the brightest holiday was considered the day of remembrance of deceased ancestors

- Radunitsa or Rodonitsa, named after one of the most ancient Slavic

gods - the Family that gave life to everything that is on earth. People in Radunitsa

went to the cemetery so that together with their departed relatives

rejoice at the long-awaited summer that is about to begin. Let the ancestors

in the next world it will be as sunny and clear as in this! Let them know that they

we haven't forgotten here.

On Radunitsa they brought food with them to the cemetery, the graves were decorated with branches

willows and birches and invited their ancestors to a treat. They were told about

what is happening in this world. When leaving, they left food on the grave, crumbled

food for the birds. They believed that the birds, having tasted the treats, would intercede in the next world

for the deceased before the gods. This tradition has survived to this day.

And about one more ancient holiday that has passed on to our days, I would like

mention - this is Kupala (later this holiday with the adoption of Christianity was

renamed, receiving the name of the biblical John the Baptist). In this

the short night the sun turns to winter: tomorrow a sunny day will begin

fall, the cuckoo will fall silent, the nightingale will stop singing - autumn is just around the corner. All

the evil spirits come out of their holes to celebrate the coming disaster

and the growing darkness. On bathing night they always walked around the fields,

charming them from damage. So the Slavs guarded the ripening evil spirits

of bread. However, this did not stop our ancestors from having fun from the heart: guys and

girls, wishing for the future, jumped over fires, danced in circles and,

Of course, we swam. Water, like fire, cleansed from evil spirits.

knew the signs. For example, if the night of Kupala is starry, then the year will be

mushroom, the dew that fell in the morning promised a good harvest of cucumbers.

This is how our ancestors lived on earth: they plowed, sowed, met and saw off

seasons, prayed to the gods - year after year, century after century, millennium after

millennium.

The third millennium is now underway, and during this time a great event has occurred,

from which the new time is counted. Jesus Christ was born on earth - a son

God, who was destined to save the whole world from evil, to teach people

love each other and forgive. This event was so important that everything in

the world has since been divided into two parts - before the Nativity of Christ and after.

From that moment on, people had a new true God, and with Him

a new life began. National holidays also received a new life.

Traditional holidays of the Russian and indigenous peoples of Siberia.

Christmas and Epiphany.

As we saw from the previous chapter, all national holidays in one way or another

associated with the religious ideas of the people. With the acceptance of Baptism on

Rus', new holidays appeared, and the old ones underwent changes and

got a new life.

In the 19th century, one of the most popular holidays among the people was New Year

(by the way, it appeared as a holiday only a little over 150 years ago). IN

New Year's Eve in the governor's house or in the building of the noble assembly

balls were held. They could be in costume, as in Tomsk or

It was and remains one of the new and most beloved holidays in Rus'

Christmas. In Soviet times, this and other holidays associated with the name and

the birth of Jesus Christ were not publicly celebrated, except in a narrow

family circle, and even then in believing families. These days were not holidays,

many of the young people born during the Soviet era knew little about

them. But after the New Year, on Christmas, before Epiphany, according to tradition, many

the girls wondered, trying to find out their fate, as they did in the old days.

The following fortune telling was especially popular: using a saucer and

magic circle summoned the spirit of a famous person, who

talked to fortune tellers (my mother told me about this), they also burned

paper and the outlines that appear on the wall after it burns,

guessed the future.

Currently, Christmas is a national holiday during which

services are held in churches, people attend services, tables are set at home,

receive guests. Among those we spoke with, all respondents

celebrate Christmas, everyone in their own way, but no one celebrates this holiday

misses. And in ancient times, at Christmas they cleaned the house and had a feast

mountain, because it was preceded by a forty-day fast, they eagerly awaited

nativity scene maker - the owner of a nativity scene puppet theater. The nativity scene looked like

a doll house with two or three floors, on the top tier of which

there was the sky, angels and a cave, and on the lower floor there was a palace and the throne of the king

Herod. Dolls made of wood or clay were mounted on rods so that they could be

was to move. The story of the birth of the Divine was played out in the den

A baby, and then scenes from life were shown.

We, in Western Siberia, had our own traditional rituals, for example,

On this day, children and teenagers walked around the city and “glorified Christ.” By

message, Sulotsky, who dealt with issues of traditional rituals

indigenous and Russian peoples of Siberia, “children of townspeople, retired soldiers and

poor commoners ran on Christmastide along the windowsill of the wealthy with a nativity scene, with

district committee and, for their humming and breaking, received nickels and hryvnias, and in some

half."

The great feast of Epiphany is celebrated with festive services,

illumination of holy water. This is a new holiday that appeared in Rus' from

acceptance of faith. It was forgotten during Soviet times, but I know that many

believers visited churches on this day, defended the services, but for

It wasn't a holiday for most people. Today even many

Non-believers visit the temple and take holy water from the church. What is it: tribute

traditions or still unconscious faith in God? It probably doesn't matter

the main thing is that after visiting the temple, all people become kinder,

more enlightened.

Maslenitsa and Easter

Spring is about to come, and with it the most important holiday of the year.

Orthodox Rus' - Easter, when Christ rises from the dead. Once upon a time-

The faith of our ancestors changed a long time ago, but Maslenitsa still remained. U

This holiday is the happiest of all folk holidays. Holidays

festivities were held even in Soviet times. On the central square

of any settlement, people gathered, sold pancakes, tea, pastries,

sweets, etc. In the middle of the square there was a pillar, at the very top of which

hung some kind of prize, the pole was slippery, move along it

it was difficult to climb up, but this did not stop the daredevils, and they stubbornly

strived upward for the prize. What was the joy of the winner,

taking a rooster or a chicken out of the bag!

Similar celebrations are still held today. In every district of my city

people gather in large squares to spend the winter and meet

In Siberia in the first half of the 19th century, Maslenitsa celebrations lasted throughout

week before Lent. A festival manager was appointed

who directed its entire course.

Riding down ice mountains and in sleighs is a characteristic feature of the celebration

Maslenitsa both in villages and in all cities of Western Siberia. In the villages

they built ice slides along or across the river, in cities -

usually in city squares. In some cities of Western Siberia

Maslenitsa skating had its own characteristics. In Tomsk and Tyumen, along with

Traditional horse riding also included racing, which

passed on the ice of the river. In Omsk, Maslenitsa skating was different

special feature: at the back of many carriages with young ladies stood

gentleman The “cavaliers” in the city were young officers who strived

thus show off your gallantry and valiant prowess. Both in cities and

mining settlements of Western Siberia until the mid-19th century

Maslenitsa skating was the same. We usually rode in sleighs, and

young people who had the means to do so preferred horse riding.

In Tobolsk on Maslenitsa we also went ice skating. Maslenitsa skating

have always been massive. For the “noble public” skiing from the mountains was at least

and pleasant fun, but far from the only means of festive

social pastime. In Omsk in the mid-19th century

“noble” rode from 12 o’clock, and were considered to stay after 2 o’clock in the afternoon

indecent. The common people did not know such restrictions and, on the contrary,

spent Maslenitsa skiing from the mountains on the last day of the holiday “almost until

midnight."

On Maslenitsa and on some other holidays in a number of Western cities

Fist fights took place in Siberia - Tyumen, Tobolsk, Tomsk. One of

residents of Tyumen noted that in the city “there is wrestling and fistfights

first pleasure." Fist fights were very popular.

The youngsters started the fist fight, then the adults entered, and finally -

even old people. Particularly valued was the participation of strong famous fighters,

who were invited from the area, having previously agreed on the conditions

speeches.

The fights took place with strict adherence to the established rules: fight

fists, avoid blows to the face, “do not hit someone who is lying down or fallen, and in general

fatal blows should be avoided and not allowed.” Injuries still occurred, and

many, as local residents recalled, “don’t go out for a week or two after

outside".

In the mid-19th century, representatives of various

strata of the urban population: townspeople, guild workers, merchants, as well as high school students

senior classes.

Another type of entertainment during Maslenitsa is wrestling. Usually in it

the entire male population of the village was drawn in, and sometimes several at once

villages “Usually wrestlers from the top end wrestle alternately with

fighters from the bottom end. But on major annual holidays usually

both ends unite to jointly fight against those who came from others

villages by fighters. Only two are fighting, the rest are

the curious surround the place of struggle with a thick living ring. fight

The little fighters always start. Each wrestler, entering the circle, must

be tied over the shoulder and around oneself with a girdle. The goal of the fight is

is to knock the opponent to the ground three times."

Maslenitsa was celebrated for a whole week, and every day was scheduled and

dedicated to a specific event, action, had its own meaning, name.

Maslenitsa always starts on Monday. And this day is called

Meeting(Monday)

For this day - the first day of Maslenitsa - common mountains, swings,

tables with sweet dishes. The children made a doll out of straw in the morning -

Maslenitsa - and they dressed it up.

On this day in the morning, children in the villages gathered together and walked from house to house

with songs. The housewives treated the children to pancakes. This continued until lunchtime, and

After lunch, everyone went to ride down the snowy mountains and sing songs:

Maslenitsa, Maslenitsa!

We boast about you

We ride in the mountains,

We'll overeat on pancakes!

The first day of skiing from the mountains was for children, adults joined

skiing only in the middle of the week. Skiing from the mountains was associated with a sign:

Flirting(Tuesday)

The second day, as a rule, was considered a day for newlyweds. A week or two

back in the villages weddings took place. Now these young families were invited

ride down the mountain. All married couples who recently had the whole village on

wedding, had to slide down the mountain. On that same day there was no

only skiing from the snowy mountains, but also continued serving pancakes during

all houses: these days young people were looking for brides, and girls

They looked furtively at their betrothed.

Gourmand(Wednesday)

On Wednesday, mothers-in-law invited their sons-in-law for pancakes. There is even an expression in

in Russian “to your mother-in-law for pancakes.” Young people on this day dressed as

it was at a wedding. On the same day, young unmarried guys and unmarried

girls rode down the mountains.

It's interesting that the guys who were unlucky this year and didn't

managed to get married, the whole village was making fun of them, coming up with all sorts of

“punishments”, from which young guys paid off with treats - pancakes and

sweets. But the most important event of this day was still the visit of my son-in-law -

“To my mother-in-law for pancakes.”

Take a walk ( Thursday)

This day was often called broad Thursday, revelry, turning point. On this day

The whole community gathered for the holiday. Famous fist fights were held

battles, capture of snowy towns. There are stories associated with this Maslenitsa day

paintings, for example, by Surikov and Kustodiev “The Capture of the Snow Town” and

"Maslenitsa". On this day, villagers often dressed up in different ways.

wanted. The Maslenitsa effigy itself was raised from straw up the mountain.

Mother-in-law's party(Friday)

On this day, it was the mother-in-law's turn to visit their son-in-law: pancakes were baked for the mother-in-law.

The son-in-law had to personally invite his mother-in-law in the evening. Mother-in-law,

invited by her son-in-law, she sent her son-in-law everything that pancakes were made from and with:

a tub for dough, a frying pan, and the father-in-law - a bag of flour and butter. This meeting

symbolized honoring the wife's family.

Sister-in-law's get-togethers\farewell(Saturday)

On this day, the young daughter-in-law invited her relatives to her place. As a rule, this

the same day, the dressed Maslenitsa - a stuffed animal made of straw - was carried on a stretcher until

end of the village, and there, with songs, they “buried”: a big fire was made and

Maslenitsa was burned in it. They had fun around the fire: they sang songs and danced.

This is how we said goodbye to Maslenitsa, both seriously and jokingly, because this cheerful

I had to wait a week for a whole year.

Forgiveness Sunday

On Sunday everyone remembered that Great Lent begins on Monday,

therefore, trying to cleanse themselves of everything sinful, people asked each other

friend's forgiveness and said to each other: “Please forgive me,

what am I guilty of before you?” On this day, all insults and insults are forgiven.

On Forgiveness Sunday, people went to the cemetery and left them on the graves

After Forgiveness Sunday, Lent began and ended

a great and joyful holiday - Easter, because on this day Christ came to life.

But before I tell you how people celebrate this holiday, I want

mention about Palm Sunday, about the holiday in honor of the resurrection of Lazarus

and the entry of Jesus into Jerusalem. It is interesting that this holiday was also remembered in

Soviet times: people bought willow branches, and it didn’t matter to them

whether they are illuminated or not (my teachers told me about this when I

asked them about the national holidays celebrated during their childhood and

youth). Now this tradition has been preserved, only willow branches are always

illuminated in the temple and placed in the house. By the way, everyone I talked to about this

holiday, they noted that willow branches last a very long time,

probably because they are lit in the church. After Palm Sunday

everyone has been waiting and today is waiting for Easter - the most joyful holiday for everyone

Christians, because on this day Jesus Christ rose from the dead. "Holiday

holidays” is called by the Orthodox. And I would say a holiday forgotten in

Soviet times and has found new life in the last 10-15 years. No neither

one person who would have missed Easter did not at least somehow celebrate it.

Usually they paint eggs, bake Easter cakes, and all this is illuminated in the church.

When meeting, people greet each other, saying: “Christ is risen!” and in

the answer they hear is: “Truly he is risen!” Many on the evening before Easter

go to the temple, where all night, like our ancestors many years ago,

defend a service called the all-night vigil. "Vigil" - from

verb “to watch”: to be attentive, not to sleep. Previously with my parents

children were also vigilant, now parents rarely take their children with them to church for

all-night vigil. In our city, not all churches perform the cross.

move on Easter, although in the old days it was mandatory. Ahead is a priest with

cross, and behind it children and adults with lit candles went out into the street

and with prayers and singing psalms they walked around the temple area, because the Son of God

born of light and brought light to people. This is how people confirmed their loyalty

To Christ the Light: thousands of lights were lit throughout Rus' during Easter spring

at night. Not all of us follow this tradition today. We do not comply either

another rule: after church, after the all-night vigil, sit down to

a festive table, a rich table, and then go to folk festivities.

Not all of us light Easter candles on Easter cakes, although every home has

this is a treat. The Easter cakes were used to judge what the future would be like: success for the hostess

Easter cake - everything will be fine, if the crust is cracked - a misfortune will happen. We

We don’t believe in this sign, but believers really believe in it, and they also have traditions.

observe everything and do everything as it should be, as our ancestors did in

antiquity. With Easter begins the Easter week, which passed as one

a great joyful day, because renewal begins with Great Easter,

the salvation of the world and man, the triumph of life over death. Today, like

Previously, Easter, along with Christmas, is one of the most favorite holidays

us in the country.

Radunitsa and Trinity

We have already talked about the ancient holiday Rodonitsa or Radunitsa, remembering

pagan holidays. This is the day of remembrance of the dead. In the new history this

The day is better known as Parents' Day. On the eve of it, people go to

the graves of relatives and loved ones, introduce them, put things in order after the winter,

and on Parents’ Day itself they come to remember the dead and bring food

(usually these are cookies, pastries, sweets, scattered millet for birds; many

they don’t even know why they need to scatter millet or grain, but that’s the tradition),

Flowers, both real and artificial, decorate graves with them. Exists

the tradition of leaving the gates of the fence open on graves. To me

they said that this is a symbol of the fact that one can visit the dead

anyone, thereby remembering the deceased. Work on this day at the cemetery

you can’t: this day is holy - a day of remembrance. I haven't found it anywhere in the literature

information that this holiday appeared in modern times, but

talking with people, I learned that this day is revered by everyone, is

holy to all people. This is how the pagan holiday was preserved and entered into life

modern people. I think it is very significant to remember our

ancestors is very important and necessary so as not to forget your roots, your

ancestors Parents' Day is celebrated on the eve of another bright day

holiday - Trinity.

On Trinity Day everything is green, and greenery is renewal, so everything

went to church with flowers, herbs and branches. The illuminated plants were carried

into the house and laid out in different places. The branches were believed to protect the house

from fires, people believed: Trinity greens can cure a person.

After the service they hurried to the birches. It was believed that on Trinity in the branches of a birch

the souls of deceased relatives settled in. Birch is a friend, godfather, and under her

You can make a wish with branches on Trinity Sunday. All year round throughout Russia

it was forbidden to break this sacred tree, except for Trinity Day, when the birch

cut down, decorated with ribbons, beads, dressed in peasant dress and

They walked around the huts and fields with her so that she would transfer her strength to them. They were guessing

girls on birch wreaths, all songs on Trinity are about birch. Modern

The holiday of Trinity is another day of remembrance of the dead. As well as in

Parents' Day people visit the graves of relatives, until this day

they clean them up, decorate them with flowers, and plant fresh flowers. We see that

this holiday today has lost its original content, but remains as

bright day of remembrance.

Three Spas.

There were three Spas in Rus' - three holidays dedicated to the Savior Jesus

Christ, and they walked one after another: the first Spas is Honey, the second is

Apple, third – Nut. On the first Savior they picked raspberries,

bird cherry, rye, rye, like honey. This Spas was also called “wet” weather

began to deteriorate, the horses were bathed for the last time at this time, because... water

became cold. Autumn was starting to take over. To the third Savior

The nuts were ripe. This one was also a grain saver: the harvest was already over, the housewives

They baked pies, bread, and buns from freshly ground flour for the holiday.

The most popular, of course, is Apple Spas. We were looking forward to it

especially children, because until this day you cannot pick apples and eat them. IN

Apple Spas collected the most beautiful apples. And also peas, potatoes,

turnips, rye and carried them to the church for lighting. Blessed Products

were stored separately from the rest, and the rye was left for seeds. Apple Spas

- “autumn”, the first meeting of autumn: as is the Apple Savior, so is January.

The holiday ended with “seeing off the sunset.” In the evening everyone went out into the field and

we saw off the sun with songs.

Nowadays, Apple Savior, of course, is not a great holiday, but

can be collected, and in September-October they celebrate “autumn”. Usually

"Autumn" is a holiday in children's educational institutions, and in the countryside

- a harvest festival that is widely celebrated by grain growers.

Folk holidays of the indigenous people of Siberia

Remembering the folk holidays of Siberia, we cannot pass by

holidays of the indigenous inhabitants of Siberia - the Shors, Altaians. Their cultural

the heritage is very rich and interesting and is closely connected, like ours, Russian, with

history of religion. For a long time, the cultural traditions of the Shors and Altaians

were in oblivion, few people knew about them, and certainly no one

celebrated. Recently, the situation has changed dramatically: Shor

and Altai communities, centers of folk culture, which are engaged in

propaganda of the cultural heritage of these wonderful, but, unfortunately,

now small peoples. The task of people living in Siberia is to revive

The most popular Shor holiday is Shachig. It's ritualistic -

ritual actions performed actions performed in spring and autumn

at the sacred places of the Shor people. Sacrifices are performed;

thus: people thank the spirits they worship.

A national stew is being prepared, which is served to all those present.

People say goodbye to spirits in the fall, festivities take place, songs are sung,

a theatrical show is staged with the participation of a shaman (so the organizers

reproduce what was obligatory during pagan times). In the spring,

on the contrary, they meet spirits, ask them for help in the upcoming work,

rich harvest, etc. Bonfires are lit, colorful

ribbons, among them there is a black one, it must be burned in a fire, everything goes with it

bad (black forces).

Another famous Shor holiday is Payram: copes after

completion of spring field work in June, during

Various types of competitions are held: kuresh - wrestling, horse racing,

archery, etc. Today it takes place in the form of a theatrical

actions, here are performances of Shor amateur groups,

fairs and exhibitions.

The territory of the Altai Republic is rich in historical and cultural monuments,

has a unique heritage of material and spiritual culture,

expressed in the ancient customs and rituals of the local population.

There are tens of thousands of archaeological and ethnographic

monuments. The peoples inhabiting the republic have a rich

folklore heritage.

The holidays of the peoples of the Republic are a fascinating spectacle

Altai, such as interregional national holiday El-Oyyn, which

has been carried out in different regions of the republic since 1988, Chaga Bayram,

Dilgayak and many others.

Traditional holidays of the Altai people are subject to the annual economic

cycle. The unit of time consists of two large cycles:

cold and warm.

In calendar holidays, ritual ones were considered the most significant

holidays that marked the beginning and end of the season. So, at the beginning of summer, during

new moon, the obligatory ritual was “diazhyl byur” - “green foliage”, and

also - “blessing to Altai.” In the autumn period, the ritual of “sirs” was performed

bur" - "yellow foliage". It, as at the beginning of summer, was carried out with the goal

gaining favor with the spirit of Altai, on which the well-being and

good luck during the winter period.

The New Year is celebrated according to the lunar calendar - “Chaga Bayram”. Here also

The ritual “blessing of Altai” is performed. People rejoice at the arrival of the ambulance

spring, a new cycle of the calendar year. It is believed that it is especially important

the arrival of the year for those who turn 12, 24, 36, 48, 60, 72 years old.

At folk festivals held in the Altai Republic, each district

presents his talents, advantages, characteristics.

The traditional national holiday of the Oirot-Altaians with the participation of all

peoples and folklore groups living in Altai is a holiday "El-

Oyyn", that is, a “national holiday.”

Thousands of people rush to the mountains in the summer to plunge into the elements together

folk fun. Not only Altai residents gather for the holiday,

delegations come from Mongolia, Tuva, Khakassia, and Kazakhstan. Each

The delegation sets up its own yurt or tent camp. "El-Oyyn" -

These are performances by multilingual folklore groups of all dialects of the people.

Wonderful theatrical performances that tell the story of the past

Altaians (about the heroes of legends, myths, epics), the color of national

costumes and ensembles of yurts and villages lined up in rows produce

indelible impression.

"El-Oyyn" is not only a folklore, but also a sports festival.

Athletes compete in 9 sports. This is kuresh - national

wrestling, tent - Altai checkers, kamchi - beating out wooden ones with a whip

babok, kodurge kesh - lifting a stone, as well as juggling with legs

a piece of lead wrapped in goatskin (tebek), inspection of horse harness and

saddlery products (malchi mergen). But the most beautiful sight on these

holidays are, of course, equestrian sports. National Rodeo

"Emdik Uredish" is not only a sport, but also a risk.

The final performance of equestrian athletes on the most enduring and

fleet-footed horses - argymak can be called the culmination

sports festival, where the winner will receive a valuable prize - a car.

In addition, costume competitions are organized at the festival.

processions, exhibition-fair of handicrafts, national competition

suit. One of the main requirements of the festival organizers is

mandatory presence of the national costume of one’s people.

Tyuryuk-Bairam - El-Oyin's younger brother

Tyuryuk-Bairam - “festival of cedar”. One of the most revered trees in

Altai - Kedr. Tyuryuk Bayram is a typical holiday of the taiga people,

who revere nature, it takes its origins from the times when the ancestors

paid tribute and praised the cedar-breadwinner, at the level of intuition and

practices perceiving natural patterns. Cedars produce a lot of nuts

– if the year was fruitful, which means the squirrel, sable, capercaillie will breed,

hazel grouse, rodents will put on fat and give birth to offspring - and therefore the fox will be a wolf,

the bears will be well-fed and numerous. So, the hunter has somewhere

take a walk.

Tyuryuk Bayram was timed to coincide with the beginning of the pine nut harvest and was held

at the end of August - beginning of September. Collecting pine cones is a big deal, which means

big celebration. Before going to the harsh taiga, they arranged a rich

a feast where on the tables there was meat, and kurut - milk cheese, and chegen, and ayran, and

airaka - Altai vodka. A mandatory element of the “program” was

Cedar climbing - who will get to the top faster? If anyone thinks that

it's simple - come to Altai and try it! They also arranged

competitions in knocking down cones and marksmanship. In the evening we lit

a big bonfire in honor of the cedar, they sang and danced before the big work. Long

Since 2000, the festival of veneration of cedar has not been held on the initiative of

five communities of indigenous peoples - Tubalars,

Kumandins, Chelkans, Telengits and Teleuts, it is celebrated again. Now

Turyuk Bayram is held every two years, but not in the fall, but in early summer -

to attract more guests and participants.

Chaga Bayram

"Chaga Bayram" translated means "White Holiday". It's long forgotten

holiday. For the first time it was held in the remote high-mountain Chui steppe,

since it was the Chuis who preserved the Lamaist ritual of welcoming the New Year.

This holiday is celebrated together with the Mongols, Tuvans, Buryats,

Kalmyks, peoples of Tibet and India.

The holiday begins with the beginning of the new moon in late February - early March.

From early morning, the ritual of worshiping the Sun and Altai is performed. On

treats made from dairy products are presented at a special tagyl altar,

kira ribbons are tied, a fire is lit and all this is accompanied by

good wishes. Usually the ritual is performed by men who adhere to

New Year's fast with reading sutras, etc.

After the ritual is performed, the celebration itself begins -

people gather, all kinds of cultural and sports events are organized

Events. They ride down the mountain on sleds and on cattle skins, etc.

Dilgayak

The pagan holiday Dyylgayak is the same as Russian Maslenitsa

people. Although many peoples adopted Christianity, this holiday

symbolizing paganism still remains and is celebrated. On this day

people gather on the street. Straw and other effigies are burned -

symbolism of the passing year. Entertainment events are organized in

clownish robes. There is a comprehensive fair and fun

attractions with chants.

Diazhil Bur

Traditionally, the Diazhyl Bur holiday takes place at a sacred place,

located in the Kosh-Agach district between the villages of Ortolyk and Kosh-Agach.

According to customs, the number 12 has a sacred meaning. National

The festival includes both a cultural part and sports competitions -

horse racing, national wrestling Altai-Kuresh. According to custom, it is a holiday

will begin with the first rays of the sun, with the sacred rite of worship of Altai

and the heavenly body. Refreshments will be presented at a special altar

from milk, after which the holiday program will begin.

Kurultai of storytellers

Storytelling through throat singing (kai) is an ancient genre

oral folk art not only of the Turkic peoples of Central

Asia, but it is also present in the cultural heritage of many Indian

European, Finno-Ugric peoples, as well as indigenous peoples

Central America. This unique type of creativity brought to our

days of myth-making traditions, methods of transmission from generation to generation

national spiritual and moral values ​​of the peoples of the world.

The unique texts of legends contain genetic, social,

moral, spiritual traditions of the development of nations. Conservation and development

this original, unique type of creativity is the most important task

modern cultural community, setting itself the goal -

preservation of intangible cultural values ​​of humanity.

People with the gift take part in the kurultai of storytellers

throat singing. They are otherwise called kaichi. They perform

heroic tales about the glorious deeds of heroes of the past in a unique way

throat sound - kai to the accompaniment of topshur - two-string

musical instrument. This type of singing represents a low throat

recitative requiring great vocal skill.

Since ancient times, storytellers have enjoyed great love and respect from the people and

were rightfully considered the guardians of folk wisdom.

From time immemorial, their tales glorified the beauty and generosity of their native land,

dreams and aspirations of a common man, kindness, love of life rose,

justice. The common man fought and defeated his enemy with strength,

intelligence and ingenuity. Nature itself helped the hero overcome obstacles:

mountains, forests, rivers. Together with the narrator we worried, cried and rejoiced

listeners.

It is said that even shamans who possessed skill through singing and

performing various rhythms on tambourines has an emotional impact on

superstitious masses, preferred not to conduct their religious mysteries in

those valleys and villages where the storytellers were located. Shamans were afraid to join

in dispute with the great power of their art.

Conclusion

In the course of my work, I found out that many modern holidays appeared

long before the adoption of the Nativity of Christ, many received their lives

only after this significant event. Almost all folk

holidays are associated with the name of Christ, with faith in the Almighty. I found out that in

During Soviet times, these holidays were not state holidays, for example:

Christmas, Easter, Epiphany, Trinity, although many people celebrated them,

True, you had to hide the fact that you believe in God. I think that

it was precisely the fact that people did not abandon faith, from God, that made it possible to preserve

folk culture, folk traditions. It is thanks to this that we

Today we not only know the holidays of our ancestors, but we also know what

preserved the heritage of our ancestors, today we were able to return again to faith in

God, and we can celebrate those holidays that our grandfathers and great-grandfathers honored.

I also found out why people celebrate holidays that came to us from

of the past. For many this is a spiritual need, reverence

memory of the past, cultural heritage. But without a past you can never

will be real.

A big discovery for me was getting to know the cultural heritage

indigenous inhabitants of Siberia - Shors, Altaians. I took a new look at

representatives of these nationalities, learned what a rich culture these

people, realized that they can be proud of their past. For me this is very

important, because I also live in Siberia. Respect and know the indigenous past

population is very important. I am pleased to note that together with the Shors and

Altai people celebrate their national holidays and Russians living in

neighbors who respect the traditions of these peoples of Siberia and help

revive their culture.

Thus, I can say with confidence that the hypothesis put forward

me at the beginning of the work that the people’s interest in cultural heritage

the past is growing, it turned out to be true. This is evidenced by the results

survey conducted during the work.

Practical part

Studying the history of folk holidays in Siberia, we conducted a survey with the aim of

find out which ones are the most popular today. Also we

wanted to find out why and how people cope with them. Respondents were asked

next questions:

What national holidays do you know?

What national holidays are celebrated in your family?

Why do you celebrate national holidays:

tribute to tradition;

spiritual need;

another opportunity for everyone to get together and have fun.

How do you celebrate national holidays?

Do you need to know folk traditions?

During the survey, we found out that many folk holidays are known

people are celebrated by them in compliance with ancient traditions. For many it is

has become a spiritual need, because believe that cultural heritage is

an integral part of modern life, it helps to educate

the younger generation makes people better, cleaner, more spiritual.

At our school, students in grades 5-6 traditionally go to the Children's Room in November

library for the Autumn holiday. This is how we say goodbye to autumn and welcome

winter. In the fall, the “Harvest” festival is held in primary schools. My

classmates either underwent the baptism ceremony or observed it.

And before Easter, participants in the fine arts circle with their

the leader paints Easter eggs, although they are wooden, but

they paint them in different styles: in the style of Gzhel, Khokhloma, Palekh, etc.,

They also make a Russian toy - matryoshka. This is how we study and preserve

folk crafts, traditions. I think this is very important, because this is how we

getting to know the culture of our people.

Survey results

Question No. 1: what national holidays do you know?

Maslenitsa

New Year

Ivan Kupalo

Christmas

Question No. 2: what national holidays are celebrated in your family?

New Year

Ivan Kupalo

Maslenitsa

Christmas

Question No. 3: why do you celebrate national holidays:

tribute to tradition;

spiritual need;

another opportunity to get everyone together and

have some fun?

Column1

Tribute to Tra-

Spiritual

need

Opportunity

have fun

Question No. 4: how do you celebrate national holidays?

Gerashchenko N.V., deputy BP Director: We set the table for Easter,

We definitely bake Easter cakes, paint eggs. At Epiphany we illuminate the water in

church, we guess, all the relatives are gathering. I never work for Trinity

on the earth and with the earth. I remember the dead.

Kochkina V.P., school worker: on Palm Sunday we buy willows

and we illuminate them in the temple. During Apple Spas we distribute apples from

own garden to acquaintances, friends, neighbors.

Chernova T. D. class teacher of the 10th grade: to Radonitsa - parent

Saturday - I distribute cookies and candies to children, we remember the dead, I go to

cemetery.

During Christmas time we tell fortunes. On Easter I go to church for the solemn liturgy.

Obraztsova M., 10th grade student: We set the festive table for Christmas

and invite guests and treat them to sweets. For Easter we paint eggs and bake sweets.

Myakishev D., 11th grade student: on the night before Christmas we tell fortunes. For Easter

the whole family paints eggs, prepares a festive table, bakes for Maslenitsa

pancakes, be sure to put sour cream, honey, and jam on the table.

Baeva A., 11th grade student: We celebrate Maslenitsa at my grandmother’s place, she cooks

festive table, baking pancakes. On Easter morning we gather as a family at

festive table, “beat” eggs, eat a festive pie.

Nikiforenko D., 10th grade student: at Epiphany in the temple we consecrate the water,

then we wash ourselves with it, washing away all our sins.

Question No. 5: is it necessary to know folk traditions?

Column1

Necessarily

Didn't think about it

Everyone's business

Literature

Rusakova L.M., Minenko N.A. Traditional rituals and art

Russian and indigenous peoples of Siberia. Novosibirsk, "Science", Sibirskoe

department, 1987

Mezhieva M. Holidays of Rus'. Moscow, “White City”, 2008.

Bardina P.E. Life of Russian Siberians of the Tomsk Territory. Tomsk, publishing house

Tomsk University, 1995

Minenko N.Ya. Folklore in the life of a West Siberian village in the 18th-19th centuries.

"Soviet ethnography", 1983.

Bardina P.E. Once upon a time. Folklore and rituals of Siberians. Publishing house

Tomsk University, 1997

The Russian nation, the largest in Russia, was the unifying force of the unique Eurasian community of peoples. The Russian population of Siberia today is undoubtedly perceived and regarded as a completely special ethnocultural community. Living together with other Siberian ethnic groups led to fairly lively interethnic relationships and mutual influences, and long-term isolation from Russian cultural centers contributed to the preservation of relict elements of traditional culture.

The settlement of Siberia dates back to the 17th century, when service people, foot and horse Cossacks, and peasants arrived here. The old-time Russian population urgently settled and took root in Siberia, which is reflected in the ethnic self-awareness of Siberians: they do not remember their Russian roots (“grandfathers and great-grandfathers originally lived in Siberia”), but consider themselves Russian. Naturally, ethnic processes continued, as a result of which various ethnographic groups of old-timers Siberians were formed and further developed. After the abolition of serfdom and, especially, after the Stolypin reforms, a stream of Russians poured into Siberia, who occupied the chronologically upper level of “rootedness” layer. Their older descendants today make up the second or third generation born in Siberian lands. But, considering themselves Siberians, they remember well that their parents were “Vyatka”, “Kursk”, “Tambov”. Many older people, especially in rural areas, say that the Vyatkas have always been considered skillful and resourceful (“the Vyatkas are grippy guys”), the vociferous Kursks were called “Kursk nightingales”, they said about the clean chaldons “chaldons - scraped porches”... These names are not only accurate, but also ethnographic.

The collection offered to the reader examines the influence of the ideological values ​​of Russian ethnic consciousness on the perception of other ethnic cultures in the era of feudalism and in later times. Much attention is paid to the analysis of specific phenomena of spiritual and material culture of the 17th - early 20th centuries. - calendar and labor customs, rituals, folklore, traditional buildings. The ethnographic specificity of Siberian culture is shown using the example of not only the rural, but also the urban population. For the first time, a significant portion of new, previously unpublished field and archival materials are being introduced into scientific circulation. All data provided is provided with an indication of ethnocultural and regional affiliation, which will allow them to be used in the preparation of generalizing works. How far the authors succeeded in solving the problems they set is for the readers to judge.

Ate. Erokhin

Influence of worldview values

Russian ethnic consciousness on character

perceptions of foreign cultures

Western Siberia:XVII- sir.XIXcenturies

Problems of interethnic interactions attract the attention of many researchers due to the enormous role they played in the history of Siberia. The result of these processes depended on how representatives of the contacting ethnic groups perceived each other. However, it is precisely this aspect of the problem of contacts that until recently did not attract close interest 1 . The current unstable situation forces us to conduct a thorough analysis of the influence of the nature of national psychology on the everyday life of those societies within which representatives of different ethnic cultures closely coexist 2 .

This article examines the image of neighbors - representatives of ethnic groups living in Western Siberia before the appearance of the Russians, in the perception of Russian people. This issue should be approached from the position of ethnic psychology, which asserts that ordinary consciousness, when perceiving foreign cultures, evaluates their properties through the prism of its own ideas about what is “good” or “bad,” “right” or “wrong.” Naturally, in this case, the properties of one’s own culture are taken as a positive standard 3 . Thus, this article is an attempt to answer the question: what properties of Russian ethnic consciousness determined the nature of Russian people’s perception of certain properties of the cultures of the indigenous peoples of Western Siberia?

Another question immediately and inevitably arises: what is the meaning of the concept of “national consciousness”? Without having the opportunity to delve into the essence of a complex problem, we will agree to understand the content of this concept as the ideological core of ideas, acquired in the process of socialization by all members of an ethnic group 4, about what is correct, true, as well as the readiness to act in a certain way in accordance with these ideas 6. The elements (“norms of behavior,” “knowledge,” “concepts”) underlying the ideological core can be defined as the values ​​of ethnic consciousness, which are peculiar clots of collective experience.

Each ethnic system has a unique experience and an original hierarchy of values, which arise both depending on a specific landscape with which a unique ethno-ecological integrity is established 6 and depending on certain historical conditions within which the ethnos develops 7 . All this brings us to the need to analyze national perception from the position of taking into account the historical experience of cultural and economic activity and the ideological values ​​of interacting ethnic cultures.

Before the arrival of the Russians, Western Siberia was inhabited by representatives of the Uralic and Altai language families. The Ural family of peoples was represented by the Samoyed group (Nenets, Enets, Nganasans, Selkups) and the Ugric group (Khanty and Mansi). The Altai family was represented by a Turkic group (Altaians, Shors, Siberian Tatars). By the time the Russians appeared, most of the indigenous peoples of Western Siberia were at the stage of decomposition of the primitive patriarchal society and the formation of feudal relations 8. Progress in social relations among the South Siberian Turks was more significant than among the Ob Ugrians. This difference is apparently explained by the fact that the economy of the Turks was largely of a producing nature, while in the economy of the Ob Ugrians there were elements of an appropriating economy to a greater extent.

The economic activities of the indigenous peoples of Siberia generally did not lead to the transformation of the natural landscape into an anthropogenic one. The Ob Ugrians entered the biocenoses as the upper, final link, adapting to the natural balance, and were interested in its preservation 10. The pastoral activity of the Altai nomads led to a transformation of the landscape, insignificant in quantitative terms and significantly different from the impact on the nature of agricultural peoples 11 . Their type of farming also depended on preserving the environment.

The basis of the ideological core of the indigenous peoples of Siberia was the recognition of their “youngerness” in relation to the surrounding natural world 12 . According to their ideas, all beings of the natural sphere acted in relation to them in

as older relatives 13. This kinship meant that man did not separate himself from nature (just as a clan did not separate itself from the territory it occupied) 14. In this regard, it is noteworthy that when performing a cult they turned to lower deities, the deities of the area, much more often than to the supreme gods 18.

This proves that in the minds of the natives of Siberia, the well-being of the clan was determined by the favor of natural objects, which were personified in the image of the spirit masters of the area. Each Siberian people had a system of their own religious ideas, which were based on similar views (the exception was the Siberian Tatars, who followed the Islamic tradition). In scientific literature, the spiritual tradition of these peoples is usually called shamanistic.

The Russian ethnos was formed in the process of movement, spread and agricultural transformation of the natural landscape. In the tribal associations of the Slavs, according to V.V. Sedov, there were migrations and assimilation of other ethnic groups (Iranian, Finno-Ugric, South Baltic) 16. This is how most ethnic groups arise. However, upon completion of the process of formation of the Old Russian and then Russian ethnic community, the movement and inclusion of foreign ethnic elements into the cultural orbit did not stop, but, on the contrary, turned into an important feature of the ethnic history of Russians 17. As they advanced along the East European Plain, the Russians “flowed around” the ethnic territories of other peoples 18 .

The “spreading” of Russians across territories was possible due to the presence of a large number of reserve lands. The latter circumstance opened up for Russian people “the possibility of moving towards extensiveness” 19, characteristic of the Russian agricultural economy 20.

The settlement of free lands by Russians even on the territory of European Russia had the character of natural settlement. Russian people, predominantly farmers, were looking for fresh, untouched lands. The spaces that the settlers developed turned into agricultural areas 21. Conquest and government colonization, as a rule, went behind natural settlement 22.

The development of Siberia was a continuation of this process, in which not only representatives of the Russian ethnic group were involved, but also Ukrainians and Belarusians. Therefore, in this case, we will conditionally call Russian all representatives of the East Slavic ethnic community who migrated to Siberia from beyond the Urals during the initial period of settlement.

Among the early sources that allow us to judge the Russian perception of the indigenous peoples of Siberia, the most interesting are the Siberian chronicles of the first half of the 17th century. (Pogodinsky chronicler, Description of Siberia, Chronological story). Other archival documents - tribute, "copy" books - are less accessible to historians and ethnographers. The chronicles are interesting for us from the position that the information underlying their creation is of Siberian origin, because borrowed from the stories of the Cossacks - participants in Ermak’s campaigns. Let us note, however, that ethnographic information was not important for the creators of the chronicles. The authors gave the greatest attention to issues of faith or “law.” This is not surprising for people of an era when religion permeated all spheres of worldview. This is how the spiritual views of another people are assessed through the prism of their own religion: “Vogulichs worship soulless idols” 23 , “Bakhmetyev keeps the Tatar law” 24 , “Ostyaks and Samoyeds” “have no law” 26 , “Kalmyk tribes” “live according to false commandments” 28. In general, the author of the Chronological story “On the Victory of the Besermensky King Kuchum” sums up: “although people have a human appearance, they are similar to wild animals in their disposition and way of life, because they do not have a “appropriate” creed 27. In relation to such people, one can be morally justified conquest. Regarding this, the chronicles say: “God sent to atone for the sin of idolatry” 28, “God deigned to entrust the Siberian kingdom to Christians” 29.

At the same time, religious fanaticism was alien to Russian people. During the conquests, the Cossacks made no attempts to Christianize the region. Moreover, when bringing yet another territory into submission to the king, they forced people to swear an oath not on a cross, but on a saber 30 .

National fanaticism was alien to the Russian people: not one of the Siberian peoples who resisted was destroyed. Having exterminated that generation of nobility that opposed the conquest, the tsarist government retained for the descendants of the hanged princes their position in the uluses and did not touch the clan organization 31 .

In the early stages of settlement, marriages of Russian settlers with local women took place. Their children joined the Russian population. In places remote from large centers, where Russian families did not gain numerical dominance, marriages with local women continued at a later time 32.

The conditions in which the settlers found themselves required a special mental and physical make-up (long cold winter, early freezing of rivers and late release of ice, unusual composition of food). At the initial stages of settlement, a strict selection took place, as a result of which a special historical and cultural community emerged within the Russian ethnic group 33. In the scientific literature it is called old-timers and is known for its special type of management, different from European Russia.

The old-timer culture had a unique experience of communicating with the cultures of the indigenous peoples of Siberia, because for a long time she coexisted with them on the same territory. Information about the nature of perception by Russian Siberians of representatives of the indigenous cultures of Siberia is provided by the source of the late 18th century (1783) ""Description of the life and practices of various kinds of yasak infidels living in the Turukhansk and Berezovsky districts." This is the earliest description of the Khanty, Nenets and Yakuts of Turukhansk region. The document is a response to a questionnaire sent to all "districts" of the Tobolsk governorship by the Empress's Cabinet regarding the collection of information regarding the yasaks of Siberia. The answers were given by representatives of the lower echelon of the tsarist administration. This is what the source says: "these people are hospitable and affectionate," " they willingly accept Russians,” “they don’t do any harm,” “they are truthful,” “their appearance is human, they are just any bitch,” animals, not only hunted, but also “thrown out by the sea, rotten, they indiscriminately eat and eat raw” 34 The Russians were perplexed by the fact that local hunters were famous as excellent shooters, and at the same time they themselves often ate stale food. Amazement arose: how with such abundance (the rivers are rich in fish, the forests are rich in precious fur-bearing animals and birds, the abundance of food makes it possible to breed livestock) local residents have not learned to use it 36 ​​?

This was due to a whole range of reasons. It was natural due to the difference in worldviews that developed under the influence of cultural and economic experience, as well as due to the difference in stage of development.

The appearance of Russians in Siberia is the result of the extensive nature of their economy, for which the most favorable conditions existed here 36. Ethnic history and economic practice have equally confirmed that the essence of the ethnic uniqueness of the Russian attitude to the land lies in cultural and economic expansion associated with migrations. A manifestation of this originality in the worldview was the stereotype of a transformer, a master in relation to nature, to the earth, which was approved in religion: “And God said: Let us make man in Our image, according to Our likeness; and let them have dominion over the fish of the sea and the birds of the air, and over the cattle, and over all the earth" 37. The Bible gave the peoples of the Christian tradition the idea of ​​man - “the king of nature, the crown of creation”: “be fruitful and multiply, and fill the earth, and subdue it, and have dominion” 38 .

The transformative capabilities of Russians in Siberia were enhanced due to the fact that the settlers represented a layer of the most enterprising people. They brought with them new, even for Russia, capitalist relations, which received impetus for implementation in Siberia.

The experience of the economic activity of the Russian peasant within the framework of the reproduction of Russian ethnic culture proved that only transformative work guarantees the well-being of both one person and the entire team. And in the conditions of the formation of capitalist relations, the connection between labor and the possibility of enrichment is self-evident for the Russian person. Wealth created by transformative labor is one of the most important attributes of social prestige for the Russian peasant.

In the cultures of the indigenous peoples of Siberia, the value of transformative labor was not as great as in Russian culture. The guarantee of the success of economic activity, and therefore the well-being of the tribal collective, was the preservation of the existing conditions of the natural environment. The prestige of wealth (due to existing social relations) did not have the same significance in the eyes of the carriers of the cultures of the indigenous peoples of Siberia as it did for the Russian people. For them, it lies not only and not so much in wealth, but in other values: luck in the trade, the favor of ancestors, the owners of the area, on whom the prosperity of the clan depended, 39 in military valor, in the large number of offspring. Only in combination with these advantages, perhaps personal qualities, did wealth make a person respected in society 40 .

The significance of wealth in the hierarchy of values ​​of the Russian consciousness and the consciousness of the natives of Siberia was different. This can be illustrated by the following example: for a Russian person, it is self-evident that the fur trade can bring profit and contribute to enrichment. Why don't local residents take advantage of this opportunity? Instead, they cannot even pay their tribute payments on time.

The reason for this lay, in the opinion of the Russian people, in the natural laziness and inactivity of the natives of Siberia 41 .

Of course, one must be aware that the proposed scheme, like any scheme in general, is conditional and limited; in addition to the complex of ideological values ​​and the difference in stage-by-stage development, the nature of perception in the process of contacts was significantly influenced by the class affiliation of the Russian person. For example, a missionary, an official of the tsarist administration and a peasant treated representatives of the ethnic cultures of Siberia differently: for the missionary they are pagans who need to be converted to the true faith; for an official - foreigners, payers of yasak to the state treasury; for the peasant - neighbors, relations with whom depended on the success of joint economic activity (for example, joint participation in fishing or on the degree of benefit in the process of trade exchange).

It should also be noted that Russian ethnic consciousness differentiatedly assessed the properties of the indigenous cultures of Siberia. The attitude of Russian people towards the indigenous peoples of Siberia was not the same in each specific case. In the perception of Russians, one ethnic group was different from another. The difference was due to the nature of the historical relationship of the Russian population with each group of the aboriginal population. So, for example, the attitude towards the Turks of Altai was more cautious than towards other peoples of Siberia, due to the fact that until the 18th century. There was an unstable situation in this region: periods of peaceful, good-neighborly contacts were alternated with breaks and military clashes 42 .

The closest and most neighborly contacts developed between Russians and Siberian Tatars, who were highly valued for their hard work. Under the influence of the Russians, the Tatar population began to engage in agriculture according to the Russian model, 43 although agriculture was known to them before the arrival of the Russians, and switched to a sedentary lifestyle with livestock kept in stalls 44. The Tatars have retained their ethnic specificity, because in spiritual culture they were adherents of the Muslim tradition. The Koran, like the Bible, gives a worldview for the transformation of the surrounding nature. The Koran says that God blessed the human race by making the earth "a carpet and the sky a building" 46 . The closeness of worldviews is apparently also explained by stage proximity. Before the advent of the Russians, the Tatars had their own statehood and developed feudal relations. The Tatar population quickly became involved in the capitalist relations that the Russians brought. For them, as well as for the Russians, wealth was one of the most important attributes of prestige. All these bringing together moments facilitated mutual understanding in Russian-Tatar contacts.

In general, the Russians were friendly towards the natives of Siberia. Cooperation was carried out both at the group and individual levels 46. The most fruitful interaction existed in the field of economic relations: this included trade, and joint ownership or rental of means of production, tools, and land from each other 47 . The Russians passed on farming skills to the natives of Siberia, and they, in turn, shared their experience in fishing activities. Russians, especially in remote areas, borrowed elements of national clothing and methods of preparing traditional cuisine 48 .

Mutual borrowings largely affected material culture. If we talk about the spiritual tradition, here the exchange was carried out mainly at the level of pagan ideas and images, which were actualized among the Russian population due to the weakening of church control 49 .

Russians respected some of the customs of the indigenous peoples of Siberia, such as mutual aid and collective care for the sick and poor. “In the Berezovsky district, unbaptized Ostyaks and self-eating idolaters are virtuous and provide for those who have fallen into poverty” 60. Similar traditions existed within the Russian clan collective (community). Respect for parents and veneration of ancestors in the cultures of the indigenous peoples of Western Siberia were noted in the consciousness of the Russian people. As for any traditional culture, for Russian folk culture the authority of elders and the intrinsic value of the past were the foundations of existence.

However, in general, the Russian consciousness assessed the natives of Siberia as “wild” people 51. This was manifested, in the opinion of the Russian people, in the unusual manner of dressing, in the way of life (“they don’t have decent housekeeping and cleanliness in the houses”) 52, in the custom of eating raw food 63, in the ease of divorce and the possibility of having several wives in some aboriginal cultures of Western Siberia 54. All this, in the perception of the Russians, looked at least “frivolous” 65. It can be said that the religious ideas of the local population were assessed as “frivolous”, because they did not contain, in the opinion of the Russian people, the concept of “man’s duty before the Creator” 56.

The attitude of the Russian population towards representatives of the indigenous peoples of Siberia can be described as lenient. Those manifestations of culture that the Russians found unusual, they explained (and not without reason) by the harsh conditions of the surrounding nature, which left an imprint of “savagery” on the way of life of their neighbors 67 .

This nature of perception is explained by the fact that the Russian consciousness, through the prism of the transformative properties of its own culture, assessed its neighbors, the transformative properties of whose cultures, in comparison with the Russian one, were relatively low. The cultures of the peoples of Western Siberia, following the shamanistic tradition, were focused on maintaining the existing balance with nature. This multidirectionality allows us to draw a conclusion about the extrovertive nature of Russian culture and the introvertive nature of the cultures of the indigenous peoples of Siberia. The value orientations of Russian culture and the cultures of the aborigines of Western Siberia were reflected in worldviews sanctioned by religion. The Bible endowed the Russians (like the Koran - the Tatars) with the stereotype of the Master in relation to surrounding natural objects. For the natives of Siberia, following the shamanistic tradition, the surrounding nature is a valuable thing in itself: its Masters are not people, but the spirits of the area, which is confirmed in mythology 68 . Cultural diversity was complicated by the difference in stage development, which further enhanced the transformative capabilities of Russian culture in Siberia, in comparison with aboriginal cultures.

Notes

1. We have seen increased interest in recent years: Drobizheva L.M. On the study of socio-psychological aspects of national relations (some questions of methodology) // SE - 1974. - N 4; Chesnov Ya.V. Ethnic image // Ethno-sign functions of culture. - M., 1991; Kurilov V.N., Lyutsidarskaya A.A. On the question of the historical psychology of interethnic contacts in Siberia in the 17th century. // Ethnic cultures of Siberia. Problems of evolution and contacts. - Novosibirsk, 1986; Lyutsidarskaya A.A. Russian old-timers of Siberia: historical and ethnographic essays of the 17th - early 18th centuries. - Novosibirsk, 1992.

2. Interethnic relations and national politics in the USSR // All-Union. scientific conf. "National and socio-cultural processes in the USSR": Abstract. report - Omsk, 1990.

3. Bromley Yu.V. Essays on the theory of ethnicity. - M., 1983. - P. 182 -183; Kon I.S. National character - myth or reality? // Foreign literature. -1968. - N 9. - P. 218; Porshnev B.F. Social psychology and history. - M., 196(8. - P. 81 - 82.

4. Ivanov V.V. The role of semiotics in the cybernetic study of man and the collective // ​​Logical structure of scientific knowledge. - M., 1965.

5. Bromley Yu.V. Decree. op. - P. 170 -171.

6. Gumilev L.N., Ivanov K.P., Chistobaev A.I. Theory of ethnogenesis and geography of population // Ecology, population - resettlement: theory and politics. - M., 1989. - P. 4.

7. Con I.S. Decree. op. - pp. 218 - 219.

8. Boyarshinova Z.Ya. Population of the West Siberian Plain before the beginning of Russian colonization. - Tomsk, 1960. - P. 37 - 59,113.

9. Cheboksarov N.N., Cheboksarova I.A. Peoples. Races. Cultures. - M., 1985.-S. 191.

10. Gumilev L.N. Ethnogenesis and biosphere of the Earth. - L., 1989. - P. 192.

11. Ibid.

12. Traditional worldview of the Turks of Southern Siberia. Sign and ritual. - Novosibirsk, 1990. - P. 187.

13. Ibid. - P. 50.

14. Ibid. - P. 18.

15. Gemuev I.N., Sagalaev A.M. Mansi sanctuaries as a phenomenon of cultural tradition // Ethnic cultures of Siberia. Problems of evolution and contacts... - P. 132.

16. Sedov V.V. Origin and early history of the Slavs. - M., 1979. -S. 142.

17. Ethnography Eastern Slavs. - M., 1987. - P. 44.

18. Ibid. - P. 57.

19. Berdyaev N.A. The fate of Russia. - M., 1990. - P. 59 - 65.

20. Savitsky P.N. Steppe and Settlement // Russia between Europe and Asia: the Eurasian temptation. - M., 1993. - P. 126 -127.

21. Ibid.-S. 126.

22. Pypin A.N. Russia and Europe // Metamorphoses of Europe. - M., 1993. -S. 120-121.

23. Pogodinsky chronicler // Siberian Chronicles. - Novosibirsk, 1991.

24. Rumyantsevsky chronicler // Siberian Chronicles. - Novosibirsk, 1991.

25. Rumyantsevsky chronicler... - P. 11.

26. Chronographic story // Siberian Chronicles. - Novosibirsk, 1991.-S. 51.

27. Chronographic story... - P. 44 - 45.

28. Pogodinsky chronicler... - P. 69.

29. Chronographic story... - P. 43.

30. Skrynnikov R.G. Siberian expedition of Ermak. - Novosibirsk, 1982. - P. 245.

31. Bakhrushin S.V. Historical destinies of Yakutia // Scientific works. - M.,

1955.-T. 3.-Ch. 2.-S. 37. 32. Russians old-timers of Siberia. Historical and anthropological essay. - M., 1973. - P. 123.

33. Ibid. - P. 165 -166.

34. Andreev A.I. Descriptions of the life and exercises of various kinds of tribute-paying non-believers living in the Turu-Khan and Berezovsky districts // SE. - 1947. - N1. - P. 100.

35. Butsinsky P.N. Baptism of Ostyaks and Voguls under Peter the Great. -Kharkov, 1893. - P. 12.

36. Ethnography Russian peasantry in Siberia XVII - mid. XIX century - M "1981.-P. 203.

37. Bible. Book One of Moses, Genesis. - Ch. 1. - Verse 26.

38. Ibid. - Verse 28.

39. Gemuev I.N., Sagalaev A.M. Decree. op. - P. 130 -131.

40. Traditional worldview of the Turks of Southern Siberia: Man. Society. - Novosibirsk, 1989. - P. 207 - 208.

41. Butsinsky P.N. Decree. op. - P. 12.

42. Umansky A.P. Teleuts and Russians in the 17th - 18th centuries. - Novosibirsk 1980. - S. 24 - 31.

43. Satlykova R.K. Cultural and everyday interactions of the population of the Middle Ob region // Ethnocultural processes in Western Siberia - Tomsk 1982. - P. 169.

44. Emelyanov N.F. Tatars of the Tomsk Territory in the feudal era // Ethnocultural history of the population of Western Siberia. - Tomsk, 1978. - P. 80.

45. Koran. Sura 2. - Verse 20.

46. ​​Lyutsidarskaya A.A. Russian old-timers of Siberia... - P. 61.

47. Ibid. - P. 53 - 84.

48. See collections: Social life and culture of the Russian population of Siberia. - Novosibirsk, 1983; Cultural and everyday life processes among the Russians of Siberia in the 18th - early 19th centuries. - Novosibirsk, 1985; Ornament peoples of Western Siberia. - Tomsk, 1992; Populated points of Siberia: experience of historical development (XVII - early XX centuries). - Novosibirsk 1992.

49. Sagalaev A.M. On the patterns of perception of world religions by the Turks of Sayan-Altai // Genesis and evolution of ethnic cultures of Siberia. - Novosibirsk, 1986. - P. 167 -168.

50. Description Tobolsk governorship. - Novosibirsk, 1982. - From 30

51. Ibid. - P. 33.

52. Ibid. - P. 33.

53. Andreev A.I. Decree. op. - P. 93.

54. Ibid. - P. 97.

55. Description Tobolsk governorship... - P. 29,160, 206.

56. Ibid. - P. 168.

57. Andreev A.I. Decree. op. - P. 94.

58. Traditional worldview of the Turks of Southern Siberia: Space and time. Real world. - Novosibirsk, 1988. - P. 41, 86 - 98.

Report of students of study group F-1211

Ivanova P.

Shkarupa V.

Manakova M

on topic: “Traditions of the Siberians”

Teacher: Barsukovskaya N.M.

Barnaul

Traditions of Siberians

The ritual of the Russian wedding, born in ancient times, was brought to Siberia, but, while maintaining the main plot and structural components, it underwent certain changes.

Wedding customs:

Handshake;

Bachelorette party (bachelor party);

Bride kidnapping;

Matchmaking;

Blessings from the bride's parents to the newlyweds.

Traditions of Siberians

Birth of a baby

Unlike “Russian” customs (“to protect the child from harm”) in Siberia, all relatives, friends, and parents were notified of the birth of a baby.

Customs:

If health permitted, the parent was certainly taken to the bathhouse every other day. Siberians used to say: “Banka is a second mother.” After the bath, they were given a decoction of berries, weak beer with raisins, prunes, and ginger. The mother was fed whole millet porridge with raisins.

Silver coins were placed in the water in which the baby was bathed, which the midwife then took for herself.

After 3-4 months, the baby began to be fed with cow's milk, which was poured into a horn.

Traditions of Siberians

"Help"

In cases where a peasant family could not cope with a large task alone, it invited everyone to help. The family prepared food and everything needed for collective work in advance.

A canvas tablecloth was used after work even in poor houses. They even laid out the tablecloth just for one potato.

Be sure to eat cabbage soup.

Dropping and not picking up a piece of bread was considered a sin, leaving it uneaten, and leaving the table early was also not allowed.

Maintaining time between breakfast, lunch, lunch and dinner.

Traditions of Siberians

Entering a new home

Signs associated with moving and home have now lost a little of their relevance, and many no longer remember the traditions and customs of our distant ancestors associated specifically with signs and a new home.

They let the cat into the house.

A horseshoe is hung above the front door.

A knife is placed under the threshold.

When entering a house, you need to throw a few silver coins on the floor.

After moving in, clean the new apartment.

Celebrate housewarming.

Traditions of Siberians

The oldest Christian holiday, the main holiday of the liturgical year. Established in honor of the resurrection of Jesus Christ. Currently, its date in each specific year is calculated according to the lunisolar calendar.

Starting from Easter night and the next forty days (before Easter is celebrated), it is customary to christen, that is, greet each other with the words: “Christ is risen!” - “Truly Sunday!”, while kissing three times.

Easter streams.

Easter fire.

Easter cakes, eggs and bunnies.

Rituals of the Siberians

Maslenitsa is a week of joy

Monday - Maslenitsa meeting

Tuesday - fun games, ice slides

Wednesday - Gourmets

Thursday - take a walk - taking the snowy town

Friday - “To Mother-in-Law for Pancakes”

Saturday - Sister-in-law's gatherings

Sunday - “Farewell to Maslenitsa”

Rituals of the Siberians

Funeral

Particular attention is paid to signs. Explanations for the causes of death were varied. “When a cemetery is enlarged, there are more dead people that year.” “If you bury a person from your own village first in a new cemetery, there will be a pestilence on the people in that village.” If the deceased has one or both eyes open, then “he doesn’t want to go alone. At the same time they say: “He looks out, he will take something away, he will lead you.” In such cases, the deceased’s eyes are closed by placing a copper coin on them. The presence of many ritual features can be summarized. In Siberia, it was customary to place an icon not on the chest of the deceased, but in the head. The deceased was covered with linen or brocade. A cup of water was always placed on the table at the head of the room. “So that the soul can wash itself”

Rituals of the Siberians

“From the Tale of Bygone Years” (XII century); “I saw amazing things in the Slavic land on my way here. I saw wooden bathhouses and they would heat them up until they were red, and they would undress, and they would be naked, and they would douse themselves with leather kvass, and they would lift young rods on themselves, and they would beat themselves, and they would finish themselves off so badly that they would barely get out, barely alive, and they would douse themselves with cold water. .. And that’s the only way they live. And they do this every day, not tormented by anyone, but torment themselves, and then they perform ablution for themselves, and not torment.”

Rituals of the Siberians

Among the main traditions is the sacred veneration of nature. You can't harm nature. Catching or killing young birds. Cut down young trees near springs. No need to pick plants and flowers. You can't throw trash and spit. Leave traces of your presence behind, for example, overturned turf, debris, or an unextinguished fire. You cannot wash things at the source. One should not desecrate a holy place with bad words, thoughts or actions. You can't shout loudly or get very drunk. Particular respect must be shown to elders. You can't offend old people. Offending elders is the same sin as depriving a living creature of life. The respectful attitude towards the fire of one's hearth has been preserved from ancient customs. Fire is credited with a magical cleansing effect. Purification by fire was considered a necessary ritual so that guests would not create or bring any harm.

Rituals of the Siberians

Christening

Soon after childbirth, Siberian families performed the Orthodox baptismal ceremony. For this purpose, wealthy families invited a priest to their home, and most brought newborns to church for baptism on the Sunday following the birth. The godfather and godmother are appointed by the parents from among numerous relatives or close acquaintances. At baptism, parents rarely chose the child’s name themselves; most often this was left to the priest, who gave the child the name of the saint who was celebrated on the day of baptism. Even in business papers, a person was called not by a Christian name, but by a nickname, for example, Smirny, Spider, Shestak, Raspuga, Myasoed, Kabak, etc. Sometimes they had three nicknames and two baptized names - open and secret, known only to those closest to them. This was done to save from dashing people and from the evil eye. At the end of the baptismal ceremony, there was always a feast or just dinner. Millet porridge was served with milk, and on fasting days it was boiled in water. Lenten porridge was sprinkled with sugar. The guests drank wine and congratulated the father and mother on the birth of a child and christening. If the child was the first in the family (“first-born”), then often, making fun of the father, they would give him a spoonful of porridge with salt or pepper, saying that he should share his wife’s torment.

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This is a historical and geographical area within the Asian part of Russia, which was inhabited in the Stone Age. Siberia first mentioned in the "Secret History of the Mongols", which speaks of the "forest peoples", including the Shibir or Sibir people. Since the 16th century, Russian explorers have been flocking to Siberia, rapidly exploring the harsh, unexplored regions. The systematic scientific study of Siberia began in 1696 by a decree of Peter I, who ordered the son of Tobolsk boyar Semyon Remezov to compile a geographical atlas of Siberia.

In natural terms, and stands out. Eastern Siberia occupies the territory from the Yenisei to the ridges of the Pacific watershed. The climate of Siberia is mostly harsh, sharply continental. Temperatures in January can drop to -30°, -40°C.

Historically, the ethnic population of Siberia is mixed; the indigenous people call themselves Siberians. Life among the harsh nature has left its mark on the Siberians, “What frightens others in Siberia is not only familiar to us (native Siberians), but also necessary; we breathe easier if there is frost in winter, not drops; we feel peace, not fear in the untouched, wild; immeasurable expanses and mighty rivers have shaped our free, restive soul" - V. Rasputin. A distinctive feature of Siberians is their peacefulness, honesty, goodwill and hospitality. According to the law of the taiga, they are always ready to help; most Siberians, especially hunters and fishermen, in comparison with their European compatriots, have greater endurance and resistance to disease. Siberians also distinguished themselves in the historical battle of Moscow in the Great Patriotic War, showing examples of courage and heroism on the battlefields. Paul Carell in “The History of the German Defeat in the East” considers one of the reasons for the defeat of the Germans near Moscow to be the entry of Siberian divisions into the battle.

Siberian cuisine

For a long time, local Siberians fed on the gifts of the taiga and lake. The prepared dishes did not differ in variety, but were nutritious and practical. Hunters and fishermen know many exotic recipes for cooking over a fire, using hot stones and coals. Siberians smoked, dried and salted the meat and fish they caught, and made supplies for the winter from berries and mushrooms. The combination of fish, game and taiga seasonings distinguish the Siberian table from European cuisine. These differences are more pronounced when eating in Siberia on the shore of a lake, but some dishes can also be tried in a restaurant.

The local highlight of Lake Baikal is the lightly salted Baikal omul, the fame of its delicate taste is known far beyond the borders of Siberia. There are different ways to salt Baikal omul, gutted and ungutted, depending on the cooking recipe and the time that has passed since the day of salting, the taste of the fish changes greatly. Freshly salted Baikal omul is so tender that even those who usually avoid fish eat several tails of it at a time. Among gourmets it is valued as an ideal snack for chilled vodka. Many tourists try to take away Baikal omul as gifts for family and friends.

Siberian dumplings and Siberian-style meat are also widely known. In the old days, hunters Siberia When going to the taiga in winter, they took with them frozen dumplings in canvas bags, which they just had to throw into boiling water, and after they surfaced, a dish with large and fragrant dumplings was ready. In most restaurants you can order dumplings prepared according to a more complex recipe: in bone broth with liver, in pots covered with freshly baked flatbread. Fried dumplings are also very tasty.

A special feature of cooking meat in the Siberian and taiga style are taiga seasonings made from fern and wild garlic, which are rolled into the meat. The meat is served with oven-baked potatoes and frozen berries, usually lingonberries or cranberries. Hunters in Siberia, according to one of the recipes, cut wild meat into thin long pieces, sprinkle it with salt, mix it in a pot and string it on wooden splinters or branches. Sticks of meat are stuck around the coals of the fire and dried in the smoke. Meat prepared in this way can be stored for a long time in the summer. While moving, it is good to gnaw on slices of meat to maintain strength and restore the lack of salts in the body.

The home cooking of Siberians is very different from restaurant menus. As a rule, a lot of pickles are prepared at home for the winter. If you visit Siberians, the table will definitely have tomatoes in their own juice, cucumbers, cabbage, salted milk mushrooms and saffron milk caps, pickled boletus, homemade zucchini caviar, and taiga berry jam. Sauerkraut is sometimes prepared together with lingonberries or cranberries. Less commonly you can find a salad made from fern and wild garlic.

And, of course, a table is unthinkable without homemade pies. They can be of the most intricate shapes and with various fillings: with lingonberries, fish, wild garlic, rice, mushrooms and eggs.

Traditionally, lingonberry drink or fruit drink is placed on the table. Add frozen sea buckthorn or lingonberries to tea.

Buryat food, as a rule, is easy to prepare and nutritious; meat and dairy dishes predominate. Popular in, especially widespread in, Buryat poses. To prepare them, minced minced meat is made from pork, lamb, and beef. The minced meat is rolled into the dough so that there is a hole at the top for steam. The poses are quickly prepared by steaming boiling fat in a covered pan. Rarely, you can still find in villages tarasun - an alcoholic tonic drink made from milk, which has a specific smell, and salamat - a dairy product prepared from high-quality sour cream over a fire with the addition of salt, flour and cold water when boiling.

Authentic Baikal fish soup with smoke, grilled fish, and fresh wild garlic salad can only be truly appreciated by a taiga fire during a trip to Lake Baikal. An exotic Baikal-style dinner includes a weak firelight, several old newspapers on which a simple table is set, a blackened pot with boiled potatoes, a bunch of wild garlic and lots and lots of lightly salted omul.

And such exotic things as stroganina (raw frozen roe deer meat) or raskolok (raw frozen Baikal fish), which are eaten raw with spices, can only be tasted in winter on the lake Baikal while hunting or fishing. You should avoid trying bear meat, even heat-treated, unless it has been veterinary examined.

The local population values ​​salted omul most of all. In the summer, they prefer omul on rods.

Siberian bath

From the Tale of Bygone Years, 12th century - “I saw an amazing thing in the Slavic land on my way here. I saw wooden bathhouses, and they would burn them red hot, and they would undress, and they would be naked, and they would douse themselves with leather kvass, and they would lift up young rods on themselves, and They beat themselves, and they finish themselves off so much that they barely come out alive, and they douse themselves with cold water, and that’s the only way they will come to life. And they do this every day, not tormented by anyone, but they torture themselves, and then they perform ablution for themselves, and not torture ".

The Baikal bathhouse on the shore of Lake Baikal is a must-have exotic attribute for those who come to Lake Baikal. Many are tempted by the opportunity to plunge into the clear, icy water of Lake Baikal, running straight out of the steam room. Where else in the world do baths have such a huge natural pool! Particularly strong impressions remain from swimming after a steam room on Lake Baikal in an ice hole in winter. Most of the existing bathhouses on the coast of Lake Baikal are heated in white, but in the old days many of them were heated in black, i.e. the smoke remained inside the bathhouse, saturating the air with heat and smell.

If you go to a bathhouse with Siberians, get ready for intense heat, a steam room with a birch broom and mandatory periodic swimming in the icy water of Lake Baikal or in the snow.

Siberian customs

The customs and traditions of Siberians are rooted in the cultural heritage of ancient peoples who in the past inhabited the territory of modern Lake Baikal. Some of the customs are, in fact, echoes of ancient shamanic and Buddhist rituals, the religious content and purpose of which were lost over time, but certain ritual actions are observed and still exist among the local population.

Many beliefs and prohibitions have common roots of Central Asian origin, and therefore are the same among the Mongols and Buryats. These include the developed cult of obo, the cult of mountains, and the worship of the Eternal Blue Sky (Huhe Munhe Tengri). Heaven, according to the Mongols, sees all the actions and thoughts of a person who can never hide from heavenly justice: that is why the Mongols, feeling right, exclaimed: “Heaven, you be the judge.” You must stop near the obo and respectfully present gifts to the spirits. If you don’t stop at the obo and don’t make a sacrifice, there will be no luck. According to Buryat belief, every mountain and valley has its own spirit. A person without spirits is nothing. It is necessary to appease the spirits that are everywhere so that they do not harm and provide assistance. The Buryats have a custom of “sprinkling” the spirits of the area. As a rule, before drinking alcohol, drop a little drop of alcohol onto the table from a glass or with one finger, usually the ring finger, lightly touch the alcohol and splash upwards. Accept that you will have to stop and “splash” alcohol in the most unexpected places during your trip.

Among the main traditions is the sacred veneration of nature; one must not harm nature, catch or kill young birds, cut down young trees near springs, or unnecessarily tear up plants and flowers. You cannot throw garbage or spit into the sacred waters of the lake. Baikal, leave behind traces of presence, for example, overturned turf, garbage, fire. Near the Arshan water source you cannot wash dirty clothes, you cannot break them, dig them up, touch the serge - hitching post, or light a fire nearby. One should not desecrate a sacred place with bad actions, thoughts or words, one should not shout loudly or get very drunk.

Particular respect must be shown to elders; one must not offend the elderly. Offending elders is the same sin as depriving a living creature of life.

The ancient customs of the Siberians have preserved their respectful attitude towards the fire of their hearth. Fire is credited with a magical cleansing effect; cleansing by fire was considered a necessary ritual so that guests would not create or bring any evil. There is a known case from the history of Siberia when the Mongols mercilessly executed Russian ambassadors simply for refusing to pass between two fires in front of the khan’s headquarters; purification by fire is still widely used today in Siberian shamanic practices. You must not thrust a knife into the fire, or touch the fire in any way with a knife or sharp object, or remove meat from the cauldron with a knife. It is considered a great sin to splash milk into the fire of the hearth; you cannot throw garbage or rags into the fire of the hearth. It is forbidden to give fire from the hearth to another house or yurt.

There are certain rules when visiting Buryat yurts. When entering, you cannot step on the threshold of the yurt - this is considered impolite; in the old days, a guest who deliberately stepped on the threshold was considered an enemy, announcing his evil intentions to the owner. Weapons and luggage, as a sign of your good intentions, must be left outside; you cannot enter the yurt with any burden; it is believed that the person who did this has the bad inclinations of a thief, a robber. The northern half of the yurt is more honorable; guests are received here; you cannot sit down without permission, without an invitation, on the northern, honorable side. The eastern half of the yurt (usually to the right of the door, the entrance of the yurt is always facing south) is female, the western half (usually to the left of the door) is male, this division continues to this day.

The local population is hospitable and always treats its guests when they come to the house, it is customary to take off their shoes at the doorstep. Usually a table is set for guests with hot dishes, a variety of pickles and snacks, and vodka will be present on the table. During a feast, guests do not have the right to change their places, you cannot leave without trying the hosts' treats. When bringing tea to the guest, the hostess gives the bowl with both hands as a sign of respect, the guest must also accept it with both hands - by this he shows respect for the house. In Mongolia, there is a custom of using the right hand; during the greeting ceremony, the bowl is passed only with the right hand. And naturally, you need to accept any offering with your right hand or both hands.

To emphasize special respect, as a sign of greeting, the guest is presented with two hands folded with palms, as in a Buddhist bow; shaking hands in this case is also done with both hands simultaneously.

When visiting Buddhist datsans, you need to move clockwise inside the temple and before visiting, walk around the temple area in the direction of the sun, rotating all the prayer wheels. You cannot go into the center of the temple during services and take photographs without permission. Inside the temple, you should avoid moving and fussy activities, talk loudly, and you should not enter the temple in shorts.

At tailagans, or shamanic rituals, one should not try to touch shamanic clothing, a tambourine, and especially not to put on any of the shamanic attributes on oneself in order to take a photo. Even a shaman will rarely put on something belonging to someone else’s shaman, and if he does so, it is only after an appropriate cleansing ritual. There is a belief that certain objects, especially those associated with magic, carry a certain amount of power. It is strictly forbidden for an ordinary person to say out loud shamanic prayers - durdalga - for the sake of entertainment.

And Ulan-Ude organizes various tours around Siberia and Lake Baikal.

According to researchers from different regions, the indigenous peoples of Siberia settled in this territory in the Late Paleolithic era. It was this time that was characterized by the greatest development of hunting as a trade.

Today, most of the tribes and nationalities of this region are small in number and their culture is on the verge of extinction. Next, we will try to get acquainted with such an area of ​​​​the geography of our Motherland as the peoples of Siberia. Photos of representatives, features of language and farming will be given in the article.

By understanding these aspects of life, we are trying to show the versatility of peoples and, perhaps, awaken in readers an interest in travel and unusual experiences.

Ethnogenesis

Almost throughout the entire territory of Siberia, the Mongoloid type of person is represented. It is considered to be its homeland. After the glacier began to retreat, people with precisely these facial features populated the region. In that era, cattle breeding had not yet been developed to a significant extent, so hunting became the main occupation of the population.

If we study the map of Siberia, we will see that they are most represented by the Altai and Ural families. Tungusic, Mongolian and Turkic languages ​​on the one hand - and Ugro-Samoyeds on the other.

Social and economic features

Before the development of this region by the Russians, the peoples of Siberia and the Far East basically had a similar way of life. Firstly, tribal relations were common. Traditions were kept within individual settlements, and they tried not to spread marriages outside the tribe.

Classes were divided depending on the place of residence. If there was a large waterway nearby, then there were often settlements of sedentary fishermen, where agriculture began. The main population was engaged exclusively in cattle breeding; for example, reindeer herding was very common.

These animals are convenient to breed not only because of their meat and unpretentiousness to food, but also because of their skins. They are very thin and warm, which allowed peoples such as the Evenks to be good riders and warriors in comfortable clothes.

After the arrival of firearms in these territories, the way of life changed significantly.

Spiritual sphere of life

The ancient peoples of Siberia still remain adherents of shamanism. Although it has undergone various changes over many centuries, it has not lost its strength. The Buryats, for example, first added some rituals, and then completely switched to Buddhism.

Most of the remaining tribes were formally baptized in the period after the eighteenth century. But this is all official data. If we drive through the villages and settlements where the small peoples of Siberia live, we will see a completely different picture. The majority adhere to the centuries-old traditions of their ancestors without innovations, the rest combine their beliefs with one of the main religions.

These facets of life are especially evident on national holidays, when attributes of different beliefs meet. They intertwine and create a unique pattern of the authentic culture of a particular tribe.

Aleuts

They call themselves Unangans, and their neighbors (Eskimos) - Alakshak. The total number barely reaches twenty thousand people, most of whom live in the northern United States and Canada.

Researchers believe that the Aleuts formed about five thousand years ago. True, there are two points of view on their origin. Some consider them to be an independent ethnic entity, others - that they separated from the Eskimos.

Before this people became acquainted with the Orthodoxy they adhere to today, the Aleuts practiced a mixture of shamanism and animism. The main shamanic costume was in the form of a bird, and the spirits of various elements and phenomena were represented by wooden masks.

Today they worship a single god, who in their language is called Agugum and represents complete compliance with all the canons of Christianity.

On the territory of the Russian Federation, as we will see later, many small peoples of Siberia are represented, but these live only in one settlement - the village of Nikolskoye.

Itelmens

The self-name comes from the word “itenmen”, which means “a person who lives here”, local, in other words.

You can meet them in the west and in the Magadan region. The total number is just over three thousand people, according to the 2002 census.

In appearance they are closer to the Pacific type, but still have clear features of the northern Mongoloids.

The original religion was animism and fetishism; the Raven was considered the ancestor. The Itelmen customarily bury their dead according to the ritual of “air burial.” The deceased is suspended until decay in a tree house or placed on a special platform. Not only the peoples of Eastern Siberia can boast of this tradition; in ancient times it was widespread even in the Caucasus and North America.

The most common livelihood is fishing and hunting coastal mammals such as seals. In addition, gathering is widespread.

Kamchadal

Not all peoples of Siberia and the Far East are aborigines; an example of this would be the Kamchadals. Actually, this is not an independent nationality, but a mixture of Russian settlers with local tribes.

Their language is Russian mixed with local dialects. They are distributed mainly in Eastern Siberia. These include Kamchatka, Chukotka, the Magadan region, and the coast of the Sea of ​​Okhotsk.

Judging by the census, their total number fluctuates around two and a half thousand people.

Actually, the Kamchadals as such appeared only in the middle of the eighteenth century. At this time, Russian settlers and traders intensively established contacts with the locals, some of them entered into marriages with Itelmen women and representatives of the Koryaks and Chuvans.

Thus, the descendants of precisely these intertribal unions bear the name of Kamchadals today.

Koryaks

If you start listing the peoples of Siberia, the Koryaks will not take the last place on the list. They have been known to Russian researchers since the eighteenth century.

In fact, this is not a single people, but several tribes. They call themselves namylan or chavchuven. Judging by the census, today their number is about nine thousand people.

Kamchatka, Chukotka and the Magadan region are the territories where representatives of these tribes live.

If we classify them based on their lifestyle, they are divided into coastal and tundra.

The first ones are nymylans. They speak the Alyutor language and are engaged in marine crafts - fishing and seal hunting. The Kereks are close to them in culture and way of life. This people is characterized by a sedentary life.

The second are the Chavchiv nomads (reindeer herders). Their language is Koryak. They live in Penzhinskaya Bay, Taygonos and surrounding areas.

A characteristic feature that distinguishes the Koryaks, like some other peoples of Siberia, are the yarangas. These are mobile cone-shaped dwellings made of skins.

Muncie

If we talk about the indigenous peoples of Western Siberia, we cannot fail to mention the Ural-Yukaghir people. The most prominent representatives of this group are the Mansi.

The self-name of this people is “Mendsy” or “Voguls”. "Mansi" means "man" in their language.

This group was formed as a result of the assimilation of the Ural and Ugric tribes during the Neolithic era. The first were sedentary hunters, the second were nomadic cattle breeders. This duality of culture and farming continues to this day.

The very first contacts with their western neighbors were in the eleventh century. At this time, the Mansi get acquainted with the Komi and Novgorodians. After joining Russia, colonization policies intensified. By the end of the seventeenth century they were pushed to the northeast, and in the eighteenth they formally adopted Christianity.

Today there are two phratries in this people. The first is called Por, considers the Bear to be its ancestor, and its basis is made up of the Urals. The second is called Mos, its founder is the woman Kaltashch, and the majority in this phratry belongs to the Ugrians.
A characteristic feature is that only cross-marriages between phratries are recognized. Only some indigenous peoples of Western Siberia have such a tradition.

Nanai people

In ancient times they were known as golds, and one of the most famous representatives of this people was Dersu Uzala.

Judging by the population census, there are a little more than twenty thousand of them. They live along the Amur in the Russian Federation and China. Language - Nanai. In Russia the Cyrillic alphabet is used, in China the language is unwritten.

These peoples of Siberia became known thanks to Khabarov, who explored this region in the seventeenth century. Some scientists consider them to be the ancestors of settled farmers, the Duchers. But most are inclined to believe that the Nanai simply came to these lands.

In 1860, thanks to the redistribution of borders along the Amur River, many representatives of this people found themselves overnight as citizens of two states.

Nenets

When listing peoples, it is impossible not to stop at the Nenets. This word, like many of the names of the tribes in these territories, means “man.” Judging by the data of the All-Russian Population Census, more than forty thousand people live from Taimyr to them. Thus, it turns out that the Nenets are the largest of the indigenous peoples of Siberia.

They are divided into two groups. The first is tundra, whose representatives are the majority, the second is forest (there are few of them left). The dialects of these tribes are so different that one will not understand the other.

Like all the peoples of Western Siberia, the Nenets have features of both Mongoloids and Caucasians. Moreover, the closer to the east, the fewer European signs remain.

The basis of the economy of this people is reindeer herding and, to a small extent, fishing. The main dish is corned beef, but the cuisine is replete with raw meat from cows and deer. Thanks to the vitamins contained in the blood, the Nenets do not suffer from scurvy, but such exoticism is rarely to the taste of guests and tourists.

Chukchi

If we think about what kind of people lived in Siberia, and approach this issue from an anthropological point of view, we will see several ways of settlement. Some tribes came from Central Asia, others from the northern islands and Alaska. Only a small fraction are local residents.

The Chukchi, or Luoravetlan, as they call themselves, are similar in appearance to the Itelmen and Eskimos and have facial features like those. This leads to speculation about their origin.

They met the Russians in the seventeenth century and fought a bloody war for more than a hundred years. As a result, they were pushed back beyond the Kolyma.

The Anyui fortress, where the garrison moved after the fall of the Anadyr fort, became an important trading point. The fair in this stronghold had a turnover of hundreds of thousands of rubles.

A richer group of Chukchi - the Chauchu (reindeer herders) - brought skins here for sale. The second part of the population was called ankalyn (dog breeders), they roamed in the north of Chukotka and led a simpler economy.

Eskimos

The self-name of this people is Inuit, and the word “Eskimo” means “one who eats raw fish.” That's what their neighbors called them - the American Indians.

Researchers identify this people as a special “Arctic” race. They are very adapted to life in this territory and inhabit the entire coast of the Arctic Ocean from Greenland to Chukotka.

Judging by the 2002 population census, their number in the Russian Federation is only about two thousand. The main part lives in Canada and Alaska.

The Inuit religion is animism, and tambourines are a sacred relic in every family.

For lovers of exotic things, it will be interesting to learn about igunak. This is a special dish that is deadly for anyone who has not eaten it since childhood. In fact, this is the rotting meat of a killed deer or walrus (seal), which was kept under a gravel press for several months.

Thus, in this article we studied some of the peoples of Siberia. We got acquainted with their real names, peculiarities of beliefs, farming and culture.