Rituals and folk cultures of the Siberian region. Indigenous peoples of Western Siberia
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Buryat customs, rituals and traditions Many beliefs and prohibitions have common roots of Central Asian origin, therefore they 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). 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 the belief of the Evenks and Buryats, every mountain, valley, river, lake 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” milk or alcoholic drinks to the spirits of the area. “Splash” with the ring finger of the left hand: lightly touch the alcohol and splash it in the four cardinal directions, sky and earth.
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One of the main traditions is the sacred veneration of nature. You can't harm nature. Catching or killing young birds. Cut down young trees. You cannot throw garbage or spit into the sacred waters of Lake Baikal. You cannot wash dirty clothes at the Arshana water source. You cannot break, dig 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 of the main traditions is the sacred veneration of nature. You can't harm nature. Catching or killing young birds. Cut down young trees. You cannot throw garbage or spit into the sacred waters of Lake Baikal. You cannot wash dirty clothes at the Arshana water source. You cannot break, dig up, touch the serge - hitching post, or light a fire nearby. One should not desecrate a sacred place with bad actions, thoughts or words.
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References: http://forum.masterforex-v.org/index.php?showtopic=15539 http://www.iodb.irkutsk.ru/docs/publishing/evenki.html http://google.ru
Chapter:
Siberian cuisine, Siberian traditions
18th page
The minds of Russians will grow in Siberia.
The fertile lands and pure ecology of Siberia are optimal for special settlements, hard labor and camps, which in every possible way contribute to the enlightenment and strengthening of Russian minds.
In the conditions of monotony, orderliness of peasant life and remoteness from the central regions, a wedding (and similar events) turned into a bright theatrical performance, a dramatized ritual crowning the most important choice in the lives of young people.
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.
Young people in Siberia, freer in spirit and morals, had the opportunity to freely choose a life partner. The most important condition for creating a family was economic feasibility. Researchers noted that, according to documents from the 18th - early 19th centuries, brides were often older than grooms: the family tried to “get” a worker into the house, first of all.
In the Yenisei province, the custom of formal bride abduction was widespread in a number of places. M. F. Krivoshapkin, describing this custom, notes that, having agreed by consent, the groom “kidnapped” the bride. At the same time, the bride’s mother asked: “How can you look people in the eyes? I'm giving my daughter away to someone else's house. Give it with your own hands, or what? Is her life worse with us? After the “kidnapping,” however, the bride returned (the ritual was observed), and then the matchmaking ritual began.
The matchmaker, on behalf of the groom, went to match the bride. On the first step of the porch she said: “As my foot stands firmly and firmly, so will my word stand firmly and firmly. So that what I think comes true.” We stood on the step with only our right foot. The matchmaker could also make a match.
Having gone into the hut, the matchmaker sat down under the mother, on a bench. “If you don’t sit under a mother, there will be no connection in the new family,” they said in Siberia. Matitsa knits the house, and the bench must be longitudinal, and not transverse to the mat, otherwise life will go sideways!
The matchmaker first started a conversation “about nothing,” and then said: “I came to you not to feast, not to eat, but with a good deed, with matchmaking!
You have a bride, and I have a groom. Let’s start establishing a relationship!” The father sent the mother outside the fence to the bride's house - it was a girl's business. The bride in Siberia was free to choose and could refuse. In this case, the father said: “She’s young, she wants to be among the girls, to work for her father and mother, to accumulate intelligence.” Or he could say: “Wait until the end (i.e. in a year).” If they agreed, the bride's scarf was given to the matchmaker. All the “negotiations” were conducted by the bride’s father.
Then a special day of shaking hands was appointed. On this day, the father, mother of the groom and the matchmaker went to the bride’s house to “make sure” that the bride was exactly what their son needed, and sealed the important event with a handshake. This was an ancient custom of the people “together” a serious matter.
The fathers shook hands. “God bless you, in good time.” We prayed. The father blessed the bride. Then they drank a glass of “traveling”, and the bride and her friends spent the night “sobbing and lamenting” - they sang songs “with reproaches and tears” for “being given to someone else’s house.”
At the viewing, a day later, the bride and groom met “for the first time.” Relatives and godparents were here, inviting: “We ask you to talk.” There is wine and delicacies on the table. “Here, look at our groom, and show us your bride,” said the godmother. The bride and groom stood on the same floor, arm in arm, the groom was closer to the images, and the bride was closer to the door, then the betrothal took place with a kiss, and the rings were exchanged.
The ritual with the scarf was important, when the bride, groom, and their fathers took hold of the four corners of the scarf, and then the bride and groom intertwined the corners and kissed. After this, everyone sat down at the tables; treats and delicacies were passed around to everyone - in return the guests put money. The groom gave a gift to the bride on a plate, which she accepted with a kiss.
The bride saw off the groom on the porch of the house. Everyone was leaving. The young people stayed with the bride, then the groom returned alone, and the fun began: songs, games, treats. The songs this time were sung more cheerfully. They include reconciliation with a new life, a description of the future life of the bride in the groom's house, etc. The fun continues until late.
The next stage was the party, or “bachelorette party.” On this day, the bride and her friends went to the bathhouse, and they unbraided her hair. The tears began again. In the bathhouse, the bride was covered with a scarf, then dressed up and taken into the house.
A dressed-up groom arrived with a whole retinue of friends on a decorated carriage. He is triumphant! One of the bride’s relatives, “zvatai,” invites everyone into the house. The matchmaker enters, then the groom, then everyone else. After the invitation, they sit down at the tables: they sing songs until late, treat themselves, communicate, talk about the wedding...
After the handshake and before the wedding, wedding officials were appointed. The ritual involved the following: for the bride and groom, a blessed father and mother (godparents), on the bride’s side - two matchmakers, one bed-maid (most often she was a midwife), one seller of the braid, one “zaobnik” (a boy with an “image” icon) ) and two boyars. On the groom's side - one thousand, one groomsman (an expert in all rituals, wedding manager), one girlfriend, two matchmakers, four boyars.
The wedding ritual ends with the wedding day. The action continues on this day from sunrise until “after midnight”. The groom's groomsman is all dressed up: he has a festive embroidered towel over his shoulder, an elegant belt with handkerchiefs hanging on it, and a whip in his hands. He visits his bride early in the morning. "How did you sleep? How is your health?" - copes on behalf of the groom.
On his second visit, the groom brings gifts from the groom, “Our prince ordered me to give them,” he says. They usually gave: colored scarves, a sable fur coat, a wedding outfit, a stand mirror, etc. “Should I invite the prince to the red porch?” - asking a friend and the conversation was about further actions that day.
The bride's younger brother brings a dowry: a feather bed, pillows, a blanket, a canopy, various sewn and woven items in a chest. He travels with an icon and a candle. With him on the sleigh sits a “dowry”, a bed midwife. She goes to prepare the wedding bed in the basement or other place. Treats and mutual gifts of handkerchiefs follow.
And in the bride's house there is festive excitement. The bride is being prepared for the wedding; she gets dressed in front of the mirror, sobbing, and “says goodbye” to her friends. Then everyone sits down at the table. Next to the bride is her younger brother, a braid seller. The groom has already been notified that the bride's house is ready.
Having passed through all the streets of the village, the wedding train-procession arrives at the bride’s house. There are traditional exclamations: “Is this the right house”, “Open the gates!” But this is only for payment: you need to pay “golden hryvnia” for the key to the gate. They enter the yard. Here the matchmakers exchange beer and then the ritual of entering “into the house, into the chambers” follows.
The bride’s younger brother needs to “put a gold hryvnia on a tray, and buy the bride’s braid back for the Russian.” He hits the whip - “Not enough!”, demands more money. Finally, the “kosnik” is satisfied with the amount received. The matchmaker lightly undoes the bride's braid.
Everyone sits down at the table together. There are all kinds of food on it. The bride and groom do not have the right to drink at the wedding: they sip the wine lightly. Three courses follow. A goose is placed in front of the bride's parents, which according to the ritual they must eat together. The goose symbolized the moral purity and purity of the bride.
There is mutual giving of gifts with jokes and toasts to the newlyweds. Finally they are getting ready to go to church. The bride's parents bless the newlyweds. Three deep bows follow. Everyone sits down in the sleigh. Ahead of the train, a boy - a “character” - holds the Blessed Image in his hands.
The friend holds his hand and with a “sentence” circles the train three times, and the procession sets off towards the temple. Fun, songs, jokes! According to tradition, everyone’s heads are not covered with hats. Horses and sleigh arches are decorated with ribbons, bells, and shufflers. Guns are being fired all around. People they meet congratulate the newlyweds.
In the church, “the sacrament of illuminating the marriage and prayer for her well-being,” according to the Orthodox rite, was supplemented by a purely Siberian custom when a scarf was spread on the floor of the temple and the newlyweds stood on it, the groom with his right foot, and the bride with her left. At the same time, it was considered a happy belief that if a bride squeezes a crust of bread in her left hand during the wedding, it means that life will pass in contentment.
Next, the wedding moves to the groom's house. They drive up to the house, and the friend loudly announces: “Our newlywed prince has arrived, with the young princess and the whole regiment, by honest train to the wide courtyard. He ordered it to be announced that he stood at the golden crown and received the Law of God on his head! Please greet me with joy!”
They greet you with bread and salt, pray, and sit down at the table. The wedding feast begins. The first glass of wine is poured to the groom, who passes it to his father. “Well, son, on your legal marriage,” the father congratulates. For the bride and groom, one plate is placed for two. The guests eat, drink, the newlyweds are congratulated, treats and the best dishes are continuously served.
Showing off your culinary skills was considered a matter of honor. After the third course, the young people were taken out from the table. This was followed by the ritual of braiding. The bride was covered with a scarf, and the matchmakers of the bride and groom, unraveling the girl’s braid with songs, braided it into two, laid them on her head in a new form, then put a kokoshnik or povoinichek on her head. All the guests present picked up the song about the braid. Full glasses were poured for the parents, and they once again congratulated the “children on their legal marriage” and blessed them for the “basement.”
The midwife-bed ceremonially opened the room, the first to enter was the “character” with the icon, followed by the matchmakers and the young ones. The young people were left behind - the friend was the last to leave, taking away the candles. And in the room the “feast on the mountain” continued with jokes, jokes, songs...
In the morning, the entire train from yesterday, all the guests, were going to the young husband’s house. The young people were sent to the bathhouse, then they were dressed, and then there was a presentation to their parents. The bride showed her sewing to her husband's parents, and the mother-in-law meticulously assessed the craftsmanship. Then the young people went to the house of their father-in-law and mother-in-law and invited them to a feast.
By lunchtime, all the guests were finally gathered. Everyone took their places. Her and his parents, godparents, and relatives sat in a place of honor, and the young woman catered to them, looked after them, set and served the tables, and tried to show what a nimble housewife she was. Often there were comic “tests” of the groom’s skill, for example: carving a wedge on a stone or placing an ax on an ax handle.
The feast continued until night and often - it lasted more than one day. It continued without any special ritual. But the groomsmen and friends of the newlyweds made impromptu additions, pranks, jokes: it was not for nothing that the wedding was considered a whole performance. Have fun, people!
Weddings often overlapped one another, took turns, and the entire village spent almost a significant part of the winter time, resting from the labors of the righteous, and became a participant in the wedding ceremony, a vibrant amateur folk event.
According to descriptions, in Siberia it was customary to accompany the birth of a baby with certain rituals. When a newborn was washed, silver money was placed in the water, which the midwife then took for herself.
In contrast to “Russian” customs (“to protect the child from harm”), all relatives, parents, and close friends were notified of the birth: they came and came to visit the parent, and each presented the newborn with silver money, which was placed under the pillow of the mother of the child or newborn .
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 drank a brew of berries, weak beer with raisins, prunes, and ginger. The mother was fed whole millet porridge with raisins.
Ethnographers noted that in Siberia, infants were rarely fed with mother's milk for a long time; more often, after 3-4 months they began to be fed with cow's milk. Milk was given to the baby by pouring it into a bottle. The baby grew up, rocking in a cradle - a “wobbly” woven from pine shingles on a bird cherry handle.
The shaky thing was suspended on a leather strap from a flexible “ochep” - a birch pole threaded through the ceiling ring. The shaky top was covered with a special cape - a “tent”. She was that “small world” from which the baby stepped into life...
An ancient pagan ritual was performed on the ninth birthday of a child throughout Russia. In Siberia it was like this: they brought a mug of clean water into which silver money was first placed overnight. The mother poured water onto the grandmother-midwife’s hands three times, and she poured water back onto her. Then the midwife was given 15-20 rubles. money, several pounds of good butter and a pound of tea, and several yards of linen or linen.
This ritual was supposed to symbolize the transfer of responsibility for the future life of the baby from the midwife to the mother. At the same time, water performed a cleansing function and symbolized the intermediate stage of the baby’s arrival into this world.
The great sacrament of baptism was for Russian people the most important condition for communion with God, with the Kingdom of God.
“Unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. ...you must be born again.”
According to Christian tradition, at baptism the child was named after a saint, who became his heavenly intercessor and patron. The baptism of a child was carried out according to the faith of the successors, who became the spiritual parents of the baptized person.
Relatives, close friends of the family, and always the “sworn parents” (godfather and godfather), and the midwife gathered for the christening. The table was always covered with a white tablecloth, and bread and salt were placed on it. A fur coat was laid on the bench under the icons, fur side up, and the baby was laid down. Then the midwife took it and handed it over to the godfather, then everyone went to the church to perform the baptismal ceremony.
At the end of the generally accepted Orthodox rite of baptism in Russia, the fur coat ritual was repeated. The godmother took the child from the fur coat and handed it to his own mother with the words: “The name is (name). Happy Angel Day to you (name), with new happiness. God grant you good health for many years to come, and you and your son (daughter) with joy now.” After the general prayer, the parents invited them to “treat themselves.” Everyone congratulates each other: the father on the “heir”, the godfather on the “godson”, the uncle on the “nephew”, the parents on the son, the grandmother on the grandson.
For “christenings” they prepared porridge from “Sarochinsky” millet, cooked in milk, and on fasting days in water. Sugar was sprinkled on top of the porridge. Everyone who gathered for the christening was served wine, and then porridge. That’s why there was a saying in Siberia: “I ate porridge at his christening.”
For the midwife, who was considered a particularly honored guest, some silver money was placed on the porridge. Kuma and godfather were given towels and linen. If the child was the first in the family (“first-born”), then often, making fun of the baby’s father, they tried to slip him a spoonful of porridge with salt and pepper. At the same time, they said that the father should share the mother’s suffering.
It also happened that my grandmother deliberately doused her apron with wine; I believe that my grandson will start walking faster.
A person’s life journey ends with death... Siberians treated it with respect, wisdom and calm. To die with dignity in old age meant the same thing as to live one’s life “in the honor” of society.
The greatest blessing was to die without suffering yourself and without causing trouble and suffering to your family and friends. Usually, when entering old age, people prepared in advance the material for the coffin domina; it was considered quite natural if the peasant himself, lovingly and carefully, made his domina. And then it stood on the barn or under the roof of a barn “on demand” for many years.
As elsewhere in Rus', a deceased person with a “sinful body” was washed and dressed in clean, preferably new, clothes. Washing the deceased was considered a cleansing rite. Under no circumstances should relatives perform ablution. In Siberia, it was customary for “mortal” items to be made only from canvas and not to be purchased.
The house with the deceased was placed in the upper room, in the front corner, on a bench or table, decorated with linen, muslin or carpet. The deceased had to lie with his head towards the “goddess”. The floor was covered with spruce or, more often, fir “legs” - twigs. Children, grandchildren, and relatives of the deceased certainly sat near the body. The ritual of washing, farewell, was accompanied by lamentations, lamentations, sobs, crying, and sentences. If there were girls in the family of the deceased, they let their hair down over their shoulders and tied a black scarf around their heads.
In the traditional funeral rites of old Siberia, ancient tales occupied an important place. A sad lamentation song served as a means of psychological release in terrible grief.
Since ancient times, the long, long lamentations of inconsolable widows and mothers of relatives have evolved into farewell chants: sorrowful, solemn and stern, touching the soul. A cry once heard is remembered for a lifetime...
Mother's cry for her dead daughter:
Oh, you are my daughter!
Oh, yes you are my dear!
Where are you my beauty?
Where did you go little bird?
Why are you offended at me?
Why are you angry?
Oh, why did you leave me,
I'm a sad orphan.
Who will I go to now?
Who will I tell my sadness to?
Oh, yes, you are my daughter...
From crying for her dead husband:
To whom have you left us, our clear falcon?
You fly away from us to a distant place, you don’t know anything,
Don’t you feel how bitterly we are dying here in tears!
You won’t come back to us to the bitter sorrows, you won’t look again
for our miserable life.
You won’t come to feasts and chats anymore,
you won’t look anymore at your fields, at your spikelets, at your
for cattle for orphans,
You won’t go into your warm hut anymore...
You chose a cold nest for yourself...
...We are about to have invited guests,
guests are invited, it is not for joy that they will gather to us,
but for tears, and for lamentations, all our relatives, all our acquaintances...
(Lamentations recorded by M.V. Krasnozhenova at the beginning of the twentieth century.)
In the Yenisei province there were a number of generally accepted ritual actions at funerals. Many old women bequeathed to be buried in their wedding dresses. The deceased’s shoes were called “kalishki” or “bosoviki” and were made from 2-3 layers of thick white canvas. The deceased was buried wearing a belt.
A small piece of white cloth was attached to the outer corner of the house of the deceased immediately after death so that “the soul could fly to the house in 40 days and wipe away its tears.” Under no circumstances should the deceased's nails or hair be cut. After the funeral, the clothes of the deceased were distributed to friends and relatives. New dresses were also bought and given as gifts for commemoration.
Everyone, acquaintances and strangers, visited the deceased; even distant relatives always came from the surrounding villages. Everyone expressed feelings of compassion, condolences to loved ones, and observed traditional decency. Contemporaries noted that in Siberia many strangers, strangers come to say goodbye, they come to “see how he is dressed, what kind of brocade he is covered with, whether his relatives are crying.”
Anyone entering the house was given a glass of vodka or a glass of tea. For the entire three days while the deceased lay at home, the gates were always left open. Several people served the visitors, helped them undress, served tea from morning to evening, heated the samovar, and one of them gave alms to the beggars.
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 must be placed on a table or shelf at the head of the room. “So that the soul can wash itself,” said knowledgeable people. The candle was placed in a vessel with grain. Tow and broom leaves were placed in the coffin.
The deceased was buried on the third day. “Knittings” from the hands and feet of the deceased were placed in the coffin on the left side. The coffin was carried out of the house in the hands, and the person especially honored was carried in the hands to the “graves”. After removing the body, they immediately turned the bench over, and in the front corner, where the deceased lay, they placed a stone - “serovik”, they believed - “there will be no more deceased in this house in the near future.” The stone lay there for 6 weeks. Immediately after the body was removed, the floors in the house were washed, and the gates of the house were immediately closed.
The procession to the “graves” was built in a certain way: a man with an icon walked in front, followed by a priest, then they carried a lid covered with a carpet, then a coffin lined with velvet or satin (red fabric). If condition permitted, the coffin was covered with brocade. It should be noted that in European Russia, unlike Siberia, the coffin was usually not lined with fabric.
The deceased was buried in the church and then carried to the cemetery. The coffin was lowered into the grave on a canvas, which was then shared by the visiting beggar. According to an ancient semi-pagan rite in Siberia, the priest-father was the first to throw a handful of earth onto the lid of the coffin, then everyone who came to the cemetery threw three handfuls: “The Kingdom of Heaven; rest in peace". According to custom, a canvas towel was tied to the cross.
At the end of the burial ceremony, they served a memorial service, distributed alms to the poor, presented everyone with handkerchiefs or towels and returned home.
Siberians considered it the greatest “sin” to speak “badly” about the deceased.
The commemoration began with kutya or honey. Then food was served “in abundance.” There were many different dishes, but pancakes were a must. If the deceased was buried on a “fast day,” then cold fish, fish jelly, stew, yarn cakes, porridge and various jelly were served.
On the “fast days” they served cold meat, meat jelly, fish jelly, a variety of porridges and jelly, and milk. The wake was always accompanied by a variety of porridges served. Before each change of dishes, they prayed to God and wished the deceased “the Kingdom of God.” Serving jelly, often with cream, meant the end of a “hot lunch”
Ethnographers note that nowhere else in Russia did there exist a ritual of visiting a cemetery on the second day. On the second day, Siberians always went to the “graves,” and only close relatives. “Nothing, the most amazing thing, will keep them from going to the grave: not pouring rain, not a blizzard, not severe frost.” This ritual continues to this day...
According to the Orthodox rite, persons who deliberately took their own lives, or suicides, were deprived of a church funeral service and even burial in a common cemetery. This was considered the greatest sin. These included the dead participants in the “robbery” - criminals.
Those who attended the “hot lunch” bowed to the deceased 1-2 times a day for six weeks. In the homes of many wealthy peasants, all visiting beggars were fed for 40 days after the funeral of a loved one.
On the 9th day, only close relatives commemorated the deceased, and on the 40th day a “dinner party” was held. In many villages on the Angara, it was customary to commemorate on the 6th, 9th, 20th, and 40th days. Everywhere in Siberia they commemorated him on his name day and on the anniversary of his death. For a year, close relatives wore mourning.
On the anniversary of the death, traditional changes of dishes were also served: cold fish, fish jelly, wheat kutya, bird cherry kutya, fish pie, pancakes, pryazhenka, jelly. All ritual porridges, both on funeral days and on other occasions, were prepared from whole, unground grains.
The week following Easter week was one of the most important in the ritual cycle for the Siberian old-timers. On Tuesday of St. Thomas' week we celebrated Parents' Day. The Siberians called him “Ikhna parent Paska.”
On the eve of “parents' Easter” everyone had to wash themselves in the bathhouse, despite the fact that it was Monday. In the evening, after all family members had washed, a certain set of linen, things, and soap were brought to the bathhouse for their deceased ancestors. They set up the gang, poured water in, laid out things on the benches and left, leaving the door slightly open. No one alive had the right to go there after that; it was considered the greatest sin. And so that the souls of their ancestors could wash themselves in their baths, the cemetery gates were opened on Monday evening (on other days they remained closed).
On Parents' Day we got up before dawn. Relatives went to the church with kutya, where a memorial service was served and the dead were remembered, others stayed at home and prepared a hearty dinner.
After the church service, the Siberians visited the “graves”. Dressed in fine clothes, all the inhabitants of the village came together, commemorated the dead with kutia, eggs, pancakes, and snacks. “On this day, at the graves, old-timers “share Christ” with their parents: they put out a kutya, painted eggs, they commemorate with wine, then they invite their loved ones, neighbors, and fellow villagers to commemorate.
Many people take a samovar to graves. Many bring wine”: they drink it themselves and treat their “parents”, pouring wine from a glass onto the grave. They sit sedately, remember and leave,” he wrote about this ritual at the end of the 19th century. ethnographer V.S. Arefiev.
Upon returning from the cemetery, the peasants set tables at home, set out abundant dishes, poured wine into several glasses and covered them with pieces of bread. Then the window was opened, a towel was hung through the window sill onto the street - a “path” for the souls of deceased ancestors.
All relatives and invitees left the room and went out into the front hut or into the courtyard, after praying and bowing in the front corner in front of the icon. Old-timers believed that the souls of deceased ancestors feasted at this time and communicated at the laid table. It was believed that richly laid tables brought them joy and showed the degree of respect and veneration of their ancestors by the living
After some time had passed, everyone returned to the tables and began the funeral dinner with prayer.
Not only on “Parents' Easter,” but also every day, the old-timer turned to his ancestors for advice, mentally talked with them about matters and problems; in the minds of the ancestors remained part of this world.
Also see section:
Bogatyrsky feast
RUSSIAN KITCHEN
Traditional Russian dishes
Many of these dishes will become a true decoration of any festive banquet table.
Advice for kitchen guys (i.e. cooks)
Our ancestors did not eat soon,
It didn't take long to move around
Ladles, silver bowls
With boiling beer and wine.
They poured joy into my heart,
Foam hissed around the edges,
It is important that the teacups wore them
And they bowed low to the guests.
A.S. Pushkin
FROM THE HISTORY. Once upon a time, Russians ate leisurely, with breaks, for lunch:
- first roast(modern second),
- then ear(various liquid dishes, soups),
- and finally snacks(sweet desserts).
From the point of view of modern dietetics, this order of meals is optimal, with breaks between them of 10-15 minutes.
A leisurely meal with breaks between courses is shown those who want to lose weight .
At the turn of the 17th-18th centuries, nobles who came to Russia introduced the customs of European cuisine, and the order of dishes served for lunch changed to modern ones.
From the beginning of the 18th century, the Russian monarchy required more and more intense service from its subjects, and therefore it became inappropriate for service people and serf slaves to “corrode” for a long time at the table. The pace of the meal became continuous, without the previously traditional breaks between courses.
COLD DISHES AND SNACKS
EAR. SOUPS
The history of Siberian peoples goes back thousands of years. Since ancient times, great people lived here, preserving the traditions of their ancestors, respecting nature and its gifts. And just as the vast lands of Siberia are vast, so are the diverse peoples of the indigenous Siberians.
Altaians
According to the results of the population census in 2010, the Altaians number about 70,000 people, which makes them the largest ethnic group in Siberia. They live mainly in the Altai Territory and the Altai Republic.
The nationality is divided into 2 ethnic groups - Southern and Northern Altaians, differing both in their way of life and the characteristics of their language.
Religion: Buddhism, shamanism, Burkhanism.
Teleuts
Most often, Teleuts are considered an ethnic group related to the Altaians. But some distinguish them as a separate nationality.
They live in the Kemerovo region. The number is about 2 thousand people. Language, culture, faith, traditions are inherent to the Altaians.
Sayots
Sayots live on the territory of the Republic of Buryatia. The population numbers about 4,000 people.
Being descendants of the inhabitants of the Eastern Sayans - the Sayan Samoyeds. The Sayots have preserved their culture and traditions since ancient times and to this day remain reindeer herders and hunters.
Dolgans
The main settlements of Dolganov are located on the territory of the Krasnoyarsk Territory - Dolgano-Nenets municipal district. The number is about 8,000 people.
Religion – Orthodoxy. The Dolgans are the northernmost Turkic-speaking people in the world.
Shors
Adherents of shamanism, the Shors, live mainly in the Kemerovo region. The people are distinguished by their distinctive ancient culture. The first mentions of the Shors go back to the 6th century AD.
The nationality is usually divided into mountain taiga and southern Shors. The total number is about 14,000 people.
Evenks
The Evenks speak the Tungusic language and have been hunting since time immemorial.
The nationality numbers about 40,000 people settled in the Republic of Sakha-Yakutia, China and Mongolia.
Nenets
A small nationality of Siberia, they live near the Kola Peninsula. The Nents are a nomadic people engaged in reindeer herding.
Their number is about 45,000 people.
Khanty
More than 30,000 Khanty live on the territory of the Khanty-Mansi Autonomous Okrug and the Yamalo-Nenets Autonomous Okrug. They engage in hunting, reindeer herding, and fishing.
Many of the modern Khanty consider themselves Orthodox, but some families still profess shamanism.
Muncie
One of the oldest indigenous Siberian peoples is Mansi.
Ivan the Terrible also sent entire armies to battle with Mansi during the development of Siberia.
Today their number numbers about 12,000 people. They live mainly on the territory of the Khanty-Mansiysk Autonomous Okrug.
Nanai people
Historians call the Nanais the oldest people of Siberia. The number is about 12,000 people.
They mainly live in the Far East and along the banks of the Amur River in China. Nanai is translated as - people of the earth.
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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.
For many centuries, the peoples of Siberia lived in small settlements. Each individual settlement had its own clan. The inhabitants of Siberia were friends with each other, ran a joint household, were often relatives to each other and led an active lifestyle. But due to the vast territory of the Siberian region, these villages were far from each other. So, for example, the inhabitants of one village already led their own way of life and spoke a language incomprehensible to their neighbors. Over time, some settlements disappeared, while others became larger and actively developed.
History of population in Siberia.
The Samoyed tribes are considered to be the first indigenous inhabitants of Siberia. They inhabited the northern part. Their main occupations include reindeer herding and fishing. To the south lived the Mansi tribes, who lived by hunting. Their main trade was the extraction of furs, with which they paid for their future wives and bought goods necessary for life.
The upper reaches of the Ob were inhabited by Turkic tribes. Their main occupation was nomadic cattle breeding and blacksmithing. To the west of Baikal lived the Buryats, who became famous for their iron-making craft.
The largest territory from the Yenisei to the Sea of Okhotsk was inhabited by Tungus tribes. Among them were many hunters, fishermen, reindeer herders, some were engaged in crafts.
Along the shore of the Chukchi Sea, the Eskimos (about 4 thousand people) settled down. Compared to other peoples of the time, the Eskimos had the slowest social development. The tool was made of stone or wood. The main economic activities include gathering and hunting.
The main way of survival of the first settlers of the Siberian region was hunting, reindeer herding and extraction of furs, which was the currency of that time.
By the end of the 17th century, the most developed peoples of Siberia were the Buryats and Yakuts. The Tatars were the only people who, before the arrival of the Russians, managed to organize state power.
The largest peoples before Russian colonization include the following peoples: Itelmens (indigenous inhabitants of Kamchatka), Yukagirs (inhabited the main territory of the tundra), Nivkhs (inhabitants of Sakhalin), Tuvinians (indigenous population of the Republic of Tuva), Siberian Tatars (located in the territory of Southern Siberia from Ural to Yenisei) and Selkups (residents of Western Siberia).
Indigenous peoples of Siberia in the modern world.
According to the Constitution of the Russian Federation, every people of Russia received the right to national self-determination and identification. Since the collapse of the USSR, Russia has officially turned into a multinational state and the preservation of the culture of small and endangered nationalities has become one of the state priorities. The Siberian indigenous peoples were not left out here either: some of them received the right to self-government in autonomous okrugs, while others formed their own republics as part of the new Russia. Very small and endangered nationalities enjoy full support from the state, and the efforts of many people are aimed at preserving their culture and traditions.
As part of this review, we will give a brief description of each Siberian people whose population is more than or approaching 7 thousand people. Smaller peoples are difficult to characterize, so we will limit ourselves to their name and number. So, let's begin.
- Yakuts- the most numerous of the Siberian peoples. According to the latest data, the number of Yakuts is 478,100 people. In modern Russia, the Yakuts are one of the few nationalities that have their own republic, and its area is comparable to the area of the average European state. The Republic of Yakutia (Sakha) is geographically located in the Far Eastern Federal District, but the Yakut ethnic group has always been considered an indigenous Siberian people. The Yakuts have an interesting culture and traditions. This is one of the few peoples of Siberia that has its own epic.
- Buryats- this is another Siberian people with their own republic. The capital of Buryatia is the city of Ulan-Ude, located east of Lake Baikal. The number of Buryats is 461,389 people. Buryat cuisine is widely known in Siberia and is rightfully considered one of the best among ethnic cuisines. The history of this people, its legends and traditions is quite interesting. By the way, the Republic of Buryatia is one of the main centers of Buddhism in Russia.
- Tuvans. According to the latest census, 263,934 identified themselves as representatives of the Tuvan people. The Republic of Tyva is one of the four ethnic republics of the Siberian Federal District. Its capital is the city of Kyzyl with a population of 110 thousand people. The total population of the republic is approaching 300 thousand. Buddhism also flourishes here, and the Tuvan traditions also speak of shamanism.
- Khakassians- one of the indigenous peoples of Siberia numbering 72,959 people. Today they have their own republic within the Siberian Federal District and with its capital in the city of Abakan. This ancient people have long lived in the lands west of the Great Lake (Baikal). It was never numerous, but that did not prevent it from carrying its identity, culture and traditions through the centuries.
- Altaians. Their place of residence is quite compact - the Altai mountain system. Today Altaians live in two constituent entities of the Russian Federation - the Altai Republic and the Altai Territory. The number of the Altai ethnic group is about 71 thousand people, which allows us to speak of them as a fairly large people. Religion - shamanism and Buddhism. The Altaians have their own epic and a clearly defined national identity, which does not allow them to be confused with other Siberian peoples. This mountain people has a centuries-old history and interesting legends.
- Nenets- one of the small Siberian peoples living compactly in the area of the Kola Peninsula. Its population of 44,640 people allows it to be classified as a small nation whose traditions and culture are protected by the state. The Nenets are nomadic reindeer herders. They belong to the so-called Samoyed folk group. Over the years of the 20th century, the number of Nenets approximately doubled, which indicates the effectiveness of state policy in the field of preserving the small peoples of the North. The Nenets have their own language and oral epic.
- Evenks- people predominantly living on the territory of the Republic of Sakha. The number of this people in Russia is 38,396 people, some of whom live in the regions adjacent to Yakutia. It is worth saying that this is approximately half of the total number of the ethnic group - approximately the same number of Evenks live in China and Mongolia. The Evenks are a people of the Manchu group who do not have their own language and epic. Tungusic is considered the native language of the Evenks. Evenks are born hunters and trackers.
- Khanty- the indigenous people of Siberia, belonging to the Ugric group. The majority of the Khanty live on the territory of the Khanty-Mansiysk Autonomous Okrug, which is part of the Ural Federal District of Russia. The total number of Khanty is 30,943 people. About 35% of the Khanty live in the Siberian Federal District, with the lion's share of them in the Yamalo-Nenets Autonomous Okrug. The traditional occupations of the Khanty are fishing, hunting and reindeer herding. The religion of their ancestors is shamanism, but recently more and more Khanty people consider themselves Orthodox Christians.
- Evens- people related to the Evenks. According to one version, they represent an Evenki group that was cut off from the main halo of residence by the Yakuts moving south. A long time away from the main ethnic group made the Evens a separate people. Today their number is 21,830 people. Language - Tungusic. Places of residence: Kamchatka, Magadan region, Republic of Sakha.
- Chukchi- nomadic Siberian people who are mainly engaged in reindeer herding and live on the territory of the Chukotka Peninsula. Their number is about 16 thousand people. The Chukchi belong to the Mongoloid race and, according to many anthropologists, are the indigenous aborigines of the Far North. The main religion is animism. Indigenous industries are hunting and reindeer herding.
- Shors- a Turkic-speaking people living in the southeastern part of Western Siberia, mainly in the south of the Kemerovo region (in Tashtagol, Novokuznetsk, Mezhdurechensky, Myskovsky, Osinnikovsky and other regions). Their number is about 13 thousand people. The main religion is shamanism. The Shor epic is of scientific interest primarily for its originality and antiquity. The history of the people dates back to the 6th century. Today, the traditions of the Shors have been preserved only in Sheregesh, since most of the ethnic group moved to the cities and were largely assimilated.
- Muncie. This people has been known to Russians since the beginning of the founding of Siberia. Ivan the Terrible also sent an army against the Mansi, which suggests that they were quite numerous and strong. The self-name of this people is Voguls. They have their own language, a fairly developed epic. Today, their place of residence is the territory of the Khanty-Mansi Autonomous Okrug. According to the latest census, 12,269 people identified themselves as belonging to the Mansi ethnic group.
- Nanai people- a small people living along the banks of the Amur River in the Russian Far East. Belonging to the Baikal ethnotype, the Nanais are rightfully considered one of the most ancient indigenous peoples of Siberia and the Far East. Today the number of Nanais in Russia is 12,160 people. The Nanais have their own language, rooted in Tungusic. Writing exists only among the Russian Nanais and is based on the Cyrillic alphabet.
- Koryaks- indigenous people of the Kamchatka Territory. There are coastal and tundra Koryaks. The Koryaks are mainly reindeer herders and fishermen. The religion of this ethnic group is shamanism. Number of people: 8,743 people.
- Dolgans- a people living in the Dolgan-Nenets municipal region of the Krasnoyarsk Territory. Number of employees: 7,885 people.
- Siberian Tatars- perhaps the most famous, but today not numerous Siberian people. According to the latest census, 6,779 people self-identified as Siberian Tatars. However, scientists say that in fact their number is much larger - according to some estimates, up to 100,000 people.
- Soyots- an indigenous people of Siberia, a descendant of the Sayan Samoyeds. Lives compactly on the territory of modern Buryatia. The number of Soyots is 5,579 people.
- Nivkhi- indigenous people of Sakhalin Island. Now they live on the continental part at the mouth of the Amur River. As of 2010, the number of Nivkhs is 5,162 people.
- Selkups live in the northern parts of the Tyumen and Tomsk regions and in the Krasnoyarsk Territory. The number of this ethnic group is about 4 thousand people.
- Itelmens- This is another indigenous people of the Kamchatka Peninsula. Today, almost all representatives of the ethnic group live in the west of Kamchatka and the Magadan Region. The number of Itelmens is 3,180 people.
- Teleuts- Turkic-speaking small Siberian people living in the south of the Kemerovo Region. The ethnos is very closely related to the Altaians. Its population is approaching 2 and a half thousand.
- Among other small peoples of Siberia, such ethnic groups are often distinguished as “Kets”, “Chuvans”, “Nganasans”, “Tofalgars”, “Orochs”, “Negidals”, “Aleuts”, “Chulyms”, “Oroks”, “Tazis”, “Enets”, “Alutors” and “Kereks”. It is worth saying that the number of each of them is less than 1 thousand people, so their culture and traditions have practically not been preserved.
