Language of the Khanty and Mansi. Lifestyle and support system

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

These are two different peoples

Despite the unconditional kinship, which is expressed in the similarity of languages ​​and many rituals, the Khanty and Mansi are different peoples. But it just so happened that the colonialists of Western Siberia, who represented the interests Russian Empire, there was no time to identify ethnographic differences. Residents of Ugra were mentioned en masse both in official documents and in scientific research. This approach led to the emergence of the Khanty-Mansiysk Autonomous Okrug.

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

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

The main difference between the two above-mentioned peoples is their way of life. Mansi (Voguls) are nomadic reindeer herders inhabiting the tundra. Their life corresponds to their main occupation. Although they also hunt, the production of fur-bearing animals has never been their main source of income.

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

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

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

Sacrifices to icons

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

These people continue to follow their traditions. True, with the massive settlement of Siberia by Russian colonists, they began to practice their cults secretly, moving idols to special places that serve the pagans as sanctuaries. There they bring various offerings to their gods and spirits, which they worship.

Sometimes the Khanty and Mansi smear the blood of sacrificial animals on the lips of saints depicted on Orthodox icons, which are found in almost every home, because they perceive these faces as pagan gods. Thus, the supreme god, called Num-Torum, is associated here with Nicholas the Pleasant, because it is to him that believers turn if they need help in a specific matter. For example, in moose hunting. And the earth goddess Kaltas-ekva is perceived by local believers as the Mother of God. So far, Orthodox priests cannot do anything about such religious syncretism, because in words the Mansi and Khanty are Christians.

Celebrating the killing of a bear

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

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

If we consider that every local family has a bear skin, and even more than one, then we can assume that the hunt for the “masters of the taiga” in Western Siberia was carried out regularly. At the festival, people not only treat themselves to fresh bear meat and other dishes national cuisine, they sing ritual songs, dance, and stage comic performances. Moreover, the artists are exclusively men who perform female roles, dressed in the clothes of their relatives.

The Bear Festival is an alternative reality, a kind of looking glass where the world of spirits intertwines with reality.

Allows adultery

Representatives of the indigenous peoples of Ugra do not strictly monitor the behavior of their daughters, because premarital relations are not considered something reprehensible among them. Having a child from another man does not in any way prevent a girl from deciding to get married. From the groom’s point of view, this is a positive thing, because his chosen one has proven that she is able to bear and give birth to healthy offspring.

But infertility is a real tragedy in the eyes of the Khanty and Mansi. They even allow adultery if a woman cannot get pregnant from her husband. In case of infertility of the first chosen one, the man is allowed bigamy.

These people believe that a difficult birth indicates the lady’s infidelity, because this is how the gods themselves punish her - when she gives birth to a child not from her official spouse, she experiences much more suffering and pain than a decent woman. And the affairs of the gods do not concern mere mortals. And every child is greeted with joy.

Castrating deer with teeth

Muncie, as a rule, keep large herds of deer. The meat of these animals is eaten, traditional clothing is made from the skins, and the horns and bones are used to make various tools and household utensils. Sometimes deer are used to pay with each other.

In a large herd, one (less often two) male breeder is left. He inseminates females during the rutting period. Most grown-up male animals are castrated: otherwise they will begin to fight fiercely for the fawns, which is fraught with losses for the owners. In addition, after castration, former males gain weight better.

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

They eat the contents of deer stomachs

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

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

In addition, Mansi and Khanty drink the blood of a freshly slaughtered deer, and also eat bone marrow from the legs of the animal, breaking them with the butt of an ax. Raw meat, while it is still warm, according to the natives of Ugra, helps against many diseases, strengthens a person’s immune system, gives him strength and warms him from the inside, which is important during severe frosts.

Blood feud

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

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

Play 27 instruments

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

Air burial rite

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

Not only individual Khanty and Mansi people bury their dead in this way, but also some Nenets, Nganasans, Itelmens, Yakuts, Tuvinians, Altaians and others, including the Iroquois of North America.

Mansi - people in Russian Federation inhabiting the Ob River basin since ancient times. According to the 2002 Population Census, about twelve thousand representatives of this nationality live in Russia. Most Mansi speak Russian, but there are still entire villages that have not forgotten their native Mansi language.

The Mansi formed as a separate people in the middle of the first millennium AD. The nation was formed from several tribes that settled in the basins of the Kama, Ural, Ob rivers, and so on. Some of these tribes came from Northern and Western Siberia. Around the first half of the second millennium, the Mansi had frequent conflicts with Russian tribes and the Komi people.

In Russian chronicles, the first mentions of Mansi date back to the second half of the eleventh century. At this time, the Russians called them “Ugras”, less often “Vogulichs” or “Voguls”. Close contact between the Mansi and the Russians began after the conquest of Siberia. During this period, the development of Mansi was at a very low level. They lived in a tribal system, the main occupation was hunting forest animals and fishing. Rare tribes bred deer and cultivated the land.

Until the end of the eighteenth century, the Mansi did not know transport other than reindeer or dog sleds, horses and skis. Only with the arrival beyond the Urals Soviet power, the active development of northern peoples began. Many Mansi took up raising livestock (horses, sheep, cows) and reindeer herding.

Traditional Mansi home

The traditional Mansi home is a wooden hut, where the family spent the whole winter. In summer, autumn and spring, the Mansi left their permanent homes for fishing grounds. Temporary huts were assembled from poles covered with birch bark. Reindeer herders in the steppe built tents from poles and reindeer skins. Among the Mansi living in the south and west of the Trans-Urals, permanent (winter) huts were very similar to Russian log cabins. In the northern regions, winter huts often had an earthen or birch bark roof. Mansi settlements consisted of close and distant relatives.

As a rule, permanent huts were heated using some kind of fireplace, assembled from poles and coated with clay. This hearth was also used for cooking. Mansi bread was baked in special ovens, which were specially built near the house. Mansi's favorite food was dried reindeer meat and fish baked over a fire. Sometimes fish and meat were fried or dried. In the fall, they ate forest products, with the exception of mushrooms, which were considered unsuitable for food.

Mansi folk costume

Mansi men dressed in a shirt, wide and warm pants. Outerwear was made of cloth and necessarily had a hood and wide sleeves. Reindeer herders wore “luzan” - a cape made of reindeer skins with holes for the head and arms and unstitched sides.

Women dressed in a dress or robe, richly decorated with embroidery. A mandatory attribute was a scarf on the head. Women paid Special attention jewelry: rings from precious metals, bead embroidery on clothes, necklaces, earrings and the like.

In the eighteenth century, the Russians converted Mansi to the Orthodox faith. Until this moment, the northern people had a developed mythology and believed in ancestor spirits and patron spirits. Each village had its own shaman. Currently, the overwhelming majority of Mansi are Orthodox Christians, but still distant echoes of the former faith remain.
The Mansi believed that the entire world around them was divided into three kingdoms: heaven, earth and the underworld, and each of them was ruled by a separate deity. For example, the sky was ruled by the god Torum (translated as "sky", "weather" or "supreme being"), who created and rules the earth. Khul-otyr is God underground kingdom, which harms people, creates dangerous creatures and takes people into its possession. Ma-ankva is the goddess of the earth, saving people from diseases, giving offspring...

In addition to the three main deities, the Mansi believed in the existence human-like gods living among people. For example, the deities of Menkeva are divine beings created by Torum. According to legend, the heavenly god created them from wood, but the Menkevas hid from their creator in the forest and live there, hunting wild animals. The Mansi believed that the Menkevas brought good luck in the hunt. Forest deities have families and children.

Some forest dwellers were also endowed with divine qualities. For example, the cult of the bear has survived to this day. The Mansi wolf was feared and considered the creation of an underground god. Dogs, according to beliefs, were a kind of intermediary between the living and the dead.

The Bear Festival is one of the few remnants of the old faith of the people that have survived today. The bear has always been especially revered among the Mansi people divine being, but it was also the main object of hunting, providing clothing and food.

A bear festival or bear games is a kind of ritual aimed at calming the soul of a killed animal and the soul of the person who killed it. The Mansi held bear festivals once every seven years; in addition, a ritual was performed every time the hunters returned home with a killed animal.

The ritual itself begins in the forest, at the place of death of the animal. Hunters had to clean the bear's skin by wiping it with water, snow, grass, or just dirt. Then the carcass was placed on a special stretcher, so that the head lay between the front paws. In this form, the prey was carried to the settlement. When approaching their relatives, the hunters notified them by shouting. If a female bear was killed, then the hunters shouted four times, and if it was a male, then five times. Villagers came out to meet the hunters and fumigated them with smoke, sprinkled them with water or snow.

Depending on the sex of the animal, the holiday lasted five days (if a male was killed) or four days (if a female was killed). First, the bear’s head was placed in the “holy corner” of the house, and hunting weapons were placed nearby. The head was then asked for permission before the celebration began. After obtaining the consent of the Mansi, they chose an animal that would be sacrificed to the bear. Only the hunter who killed the animal could set the day when the holiday would begin. A magnificent feast was held in the house, and treats were placed in front of the bear's head.

Faces of Russia. “Living together while remaining different”

The multimedia project “Faces of Russia” has existed since 2006, talking about Russian civilization, the most important feature which is the ability to live together while remaining different - this motto is especially relevant for the countries of the entire post-Soviet space. From 2006 to 2012, within the framework of the project, we created 60 documentaries about representatives of different Russian ethnic groups. Also, 2 cycles of radio programs “Music and Songs of the Peoples of Russia” were created - more than 40 programs. Illustrated almanacs were published to support the first series of films. Now we are halfway to creating a unique multimedia encyclopedia of the peoples of our country, a snapshot that will allow the residents of Russia to recognize themselves and leave a legacy for posterity with a picture of what they were like.

~~~~~~~~~~~

"Faces of Russia". Muncie. “My deer are running”, 2011

M'ANSI(self-name - “man”), Voguls, people in the Russian Federation, indigenous people Khanty-Mansi Autonomous Okrug Tyumen region(in the Ob River basin, mainly along its left tributaries Konda, Northern Sosva, etc.). About 100 people live in the northeast Sverdlovsk region. The number in Russia is 8.3 thousand people, of which in the Khanty-Mansi Autonomous Okrug - over 6.5 thousand people.

According to the 2002 Census, the number of Mansi living in Russia is 12 thousand people, according to the 2011 census. - 12 thousand 269 people.

They are related to the Khanty, with whom they unite under the name Ob Ugrians. They speak the Mansi language of the Finno-Ugric group Ural family. Over 60% of Mansi consider Russian their native language. Writing since 1931 is based on the Latin alphabet, since 1937 - based on the Russian alphabet. Stand out ethnographic groups: northern, with Sosvinsky and Upper Lozvinsky dialects; southern, or Tavdinskaya; eastern with the Kondinsky dialect; Western with Pelym, Vagil, Middle Lozvin and Lower Lozvin dialects. Literary language based on the Sosva dialect.

Believers are Orthodox. Traditional beliefs are preserved.

How ethnic community The Mansi were probably formed in the 1st millennium AD on the basis of the aboriginal tribes of the Kama region, the Urals and Southern Trans-Urals and the Ugric tribes that came in the 2nd half of the 2nd millennium BC from the steppes of Northern Kazakhstan and Western Siberia. In the first - 1st half of the second millennium AD, the ancestors of Mansi were pushed east by the Komi and Russians beyond the Urals. Contacts with Russians, primarily with Novgorodians, since the 11th century. According to Russian written sources, they have been known since the end of the 11th century (together with the Khanty) under the name "Ugra", and since the 14th century - "Vogulich", "Vogul". By the time the Siberian Khanate joined the Russian state (late 16th century), the Mansi lived in a tribal system, remnants of which survived until the 1930s (for example, the division into totemic phratries of Por and Mos). Officially converted to Orthodoxy in the 18th century, they retain pre-Christian beliefs (developed mythology, the cult of patron spirits, ancestors, bears, shamanism, etc.).

In the Chanwen (Vogul) cave, located near the village of Vsevolodo-Vilva in Perm region traces of the presence of Voguls were discovered. According to local historians, the cave was a temple (pagan sanctuary) of the Mansi, where ritual ceremonies were held. In the cave, bear skulls with traces of blows from stone axes and spears, shards of ceramic vessels, bone and iron arrowheads, bronze plaques of the Perm animal style with an image of a moose man standing on a lizard, silver and bronze jewelry were found.

During the years of Soviet power, Mansi developed, along with traditional ones, new sectors of the economy - fur farming, livestock farming, and vegetable growing. Part of Mansi is occupied in industry. Over 45% live in cities (1989). Its own intelligentsia was formed.

Settlements were permanent (winter) and seasonal (spring, summer, autumn) in fishing areas. Traditional winter housing is rectangular log houses, often with an earthen roof, southern groups- huts of the Russian type, in the summer - conical birch bark tents or quadrangular frame buildings made of poles covered with birch bark, among reindeer herders - covered with reindeer skins. The dwelling was heated and lit by a chuval - an open hearth made of poles coated with clay. To bake bread, clay ovens were built far from homes.

Traditional women's clothing - a dress, a swinging robe (satin or cloth) and a double reindeer fur coat (yagushka, sakh), a scarf on the head, a large number of jewelry (rings, beaded necklaces, etc.); men's clothing- shirt, trousers, closed clothing with a hood made of cloth, among reindeer herders - from reindeer skins (malitsa, goose), hunting cloth clothing with a hood and unsewn sides (luzan). Weaving from nettle and hemp fiber was widespread.

Traditional food is fish and meat, dried, roasted, frozen, and berries. They did not eat mushrooms, considering them unclean.

The traditional village of Mansi was inhabited by several large or small, mostly related families. Marriage is patrilocal with elements of matrilocality. In the 19th and early 20th centuries, property differentiation took shape and a territorial community was formed.

Rich folklore and rituals (bear holidays, etc.) are preserved.

Traditional culture and language are mainly preserved among the northern (Sosva-Lyapinsky) and eastern (Kondinsky) groups of Mansi.

Z.P. Sokolova

Heaven and earth live with one mind

Mansi are a people living in Northwestern Siberia (Khanty-Mansiysk Autonomous Okrug - Ugra). The name Mansi was adopted as the official name after 1917. In the old scientific literature and in documents of the tsarist administration, representatives of the Mansi people were called Voguls, and the Khanty were called Ostyaks.

The Mansi people did not have a written language until the 30s of the twentieth century. But this does not mean that the Mansi did not have poetry and oral folk art. There was folklore, and it was passed down from generation to generation. The main guardians folk wisdom there were singers and storytellers. This is usually wide famous people who know by heart many legends, traditions, fairy tales and mysteries of their people and own the secrets of performing skills.

The Mansi held fairy tale evenings only in winter, from mid-November to mid-March. At this time they are standing very coldy, women, children and old people are at home. We need to somehow pass the time on such long winter evenings.

According to tradition, events in Mansi fairy tales are presented not as long ago, but as happening today, now. This allows everyone present to feel like participants or, at least, eyewitnesses of the action.

For a long time, at the end of the day, the Mansi gathered together in a certain house. Every village had such houses. The women sewed, wove beads, and weaved threads from deer tendons.
The atmosphere at these meetings was very warm and relaxed. Children were always present at such gatherings. It was customary to tell children's fairy tales first, for adults - secondly, that is, much later. Well, in order to lift the mood and invigorate the listeners, riddles were used.

By the way, try to guess a few Mansi riddles.

The white fabric unfolds, the black fabric folds. What is this? It's easy to guess: day and night. One fact is striking about this riddle: it is very reminiscent of a Möbius strip. This is when you walk along one surface of the tape and end up on another - the opposite one.

The next riddle will be trickier than the previous one. It is difficult to guess - we warn you right away. In the middle deep forest a woman in a white headscarf is sitting. Who is this or what is this? You'll never guess! This is a stump that is covered with snow.

What other restrictions were imposed on storytellers? Fairy tales could not be told in the spring, from the moment the first crow arrived, in the summer and autumn, until the crows flew away for the winter from the places where the Mansi lived. There was a belief: if anyone violates this prohibition, his head will become covered with scab. In such cases they said: “The crow will shit on his head.”

Songs and riddles could be listened to throughout the year, because small genres do not take up much time from workers. On the contrary, they lift your spirits. Short children's stories could also be told all year round.
Tales were told by both old and young, women and men.

During the presentation, it was customary to insert some approving or condemning remarks, for example: tiy! (that's how!), yomas teste! (serve him right!) and the like.

Thus, the performer was made to understand that everyone was listening to him attentively and empathizing with the characters. You could even say that listeners behave quite interactively...

And as an example, we’ll tell you one very a cautionary tale called "Long Nose".

One day the old man went hunting, and it was evening. He decided to wait out the night in his hunting hut. He looks at the light flickering in the window. “Well, the old man thinks, good. This means that some hunter came before me, and we’ll spend the night together.”

He approached the hunting hut, looked through the window, and there, instead of a hunter, there were two terrible forest spirits animal skins share. The old man got scared, backed away from the window, suddenly there was some gristle! the dry branch broke. The forest spirits began to stir in the hut, and the old man froze and listened.

What was it? asks one forest spirit, and he himself trembles with fear.

We have nothing to fear, we are the strongest in the forest, says the second, and he himself also trembles.

The old man realized that the spirits were frightened of him and thought: “Well, I’ll kick them out of the hut now!” He tore a piece of bark from a tree, rolled it into a tube and put it to his nose. It turned out to be a very long nose. The old man stuck his head through the window and shouted:

Oh-ho-ho! Long Nose has come to visit you!

The forest monsters were scared to death and ran out of the hut.

The old man spent the night in the hut, and in the morning he brought home the skins of animals that the forest spirits had left behind.

From this tale we can conclude that the hunter must be on the alert all the time. You have to keep your ears open, especially when meeting different spirits.

How, according to Mansi, did the creation of the world take place?

The Mansi have two versions of the creation of the world. According to one myth, the earth was retrieved from the bottom of the ocean by a loon named Luli. According to another version, Kul-Otyr himself, the evil spirit who rules the underworld, got the earth from the bottom.

The world in the mythopoetic ideas of the Mansi is divided into three spheres: air, water and earth. That is why the waterfowl is the most suitable in this situation - all three spheres are available to it.

Let's take a closer look at the pantheon of gods. High Gods in the pantheon - Num-Torum and his son, Kors-Torum. The underworld is ruled, as already mentioned, by the evil spirit Kul-Otyr (Kyn-Lung).

The main gods: the eldest of the sons of Numi-Torum, Polum-Torum, was in charge of all the fish and animals of the surrounding areas, Mir-susne-khum, another son of Numi-Torum, is a mediator between the gods and the world (“Heavenly Overseer”), his horse is Tovlyng-luv, Mykh-imi - “Old Earth Woman”, goddess who prevents diseases, Koltash-ekva - goddess of the earth, mother of Mir-Susne-khum, Khotal-ekva - goddess of the sun, Etpos-oika - god of the moon, Nai-ekva - goddess of fire, Syahyl-torum - god of thunder,

The gods were also assigned a place of residence: Polum-Torum lived on the Pelym (Polum) River, Nyor-oika - on Lake Yalpyn-tur. We have not mentioned all the gods, in fact there are more of them.

In addition to the main gods, there are also the so-called characters of lower mythology: pupyg - a good spirit (guardian), kul - an evil spirit, menkv - a cannibal giant, uchi (eyes) - a forest monster, mys (mis) - a good giant.

In the village of Khurum-paul, Yiby-oyka (“Old Owl”) was revered, who was considered by the residents of this village to be their ancestor, that is, a totem. The peoples of the Ob north also had such representatives of nature as totems, such as the dragonfly, wagtail, and eagle owl. And if they are totems, then you cannot hunt them.

As for such a small bird as the wagtail, a big festival “Vurshchik hutl” (Wagtail Festival) is organized in its honor. This is an ancient calendar holiday of all Ob Ugrians. It is the wagtail that is called in the northern regions the herald of the Red Spring and the Great Light (white nights) - that is, summer. According to Mansi beliefs, a wagtail would fly in and break the ice on the river with its tail, thus driving away spring.

The open-air ethnographic museum “Torum Maa” (Khanty-Mansiysk) restored this ancient rite and since 2010 it has been held annually on June 1 - International Children's Day.

This ritual has a social and family orientation of transmitting spiritual values ​​from generation to generation in order to preserve the culture of the Ob Ugrians.

A fabulous theatrical performance unfolds on stage according to the script of the story of the Mansi writer Anna Konkova, in which the main characters The Mother of Mothers is a wise woman chosen by the residents of the village for this position, the old man Petotka is an assistant to the Mother of Mothers, and the children, for whom the holiday is actually held.

With the spring holidays, grandmother Okol, the Mother of Mothers, had a lot of troubles and worries. She visited all the homes and found out who in the family had what supplies. She asked what they could bring to the festival in honor of Wagtail.

The Mother of Mothers did all this for the children, so that the children’s joy would not be darkened and would not cause resentment and envy of others. Grandma Okol was also worried about the weather, what would it be like tomorrow? Will it interfere with children's fun? Maybe winter will sneak between the clouds and cover the festive square with snow. What if old woman Winter quarrels with young Spring?

In the morning, Okol woke up and, barely opening her eyes, immediately went out the door with concern. I looked around. The morning was beautiful, it promised to be a fine day with blue skies filled with sunshine.

Here Okol, calm in the weather, walks through the village, and everywhere she meets silver-winged wagtails. They sway on their thin legs and bow to her affably. Grandmother Okol also immediately bows and greets:

- Grazing, grazing! Hello, hello, heralds of the Great Light and Red Spring!

And the wagtails, happy that they have returned to their homeland, either take off with a short takeoff, or sit down, shaking their tails. They turn their heads, showing first one beady eye, then the other. They dance to the music of the ringing streams. They glorify the desired spring with a short chirp. Big Light, White Nights. They shake off the warmth brought from the southern land from their wings.

Grandma Okol stood and rejoiced at the birds, as if she had seen them for the first time in her life. Smiling, she reasoned, whispered:

- Is there such a bird that is better than this polite bird in our region? No! Of course not. She greets us with a bow all summer, every morning. Chirps that all summer will be with us.

Still smiling, Grandma Okol hurries to the end of the village on playground. She approached a long table made from boards for the holiday. Women put out cups of Mansi porridge - salamat. The porridge is extraordinary! It is generously flavored with pine nut kernels. And the nuts themselves are fried in fish oil. But porridge with nuts is not all. Swampy, dark-skinned with fat, wagtail figurines molded from dough are placed on both sides of the tabletop. They are crispy and melt on your tongue as soon as you bring them to your mouth.

Okol affectionately, with a bow, greets the mothers working for the sake of the children's celebration:

- Live healthy long years, my daughters. The women fuss with joy:

“Oh, our Mother of Mothers, now let’s bring hot coals to the fire pit and put fir and juniper branches on the coals.” You are purlahtan - you will send a prayer to the upper god - Torum.

The Mother of Mothers finished praying. She looked at the food on the table, whether the fish baked in ash was tasty enough, how appetizing the dried meat and salamat were.

Grandma Okol takes one wagtail figurine and spins it on a birch stick leg. Oh, how alive the baked bird’s eyes are made from pike eggs! Satisfied, Okol stepped aside, sat down on a block of wood, and thought: “The hands of my daughters are skillful!” (From the first days, when she was chosen as the Mother of Mothers, she considered all housewives with families to be her children.)

Okol thought to herself:

- Voguls can hunt, fish and cook food for future use, sew and wash. Embroider and knit, weave and spin. Look how they made a chiseled figurine of our sacred bird, the Wagtail, out of dough!..

Soon the men arrived for the holiday and the children gathered. Old Man Petotka approached the Mother of Mothers, helped her rise from the block of wood and spoke:

- Mother of Mothers, perhaps you’ll wish your children a happy holiday?

- Yes Yes! I'll go to the table now.

She stood at the elegant, abundant table and said in a sing-song voice:

- My dear adult daughters and sons, our dear children, I congratulate you! The first one to arrive spring bird- Wagtail! The sacred bird has arrived - winter will not return. She can't get it anymore, don't freeze us. I ask the Spirits of Heaven to send us a long hot summer, warm rains, so that the berries will bloom soon. Let the berries appear soon. Let the rivers and lakes be filled with fish, and the forests with animals!

Okol raised her hands to the sky and said:

- Spirits of Heaven, make my wishes come true!

It only remains to add that all this festive action is accompanied by a performance folklore groups, dancing by the children themselves, competitions, sports games (mask archery evil spirit Kompolena, it was this spirit that stole the summer), by pulling sticks and jumping over sleds.

These people have many types of dwellings. Some dwellings are temporary, collapsible, while others are permanent. For overnight stays on the way, in the summer they built a temporary shelter, or a barrier near the fire, and in the winter they dug a snow hole.

Buildings with a frame made of poles and a covering made of birch bark are very diverse in shape. These include broadswords with a gable and pitched roof, and hemispherical, semi-conical and conical buildings - chums.

The chum was covered not only with birch bark, but also with skins, and nowadays a tarpaulin is used for this. Dugouts or half-dugouts and above-ground buildings made of logs and boards served as permanent, non-demountable dwellings. Of these, the ancient half-dugouts with supporting pillars and a hip roof are especially interesting. In ancient times they had an entrance through the roof. Log buildings differed in roof design: flat, lean-to, gable. In temporary buildings, the hearth was a fire, and in permanent buildings, a fireplace resembling a fireplace made of logs coated with clay served as the hearth. An adobe oven was placed outside for baking bread.

In temporary buildings, mats and skins were laid on sleeping places. In permanent dwellings there were bunks, also covered. The fabric canopy insulated the family and also protected them from the cold and mosquitoes.

A cradle, made of wood or birch bark, served as a kind of “micro-dwelling” for a child. An indispensable accessory of every home was a table with low or high legs.

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

The outbuildings were varied: barns - planks or logs, sheds for drying and smoking fish and meat, conical and lean-to storage facilities. Shelters for dogs, sheds with smoke smokers for deer, corrals for horses, machines and stables were also built.

To tie horses or deer, poles were installed, and during sacrifices, sacrificial animals were tied to them.

In addition to domestic buildings, there were also public and religious buildings. IN " public house» images of the ancestors of a given social group were kept, holidays or meetings were held.

Along with the “guest houses” that are mentioned in folklore, there were special buildings for women in labor - the so-called small houses.

In villages or remote, hard-to-reach places, barns were built to store religious objects.

And finally, one more mystery directly related to housing.

They open the door - a woman in a new fur coat comes out, and a woman in a worn out fur coat comes in next to her. What it is? It turns out that it is: heat and cold. Warmth, of course, is in a new fur coat, and coldness is in a worn one.

Traditional activities include hunting, fishing, reindeer herding, farming, and cattle breeding. Fishing is widespread on the Ob and Northern Sosva. In the upper reaches of Lozva, Lyapina, and Northern Sosva there is reindeer husbandry, it was borrowed from the Khanty in the 13th-14th centuries. Agriculture was borrowed from the Russians in the 16th and 17th centuries. Livestock includes horses, cows, sheep, and birds. Among the commercial fish caught were grayling, ide, pike, roach, burbot, crucian carp, sturgeon, sterlet, nelma, muksun, shokur, pyzhyan, cheese cheese, and in Northern Sosva there was also freshwater herring, an exquisite delicacy. Fishing gear: spears, nets. They caught fish by blocking streams with dams.

The Siberian cedar was of great importance in everyday life, from which a huge harvest of pine nuts was harvested. In addition, household items, dishes, boxes, boxes, baskets (the so-called rhizomes) were made from woven cedar roots. Products made from birch bark, boxes, tues, wooden utensils, spoons, troughs, ladles, as well as simple furniture were common.

Pottery was used.

In the Ob region, archaeologists also discovered a large number of arrowheads, spears, swords, axes, helmets, and bronze castings. They also knew armor. Mansi and neighboring peoples also achieved certain successes in iron processing, but their greatest skill was demonstrated in wood processing. From archaeological finds Silver dishes of Iranian and Byzantine origin are of great interest. For transportation, the Mansi already in ancient times used dugout boats, skis, and sledges (with a dog, reindeer or horse sled). From weapons they knew bows and arrows, spears, and various types of blades. Various traps (chirkans) and crossbows were used for hunting.

Settlements are permanent (winter) and seasonal (spring, summer, autumn) in fishing areas. The village was usually inhabited by several large or small, mostly related families. Traditional housing in winter is rectangular log houses, often with an earthen roof; among the southern groups there are huts of the Russian type; in summer there are conical birch bark tents or quadrangular frame buildings made of poles covered with birch bark; among reindeer herders there are tents covered with reindeer skins. The dwelling was heated and lit by a chuval - an open hearth made of poles coated with clay. Bread was baked in separate ovens.

Women's clothing consisted of a dress, a robe, cloth or satin, a double reindeer coat (yagushka, sakh), a scarf and a large number of jewelry (rings, beaded beads, etc.). Men wore trousers and a shirt, closed clothes with a hood made of cloth, among reindeer herders - made of reindeer skin (malitsa, goose), or cloth clothes with a hood and unsewn sides (luzan).

Food - fish, meat (dried, dried, fried, ice cream), berries. They did not eat mushrooms, considering them unclean.

The life of the Mansi has changed noticeably during the years of Soviet power; 45% live in cities.

Statistics

Number of Mansi in Russia.

https://www.site/2015-10-15/kak_zhivut_109_potomkov_korennogo_uralskogo_naroda_s_kotorym_schitalsya_dazhe_ivan_groznyy

Muncie. Alcohol. Hopelessness

How do 109 descendants of the indigenous people live? Ural people, with whom even Ivan the Terrible was reckoned (photo, video)

According to the report of the Commissioner for Human Rights of the Sverdlovsk Region, Tatyana Merzlyakova, for 2003, 140 Mansi lived in the region. Mainly in the far north, in the Ivdel region. Although before the beginning of Russian colonization of the 16th century, the Mansi occupied the territory of the entire Middle Urals and the Kama region, and Ivan the Terrible himself received their princes and ambassadors with honor. IN beginning of XXI century, at the instigation of Governor Eduard Rossel, a national village with satellite communications was built in the taiga for this indigenous and now small people. However, this did not help, and by 2015, only 109 Mansi remained alive in the Sverdlovsk region. To say that they eke out a miserable existence, degrade and die out is an understatement.

Meet Evgeny Anyamov, 16 years old, currently living in the village of Ushma in the Sverdlovsk region. Have you heard of such a place? This is the edge of Sverdlovsk geography, where even the all-knowing Yandex. Maps" (although theoretically there is a road). From the “city,” as little Ivdel is called here, to Ushma 150 kilometers north, to the very border with the Khanty-Mansiysk Okrug.

Evgeny Anyamov (right)

Fans of “Dyatlov Pass” know this route. Once upon a time, this entire taiga province was dotted with logging zones. They were connected to the “mainland” by well-trodden dirt roads. Our guide, the driver of the municipal all-terrain vehicle KAMAZ Denis Chudinov, aka Dan, says that “old people told him” how they used to transport glass containers along these roads, and only five bottles were broken per 100 kilometers of the journey. Now the condition of the roads is such that, God willing, five of them will remain intact. The road to Ushma goes through three fords, across the rivers Vizhay, Toshemka, and Ushminka. Now, in late autumn, the water depth reaches one and a half meters. There is also the “Devil’s Bridge”, where a truck goes over half a wheel and falls into a cliff. Dan really doesn't like this place, although he seems to be able to get through it with eyes closed. His KAMAZ is a real taiga bus. Thanks to the infrequent trips of the car, at least some ghost of civilization is still maintained in this wilderness. It takes seven hours to walk 150 km to Ushma. “Back to the house is always faster,” Dan promised. It turned out to be six and a half.

Nyankur - Mansi oven for baking bread

Our hero, Zhenya (that’s how he introduced himself, and I didn’t argue, he called him) Anyamov belongs to the indigenous indigenous peoples. If you think that you are a candidate for master of any sport, you are deeply mistaken. Stands for "indigenous and small peoples North." This abbreviation, widespread in the Khanty-Mansi Autonomous Okrug or Yamalo-Nenets Autonomous Okrug, is rarely used in the Sverdlovsk region. Evgeny Anyamov Mansi - “forest man”. More precisely, half. His mother, a woman from the ancient and still relatively numerous Mansi family of the Anyamovs, at one time married a Russian, and the boy lived part of his life in Perm. “When my father died, we returned here,” says Zhenya. Now he lives alone in Ushma. His mother married a second time and left with her stepfather “to Leplya.” This is another 45 kilometers deep into the taiga, across the border with the Berezovsky district of Khanty-Mansi Autonomous Okrug. You can only get there on foot or in a GTT-shke, a tracked all-terrain vehicle, although in a couple of places there is a serious risk of drowning a heavy vehicle in a swamp.

For some reason, it seems that Zhenya is more attached to his grandmother, Albina Anyamova. It is one of the few strongholds of Mansi spirituality and culture that still retain remnants of the skills and knowledge of their ancestors. Zhenya loves her mother too, but it’s more difficult with her stepfather.

He remembers how in 2011 Sverdlovsk Governor Alexander Misharin flew to them by helicopter. The head of the region then brought with him an imported boat motor as a gift, which was given to grandmother Albina. “My stepfather said that he was needed at Leple and took him away. The police were called and he was stopped. Then we had to withdraw the application, it was relatives after all,” Anyamov Jr. talks about the reasons for the disagreement.

Sakhi - women's fur coat

Just ten years ago, the Ushmin Mansi lived in Treskolye or, as they say, Keraskolye. This is an old village 10 kilometers up the Lozva River. The name translates as “House by the river rock” (from Mansi “keras” - rock, “kol” - house, “ya” - river). Another popular name is “Anyamovs’ yurt.” This, apparently, is a legacy of the 13th century, when the Tatars began to push back the indigenous inhabitants of the future Sverdlovsk region (the Russians completed the process). Now in the old village there remains “Grandma Shura,” an old Mansi woman who speaks absolutely no Russian. And Albina Anyamova often visits there.

Looking at Zhenya, you can’t tell that the guy is only 16 years old. He looks older than his age. I recently graduated from school. " Last class in Serov (300 kilometers from Ushma - editor's note), before that in Polunochny (130 kilometers), says my interlocutor. – In principle, it was normal there, I even liked it. Just don’t sit all the time, I also wanted to go home.” Actually, from first grade to graduation school replaces little Mansi parents' house. They are brought to their loved ones only for the holidays. This has been the case since 1936, when the first boarding school in the region was opened for indigenous indigenous children. True, it operated in the now defunct village of Toshemka, at a distance of a couple of tens of kilometers.

Old Mansi Stepan Anyamov, who returned to his native place from Khanty-Mansiysk several years ago after the death of his wife, believes that such an education system only spoils the younger generation. “They don’t know the forests at all,” he explained. “They don’t want to study, they seem to finish school and then sit at home. I studied for five years, but why? Laziness. I don’t want to go into the forest, I don’t want to work. Just to hang out. Such young people today have gone, they have no desire for anything,” the old man added.

Kol – traditional Mansi house (Pakins’ yurt)

His neighbor, 33-year-old Nikolai Anyamov, graduated from the university in Khanty-Masiysk. He is a certified teacher of the Mansi language, but could not get a job in his specialty. “There (in the Khanty-Mansi Autonomous Okrug - editor's note) they just get settled by connections, they only take their own people. They told us: “You are from the Sverdlovsk region, you have your own government, let them suit you,” Nikolai explained. At one time there was a project with the construction of a school in Ushma itself, where a Mansi language teacher would definitely be in demand, but for some reason this project has not yet been implemented. Commissioner for Human Rights in the Sverdlovsk Region Tatyana Merzlyakova is sure that she is against construction educational institution The Mansi themselves perform. Although in a conversation with me, all the Anyamovs said exactly the opposite. “They’re probably reporting something wrong to me,” Merzlyakova was sincerely surprised.

Nikolai Anyamov now lives in Ushma with his father, 64-year-old Roman Anyamov. He joined the labor exchange in Ivdel, but wants to “check out.” “As soon as I got up, I was immediately sent to study at a private security company. Why do I need this here in the taiga? – Nikolai laughs sadly. He is a product of the Soviet education system of Mansi. His father, Roman Anyamov, recalls that when his beloved wife (they still hang on the wall in the right corner of the house) joint photo) died during childbirth, little Nicholas They immediately took me to an orphanage - “from there to school.”

Nipsas – shoulder basket

Young Zhenya Anyamov doesn’t seem to want to “hang out”; he wants to become a car mechanic. True, he doesn’t want to live in a city where this profession will be in demand. After studying, he plans to return to Ushma, where the only transport available is a couple of half-rotten UAZs and the same Niva. The question why does not give a clear answer. Apparently, it’s easier for him here in the forest. Actually, the “Niva” I noticed is his teaching aid. He says that he bought it “as a couple with a friend” in Ivdel for 40 thousand rubles (where did he get the money from?) and is now learning to drive it. “Whether it will work out or not [pass the license] – I don’t know. I have a friend who promised me two slaps on the head and that’s it... I’ll get my license,” Zhenya admits, grinning. Judging by the broken rear window of the Niva, studying in the taiga on the roads with varied success. “We drove into the river, they tried to pull us, the car stalled and slid onto us,” the young man said.

The house of Anyamov Jr. is located on the left bank of the Lozva. By the time we arrived, Russian men who had arrived in a GAZ-66 had already been there for 24 hours. Apparently, they brought alcohol with them, so only Zhenya was found sober. His relative, another Nikolai Anyamov (“left bank”), was in such a state that he fell asleep on the bed right in outerwear and boots. His two companions, one of whom was introduced to us as Nastya, although they could stand, did not shine with sobriety of thought. “I’ll shoot you for coming here!” – Nastya declared from the threshold. She took out a smartphone with the inscription Lenovo and began filming visiting journalists.

Roman Anyamov

Later it turned out that the girl was the hope of the local authorities. She is a children's teacher by training (the second in a village where 15 adults and about the same number of children live!) Now she is being retrained as a paramedic. “So that at least one doctor is there all the time,” explained the head of Ivdel, Pyotr Sokolyuk. For a population that suffers from alcoholism, tuberculosis, hepatitis and AIDS brought here, such a specialist will not be superfluous.

“The place is not very good, it’s just a walk-through. Everyone brings alcohol here. When we lived on Treskolye, we didn’t drink like that, and if anyone drank, it was only a few, says Nikolai Anyamov, a “right banker.” “There simply weren’t that many cars there, but now there are so many!” No sooner do you have time to lie down at night than drrrr - they go and go, and go and go. In the middle of the night they squawk and yell. Along the river, these helicopters on cushions... snowmobiles, as they begin to ride. Here you feel like you’re in a city, there’s such movement.”

On the way, our driver Dan tells us another terrible thing: “They are bringing them body alcohol, mixing vodka with diphenhydramine. The Mansiuks just go crazy about her.” The goal is clear. From the Mansi, who have lost all human appearance, they rake for next to nothing everything that they manage to get in the taiga: berries - lingonberries, cranberries, blueberries, blueberries; mushrooms – noble porcini mushrooms are dried here in bags; elk meat; bear meat; sable skins, which have not yet been obtained in the impoverished taiga.

Nikolay Anyamov

The Mansi moved to Ushma in 2008. Before this, two houses burned down in Treskolya due to a forest fire. “One was ours,” says Nikolai Anyamov. “We simply asked for help with materials for construction.” The regional leadership decided otherwise. “Eduard Ergartovich [Rossel] wrote: “Build, otherwise they will die out,” recalls Sokolyuk. After that, on the ruins of the former Ushma colony on the banks of Lozva (the Mansi call it Lusm), a dozen wooden households with bathhouses and summer kitchen sheds appeared, on the construction of which 6 million rubles were spent.

According to Sokolyuk, the Mansi themselves were invited to build, but for some reason they refused. The Anyamovs have their own version. “Nobody called us. There were such builders here, we’re still blown away by them. The last drunks built everything in a pile. The moss between the logs was not laid everywhere - the walls are blown through. In winter, at minus 30, you can heat the stove red hot, but in the house it’s plus five, and you can breathe steam. The foundation was poured empty, the concrete was mixed with debris, the stumps were kicked and it was falling apart. We decided to remodel them and insulate them, but still nothing,” my interlocutors say. They save themselves as best they can. In Nikolai’s house, the cracks on the outside of the house are filled with “modern” foam and boarded up from the inside with slats.

Stepan Anyamov

“They go to the Dyatlov Pass in crowds, like they have some kind of fever. The whole road was dug up, dirt, garbage. Like some kind of pigs! Where there is a parking lot, it is impossible to enter the forest - there are only “mines” (meaning excrement - editor's note). It’s generally disorganized, there’s a lot of stuff lying around: paper, bottles, bags. They only scare the animal, there is no hunting,” Stepan Anyamov is indignant. At first he also mistook us for such tourists and said, “Am I some kind of clown?” flatly refused to communicate. Then he walked away.

It turned out that Stepan Anyamov is an Old Believer. He is easily ready to talk about the church reform of Patriarch Nikon in the mid-17th century. He knows quite well the history of the Ushmin Mansi over the last 100 years. He started with the Civil War: “When the “whites” come, give it to them, when the “reds” come, give it to them. Where are the “whites” now, where are the “reds”?” He also heard a lot about the times of the Gulag: “My grandfather lived far away in the mountains, they didn’t have time to [dispossess] him. And so many Mansi died in the camps.” “If you give 50 deer, they’ll let you go; if you don’t give them, they’ll dispossess you and send you to a camp,” Nikolai Anyamov eagerly supported this topic. “Then this war... (apparently, the Great Patriotic War), and now what’s going on in Ukraine?! Own people They’re ruining!” – he continued, moving on to the challenges of our time.

Stepan Anyamov is also the only one who knows how to play the “sankvyltap” - a five-string musical instrument, like a guitar. Translated as “singing boat”. Only Roman Anyamov can compete with him. He plays the Mansi violin - nerne-yiv. You want “Yablochko”, but you want something from the Mansi repertoire.

Kaptos is a generic sign used earlier by the Mansi to designate land and communicate to each other

These two old men, however, are perhaps the only ones (Albina Anyamova and Baba Shura from Treskolya) who still remember at least something about their own traditions. “I asked them what it meant, that they were just laughing,” admits Zhenya Anyamov. For the whole of Ushma there is only one nyankur - a Mansi oven for baking bread (and that one is made of iron, not clay, as it should be) and a food barn - sumyakh. The clothes are completely modern. Like a relic, Zhenya Anyamov shows us her grandmother’s “sakhi” fur coat, beautifully embroidered with national patterns, and a “nipsas” shoulder basket. Even wooden boats, which were once the main means of transportation, are no longer able to be made in the taiga region. “Savva used to make boats for us, but he died recently. Apart from him, no one else knows [how],” says Zhenya Anyamov. In the same way, the Sverdlovsk Mansi lost the skill of reindeer herding, which was their main occupation half a century ago. The last reindeer were slaughtered somewhere in the late 90s, and a few years ago the last reindeer herder Vasily Anyamov died, never having had time to pass on his knowledge to anyone else.

Deer are now only in memory and in photos

“It’s just hopelessness,” sums up what’s happening in the forest villages of Paul, the head of the Society for the Survival and Socio-Economic Development of Mansi in the city of Ivdel, Evgeniy Alekseev. The Mansi don’t really believe him. Alekseev Mansi is suspected of embezzling 1.25 million rubles, which UMMC allocates to his society every year in the form of compensation for the use of Mansi lands. “Nothing reaches us,” admits Nikolai Anyamov. They don’t trust Russian industrialists either. The inhabitants of the Pakin yurt, near the Ternier quarry of the UMMC, recently received news of a massive death of fish that was “poisoned by something there.” The Mansi and the authorities of all stripes and calibers do not trust them. Before their eyes, Valery Anyamov, who was trying to fight “black lumberjacks” in his family forests, was almost imprisoned. Before their eyes, a local game warden or forester, Alexey Narvilas, who is called here “a friend of [Sverdlovsk Prime Minister Denis] Pasler,” almost drove 64-year-old Roman Anyamov to suicide by trying to take away the old man’s only means of livelihood – an old small-caliber rifle (now the Ushmin Mansi are hiding weapons in the forest). The same Narvilas, by the way, is accused of another crime - he burned bridges over Vizhay, Toshemka and Ushminka, thanks to which it was much easier to get to Ivdel (now a one-way “ticket” for a hitch with one of the tourists or hunters costs 6 thousand rubles).

Evgeniy Alekseev

The Anyamovs dream of five new snowmobiles, which they were promised to buy under the regional program to support indigenous indigenous peoples (in 2015, the regional budget allocated about 500 thousand rubles for this program). They also asked to find out from Merzlyakova whether they would restore the bridge, demolished by the flood, which previously connected the left and right banks of the Lozva in Ushma.

When talking with them, you often catch yourself thinking that you begin to look at them as dependents. Those of the “forest people” who managed to get out to the city and settle down there often think the same about their “forest” relatives. But many of the Mansi are still ready to refuse handouts in any form and live in the taiga. The question is the status of their lands and the sale of the resulting products (for now these are semi-legal resellers buying sable skins for 2 thousand rubles at average price on the market at five thousand). They say that for a killed bear, “if you cut it up competently and find a buyer,” you can get 150 thousand rubles or more, for an elk 50-100 thousand, a bucket of berries, of which you can pick dozens here, costs 500-1000 rubles. That's all - if you don't drink.