Customs and traditions of Siberians. Sibiryak: Values ​​and traditions

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 woo 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 assumed 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. chefs)

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

More than 125 nationalities live today, of which 26 are indigenous peoples. The largest in terms of population among these small peoples are the Khanty, Nenets, Mansi, Siberian Tatars, Shors, Altaians. The Constitution of the Russian Federation guarantees to every small nation the inalienable right of self-identification and self-determination.

The Khanty are a small indigenous Ugric West Siberian people living along the lower reaches of the Irtysh and Ob. Their total number is 30,943 people, with most of them 61% living in the Khanty-Mansi Autonomous Okrug, and 30% in the Yamalo-Nenets Autonomous Okrug. The Khanty are engaged in fishing, herd reindeer husbandry and taiga hunting.

The ancient names of the Khanty, “Ostyaks” or “Ugras,” are still widely used today. The word "Khanty" comes from the ancient local word "kantakh", which simply means "man", and it appeared in documents during the Soviet years. The Khanty are ethnographically close to the Mansi people, and are often united with them under the single name Ob Ugrians.

The Khanty are heterogeneous in their composition, among them there are separate ethnographic territorial groups that differ in dialects and names, methods of farming and original culture - Kazym, Vasyugan, Salym Khanty. The Khanty language belongs to the Ob-Ugric languages ​​of the Ural group; it is divided into many territorial dialects.

Since 1937, modern Khanty writing has been developing on the basis of the Cyrillic alphabet. Today, 38.5% of the Khanty speak Russian fluently. The Khanty adhere to the religion of their ancestors - shamanism, but many of them consider themselves Orthodox Christians.

Externally, the Khanty are between 150 and 160 cm tall with black straight hair, a dark complexion and brown eyes. Their face is flat with widely prominent cheekbones, a wide nose and thick lips, reminiscent of a Mongoloid. But the Khanty, unlike the Mongoloid peoples, have regular eyes and a narrower skull.

In historical chronicles, the first mentions of the Khanty appear in the 10th century. Modern research has shown that the Khanty lived in this territory already in 5-6 thousand years BC. Later they were seriously pushed north by nomads.

The Khanty inherited numerous traditions of the Ust-Polui culture of taiga hunters, which developed at the end of the 1st millennium BC. – beginning of the 1st millennium AD In the 2nd millennium AD. The northern Khanty tribes came under the influence of the Nenets reindeer herders and assimilated with them. In the south, the Khanty tribes felt the influence of the Turkic peoples, and later the Russians.

The traditional cults of the Khanty people include the cult of the deer; it became the basis of the entire life of the people, a means of transport, a source of food and skins. The worldview and many norms of life of the people (inheritance of the herd) are associated with the deer.

The Khanty live in the north of the plain along the lower reaches of the Ob in nomadic temporary camps with temporary reindeer herding dwellings. To the south, on the banks of Northern Sosva, Lozva, Vogulka, Kazym, Nizhnyaya they have winter settlements and summer nomads.

The Khanty have long worshiped the elements and spirits of nature: fire, sun, moon, wind, water. Each clan has a totem, an animal that cannot be killed or used for food, family deities and patron ancestors. Everywhere the Khanty revere the bear, the owner of the taiga, and even hold a traditional holiday in his honor. The frog is the revered patroness of the hearth, happiness in the family and women in labor. In the taiga there are always sacred places where shamanic rituals are performed, appeasing their patron.

Muncie

Mansi (the ancient name is Voguls, Vogulichs), numbering 12,269 people, live mostly in the Khanty-Mansi Autonomous Okrug. This very numerous people has been known to Russians since the discovery of Siberia. Even Tsar Ivan IV the Terrible ordered that archers be sent to pacify the numerous and powerful Mansi.

The word “Mansi” comes from the ancient Proto-Finnish-Ugric word “mansz”, meaning “man, person”. The Mansi have their own language, which belongs to the Ob-Ugric separate group of the Ural language family and a fairly developed national epic. The Mansi are linguistically close relatives of the Khanty. Today, up to 60% use Russian in everyday life.

The Mansi successfully combine in their social life the cultures of northern hunters and southern nomadic pastoralists. Novgorodians had contact with Mansi back in the 11th century. With the advent of the Russians in the 16th century, some of the Vogul tribes went north, others lived next door to the Russians and assimilated with them, adopting the language and the Orthodox faith.

The beliefs of the Mansi are the worship of the elements and spirits of nature - shamanism, they are characterized by the cult of elders and ancestors, the totem bear. Mansi have a rich folklore and mythology. The Mansi are divided into two separate ethnographic groups of the descendants of the Uralians Por and the descendants of the Ugrians Mos, differing in origin and customs. In order to enrich the genetic material, marriages have long been concluded only between these groups.

The Mansi are engaged in taiga hunting, reindeer breeding, fishing, agriculture and cattle breeding. Reindeer husbandry on the banks of Northern Sosva and Lozva was adopted from the Khanty. To the south, with the arrival of the Russians, agriculture, breeding of horses, cattle and small cattle, pigs and poultry were adopted.

In everyday life and the original creativity of the Mansi, ornaments similar in motifs to the drawings of the Selkups and Khanty are of particular importance. Regular geometric patterns clearly predominate in Mansi ornaments. Often with elements of deer antlers, diamonds and wavy lines, similar to the Greek meander and zigzags, images of eagles and bears.

Nenets

The Nenets, in ancient times Yuracs or Samoyeds, a total of 44,640 people live in the north of the Khanty-Mansiysk and, accordingly, the Yamalo-Nenets Autonomous Okrug. The self-name of the Samoyed people “Nenets” literally means “man, person.” They are the most numerous of the northern indigenous peoples.

The Nenets are engaged in large herd nomadic reindeer herding in. In Yamal, the Nenets keep up to 500 thousand reindeer. The traditional dwelling of the Nenets is a conical tent. Up to one and a half thousand Nenets living south of the tundra on the Pur and Taz rivers are considered forest Nenets. In addition to reindeer husbandry, they are actively involved in tundra and taiga hunting and fishing, and collecting taiga gifts. The Nenets eat rye bread, venison, meat of sea animals, fish, and gifts from the taiga and tundra.

The Nenets language belongs to the Ural Samoyed languages; it is divided into two dialects, tundra and forest, which in turn are divided into dialects. The Nenets people have a rich folklore, legends, fairy tales, and epic stories. In 1937, learned linguists created a writing system for the Nenets based on the Cyrillic alphabet. Ethnographers describe the Nenets as stocky people with a large head, a flat, sallow face, devoid of any vegetation.

Altaians

The territory of residence of the Turkic-speaking indigenous people of the Altaians became. They live in numbers of up to 71 thousand people, which allows them to be considered a large people, in the Altai Republic, partly in the Altai Territory. Among the Altaians, there are separate ethnic groups of Kumandins (2892 people), Telengits or Teles (3712 people), Tubalars (1965 people), Teleuts (2643 people), Chelkans (1181 people).

Altaians have long worshiped the spirits and elements of nature; they adhere to traditional shamanism, Burkhanism and Buddhism. They live in clan seoks, kinship is considered through the male line. Altaians have a centuries-old rich history and folklore, tales and legends, their own heroic epic.

Shors

The Shors are a small Turkic-speaking people, mainly living in remote mountainous areas of Kuzbass. The total number of Shors today is up to 14 thousand people. The Shors have long worshiped the spirits of nature and the elements; their main religion was shamanism, which had developed over centuries.

The Shors ethnic group was formed in the 6th-9th centuries by mixing Keto-speaking and Turkic-speaking tribes that came from the south. The Shor language is a Turkic language; today more than 60% of Shors speak Russian. The epic of the Shors is ancient and very original. The traditions of the indigenous Shors are well preserved today; most Shors now live in cities.

Siberian Tatars

In the Middle Ages, it was the Siberian Tatars who were the main population of the Siberian Khanate. Nowadays the subethnic group of Siberian Tatars, as they call themselves “Seber Tatarlar”, consisting, according to various estimates, from 190 thousand to 210 thousand people lives in the south of Western Siberia. By anthropological type, the Tatars of Siberia are close to the Kazakhs and Bashkirs. Today, Chulyms, Shors, Khakassians, and Teleuts can call themselves “Tadar”.

Scientists consider the ancestors of the Siberian Tatars to be the medieval Kipchaks, who had contact for a long time with the Samoyeds, Kets, and Ugric peoples. The process of development and mixing of peoples took place in the south of Western Siberia from the 6th-4th millennium BC. before the emergence of the Tyumen kingdom in the 14th century, and later with the emergence of the powerful Siberian Khanate in the 16th century.

Most Siberian Tatars use the literary Tatar language, but in some remote uluses the Siberian-Tatar language from the Kipchak-Nogai group of Western Hunnic Turkic languages ​​has been preserved. It is divided into Tobol-Irtysh and Baraba dialects and many dialects.

The holidays of the Siberian Tatars contain features of pre-Islamic ancient Turkic beliefs. This is, first of all, amal, when the new year is celebrated during the spring equinox. The arrival of the rooks and the beginning of field work, the Siberian Tatars celebrate the hag putka. Some Muslim holidays, rituals and prayers for the sending of rain have also taken root here, and the Muslim burial places of Sufi sheikhs are revered.

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

Municipal educational institution

Secondary school No. 19

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

Folk holidays of the Russian and indigenous peoples of Siberia.

Completed:

Tailakov Kirill, 8th grade

Supervisor:

Chernova T. D.,

Russian language teacher and

literature

Rubtsovsk

Introduction

Main part

Traditional holidays of the Russian and indigenous peoples of Siberia

Folk holidays of the indigenous people of Siberia

3. Conclusion

Practical part

Literature

Introduction

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

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

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

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

this is no accident.

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

inseparable from church holidays, from oral and poetic folk

creativity. Raising a child, introducing him to moral principles

society, to work was carried out through specific labor activity

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

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

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

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

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

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

Siberia, which of them have survived to this day.

Job objectives:

Find out the reasons for the emergence of national holidays.

Find out how the most popular ones celebrated

We have holidays in Siberia.

Find out which national holidays are celebrated today.

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

popular.

Find out why people nowadays celebrate folk

holidays.

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

heritage of your country.

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

Subject of study: folk holidays of Siberia.

Research methods: study of existing literature, analysis

received materials, interviewing, observation, conversations.

When and how did the holidays appear?

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

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

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

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

it was different.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He coped during the spring equinox. People burned bonfires

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

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

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

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

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

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

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

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

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

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

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

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

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

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

went to the cemetery so that together with their departed relatives

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

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

we haven't forgotten here.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

millennium.

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

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

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

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

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

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

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

Traditional holidays of the Russian and indigenous peoples of Siberia.

Christmas and Epiphany.

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

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

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

got a new life.

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

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

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

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

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

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

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

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

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

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

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

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

magic circle summoned the spirit of a famous person, who

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

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

guessed the future.

Currently, Christmas is a national holiday during which

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

receive guests. Among those we spoke with, all respondents

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

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

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

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

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

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

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

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

A baby, and then scenes from life were shown.

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

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

message, Sulotsky, who dealt with issues of traditional rituals

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

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

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

half."

The great feast of Epiphany is celebrated with festive services,

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

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

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

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

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

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

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

more enlightened.

Maslenitsa and Easter

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

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

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

This holiday is the happiest of all folk holidays. Holidays

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

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

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

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

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

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

taking a rooster or a chicken out of the bag!

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

people gather in large squares to spend the winter and meet

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

week before Lent. A festival manager was appointed

who directed its entire course.

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

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

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

usually in city squares. In some cities of Western Siberia

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

Traditional horse riding also included racing, which

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

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

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

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

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

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

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

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

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

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

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

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

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

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

midnight."

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

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

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

first pleasure." Fist fights were very popular.

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

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

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

speeches.

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

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

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

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

outside".

In the mid-19th century, representatives of various

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

senior classes.

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

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

villages “Usually wrestlers from the top end wrestle alternately with

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

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

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

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

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

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

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

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

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

Maslenitsa always starts on Monday. And this day is called

Meeting(Monday)

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

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

Maslenitsa - and they dressed it up.

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

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

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

Maslenitsa, Maslenitsa!

We boast about you

We ride in the mountains,

We'll overeat on pancakes!

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

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

Flirting(Tuesday)

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

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

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

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

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

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

They looked furtively at their betrothed.

Gourmand(Wednesday)

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

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

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

girls rode down the mountains.

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

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

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

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

“To my mother-in-law for pancakes.”

Take a walk ( Thursday)

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

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

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

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

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

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

Mother-in-law's party(Friday)

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

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

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

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

symbolized honoring the wife's family.

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

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

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

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

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

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

I had to wait a week for a whole year.

Forgiveness Sunday

On Sunday everyone remembered that Great Lent begins on Monday,

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

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

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

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

After Forgiveness Sunday, Lent began and ended

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

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

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

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

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

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

asked them about the national holidays celebrated during their childhood and

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

us in the country.

Radunitsa and Trinity

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

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

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

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

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

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

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

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

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

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

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

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

information that this holiday appeared in modern times, but

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

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

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

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

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

holiday - Trinity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

bright day of remembrance.

Three Spas.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

we saw off the sun with songs.

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

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

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

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

Folk holidays of the indigenous people of Siberia

Remembering the folk holidays of Siberia, we cannot pass by

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

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

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

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

celebrated. Recently, the situation has changed dramatically: Shor

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

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

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

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

ritual actions performed actions performed in spring and autumn

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

thus: people thank the spirits they worship.

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

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

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

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

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

rich harvest, etc. Bonfires are lit, colorful

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

bad (black forces).

Another famous Shor holiday is Payram: copes after

completion of spring field work in June, during

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

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

actions, here are performances of Shor amateur groups,

fairs and exhibitions.

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

has a unique heritage of material and spiritual culture,

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

There are tens of thousands of archaeological and ethnographic

monuments. The peoples inhabiting the republic have a rich

folklore heritage.

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

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

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

Dilgayak and many others.

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

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

cold and warm.

In calendar holidays, ritual ones were considered the most significant

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

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

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

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

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

good luck during the winter period.

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

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

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

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

At folk festivals held in the Altai Republic, each district

presents his talents, advantages, characteristics.

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

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

Oyyn", that is, a “national holiday”.

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

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

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

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

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

Wonderful theatrical performances that tell the story of the past

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

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

indelible impression.

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

Athletes compete in 9 sports. This is kuresh - national

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

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

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

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

holidays are, of course, equestrian sports. National Rodeo

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

The final performance of equestrian athletes on the most enduring and

fleet-footed horses - argymak can be called the culmination

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

In addition, costume competitions are organized at the festival.

processions, exhibition-fair of handicrafts, national competition

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

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

Tyuryuk-Bairam - El-Oyin's younger brother

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

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

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

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

practices perceiving natural patterns. Cedars produce a lot of nuts

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

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

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

take a walk.

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

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

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

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

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

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

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

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

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

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

five communities of indigenous peoples - Tubalars,

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

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

to attract more guests and participants.

Chaga Bayram

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

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

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

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

Kalmyks, peoples of Tibet and India.

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

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

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

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

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

New Year's fast with reading sutras, etc.

After the ritual is performed, the celebration itself begins -

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

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

Dilgayak

The pagan holiday Dyylgayak is the same as Russian Maslenitsa

people. Although many peoples adopted Christianity, this holiday

symbolizing paganism still remains and is celebrated. On this day

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

symbolism of the passing year. Entertainment events are organized in

clownish robes. There is a comprehensive fair and fun

attractions with chants.

Diazhil Bur

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

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

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

The festival includes both a cultural part and sports competitions -

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

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

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

from milk, after which the holiday program will begin.

Kurultai of storytellers

Storytelling through throat singing (kai) is an ancient genre

oral folk art not only of the Turkic peoples of Central

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

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

Central America. This unique type of creativity brought to our

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

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

The unique texts of legends contain genetic, social,

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

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

modern cultural community, setting itself the goal -

preservation of intangible cultural values ​​of humanity.

People with the gift take part in the kurultai of storytellers

throat singing. They are otherwise called kaichi. They perform

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

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

musical instrument. This type of singing represents a low throat

recitative requiring great vocal skill.

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

were rightfully considered the guardians of folk wisdom.

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

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

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

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

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

listeners.

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

performing various rhythms on tambourines has an emotional impact on

superstitious masses, preferred not to conduct their religious mysteries in

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

in dispute with the great power of their art.

Conclusion

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

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

only after this significant event. Almost all folk

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

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

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

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

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

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

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

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

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

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

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

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

will be real.

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

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

representatives of these nationalities, learned what a rich culture these

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

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

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

Altai people celebrate their national holidays and Russians living in

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

revive their culture.

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

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

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

survey conducted during the work.

Practical part

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

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

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

next questions:

What national holidays do you know?

What national holidays are celebrated in your family?

Why do you celebrate national holidays:

tribute to tradition;

spiritual need;

another opportunity for everyone to get together and have fun.

How do you celebrate national holidays?

Do you need to know folk traditions?

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

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

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

an integral part of modern life, it helps to educate

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

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

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

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

classmates either underwent the baptism ceremony or observed it.

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

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

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

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

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

getting to know the culture of our people.

Survey results

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

Maslenitsa

New Year

Ivan Kupalo

Christmas

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

New Year

Ivan Kupalo

Maslenitsa

Christmas

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

tribute to tradition;

spiritual need;

another opportunity to get everyone together and

have some fun?

Column1

Tribute to Tra-

Spiritual

need

Opportunity

have fun

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

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

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

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

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

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

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

own garden to acquaintances, friends, neighbors.

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

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

cemetery.

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

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

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

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

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

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

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

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

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

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

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

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

Column1

Necessarily

Didn't think about it

Everyone's business

Literature

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

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

department, 1987

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

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

Tomsk University, 1995

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

"Soviet ethnography", 1983.

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

Tomsk University, 1997

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

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

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

Ethnogenesis

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

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

Social and economic features

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

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

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

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

Spiritual sphere of life

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

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

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

Aleuts

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

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

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

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

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

Itelmens

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

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

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

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

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

Kamchadal

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

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

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

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

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

Koryaks

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

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

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

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

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

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

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

Muncie

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

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

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

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

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

Nanai people

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

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

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

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

Nenets

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

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

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

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

Chukchi

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

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

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

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

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

Eskimos

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

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

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

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

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

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

Transcript

1 Federal State Educational Institution of Higher Professional Education "Altai State Academy of Culture and Arts" Faculty of Artistic Creativity Department of Social and Cultural Activities HOLIDAYS AND RITES OF THE PEOPLES OF SIBERIA Curriculum for full-time and part-time students in the specialty "Socio-cultural activities" qualification "Cultural director" -leisure programs" Barnaul 2011

2 Approved at a meeting of the department of socio-cultural activities, protocol 6 Recommended for publication by the council of the faculty of artistic creativity, protocol 7 Holidays and rituals of the peoples of Siberia: curriculum for full-time and part-time students in the specialty “Socio-cultural activities” and qualification “Cultural director” -leisure programs” / comp.a.d. Plyusnin; AltGAKI, published by the Department of Social and Cultural Activities. Barnaul, p. The curriculum for the discipline “Holidays and rituals of the peoples of Siberia” is a document that defines the main content of training in this discipline, the range of knowledge, skills and abilities to be acquired by students. The curriculum of the academic discipline “Holidays and rituals of the peoples of Siberia” formulates the goals and objectives of the course being studied in accordance with its place and significance in the general system of disciplines in the specialty “Socio-cultural activity”, establishes the structure of the academic subject, the content of sections and topics. Compiled by: Associate Professor A.D. Plyusnin 2

3 CONTENTS 1. Explanatory note.4 2. Thematic plan of the course “Holidays and rituals of the peoples of Siberia” (full-time course Contents of the course Supervised independent work Extracurricular independent work of students Questions for tests and exams Thematic plan of the course “Holidays and rituals of the peoples of Siberia” (correspondence form of training Course content Test topics Recommended reading..23 3

4 EXPLANATORY NOTE The curriculum for the discipline “Holidays and rituals of the peoples of Siberia” is included in the SD.R block and is associated with the study of the festive culture of ethnic groups living in the territory of northern, southern and eastern Siberia. Studying the course as one of the most important in training specialists in the specialty “Socio-cultural activities”, qualification “Director of cultural and leisure programs” has cultural, pedagogical and artistic significance. The course material gives a correct understanding of the origin of holiday culture, reveals its originality, and emphasizes the continuity in the formation and development of holidays and rituals of various ethnic groups. The purpose of the course is to familiarize students with the festive and ritual culture of the peoples of Siberia, to instill practical skills in the effective use of course materials when conducting festive and ritual programs. Objectives of the course: - equip with knowledge in the field of festive and ritual culture of ethnic groups of Siberia; - to form the attitude of students towards the use in practical activities of the richest festive and ritual heritage of Siberia - to include students in the cultural process of creating, organizing and conducting festive and ritual programs based on national and ethnic specifics. As a result of studying the course, students should know: - the origins, role, significance of the festive and ritual culture of ethnic groups; - structure of ethnic groups; - content (structure) of holidays and rituals, means of expression and forms of expressiveness of holidays; 4

5 - basic methods for studying the festive and ritual culture of ethnic groups. As a result of studying the discipline, students should also be able to: - use basic methods to study the festive and ritual culture of Siberian ethnic groups; - apply material on festive and ritual heritage in the development of modern socio-cultural programs; - be able to use the course material to preserve and reproduce the festive and ritual heritage of the peoples of Siberia through modern socio-cultural technologies (development of electives, lectures, lessons). Students must master: - methods and techniques for studying the festive and ritual culture of Siberian ethnic groups; - technologies for preserving, reviving and popularizing the festive and ritual heritage of Siberian ethnic groups; - skills in using scientific and practical materials on festive and ritual heritage in the development of festive and cultural programs and projects. The course “Holidays and rituals of the peoples of Siberia” is studied in the 5th, 6th and 7th semesters. Full-time education includes 188 hours of which 10 lectures, 36 practical, 24 laboratory, 22 small-group, 6 CSR, extracurricular SRS Form of control - test in the 5th and 6th semesters, exam in the 7th semester. The correspondence course includes 22 hours, of which: 4 lectures, 2 seminars, 6 practical, 6 laboratory, 4 small group. The control form is an exam. 5

6 Total Lectures Practical. Laboratory Small size CSR Course name Extracurricular Thematic plan of the course (full-time study) Introduction General characteristics of the historical ethnographic and historical cultural regions of Siberia: Northern Siberia, Southern Siberia, Eastern Siberia Festive ritual, culture of the Siberian ethnic group: concept, origins, development Holidays and rituals of the peoples of Southern Siberia Holidays and rituals of the peoples of Northern Siberia Holidays and rituals of the peoples of Eastern Siberia Total:

7 COURSE CONTENT Introduction Subject, structure, objectives of the course. “Holidays and rituals of the peoples of Siberia” as a special regional discipline. Place of the course in the system of disciplines of the specialty “Sociocultural Activities”. Topic 1. General characteristics of historical ethnographic and historical and cultural regions: Siberia, Northern Siberia, Southern Siberia, Eastern Siberia. Characteristics of historical, ethnographic and historical and cultural areas: Siberia. Northern Siberia. Southern Siberia, Far East, climatic conditions. The remoteness of the lands of Siberia from the most important cultural centers of Europe and Asia. General information about the classification of the indigenous population of this area, forms of economy and culture. Cloth. Social system. Beliefs. Inclusion of the peoples of Siberia into the Russian state. The influence of Russian culture. General features and patterns of socio-economic. Ethnic and cultural development in the XX-XXI centuries. Topic 2. Festive and ritual culture of the Siberian ethnic group: concept, origins, development. The role of holidays and rituals in the socio-cultural and leisure life of society. The origins of holidays and rituals. The concept of holiday and ritual. Classification of holidays. Basic theoretical concepts of holidays. Festive culture as a way of mastering and developing cultural heritage. Problems and methods of studying the festive and ritual culture of the peoples of Siberia. 7

8 Topic 3. Holidays and rituals of the peoples of Southern Siberia. Festive and ritual culture of the peoples of Southern Siberia: Buryats, Yakuts, Altaians, Tuvinians, Khakassians, West Siberian Tatars, Shors). Buryats. Origin of the Buryat people. Nomadic and sedentary life. Way to travel. The predominant sectors of the economy are drilling. Beliefs. Epic tales. Gesar's epic. Reflection of fishing and hunting life in folk art. The main holidays and groups of the Buryat people (fallow grouse, wolf play, bear dance). Traditional annual summer holidays and rituals. Expressive means of the holidays. Yakuts. Origin of the Yakut people. Formation of the Yakut people, four groups of Yakuts. Historical information about the Yakuts. Farming. Home productions. Means of transport. Settlements and dwellings. Cloth. Beliefs, customs. rituals. Heroic tales "Olonkho". Descriptions of wedding feasts with dancing. Yakut ornamentation. The art of ornament and everyday plastic arts as the basis for dance creativity. Images of hunting dances. Osuokha round dance, games with dance elements, sports games - dancing with a bow. The influence of Russian culture. Comparison of the calendar rituals of the Yakuts with the rituals of the surrounding peoples. National kumys holiday of the Yakuts. National holiday "Ysyakh". The peoples of the Altai - Sayan Highlands are Altaians, Khakassians, Shors, Tofalars, Tuvans. Economic, cultural and living conditions. Farm type. Trades. Cloth. Beliefs. Heroic epic. The main national holidays: “Dia Zhil Byur”, “Sary Byur”, “El-Oyyn” and others. Tuvan folklore. Shor folklore. Dance of the shamans. Holiday "Initiation into hunters". Siberian Tatars. National distinctive features of the Tatars of the Middle and Lower Irtysh. Geographical troupes of West Siberian Tatars are Tobolsk (“Zabolotsky”), Tyumen, Tomsk, Barabinsk, Siberian Bukharians. Features of festive ritual culture. 8

9 Topic 4. Peoples of Northern Siberia - Khanty, Mansi, Selkup, Kets, Nenets, Entsy, Nganasan, Evenki Complexity of ethnic composition. Definition of the name “small peoples of the North”, “small peoples of the North”. Characteristics of individual groups of closely related peoples. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Khanty, Mansi, Selkup, Kets. Direction of economy and life. Ob Ugrians (Khanty and Mansi). The commonality of the Ob-Ugric languages, epics and legends about heroes. Ornament styles. Folk games, dances, performances in masks, bear festival. Influence of Tatar and Eastern European cultures. Similarities with Nenets culture and the peoples of Eastern Europe. National holidays: “Raven Day”, “Wagtail Festival”, “The Birth of the Bow”. Selkups. Heroic epic, fairy tale folklore. The main type of ornament. Traditional holiday "Deer Day". Chum salmon. Separate position. Hunting and other sectors of the economy. Mythological and historical legends. Ornament motives. National holiday "Bear Dances". Nenets, Enets, Nganasans. Similar features in material culture, social structure, folk art, and festive ritual culture. Evenks, Evens, Dolgans, Yukaghirs. Tunguska peoples. Isolated North Tungus ethnic groups and nationalities, folk art; holiday "Reindeer Herder's Day"; rituals. Ig-9

10 ry, competitions, shows, dances reflecting hunting and fishing. Topic 5. Peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts Complexity of ethnic composition. Characteristics of individual groups of peoples close to each other. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Nanai, Ulchi, Orok, Udege, Nivkh, Negidal - backgammon of the Lower Amur and Sakhalin. Similarities in language, economy, way of life, historical past. General information about folk art. Ghanaians reflecting nature, labor processes, habits of birds and animals, weaving willow baskets, knitting nets, embroidery, tanning hides. Hunting holidays among the Ulchi and other peoples of the Lower Amur, Primorye and Sakhalin. Nivkhi. Main types of folklore. Wood carving. Chukchi, Koryaks, Itelmens, Eskimos, Aleuts peoples of Northeastern Siberia - Chukotka and Kamchatka. Features of economy and life. The common origin of a group of peoples, self-name. Arts and crafts. Bear holiday as the main national holiday. Koryak holiday on the theme of labor, holiday of the reindeer herder, holiday of the fisherman. Walrus festival among the Chukchi. Dance-games that convey the habits of animals and birds, taiga and tundra. 10

11 The established ethnic and cultural community as the reason for the uniformity of life. Eskimos, Aleuts. Features of the economy. Settlement area. Material and spiritual culture. Games and dancing. CONTROLLED INDEPENDENT WORK (for full-time students) - compilation of a terminological dictionary for the course; - studying and compiling literature on the main topics of the course; - development of a project (program) for the preservation and revival of the festive and ritual heritage of the Siberian ethnic group, with the provision of a script of one of the forms; - organization of the annual festival of holiday traditions “Common Sky for All”. EXTRACURRICULAR INDEPENDENT WORK (for full-time students) Extracurricular independent work of students involves preparation for lectures, practical classes, tests, and tests. Based on the study of literary sources, the experience of cultural institutions, students prepare abstracts, scientific articles and reports, projects for the preservation and development of the festive and ritual heritage of the peoples of Siberia. Topics of abstracts: 1. Holidays and rituals of the peoples of Southern Siberia: Buryats, Yakuts, peoples of Altai, Siberian Tatars, German population of Siberia (at the student’s choice). 2. Holidays and rituals of the peoples of Northern Siberia: Khanty, Mansi, Selkup, Kets, Nenets, Enets, Nganasans, Evenks (at the student’s choice). eleven

12 3. Holidays and rituals of the peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts (at the student’s choice). Note: structure of the abstract (methodological recommendations for full-time students in the specialty “Socio-cultural activities” with the qualification “Director of cultural and leisure programs” / A.D. Plyusnin; AltGAKI, published at the department of socio-cultural activities. Barnaul, p. 12

13 QUESTIONS FOR TEST (for full-time students) V semester 1. The role and significance of holidays and rituals in the sociocultural and leisure life of society. 2. Ethnocultural specificity of Siberia. The concept of ethnicity. 3. Natural, climatic and landscape features of Siberia. 4. The essence and main functions of the holiday and ritual. 5. Classification of holidays and rituals. 6. Basic theoretical concepts of holidays. 7. System of classification of indigenous peoples of Siberia. 8. Anthropological classification of the peoples of Siberia. 9. Cultural and economic characteristics of the peoples of Siberia. 10. Basic research into the festive and ritual culture of Siberia. 11. Altai holiday Hey Line: structure, content, features of holding. 12. Rituals of honoring the nature of the Altai ethnic group. 13. Holidays and rituals of the Yakut ethnic group. 14. Holidays and rituals of the Khakass. 15. Holidays and rituals of the Shors. 16. Holidays and rituals of the Tofolars. 17. Holidays and rituals of Tuvans. 18. Holidays and rituals of the Siberian Tatars. 19. Holidays and rituals of the German population of Siberia. 20. Holidays and rituals of Russian Old Believers. 21. Festive culture of the Buryat ethnic group. VI semester 1. Holidays and rituals of the Khanty 2. Mansi and their festive culture 3. Holidays and rituals of the Selkups 4. Holidays and rituals of the Kets 5. Nenets and classification of their holidays. 13

14 6. Festive and ritual culture of the Ents 7. Nganasans and their main holidays. 8. Evenks, Evens, Dolgans, Yukaghirs and their rituals and holidays. QUESTIONS FOR THE EXAM VII semester 9. Holidays and rituals of the peoples of the Lower Amur and Sakhalin 10. Festive culture of the Nanai 11. Rites and holidays of the Ulcheya 12. Oroks and their rituals and holidays 13. Udege and their festive culture 14. Features of the holidays and rituals of the Negidal ethnic group. 15. Nivkhs and their rituals and holidays. 16. Holidays and rituals of the peoples of North-Eastern Siberia. 17. Labor holidays of the Koryaks. 18. Walrus festival among the Chukchi. 19. Festive culture of the Eskimos 20. Festive culture of the Aleuts. Note: the second question on the ticket involves defending a practical assignment to develop a festive ritual project or program for the preservation, revival and popularization of the indigenous peoples of Siberia. 14

15 Total Lectures Seminars Practicals. Laboratory Small size THEMATIC PLAN OF THE COURSE (correspondence course) p/n Name of the course Introduction 1. General characteristics of the historical ethnographic and historical and cultural regions of Siberia: Northern Siberia, Southern Siberia, Eastern Siberia Festive ritual culture of the Siberian ethnic group: concept, origins, development Holidays and rituals of the peoples of the South Siberia Holidays and rituals of the peoples of Northern Siberia Holidays and rituals of the peoples of Eastern Siberia Total:

16 COURSE CONTENT Introduction Subject, structure, objectives of the course. “Holidays and rituals of the peoples of Siberia” as a special regional discipline. Place of the course in the system of disciplines of the specialty “Sociocultural Activities”. Topic 1. General characteristics of historical ethnographic and historical and cultural regions: Siberia, Northern Siberia, Southern Siberia, Eastern Siberia. Characteristics of historical, ethnographic and historical and cultural areas: Siberia. Northern Siberia. Southern Siberia, Far East, climatic conditions. The remoteness of the lands of Siberia from the most important cultural centers of Europe and Asia. General information about the classification of the indigenous population of this area, forms of economy and culture. Cloth. Social system. Beliefs. Inclusion of the peoples of Siberia into the Russian state. The influence of Russian culture. General features and patterns of socio-economic. Ethnic and cultural development in the XX-XXI centuries. Topic 2. Festive and ritual culture of the Siberian ethnic group: concept, origins, development. The role of holidays and rituals in the socio-cultural and leisure life of society. The origins of holidays and rituals. The concept of holiday and ritual. Classification of holidays. Basic theoretical concepts of holidays. Festive culture as a way of mastering and developing cultural heritage. Problems and methods of studying the festive and ritual culture of the peoples of Siberia. 16

17 Topic 3. Holidays and rituals of the peoples of Southern Siberia. Festive and ritual culture of the peoples of Southern Siberia: Buryats, Yakuts, Altaians, Tuvinians, Khakassians, West Siberian Tatars, Shors). Buryats. Origin of the Buryat people. Nomadic and sedentary life. Way to travel. The predominant sectors of the economy are drilling. Beliefs. Epic tales. Gesar's epic. Reflection of fishing and hunting life in folk art. The main holidays and groups of the Buryat people (fallow grouse, wolf play, bear dance). Traditional annual summer holidays and rituals. Expressive means of the holidays. Yakuts. Origin of the Yakut people. Formation of the Yakut people, four groups of Yakuts. Historical information about the Yakuts. Farming. Home productions. Means of transport. Settlements and dwellings. Cloth. Beliefs, customs. rituals. Heroic tales "Olonkho". Descriptions of wedding feasts with dancing. Yakut ornamentation. The art of ornament and everyday plastic arts as the basis for dance creativity. Images of hunting dances. Osuokha round dance, games with dance elements, sports games - dancing with a bow. The influence of Russian culture. Comparison of the calendar rituals of the Yakuts with the rituals of the surrounding peoples. National kumys holiday of the Yakuts. National holiday "Ysyakh". The peoples of the Altai - Sayan Highlands are Altaians, Khakassians, Shors, Tofalars, Tuvans. Economic, cultural and living conditions. Farm type. Trades. Cloth. Beliefs. Heroic epic. The main national holidays: “Dia Zhil Byur”, “Sary Byur”, “El-Oyyn” and others. Tuvan folklore. Shor folklore. Dance of the shamans. Holiday "Initiation into hunters". Siberian Tatars. National distinctive features of the Tatars of the Middle and Lower Irtysh. Geographical troupes of West Siberian Tatars are Tobolsk (“Zabolotsky”), Tyumen, Tomsk, Barabinsk, Siberian Bukharians. Features of festive ritual culture. 17

18 Topic 4. Peoples of Northern Siberia - Khanty, Mansi, Selkup, Kets, Nenets, Entsy, Nganasan, Evenki Complexity of ethnic composition. Definition of the name “small peoples of the North”, “small peoples of the North”. Characteristics of individual groups of closely related peoples. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Khanty, Mansi, Selkup, Kets. Direction of economy and life. Ob Ugrians (Khanty and Mansi). The commonality of the Ob-Ugric languages, epics and legends about heroes. Ornament styles. Folk games, dances, performances in masks, bear festival. Influence of Tatar and Eastern European cultures. Similarities with Nenets culture and the peoples of Eastern Europe. National holidays: “Raven Day”, “Wagtail Festival”, “The Birth of the Bow”. Selkups. Heroic epic, fairy tale folklore. The main type of ornament. Traditional holiday "Deer Day". Chum salmon. Separate position. Hunting and other sectors of the economy. Mythological and historical legends. Ornament motives. National holiday "Bear Dances". Nenets, Enets, Nganasans. Similar features in material culture, social structure, folk art, and festive ritual culture. Evenks, Evens, Dolgans, Yukaghirs. Tunguska peoples. Isolated Northern Tungusic ethnic groups and nationalities, 18

19 folk art; holiday "Reindeer Herder's Day"; rituals. Games, competitions, shows, dances reflecting hunting and fishing. Topic 5. Peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts Complexity of ethnic composition. Characteristics of individual groups of peoples close to each other. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Nanai, Ulchi, Orok, Udege, Nivkh, Negidal - backgammon of the Lower Amur and Sakhalin. Similarities in language, economy, way of life, historical past. General information about folk art. Ghanaians reflecting nature, labor processes, habits of birds and animals, weaving willow baskets, knitting nets, embroidery, tanning hides. Hunting holidays among the Ulchi and other peoples of the Lower Amur, Primorye and Sakhalin. Nivkhi. Main types of folklore. Wood carving. Chukchi, Koryaks, Itelmens, Eskimos, Aleuts peoples of Northeastern Siberia - Chukotka and Kamchatka. Features of economy and life. The common origin of a group of peoples, self-name. Arts and crafts. Bear holiday as the main national holiday. Koryak holiday on the theme of labor, holiday of the reindeer herder, holiday of the fisherman. 19

20 Walrus Festival among the Chukchi. Dance-games that convey the habits of animals and birds, taiga and tundra. The established ethnic and cultural community as the reason for the uniformity of life. Eskimos, Aleuts. Features of the economy. Settlement area. Material and spiritual culture. Games and dancing. Ethnogenesis of Paleo-Asian peoples. Conditions of the historical past. Historical fate. Peculiar features of the culture and life of the small peoples of the North. 20

21 Test topics: 1. Holidays and rituals of the peoples of Southern Siberia: Buryats, Yakuts, peoples of Altai, Siberian Tatars, German population of Siberia (at the student’s choice). 2. Holidays and rituals of the peoples of Northern Siberia: Khanty, Mansi, Selkup, Kets, Nenets, Enets, Nganasans, Evenks (at the student’s choice). 3. Holidays and rituals of the peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts (at the student’s choice). 4. Ethnocultural specificity of Siberia. The concept of ethnicity. 5. System of classification of indigenous peoples of Siberia. 6. Rituals of honoring the nature of the Altai ethnic group. 7. Basic research into the festive and ritual culture of Siberia. Note: structure of the test (methodological recommendations for full-time students in the specialty “Socio-cultural activities” with the qualification “Director of cultural and leisure programs” / A.D. Plyusnin; AltGAKI, published at the department of socio-cultural activities. Barnaul, village. Questions for exam: (for correspondence students) 1. The role and significance of holidays and rituals in the sociocultural and leisure life of society 21

22 2. Ethnocultural specificity of Siberia. The concept of ethnicity. 3. Natural, climatic and landscape features of Siberia. 4. The essence and main functions of the holiday and ritual. 5. Classification of holidays and rituals. 6. Basic theoretical concepts of holidays. 7. System of classification of indigenous peoples of Siberia. 8. Anthropological classification of the peoples of Siberia. 9. Cultural and economic characteristics of the peoples of Siberia. 10. Basic research into the festive and ritual culture of Siberia. 11. Holidays and rituals of the Ob Ugrians (Khanty and Mansi) 12. Holidays and rituals of the Selkups 13. Holidays and rituals of the Kets 14. Nenets, Enets, Nganasans and their main holidays. 15. Evenks, Evens, Dolgans, Yukaghirs and their rituals and holidays. 16. Holidays and rituals of the peoples of the Lower Amur and Sakhalin (Nanai, Ulchi, Orok, Udege, Negidal). 17. Nivkhs and their rituals and holidays. 18. Holidays and rituals of the peoples of North-Eastern Siberia. 19. Labor holidays of the Koryaks. 20. Walrus festival among the Chukchi. 21. Festive culture of the Eskimos and Aleuts. 22. Festive culture of the Buryat ethnic group. 23. Holidays and rituals of the Yakut ethnic group. 24. Altai holiday Hey Line: structure, content, features of holding. 25. Rituals of honoring the nature of the Altai ethnic group. 26. Holidays and rituals of the Khakass. 27. Holidays and rituals of the Shors. 28. Holidays and rituals of the Tofolars. 29. Holidays and rituals of Tuvans. 30. Holidays and rituals of the Siberian Tatars. 22

23 31. Holidays and rituals of the German population of Siberia. 32. Holidays and rituals of Russian Old Believers. Note: the second question is the defense of a practical assignment to develop a festive ritual program for the peoples of Southern Siberia. Recommended reading Main 1. Andreychuk, N.M. History and theory of mass holidays: textbook. allowance / N.M. Andreychuk. Barnaul: AltGAKI Publishing House, p. 2. Zharkov, AD Theory and technology of cultural and leisure activities: textbook / A.D. Zharkov. M.: MGUKI, p. 3. Zhigulsky, K. Holiday and culture. Per. from Polish M.: progress, p. 4. Kozlova, T.V. Modern technologies for organizing mass events: Teaching methods. allowance / T.V. Kozlova. M.: APRIKT, p. 5. Folk culture of Siberia: textbook by rep. ed. N.A. Tomilov and N.F. Xilko. - Omsk: Sib. branch. Ross. Institute of Cultural Studies, Part I -170 e.; Ch s. 6. Orlov O.L. Festive culture of Russia / O.L. Orlov. SPbGUKI s. 7. Holidays of the peoples of Russia encyclopedia. M.: ROS MEN Ryabkov, V.M. Anthology of forms of festive and entertainment culture in Russia (first half of the twentieth century): textbook / V.M. Ryabkov; Chelyab. State Academician culture and arts. Chelyabinsk: LLC "Poligraf-Master" T p. 23

24 9. Tuchkov, A.G. History and culture of the peoples of Siberia: Textbook. 2nd edition. Tomsk: Publishing house of Tomsk State Pedagogical University, p. Additional 1. Buryats / resp. Ed. L.L. Abaeva: Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay. M.: Science, p. 2. Butanov, V.Ya. and others. Folk holidays of Khakassia: textbook. / V.Ya. Butanov, A.A. Vernik, A.A. Ulturgashev. - Abakan: Khakass State Publishing House. University named after N.F. Kaganova, s. 3. Vasilievsky. R.S. Origin and ancient culture of the Koryaks / R.S. Vasilievsky M.: Status p. 4. In search of oneself: The peoples of the North and Siberia in post-Soviet transformations / Rep. ed. E.A. Givneva, - M.: Nauka, p. 5. Gorbacheva, V.V. Rituals and holidays of the Koryaks / V.V. Gorbachev St. Petersburg: Science Dyakonova, V.P. Altaians (materials on the ethnography of the Telengits of the Altai Mountains) V.P. Dyakonova - Gorno-Altai Republican Book Publishing House “Yuch-Sumer” p. 7. Kuchuganova, R.P. Uimon Old Believers / R.P. Kuchuganova - Novosibirsk: Siberian Agreement, p. 8. Peoples of Western Siberia: Khanty. Muncie. Selkups. Nenets. Enets. Nganasans. Chum salmon. / ed. I.N. Gemuev: Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay. M.: Science, p. 9. Altai Republic. Concise encyclopedia. Novosibirsk: Arta Publishing House, pp., ill. 24

25 10. Rublev, S.A. Calendar rituals of the Germans of Western Siberia at the end of the 19th-20th centuries. / S.A. Rublev 2nd ed. M.: Gothic, p. 11. Current state and trends in the development of culture and art in Russia and the region: materials from the Omsk region. scientific-practical conf. / ed. G.G. Voloshchenko, N.M. Genova, N.M. Puristilina. Omsk: Publisher and Printer: Omsk State Pedagogical University Publishing House, p. 12. Sokolova, Z.P. Peoples of Western Siberia: ethnographer. album / Z.P. Sokolov: Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay. M.: Science, p. 13. Cherkasheninov, L.F. Issues of training directors of mass celebrations and concert and entertainment programs in institutes of arts and culture: textbook / L.F. Cherkasheninov; Altai State Academy of Culture and Arts. Ed. corr. and additional Barnaul: AltGAKI Publishing House, p. 25

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27 Educational publication HOLIDAYS AND RITES OF THE PEOPLES OF SIBERIA Curriculum Compiled by: Associate Professor A.D. Plyusnin Published by the Department of Social and Cultural Activities Altai State Academy of Culture and Arts, Barnaul, Yurina St., 277 27

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