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

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

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

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

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

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

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

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

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

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

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

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

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

Z. P. Sokolova

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

11/17/2015 Located in Useful

Khanty-Mansi Autonomous Okrug is probably the most interesting place for those who want to get acquainted with northern culture. Despite not large number indigenous population, many traditions, thanks to the enterprise of a small group, have been preserved to this day.

Indigenous people and their traditions

The indigenous people of the Khanty-Mansi Autonomous Okrug are the Khanty and Mansi. In old literature they are known as Ostyaks and Voguls. And in scientific there is general term- Ob Ugrians. The first indicates the main place of residence, and the second comes from “Yurga”, “Yugoria” - a territory in the polar Urals, described in Russian chronicles of the 11th - 15th centuries.

Once upon a time, the population migrated from one place to another. The basis of livestock farming is deer. This is everything for them - food and clothing... Without them they cannot survive in the taiga. Therefore, the Khanty learn to handle them from childhood. The animals are very shy, but strong. Horns can cause serious injury. Sometimes even a grown man cannot cope alone.

Previously, the Khanty moved only on sleds (narrow but long sleds). Today they are used less and less. With the discovery of oil fields, the indigenous population had the opportunity to become closer to civilization. It is, one might say, advancing. And it is useless to resist. So they started looking for a compromise.

For the opportunity to install oil pumps, an agreement is concluded with the local population. For this they receive electricity, gasoline, and even apartments. If necessary, oil workers deliver Khanty to the taiga free of charge.

Those who choose city life do not always get used to the rhythm and return back - in the city, according to them, life is “artificial” and uninteresting. Plus it makes you lazy. This is impossible in nature.

The most good time- it's spring. It’s not very cold and you can walk lightly, but summer is coming. Very short and troublesome. Therefore, in the spring, when there is some free time, “Reindeer Herder’s Day” is celebrated. They come with families. Married women can be recognized by their headscarf, which covers almost the entire face. Young and unmarried people, on the contrary, are looking for grooms who compete with each other on this day, demonstrating strength, accuracy and endurance.

Previously, it was common to jump over sleds, accurately throw lassos and control the team. Helped to survive in the harsh conditions of the taiga. Today these competitions are more of an opportunity to remind that traditions are still alive. But every day it becomes more and more difficult to preserve culture.

Previously, the Khanty moved on sleds, from place to place, in search of good pastures; instead of houses there were chums (conical huts). From these times, probably, only deer remained.

Home life

Each family has its own land - this is an area with a forest and a river. If you ask about the area, depth of the lake or the number of deer, the Khanty will never tell you the exact number - a bad omen. There will be no luck.

Today the Khanty no longer roam. There are two camps (the place where the Khanty live) - summer and winter, where there are wooden houses. The house is divided into several zones. There are no partitions, so it can be compared to a studio apartment. Everyone has their own place. Women are at the stove and next to the man. Their range of responsibilities is very wide: helping with the housework and doing their own chores. There is practically no time for rest. Or maybe it’s a habit to work from morning to morning.

Thanks to civilization they have cell phones, washing machines, heating, but even despite this there is not enough time. The Khanty are very fond of bread (nanians). The recipe is very simple: water, sugar, salt, flour. And nothing more.

Whenever she has a few free minutes, the housewife embroiders and makes beaded jewelry. The work is very hard and monotonous, although interesting. They decorate a fur coat that has fur both outside and inside. It turns out heavy, but very warm. No frost is scary. Just right for the taiga. Moreover, when embroidering, more attention is paid to ornaments. They once had a certain meaning. Most of them have been lost. But residents know where and how they should be - on the collar, cuffs, etc.

Petukhov Dmitry Grigorievich

Annotation.

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

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

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

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

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

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

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

Download:

Preview:

Municipal budget

Educational institution

6 "A" class

Supervisor : Frolova Tatyana Viktorovna

Geography teacher

Municipal budget

Educational institution

"Average secondary school No. 13"

Annotation.

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

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

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

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

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

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

Plan.

Problem under investigation. Hypothesis.

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

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

Tasks:

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

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

Research methods:

1. Social survey
2. Studying information sources
3. Development of tourist routes.

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

The main issues discussed in the form of a round table:

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

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

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

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

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

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

Bibliography.

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

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

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

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

Theoretical part

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

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

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

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

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

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

Introduction.

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

Khanty saying.

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

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

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

Theoretical part.

1. The history of the emergence of the people.

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

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

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

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

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

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

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

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

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

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

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

1. Peculiarities of life of the Khanty and Mansi.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Practical part.

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

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

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

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

1. Conclusion

IN As a result of my research I learned:

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

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

Ethnological scientists believe that the basis for the emergence of this ethnic group was the merger of two cultures - the Ural Neolithic and the Ugric tribes. The reason was the resettlement of Ugric tribes from the North Caucasus and the southern regions of Western Siberia. The first Mansi settlements were located on the slopes of the Ural Mountains, as evidenced by the very rich archaeological finds in this region.

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

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

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

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

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

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

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

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

1. References.

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

Reshetova Elizaveta, Tsvigun Anastasia

We were born and growing up on Ugra land. Each of us has a growing need to know the region in which we live. By visiting our school museum, we learned about the life of the indigenous population of the North, the Khanty and Mansi.. We became interested in a deeper study of our native land. We wanted to know about the Khanty and Mansi peoples, how this Ugric people. How do the indigenous peoples of the North live and what are their traditions? After the research, we wanted to illustrate the life of these peoples ourselves.

Goals:

· Find out the history of the origin of the Khanty and Mansi peoples. Get to know the indigenous people of the Khanty-Mansiysk Autonomous Okrug.

· Get ​​acquainted with the way of life, traditions, and culture of the indigenous peoples of the North.

· Create research paper illustrations and presentations

Create an album of drawings and a photo gallery.

Download:

Preview:

RUSSIAN FEDERATION

Khanty-Mansiysk Autonomous Okrug-Ugra, Berezovsky district

Municipal budgetary educational institution

IGRIM SECONDARY SCHOOL No. 2

Project work

« Life and culture of the indigenous peoples of the North"

Performed by: students of grade 1 - A

Reshetova Elizaveta and Tsvigun Anastasia

Head: Georgieva Snezhana Ilyinichna

We play 2013

1.Introduction ________________________________________________ page 3

2. History of the emergence of the Khanty and Mansi peoples ______________ page 5

3. Life of the indigenous peoples of the North _____________________________ pp. 5 - 8

4. Culture and traditions of the Ugric peoples _____________________ pp. 8-11

5. Conclusions _________________________________________________ pp. 11 – 12

6. Literature ________________________________________________ page 12

1.Introduction

Motherland... We pronounce this word with pride, we write it with a capital letter. Have you ever thought about where the Motherland begins? IN famous song it is sung that the Motherland begins with a picture in the primer, with good and faithful comrades living in the neighboring yard...

Relevance of the topic:We were born and growing up on Ugra land. Each of us has a growing need to know the region in which we live. Having visited our school museum, we learned about the life of the indigenous population of the North, the Khanty and Mansi. Our interest in a deeper study of our native land was awakened. We wanted to know about the Khanty and Mansi peoples, how this Ugric people arose. How do the indigenous peoples of the North live and what are their traditions?After the research, we wanted to illustrate the life of these peoples ourselves.

Goals:

• Learn the history of the origins of the Khanty and Mansi peoples. Get to know the indigenous people of the Khanty-Mansiysk Autonomous Okrug.
• Get acquainted with the way of life, traditions, and culture of the indigenous peoples of the North.
• Create research paper illustrations and presentations.
• Create an album of drawings and a photo gallery.

Tasks:

1.To form the moral and aesthetic qualities of the younger generation

2. Foster love and respect for the peoples of the North, their customs and traditions.

3. Teach to treat the infinitely diverse nature of the Ugra land with care and love.

Project plan:

Khanty and Mansi peoples

Life of the peoples of the North.

a) Marriage and family

b) Housing, household utensils, clothing

c) Indigenous food

c) Hunting, fishing and reindeer husbandry

D) Vehicles

3. Culture and traditions of the Ugric peoples

1. History of the emergence of the Khanty and Mansi peoples

Muncie (“man”), Voguls are the name of the people of the Russian Federation, the indigenous population of the Khanty-Mansi Autonomous Okrug. As an ethnic community, the Mansi developed in the first millennium AD on the basis of the aboriginal tribes of the Kama region, the Urals and Southern Trans-Urals, and the Ugric tribes that came in the second half of the second millennium BC from the steppes of Northern Kazakhstan and Western Siberia. According to Russian written sources, the Mansi have been known since the end of the 11th century (together with the Khanty) under the name “Ugra”, and since the 14th century - “Vogulich”, “Vogul”. The Mansi lived in a tribal system until the 30s of our century. They speak Mansi language. Mansi writing has existed since 1931 based on the Latin alphabet, and since 1937 based on the Russian alphabet.

Khanty , Khant, Hande, Kantek (“man”) – people in the Russian Federation. Until the beginning of the 20th century, Russians called the Khanty Ostyaks (possibly from “Astyakh” - “people of the big river”, even earlier, until the 14th century - Ugra, Yugrichs. The formation of the Khanty people is based on the culture of the aboriginal tribes of the Urals and Western Siberia, hunters, fishermen and pastoral Ugric tribes who came in the second half of the second millennium BC from the steppes of Southern Siberia and Kazakhstan. In the second half of the first millennium, the main groups of Khanty were formed, settled from the lower reaches of the Ob in the north to the Barabinsk steppes in the south. Before the arrival of the Russians in Siberia, the Khanty. There were tribes, then tribal unions - principalities - were created in 1930. Khanty-Mansiysk national (now autonomous) district. The Khanty speak the Khanty language. Writing was also created in 1930 based on the Latin alphabet, and in 1937 - on the Russian alphabet.

The indigenous small peoples of the Khanty-Mansi Autonomous Okrug are the Khanty and Mansi - the Ob Ugrians. The language of the Khanty and Mansi is classified as Ugric (Yugrian) - a related language to Hungarian. The number of Mansi is 8.3 thousand people, of which over 6.5 thousand people live in Khanty-Mansi Autonomous Okrug. The number of Khanty is 22.3 thousand people. Currently, the Khanty and Mansi live in the Khanty-Mansi and Yamalo-Nenets autonomous districts of the Tyumen region, and a small part of them live in the Tomsk, Sverdlovsk and Perm regions.

2. Life of the indigenous peoples of the North

Marriage and family

The head of the Khanty and Mansi family is considered to be a man, and the woman was largely subordinate to him. The log house was built by a man, and the tent from light poles was erected by a woman. The dishes were made from birch bark by women, and from wood by men. Men, if necessary, can cook their own food. In today's young families, husbands are increasingly helping their wives with hard work - delivering water and firewood. When a new person was born into a Khanty family, four mothers were waiting for him here. The first mother is the one who gave birth, the second is the one who delivered the baby, the third is the one who first raised the child in her arms, and the fourth is the godmother. The child had two cradles - a birch bark box and a wooden one with a birch bark back.

Housing

Since ancient times, the life of the Ob-Ugric peoples has been adapted to the difficult conditions of the North. Traditional winter housing is rectangular log houses or pyramid-shaped houses, often with an earthen roof. Winter buildings were heated with an open adobe fireplace or iron stove. In the summer they built birch bark frame houses and tents from reindeer skins. How many houses does one Khanty family have? Hunters and fishermen have four seasonal settlements. Any building is called “kat, hot”; definitions are added to this word – birch bark, earthen, plank. Hunters lived in huts in the forest during hunting in the winter. Reindeer herders, wandering with herds of reindeer, lived in tents in camps, covered with reindeer skins in winter and birch bark in summer. Fishermen also lived in the tents. The Khanty and Mansi have about 30 typical residential buildings, including sacred barns and houses for women in labor. The buildings were scattered: a residential building (winter and summer), one or more utility barns, sheds for storing property, an adobe oven for baking bread under a canopy, an open summer fireplace, a hanger for drying nets, for drying fish, and sometimes dog houses.

Housewares

Dishes, furniture, and toys were made of wood. Each man had his own knife, and the boys began to learn how to use it very early. A huge number of things were made from birch bark. Ten methods of decorating the material were used: scraping, embossing, openwork carving, appliqué, painting and others.

Cloth

Khanty and Mansi craftswomen sewed clothes from various materials: reindeer fur, bird skins, furs, sheepskin, rovduga, cloth, nettle and linen canvas, cotton fabric. Belts and garters for shoes were woven from threads, and socks were knitted from needles. Local needlewomen skillfully decorated clothes and embroidered with beads. Fur clothing combines white and dark colors, finished with colored cloth (red, green). In summer, traditional women's clothing consisted of dresses and swinging robes (satin or cloth). In winter, they wore thick clothes made of reindeer skins, double fur coats (yagushka, sakh) and kitties, a scarf on their heads, and a large number of jewelry (rings, beaded necklaces). Men's clothing - shirt, pants. In winter, men also wore closed clothing: malitsa and geese (sokui) with a hood, kitties.

Indigenous food

The main food of the Ob Ugrians is fish; it is consumed all year round in raw, boiled, dried, smoked, dried, fried and salted form. IN summer time they cook the fish soup, fry the fish soup, smoke, dry and salt the fish. In winter, a favorite food is stroganina (patanka) - fresh frozen fish. For the winter they prepare smoked fish (chomykh) and dried fish (pachi, yehul). From dried fish they pound porsa - fish meal, from which they cook soup, bake bread, add it to flour, and often mix it with dried and fresh berries. The bellies and offal of white fish are a delicacy. In the summer, clean intestines, caviar and offal are used to make a stew with boiled fish and berries, especially crushed bird cherry. The Khanty and Mansi do not use any fish in cooking.

The second food product of the Khanty and Mansi is meat. Deer and elk meat is eaten raw, boiled, fried, dried and smoked. Delicacies include raw and frozen liver, raw warm deer blood, and bone marrow. The meat is boiled in large cauldrons and is usually eaten half-raw. They eat Ob eels and bear meat, but only cook it without salt. Dried elk meat and rendered lard are prepared for future use.

In the summer, berries are eaten. Bird cherry, currant, and blueberry are dried. Pounded bird cherry is mixed with flour, baked into flat cakes, eaten with fish oil or boiled. They did not eat mushrooms, considering them unclean.

Hunting

Hunting was divided into meat (for large animals or birds) and fur. The main role was played by the fur trade, in the first place of which was the squirrel, and in the distant past - the sable. Upland birds were caught using traps, and poultry was also hunted with a gun. The main hunting for upland game took place in the fall, and waterfowl were hunted in the spring and summer.

Fishing

The Khanty and Mansi settled along the rivers and knew the river as well as the forest. Fishing has been and remains one of the main sectors of the economy. The Khanty and Mansi are associated with the river from childhood and throughout their lives. The main commercial fish on the Ob and Irtysh: muksun, nelma, sturgeon, cheese, sterlet, pike, ide.

Reindeer husbandry

The Khanty and Mansi began to engage in reindeer husbandry from the 13th to 15th centuries, having learned this activity from their northern neighbors - the Nenets. Deer replace all domestic animals: sheep, cows, horses. Reindeer sleighs serve as a means of transportation for the peoples of the North. Deer skin - material for development national culture– clothes are sewn from it (malitsa, kitties), and various souvenirs are made. Insulate the home. Various tools are made from the horns, they are used in bone carving and in making medicine. There is one reindeer herding state farm in the Berezovsky and Beloyarsky districts; their herds number 20 thousand heads. In other areas, deer are kept mainly on private farms.

Vehicles

Basic transport- boat. The life of the Khanty and Mansi is so closely connected with water that it is difficult to imagine them without a light dugout boat called an oblas or oblasok. Usually the oblas was made from aspen, but if it was dragged overland, cedar was used, since it is lighter and does not get wet in water.

Skis

In winter, skis were used for transportation. We learned to walk from the age of 6-7 years. The base of the ski was made of pine, cedar or spruce wood. Skis made from one wooden part were called skis, and where the sliding part was covered with fur from deer or elk skins, they were called skis.

Sled

The main transport in winter is sleds - hand-made (dog) or reindeer. Hand sled - used by the Khanty everywhere. General outline: two-striped, long, narrow, trapezoidal in cross section in line with the groin.

3.Culture and traditions of the Ugric peoples

"Bear Holiday"

The Khanty national ritual “Bear Games” was named the winner in the “Holidays” nomination in International competition"7 wonders of the Finno-Ugric world and the Samoyed peoples." “Bear Games” are held for 5 days if the hunters caught a bear, and 4 days if they brought a she-bear to the camp. The Bear Festival is the oldest ritual that has survived to this day. Games are held infrequently, once every few years, but sometimes outside this period, on the occasion of a bear hunt. Usually residents of the village and nearby villages are invited to the games. All guests bring treats for the bear. Depending on the number of people present at the bear games, up to 300 songs, dances, skits, and puppet shows are performed. All types are combined here folk art. If a male bear is killed, then the holiday lasts five days, if a female bear, then four days. The holiday itself is preceded by several ritual and ritual actions. There are strict regulations for skinning a bear. The hunted animal is cleaned with snow, water, or, in their absence, moss and earth. The skin from the head and front paws to the wrist folds is not removed. The bear is then placed on a specially made hoop in a sacrificial position. The head of the animal is placed between its paws. When the bear is dressed, it is taken to the village through all the nearby sacred places. Already in the village, the bear’s head is placed in the sacred (front right) corner of the house and a fortune-telling ritual is performed. The killed animal is asked for consent to hold the games. Coins are placed on the eyes and nose, and a handkerchief is placed on top. Beaded jewelry is put on it. Attributes for the bear ceremony (ritual robes, hats, arrows, skins of fur-bearing animals, masks) are stored in sacred boxes and are taken out only before the holiday. The performers of all types of folk art are men, they perform both male and female roles. The only thing a woman expresses herself in is dance, which is performed every day. Everyone present at the games must dance the “Kul-Otyr” game for the bear, otherwise, according to legend, the offended animal may cause trouble. The second part of the games is dedicated to the spirits - the guardians of individual clans, the owners of rivers, lakes, forests, and so on. The third part is devoted

funny, playful songs. The performers wear birch bark masks and show various scenes that ridicule human vices. The fourth part of the bear games is dedicated to forest deities and is called “menk ​​songs”. There is another very important part of the holiday, which children and women are prohibited from attending. Men tell fortunes about the upcoming hunt and sing “forbidden songs” dedicated to the soul of the bear. The bear festival ends with the appearance of characters depicting birds and animals.

Crow's day - "Vurna hatl" (Khant.),celebrated on April 7 at Annunciation Holy Mother of God. Crow Day is the favorite holiday of the Ob Ugrians and is therefore widely celebrated in all national villages of the district. In Khanty-Mansiysk, the celebration takes place in the Torum-Maa park-museum. In the ideas of the Ob Ugrians, the patron crow is associated with the female spirit, and the Crow Festival is associated with the sun. The crow was considered the messenger of life, the patroness of women and children. On this day, they cooked the meat of deer and other domestic animals, visited each other, treated themselves, danced traditional dances, and also depicted the spring behavior of birds. They were performed by women covering their faces with scarves. At the edge of the village they made pores

(bloodless sacrifice) - they set up a table with sacrificial food for the crows. Fresh rolls of bread, symbolizing the sun, were hung on birch trees and eaten by children. Various signs and fortune-telling are associated with this holiday: what will spring be like, weather, hunting, catching fish, picking berries, etc. At the holiday, one of the adults always told the legend about the raven.

Oblas Holiday , is held annually in July in the Nizhnevartovsk region, alternately in each national village. Nail holiday program- Oblas racing. 5-6 regions participate in each race, then the winners of the races compete with each other. Competitions are held separately in groups of boys up to 17 years old, men up to 55 years old, as well as male veterans and women. In addition, men compete in wrestling, slightly reminiscent of sambo. Women find out which of them is the most dexterous and strong in the game of wand. To do this, two women sit on the ground, rest their feet on each other and, grabbing a stick with their hands, each pull it towards themselves, trying to take it away from their rival. In the evening there is a feast. IN recent years Representatives of indigenous peoples from other regions of Russia and from abroad take part in the regional festival.

Reindeer Herder's Day is held in February in the Nizhnevartovsk and Berezovsky districts, usually timed to coincide with Defender of the Fatherland Day on February 23. Already in the morning the music is thundering, the housewives are preparing a traditional treat - venison and tea. The holiday lasts the whole day. You can pop in to warm yourself up in the tent, eat a piece of meat or sliced ​​meat, drink tea or drink a glass or two to warm up. The main spectacle of the holiday is reindeer sled racing. There are five of these exciting competitions: trotting, swinging, standing on a sled, skiing behind reindeer and riding on a reindeer skin. Men and women compete separately. Simultaneously with the races, other competitions in traditional northern sports are taking place: throwing the tynzian to the trochee, jumping over sleds, running on the skis, triple jump, throwing an ax at a distance.

Traditional and religious performances

Religion – Orthodoxy. At the same time, traditional beliefs are preserved. The indigenous peoples of Siberia have developed a cult of the bear; in the past, every family kept a bear skull in their house. Widespread among the Khanty is the veneration of the elk (a symbol of wealth and well-being), the frog (which gives family happiness, children), sought support from trees, revered fire, and had strong ideas about the spirits who owned the area, which were depicted as idols. The wolf was considered a creature evil spirit Kulya.

Musical instruments

Sankvyltap (mans. – ringing) musical instrument boat-shaped Has more than five strings. Made from aspen. Most often it sounds at the Bear Festival. A purely female instrument narkas - yuh and sankvyltap, tomran (bone with a vein) It is usually made by a local craftswoman.

Conclusion: We often hear the word MOTHERLAND. What is this? Some may say that the Motherland is the place where you were born and raised. Others will answer that it is home, where he took the first step, uttered the first word. Still others will object that the Motherland begins with people close to us: mom, dad, brothers, sisters, friends. And everyone will be right. Because everyone decides for themselves, feels in their own way how and where the Motherland begins for them. For us, our homeland is not only the place where we were born and raised. Motherland is, first of all, love and careful attitude to his native land, to the Ugra land. Love is respect and honor for the people with whom you live next to, knowledge of their culture and traditions.

We concluded for ourselves thatDespite the fact that the Khanty and Mansi are small peoples, they make a huge contribution to the development of the culture of our region. Thanks to this project, we were able to independently find answers to numerous questions. This project taught us to cherish and love native land, respect the culture and traditions of the indigenous peoples of the North.

Slide captions:

Project work “Life and culture of the indigenous peoples of the North” by students of grade 1 - A of the Municipal Educational Institution of the Igrim Secondary School No. 2 Elizaveta Reshetova and Anastasia Tsvigun Project leader: Snezhana Ilyinichna Georgieva

Life and culture of the indigenous peoples of the North

Relevance of the topic We were born and growing up on Ugra land. Each of us has a growing need to know the region in which we live. Having visited our school museum, we learned about the life of the indigenous population of the North, the Khanty and Mansi. Our interest in a deeper study of our native land was awakened. We wanted to know about the Khanty and Mansi peoples, how this Ugric people arose. How do the indigenous peoples of the North live and what are their traditions? After the research, we wanted to illustrate the life of these peoples ourselves.

Objectives: Find out the history of the origin of the Khanty and Mansi peoples. Get to know the indigenous people of the Khanty-Mansiysk Autonomous Okrug. Get acquainted with the way of life, traditions, and culture of the indigenous peoples of the North. Create research paper illustrations and presentations. Create an album of drawings and a photo gallery.

Objectives To form the moral and aesthetic qualities of the younger generation To cultivate love and respect for the peoples of the North, their customs and traditions. To teach to treat the infinitely diverse nature of the Ugra land with care and love.

Plan Khanty and Mansi peoples Life of the peoples of the North. a) Marriage and family b) Housing, household utensils, clothing c) Food of indigenous peoples c) Hunting, fishing and reindeer herding d) Means of transportation Culture and traditions of the Ugric peoples

History of the emergence of the Khanty and Mansi peoples Mansi (“man”), Voguls. Khanty, khant, khande, kantek (“man”) is the name of the people of the Russian Federation, the indigenous population of the Khanty-Mansi Autonomous Okrug. According to Russian written sources, the Mansi have been known since the end of the 11th century (together with the Khanty) under the name “Yugras”, and since the 14th century - “Vogulichs”, “Voguls”. In 1930, the Khanty-Mansiysk National (now Autonomous) Okrug was created. The Mansi and Khanty writing system has existed since 1931 based on the Latin alphabet, and since 1937 based on the Russian alphabet.

Life of the indigenous peoples of the North

Marriage and family The head of the Khanty and Mansi family is considered to be a man, and the woman was largely subordinate to him. When a new person was born into a Khanty family, four mothers were waiting for him here. The first mother is the one who gave birth, the second is the one who delivered the baby, the third is the one who first raised the child in her arms, and the fourth is the godmother.

Preview:

https://accounts.google.com

Slide captions:

Housing The life of the Ob-Ugric peoples has been adapted to the difficult conditions of the North since ancient times. Traditional winter housing is rectangular log houses or pyramid-shaped houses, often with an earthen roof. In the summer they built birch bark frame houses and tents from reindeer skins.

Housewares Dishes, furniture, and toys were made of wood. Each man had his own knife, and the boys began to learn how to use it very early. A huge number of things were made from birch bark. Ten methods of decorating the material were used: scraping, embossing, openwork carving, appliqué, painting

Clothes In summer, the traditional costume of women's clothing were dresses, swinging robes (satin or cloth). In winter, they wore thick clothes made of reindeer skins, double fur coats (yagushka, sakh) and kitties, a scarf on their heads, and a large number of jewelry (rings, beaded necklaces). Men's clothing - shirt, pants. In winter, men also wore closed clothing: malitsa and geese (sokui) with a hood, kitties.

Food of indigenous peoples The main food of the Ob Ugrians is fish; it is consumed all year round in raw, boiled, dried, smoked, dried, fried and salted form. The second food product of the Khanty and Mansi is , eaten with fish oil or boiled. We have never eaten mushrooms or meat before. Deer and elk meat is eaten raw, boiled, fried, dried and smoked. In the summer, berries are eaten. Bird cherry, currant, and blueberry are dried. Pounded bird cherry is mixed with flour and flat cakes are baked.

Hunting, fishing, reindeer husbandry Hunting was divided into meat (for large animals or birds) and fur. The fur trade played a major role. The main hunting for upland game took place in the fall, and waterfowl were hunted in the spring and summer. The Khanty and Mansi settled along the rivers and knew the river as well as the forest. Fishing has been and remains one of the main sectors of the economy. Deer replace all domestic animals: sheep, cows, horses. Reindeer sleighs serve as a means of transportation for the peoples of the North

Means of transportation The main transport is a boat. The life of the Khanty and Mansi is so closely connected with water that it is difficult to imagine them without a light dugout boat called an oblas or oblasok. In winter, skis were used for transportation. We learned to walk from the age of 6-7 years. The base of the ski was made of pine, cedar or spruce wood. The main transport in winter is sleds - hand-made (dog) or reindeer. Hand sled - used by the Khanty everywhere.

Preview:

To use presentation previews, create a Google account and log in to it: https://accounts.google.com

Slide captions:

Culture and traditions of the Ugric peoples

Bear holiday The Khanty national ritual “Bear Games” was named the winner in the “Holidays” category in the International competition “7 Wonders of the Finno-Ugric World and Samoyed Peoples”. “Bear Games” are held for 5 days if the hunters caught a bear, and 4 days if they brought a she-bear to the camp. Everyone present at the games must dance the “Kul-Otyr” game for the bear, otherwise, according to legend, the offended animal may cause trouble.

Crow Day The holiday is celebrated on April 7 at the Annunciation of the Blessed Virgin Mary. Crow Day is the favorite holiday of the Ob Ugrians and is therefore widely celebrated in all national villages of the district. In the ideas of the Ob Ugrians, the patron crow is associated with the female spirit, and the Crow Festival is associated with the sun. The crow was considered the messenger of life, the patroness of women and children.

Regional Festival The Regional Festival is held annually in July in the Nizhnevartovsk region, alternately in each national village. The highlight of the holiday program is the oblas race. 5-6 regions participate in each race, then the winners of the races compete with each other.

Reindeer Herder's Day Reindeer Herder's Day is held in February in the Nizhnevartovsk and Berezovsky districts, usually timed to coincide with Defender of the Fatherland Day on February 23. Already in the morning the music is thundering, the housewives are preparing a traditional treat - venison and tea. The holiday lasts the whole day. The main spectacle of the holiday is reindeer sled racing. There are five of these exciting competitions: trotting, swinging, standing on a sled, skiing behind reindeer and riding on a reindeer skin.

Musical instruments Sankvyltap (mans. - ringing) musical instrument in the shape of a boat. It has more than five strings. Made from aspen. Most often it sounds at the Bear Festival.

Purely female instrument narkas - yuh and sankvyltap, tomran (bone with vein) It is made by an ordinary local craftswoman

Traditional and religious beliefs The indigenous peoples of Siberia have developed a cult of the bear; in the past, every family kept a bear skull in their house. Among the Khanty, the veneration of the elk (a symbol of wealth and well-being), the frog (which gives family happiness, children) is widespread; they sought support from trees, they revere fire, and there are strong ideas about the spirits who are the owners of the area, which are depicted in the form of idols. The wolf was considered the creation of the evil spirit Kul.

Conclusion Conclusion: We often hear the word MOTHERLAND. What is this? Some may say that the Motherland is the place where you were born and raised. Others will answer that this is his home, where he took his first step, uttered his first word. Still others will object that the Motherland begins with people close to us: mom, dad, brothers, sisters, friends. And everyone will be right. Because everyone decides for themselves, feels in their own way how and where the Motherland begins for them. For us, our homeland is not only the place where we were born and raised. Motherland is, first of all, love and respect for the native land, for the Ugra land. Love is respect and honor for the people with whom you live next to, knowledge of their culture and traditions. For ourselves, we concluded that despite the fact that the Khanty and Mansi are small peoples, they make a huge contribution to the development of the culture of our region. Thanks to this project, we were able to independently find answers to numerous questions. This project taught us to cherish and love our native land, to respect the culture and traditions of the indigenous peoples of the North.

Thank you for your attention. Happy 2014!

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

For example, linguists attribute the Khanti language to the Finno-Ugric group of the Uralic family, however, scientists still have not figured out where its first speakers lived.

It is assumed that the ancestors of the Khanty about 4 thousand years ago (during climate warming) moved along the Ob to the north, where they continued to engage in agriculture.

In the process of military clashes with the Manti, Tatars and other tribes, alliances of the Khanty tribes formed. They were led by representatives of the nobility, the so-called “princes.” After the defeat of the Siberian Khanate of Kuchum at the end of the 16th century, the western part of Siberia was annexed to the Moscow state. In the 17th century, the development of Western Siberia by the Russians began, who built forts there, which later turned into cities. The resettlement of peasants to these developed lands led to the fact that the Russian population became larger than the indigenous population.

At the beginning of the 17th century there were 7,859 Khanty people; at the end of the 19th century there were 16,256 people. However, the increase in numbers occurred not due to natural growth, but due to the identification of new taxpayers.

In 1930, the Khanty-Mansiysk National Okrug was created. Currently, the Khanty live mainly in the Khanty-Mansi and Yamalo-Nenets Autonomous Okrugs, as well as in the Tomsk, Sverdlovsk and Perm regions. According to the 2002 census, 28 thousand Khanty live in Russia.

The main occupations of the Khanty were river fishing, hunting (fur-bearing animals, elk, bear), reindeer herding and gathering (mushrooms, berries). In the southern regions, animal husbandry and vegetable growing were widespread.

These traditional activities Khanty have survived to this day in rural areas, however, quite large number of them (about 30%) now live in cities and are employed in various fields.

The Khanty made their winter dwellings either frame or log (in the Russian manner). They were heated by a hearth or an iron stove. The nomads lived in simple frame structures covered with tree bark. In addition to the house, in the courtyard there were simpler buildings or even sheds for storing supplies, ovens for baking bread, a bathhouse, and the like.

Nomadic reindeer herders in the tundra and forest-tundra lived in camps in Samoyed-type tents covered with reindeer skins. Most Khanty (who live not only in cities, but also in rural areas) currently lead a sedentary lifestyle and live in more modern buildings.

In the 16th-17th centuries there were large paternal and fraternal families. In the event of the death of the older brother, the younger brother took his wife and children into his family. Among some Khanty, it was customary to take a young wife to help an old wife. Naturally, now all these customs are forgotten.

The traditional occupations of the Khanty are sewing clothes and shoes from reindeer fur, suede, colored cloth, and bead embroidery. Among the northern groups of Khanty in the upper men's clothing The one worn over the head (malitsa, goose, parka) predominated; in the southern and eastern ones - the swing one.

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

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

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