The peoples of Mansi and Khanty are kindred. Few people know, but once they were great peoples of hunters. In the 15th century, the fame of the skill and courage of these people reached Moscow itself from beyond the Urals. Today, both of these peoples are represented by a small group of residents of the Khanty-Mansiysk Okrug.
The basin of the Russian river Ob was considered to be the original Khanty territories. The Mansi tribes settled here only at the end of the 19th century. It was then that the advance of these tribes into the northern and eastern parts of the region began.
Ethnologists believe that the emergence of this ethnic group was based on the merging 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. So, in the caves of the Perm region, archaeologists managed to find ancient temples. In these places of sacred significance, fragments of pottery, jewelry, weapons were found, but what is really important - numerous bear skulls with notches from blows with stone axes.
Birth of a people.
For modern history, there is a steady tendency to believe that the cultures of the peoples of the Khanty and Mansi 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 \u200b\u200btheir residence - a place where they spoke the Uralic proto-language. However, this issue remains unresolved to this day.
The level of development of the indigenous was quite low. In the 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 agriculture become insignificant. The first meeting with local tribes took place only in the X-XI century, when Permians and Novgorodians visited these lands. The local newcomers were called "Voguls", which meant "wild". These very "Voguls" were described as bloodthirsty despoilers of roundabout lands and savages practicing sacrificial rites. Later, already in the 16th century, the lands of the Ob-Irtysh region were annexed to the Muscovite state, after which a long era of development of the conquered territories by the Russians began. First of all, the invaders erected several prisons 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 in the new volosts, from which, by the beginning of the next century, the number of “locals” was significantly inferior to the newcomers. Khanty at the beginning of the 17th century were about 7,800 people, by the end of the 19th century their number was 16 thousand people. According to the latest census, there are already more than 31 thousand of them in the Russian Federation, and there are approximately 32 thousand representatives of this ethnic group worldwide. 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 the Russian colonists were not easy. At the time of the Russian invasion, Khanty society was a class society, and all lands were divided into specific principalities. After the beginning of Russian expansion, volosts were created, which helped to manage land and population much more efficiently. It is noteworthy that representatives of the local tribal nobility were at the head of the volosts. Also, the entire local accounting and management was given to the power of local residents.
Confrontation.
After the annexation of the Mansi lands to the Muscovite state, the question of the conversion of the pagans to the Christian faith soon arose. The reasons for this, according to historians, were more than enough. According to the arguments of 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, without asking, "squandered" the precious stocks of deer and sables. Bishop Pitirim was sent to these lands from Moscow, who was supposed to convert the pagans to the Orthodox faith, but he accepted death from the Mansi prince Asyka.10 years after the death of the bishop, Muscovites gathered a new campaign against the pagans, which became more successful for Christians. The campaign ended pretty soon, and the winners brought with them several princes of the Vogul tribes. However, Prince Ivan III let the pagans go in peace.
During the campaign of 1467, Muscovites managed to capture even Prince Asyka himself, who, however, managed to escape on his way to Moscow. Most likely, this happened somewhere near Vyatka. The pagan prince appeared only in 1481, when he tried to besiege and take Cher-melons by storm. His campaign ended unsuccessfully, and although his army ruined the entire area around Cher-melon, they had to flee from the battlefield from an 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: the son and son-in-law of Asyka, whose names were Pytkey and Yushman, arrived at 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 - Yermak's squad. During one of the battles between the Vorguls and Muscovites, Prince Patlik, the owner of those lands, died. Then all his squad died with him. However, even this campaign was not successful for the Orthodox Church. Another attempt to baptize the Vorguls was accepted 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 north. Those who remained abandoned pagan symbols, but were in no hurry to put on crosses. The local tribes of the new faith were avoided 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 into the pagan society very hard. And for a long time, tribal shamans played an important role in the life of society.
In harmony with nature.
Most of the Khanty at the turn of the late 19th - early 20th century led an exclusively taiga way of life. 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. The deer served as a source not only of skins and meat, it also served as a draft force in the economy.Meat and fish were the main types of food, vegetable food was practically not consumed. Fish was most often eaten boiled in the form of a stew or dried, often it was eaten completely raw. The sources of meat were large animals, such as elk and deer. The entrails of the 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.
The culture of Mansi and Khanty is a very interesting layer. According to folk traditions, both peoples did not have a strict distinction between animals and humans. Animals and nature were especially revered. The beliefs of the Khanty and Mansi forbade them to settle near the places inhabited by animals, hunt a young or pregnant animal, and make noise in the forest. In turn, the unwritten fishing laws of the tribes forbade putting a net too narrow, so that young fish could not go through it. Although almost the entire mining economy of the Mansi and Khanty was based on marginal savings, this did not interfere with the development of various fishing cults, when it was required to donate the first prey or catch from one of the wooden idols. Many different tribal holidays and ceremonies took place from here, most of which were of a religious nature.
The bear occupied a special place in the Khanty tradition. According to beliefs, the first woman in the world was born from a bear. Fire to people, as well as many other important knowledge, was presented by the Great Bear. This animal was highly revered, considered a fair judge in disputes and a divider of prey. Many of these beliefs have survived to this day. The Khanty also had others. Otters and beavers were revered as exclusively sacred animals, the purpose of which could only be known by shamans. The elk was a symbol of reliability and prosperity, prosperity and strength. The Khanty believed that it was the beaver who led their tribe to the Vasyugan River. Many historians today are seriously concerned about oil developments in this area, which threaten the extinction of beavers, and perhaps the whole people.
Astronomical objects and phenomena played an important role in the beliefs of the Khanty and Mansi. The sun was also revered, as in most other mythologies, and personified with the feminine. The moon was considered a symbol of a man. People, according to the Mansi, appeared thanks to the union of two luminaries. The moon, according to the beliefs of these tribes, informed people about the dangers in the future with the help of eclipses.
A special place in the culture of the Khanty and Mansi is occupied by plants, in particular, trees. Each of the trees symbolizes its part of life. Some plants are sacred, and it is forbidden to be near them, some were forbidden even to step over without permission, while others, on the contrary, had a beneficial effect on mortals. Another male symbol was the bow, which was not only a hunting tool, but also served as a symbol of good luck and strength. With the help of a bow, fortunetelling was used, a bow was used to predict the future, and women were forbidden to touch prey, struck by an arrow, and step over this hunting tool.
In all actions and customs, both Mansi and Khanty strictly adhere to the rule: “As you yourself treat nature today, so your people will live tomorrow”.
History of the peoples of Khanty and Mansi
Khanty-Mansi Autonomous Okrug: Samarovo settlement
Soviet North
Revival of Khanty-Mansiysk as the center of the Autonomous Okrug
Population of the Khanty-Mansiysk Autonomous Okrug
History of the city of Pyt-Yakh
Bibliographic list
History of the peoples of Khanty and Mansi
According to archaeologists, man appeared in Western Siberia in the 6th-5th millennium BC. More ancient, Paleolithic, monuments have not yet been found here. There are finds of Mesolithic tools, such as spearheads with flint and bone inserts. With their help, a person hunted an animal, getting food for himself. Later monuments of the culture of the ancestors of the Khanty and other peoples of Western Siberia - the Neolithic and Bronze Ages in the 3rd - 2nd millennia BC - have been better studied.
Archaeological excavations are carried out on the banks of the Domashny Sor. There are three ancient settlements here, digging out one of them, the one that is closer to the sawmill. The recesses from ancient graves or dugouts, as well as the ramparts and ditches of ancient settlements, have always been noticed by inquisitive locals, especially hunters.
Mansi are a people related to the Khanty. They are very close to each other in culture, they have a lot in common both in origin and in history, sometimes it is difficult to distinguish them from each other.
Ob - primordially Khanty territory. Mansi appeared here late, already at the end of the 19th century. On the Ob, in the area of Berezov, they came from Northern Sosva. In the 19th century, overpopulation of the Mansi began further north and east.
In Polnovat, most of the inhabitants are represented by the Ob Khanty, therefore the Mansi, who have been living here for a long time, are also considered Khanty. Mixed marriages between Mansi and Khanty also play a significant role. The Lyapinsky Rombandeevs are also recorded by the Khanty in household books. In areas where different peoples coexist, one often has to observe confusion in ethnonyms.
Judging by the names, it can be assumed that the Mansi moved from west to east and from south to north, crowding the Khanty in these directions. This process lasted quite a long time, apparently from the 13th - 14th century to the beginning of the 20th century. At first, in the XIII-XIV centuries, this movement was associated with the development of land by the Komi-Zyryans and Russians in the Kama region. The Ugrian population left yasak and Christianization.
Later, in the XV-XVI centuries, the Russians began to develop the land along the Urals and in the Trans-Urals. Following the industrialists, merchants were free settlers, missionaries. Stefan Velikopermsky is especially famous for his missionary activity, he converted many Komi-Zyryans and Mansi into the peasantry.
The Turks began to migrate to the south of Western Siberia in the 6th-9th centuries from Kazakhstan and Altai. Then the Tatar-Mongols came here. Parts of the Ugric population (probably, they were Khanty) along the Tura Irtysh and their channels, and part was forced out to the north.
Large migrations to the north and east were also carried out later, especially in the 18th century, when, under the leadership of the Christian church in Siberia, Philotheus Leshchinsky, mass Christianization of the Ob Ugrians was carried out.
Thus, it turns out that the group of modern Mansi living along the Konda and Northern Sosva was formed relatively recently: on the Konda, probably in the 15th - 17th centuries, on the Northern Sosva - in the 17th - 19th centuries. Hence such a great similarity in the culture of the Mansi and Khanty.
The movement of the Mansi population from west to east continues even later. Mansi now live on the Lower Ob, in the lower reaches of the Konda, on the Kozyma and the Middle Ob in the Samarovo region, on the Nazim. In the early 60s, in the Berezovsky and Oktyabrsky districts, according to household books, there were about 750 Mansi people, and in Surgut and Khanty-Mansiysky districts, more than 60 people. From the lower reaches of the Konda, they move to the Irtysh, where in 1962 over 200 Mansi people lived.
This resettlement was associated with the development of industrial economy on the banks of the Ob. On the left bank then the timber and oil industries mattered, on the Konda, in addition, agriculture.
But everywhere the Mansi, like the Khanty, living with other peoples - Komi-Zyryans, Russian Ukrainians, Belarusians, Tatars. The closest and oldest neighborhood of the Mansi with the Russian population on Konda. Russians appeared here, as well as on Tura, Tavda in the 16th century.
The indigenous population could not master the entire territory of Siberia. The vast majority of the Siberian tribes were at a very low level of economic and social development. They were mainly fishermen and hunters, in the north - reindeer herders and only in the south pastoralists, some were engaged in primitive agriculture. Tools and utensils made of wood, bark, bone and stone prevailed in their everyday life.
Of great importance in the annexation of Siberia to Russia was the economic development of the territories and its natural resources, the development of its productive forces. Here, more progressive forms of the economy began to spread (arable, farming, animal husbandry with a settled way of life), handicrafts, manufacturing, and trade. The production activity of the Russian population had a beneficial effect on improving the economy of the indigenous population of Siberia.
The Russian Siberian, according to the general idea, is a tall, thick-set hero. And although there are many different Great Russian men in Siberia, on the whole this idea is correct. Siberia was initially populated to a greater extent from the north of Russia, where tall blue-eyed blondes lived, and to a lesser extent from the middle zone. In the 17th century, this population settled in the taiga zone, partially moving north to the Tundra. And in the 18th century, the southern regions of Western Siberia began to settle in especially intensively. Peasants engaged in agriculture settled here.
Russian peasants brought to Siberia strong labor traditions, centuries-old experience, observation and ingenuity of the farmer, love for the land, endurance in the fight against nature and resistance to adversity, businesslike patriotism and sober calculation. Siberia is a harsh land. Here both the body and the character of a person are tempered. Therefore, Siberians have long been distinguished by a strong physique, good health, and a strong character, accustomed to the harsh conditions of life.
Khanty - Mansi Autonomous Okrug: Samarovo settlement
The development of these places by Russians began at the end of the 16th century. A small detachment of Cossacks, led by Yermak's associate Bogdan Bryazga, approached in boats the settlement of the Ostyak (Khanty) prince Samar. According to legend, the Russian Cossack outwitted Samar and his subjects, the prince was one of the first to die, and those left without control of the war surrendered. They brought yasak and swore allegiance to the Moscow Tsar. But the settlement of this area by Russian people began only half a century later, and it was due to the fact that the Russian state, which had conquered the north of Western Siberia, needed to gain a foothold in the conquered territories. By the beginning of the 17th century, the cities of Berezov, Surgut, Obdorsk, Tobolsk, and Tyumen appeared on the map. Intermediate points on the way between Tobolsk and Berezov were to be two pits - Demyansky and Sakharov. In February 1635, the sovereign ordered the deacon Panteley Girikov to “clean up” 100 coachmen with their wives and children in the Pomeranian cities and immediately send them to Siberia to settle 50 people in the Demyanskaya volost and 50 near the Sakharov cities. In 1637, the Sakharov Pit was inhabited, coachmen settled where the Cossack Bogdan Bryazga defeated the army of Prince Samar, "on the right bank of the Irtysh, 20 versts from its confluence with the Ob, at the foot of the rather high mountains of Samarovsky ...". They were supposed to provide transport and guides for the governor and other officials traveling to Surgut or Obdorsk. Arriving free people were given land "15 miles on all four sides."
Since that time, in the documents Samarovo more often began to be called "Yamskoy Sloboda". In the administrative-postal language of that time, Samarovo was called like this: "Samarovsky pit, a settlement of the Siberian province of the Tobolsk province, in the Tobolsk district on the eastern bank of the Irtysh." The settlement was not large, but it already had a wooden church, lit in honor of St. Nicholas the Wonderworker, who is considered the patron saint of traveling and floating people. Coachmen put up the first huts, built a pier, equipped a place near the Samarovsky mountains. All the hardships of an unsettled life and a pit service fell on their lot.
In 1667, the Samarovsky Pit first appeared on a geographical map. This year, on the orders of the Tobolsk Governor P. I. Godunov, a “Drawing of All Siberia” was drawn up, on which the Irtysh basin is depicted in detail, cities and forts are marked. The first description of the surroundings of Samarovo dates back to 1675, it was compiled by N. G. Spafariy. The Yamskaya Sloboda attracted the attention of travelers; at the end of the 17th century, the Russian envoy to China, E. I. Ides, visited here. The 18th century brought many changes to the inhabitants of the Samarovsky Pit. New roads to Eastern Siberia now crossed south, which caused a reduction in traffic along the Irtysh. Carrying became a secondary occupation, the main sources of income were fishing, hunting and cedar fishing. The population of Samarovo more than doubled in the 18th century compared to the 17th century. Travelers passing through the Samarovo region described the life and customs of the inhabitants, looked through old documents, and undertook natural and archaeological searches. Among the famous travelers who arrived in Samarovsky Sloboda are V.I. Bering, G.F. Miller, I.E. Fisher, N.I. Delil, Sh.D. Ostrosh, P.S. Pallas. The century was marked by several administrative changes, at the end of the century Samarovo belonged to the Tobolsk province of the Siberian province. Samarovskaya Sloboda became a large village, the center of the Samarovsky volost.
In 1838, there were over 200 buildings in Samarovo, including a church, a chapel, a hair board, a post office, salt and bread shops, a school, drinking houses. By the end of the 80s of the 19th century, through the efforts of police chief A.P. Dzerozhinsky, streets were lined in the village, buildings that interfered with traffic were demolished, sidewalks appeared, this had a positive effect on the appearance of the village, which gave rise to Prince S.G. Golitsyn, who arrived in the village in 1893, to declare that "Samarovo is many times better than Demyansky."
The administrative structure of the village in the 19th century looked like this: there was a hair board headed by a respected head elected by the villagers. The nearest higher administrative instance of the village was the assessor, who lived in Demyanskoe.
In the middle and especially in the second half of the 19th century, Samarovo was visited by many famous travelers and explorers. In 1876, I.S., sent by the Imperial Academy of Sciences, arrived here to study the Ob. Polyakov, famous German scientists Dr. O. Finsch and A. Bram visited Samarovo in the same year. In the 1970s, the Finnish scientist A. Alkvist visited Samarovo more than once. In 1873, on his way to Tobolsk, Samarovo was visited by His Imperial Highness Grand Duke Alexei Alexandrovich, the third son of Tsar Alexander II. In memory of this event, the merchants of the village collected by subscription an amount of three thousand rubles, the interest from which went to a scholarship, thanks to which the peasant boy Kh. Loparev was able to enter the Tobolsk gymnasium. Continuing his education at St. Petersburg University, he became a prominent scientist, the author of the book "Samarovo: Chronicle, memories and materials about its past."
Samarovo entered the 20th century with a fairly strong economy. By that time, the main occupation of the population was the extraction of fish, forest gifts and their sale. Owners of large estates, merchants, appeared. Far beyond Samarovo, the names of local merchants and fishermen were known - Sheymin, Soskin, Kuznetsov, Zemtsov.
The echo of the October Revolution reached the Ob North in early 1918. At the Demyansk regional congress (January 1918), Soviet power was proclaimed throughout the Ob North.
The Council of Workers' and Soldiers' Deputies was formed in Samarovo. In the summer of 1918, the White Guard detachment arrested the entire composition of the Samara Soviet, and the volost government was restored in the village. The Bolsheviks, who went underground, actively opposed the Kolchak regime. Having established contact with the regular units of the Red Army, the partisans of the P.I. Lopareva November 18, 1919 captured the village and made it their main stronghold.
Soon the white terror was replaced by the red one. Farmlands, fishing gear were nationalized from many wealthy peasants, merchants, and fishermen, grain and livestock were taken away. This provoked in 1921 a kulak-Socialist-Revolutionary rebellion under the slogan "For Soviets without Communists." By the spring of 1921, the rebels were over. The years of the civil war had a heavy impact on the life of the population of Samarovo. Old economic ties were broken, there was an acute shortage of bread and other imported goods.
The study and development of the North was part of the Leninist program for the reconstruction of the country after the victory of the Great October Socialist Revolution. A broad offensive to the North to use the natural resources identified here, necessary for the development of the national economy of the USSR, is one of the most important parts of the economic strategy of the Communist Party of the Soviet Union in the modern period.
In the Soviet part of the USSR, the most severe in terms of natural conditions, extremely sparsely populated, where, according to V.I. Lenin, "patriarchalism, semi-savagery and real savagery."
The project of creating national districts in the Ob North was associated with the need to improve the plight of the aboriginal population. On July 24-29, 1922, the First Conference of the Peoples of the North was held in Samarovo, but the national district was created only eight years later. In 1923, the Tobolsk Okrug was formed, the village of Samarovo was included in it, and the Okrug itself became subordinate to the Ural Region.
Industrial centers and districts have been created, many cities and workers' settlements, a number of railways and roads, pipelines have been built, the country's most important bases have been created for many types of raw materials and energy; the nationalities of the North, previously abandoned for centuries, doomed under tsarism to gradual extinction, are attached to socialist construction.
A new stage in the life of the village began in December 1930, when the decree of the All-Russian Central Executive Committee on the formation of the Otyak-Vogulsky national district was issued. Following this, the Ural Regional Executive Committee decided to build the district center in the Bolshoy Cheremushnik tract, five kilometers from the village. Ya. M. Roznin, a native of the Shadrinsk district, was appointed chairman of the organizational bureau for the organization. Subsequently, he was elected chairman of the district executive committee.
In 1935, Otyako-Vogulsk was classified as an urban-type settlement, and the village of Samarovo acquired the status of a workers' settlement in the same years. In 1938, there were 7.5 thousand inhabitants in Otyako-Vogulsk, and about 4 thousand in Samarovo. In 1940, Otyako-Vogulsk was renamed Khanty-Mansiysk; it received city status in 1950. The village of Samarovo was also included in the city limits.
Soviet North
Since the 1960s, it began to develop as a base for geologists. But according to many indicators, Khaty-Mansiysk lagged behind the new oil cities. The first five-storey building appeared here only in the early 1980s.
On a grandiose scale, the development of those types of natural resources that are especially needed by the national economy in the conditions of the scientific and technological revolution, which are lacking or not at all in the economically developed regions of the country - oil and gas, hydropower, non-ferrous metal ores, diamonds and mica, aluminum-containing raw materials, forest and other resources. Huge territories are involved in the process of wide development - the north of Western Siberia, occupying more than 1.5 million km, ² where the country's main base for oil and gas has been established. Timan-Pechora oil and gas province, where an important fuel base of the European part of the USSR is being developed. In the North of Eastern Siberia, the largest bases of the country for non-ferrous metals have been created and continue to develop: nickel, copper, aluminum. The Baikal-Amur Railway (BAM) is rightfully called the construction site of the century, and on the territory gravitating towards it, covering 1.5 million km, ² large territorial-production complexes are being created to use the various raw materials identified here. The "Guidelines for the Economic and Social Development of the USSR for 1981-1985 for the period up to 1990" provide for further acceleration of the development of the resources of the North for the needs of the country's national economy.
On one of the wayside stands along the road leading from Norilsk to the nickel and copper deposit - Talkhan, there is an inscription: "The North submits to the brave." In it, the truth of life, because the development of the harsh North is associated with overcoming enormous difficulties, at the same time, it is an expression of romance, the enthusiasm of pioneers, and the masculinity of people.
Among the people who annually arrive in the North to develop natural resources, build new buildings, the predominant part is young people. A large number of northern construction projects are all-Union shock Komsomol construction projects, and these are the largest and most necessary for the economy of our country. All-Union shock Komsomol construction projects are the Baikal-Amur Mainline, the oil and gas field in the north of Western Siberia, the largest non-ferrous metallurgy plant in Norilsk, and many others. Some construction projects have become international. Thus, the construction of the CMEA member countries, over which the Central Committee of the All-Union Leninist Young Communist League marches, is the Ust-Ilim pulp mill, where envoys from various socialist countries work in close cooperation with the Soviet people, Soviet-Bulgarian timber enterprises have been created in the Komi ASSR.
The importance attached by the CPSU to the development of remote areas of our country is stated in the report of the General Secretary of the CPSU Central Committee, Chairman of the Presidium of the Supreme Soviet of the USSR, L. I. Brezhnev, at the Solemn settlement dedicated to the sixtieth anniversary of the Great October Revolution. It only summed up the results of the world-historical path of building socialism in our country, but also the role that the Communist Party assigns to the Soviet youth in the implementation of major comprehensive programs for the development of the national economy. “They are called upon,” the report says, “to meet the future needs of the national economy in oil, gas, coal, ferrous and non-ferrous metals, timber and other types of raw materials.” At the same time, it is especially indicated: “The implementation of such programs also has a deep social meaning. It means the development of many individual regions of the country, where dozens of new cities will rise, new cultural centers will be created. The very concept of "uninhabited outskirts" has finally disappeared from our everyday life. It is easy to see that these major programs include the development of vast northern territories.
And further: “At the great construction sites of our time, the steadfastness, creative impulse, and ideological hardening of Soviet youth manifested themselves with particular force. Continuing the glorious traditions of their grandfathers and fathers, Komsomol members, girls and young men are in the forefront of the builders of communism, mature in work, learn to manage the economy, manage the affairs of society and the state. The future countries are in their hands. And we are sure that these are reliable hands.”
Leonid Ilyich Brezhnev spoke about the special purpose of shock Komsomol construction projects and the role of youth during meetings during a trip to Siberia and the Far East. In his speech at the XVIII Congress of the All-Union Leninist Young Communist League, as an example of the patronage of the All-Union Leninist Young Communist League, he pointed to the Tyumen North with great construction projects, saying: “In just ten years, we will turn the taiga region into an oil base of the country. ...The other day the Central Committee of the party welcomed the oil workers of Western Siberia: they gave a billion tons of oil. This is a big labor victory. Honor and glory to our northern miners of "black gold!".
Many young men and women are already working on numerous Soviet construction sites and elsewhere in the North. Tens and hundreds of thousands of young people poured into their ranks: some will go to the northern regions on the Lenin Komsomol vouchers as the best of the best, others - after completing their service in the ranks of the Soviet Army, others will join the student brigades. To take an active part in the great cause of the development of the North.
The history of the North is rich in geographical discoveries, and in the 70s, the discovery of numerous mineral deposits of national importance. From the development of many of them, to a large extent, the scale and pace of development of the economy of the USSR.
The advance to the North, the use of its wealth has become a national affair. The main wealth of the North is based on the industrial power and labor resources of the entire Soviet Union. In economically different regions of our country, machinery and equipment, building structures, consumer goods were produced for northern construction projects and enterprises, and extensive scientific research was carried out related to the most rational development and use of the resources of the North.
The Communist Party and the Soviet government have always paid much attention to the study and development of the North. From the first years of the country's industrialization, the Lenin Komsomol took an active part in solving major problems in the development of its productive forces.
This is how the North was mastered and now the richest of the regions of our country, Khanty-Mansiyka, as the center of the Autonomous Okrug.
Revival of Khanty-Mansiysk as the center of the Autonomous Okrug
But the revival of Khanty - Mansiyka as the center of the Autonomous Okrug began in 1993, when the district authorities won the right to independently form their own budget, this was the basis for the adoption of the law on the city of Khanty - Mansiyka as the center of the Autonomous Okrug. The year 1996 will go down in the history of the city as the year when the construction of a federal highway was completed, which connected Khanty-Mansiysk with the "mainland". Khaty - Mansiysk airport is undergoing reconstruction for the captain, a runway has been built. After the reconstruction of the terminal building, ground facilities, the airport will become one of the most convenient for passengers and staff. The water gate of the city is the river station. For three centuries, river transport was the only way for those who wanted to get to Samarovo. A new building of the river station is currently under construction, and the quarters adjacent to the river station will also undergo changes.
With the acquisition of the real status of the district center, the city began to be actively built, many public buildings appeared on the central streets: the House of Justice, a business center, branches of Zapsibkombank, Yukos, Lukoil, the Department of Internal Affairs, a branch of the Pension Fund, Khanty-Mansiysk Bank , District Hospital, Art Center for Gifted Children of the North. And all this serves the needs of not only the residents of the city, but the entire district.
Khanty-Mansiysk is developing today as an administrative, business, cultural and sports center of the district. The district executive and legislative powers are concentrated here, structures are located without which it is impossible to manage the district. The city administration has developed a program for the development of the Okrug's capital up to 2010, a competition has been announced for the creation of the best development project for the central part, in which the leading design institutes of the country took part.
Since the beginning of 1993, Khanty-Mansiysk has become a permanent venue for Russian and international competitions for the right to develop oil fields.
In recent years, the city has made people talk about itself as the capital of Russian biathlon. At the congress of the International Biathlon Union, Khanty-Mansiysk received the right to host the World Junior Biathlon Championship in 2001 and the World Championship in 2003. Citizens have the opportunity to go in for not only winter sports, but also athletics, boxing, basketball, volleyball, swimming, two sports complexes are at their service - Druzhba and Geophysicist.
There are scientific institutions in Khanty-Mansiyka, the oldest of them is the Ob-Taz branch of the Siberian Research and Design Institute of Fisheries, founded in 1927. In December 1991, the Research Institute for the Revival of the Ob-Ugric Peoples was established. Another scientific institution is the Institute for Advanced Studies and Development of Regional Education. In 1993, for the first time in the history of the city, two higher educational institutions were opened - branches of the Tyumen Agricultural Academy and the Nizhnevartovsk Pedagogical Institute. Today, citizens and residents of the district have the opportunity to study at the Medical Institute and a branch of the Siberian Road Academy. In 1994, a branch of the Petrovsky Academy of Sciences and Arts was opened in Khanty-Mansiysk. A large role in the preservation of spirituality, familiarizing the townspeople with the history of the region is played by the district museum of local lore - the Museum of Nature and Man. In 1997, a branch of the district museum was opened - the House of the workshop of the artist G. Raishev. The main library of the city is the state district library. The beginning of the book collection of the library was laid in the 1930s, the foundations of the fund were books donated by the intelligentsia of the city and the Tobolsk Museum of Local Lore. Today the district library is the largest book depository in the city.
In Khanty-Mansiysk, for decades, there has been a district center of folk art, which solves the problem of preserving the original culture of the northern peoples, collects folklore materials, arranges exhibitions of amateur artists, masters of decorative and applied arts. At the Arts Center for Gifted Children of the North, opened in 1997. This is how, from a simple peasant village of Samarovo, the Khanty-Mansiysk Autonomous Okrug became not only an economically stable, but also the richest region of the country.
Population of the Khanty-Mansiysk Autonomous Okrug
The population of the Khanty-Mansi Autonomous Okrug by the beginning of 2003 will be 1 million 449.6 thousand people. This forecast was voiced by Olga Kokorina, a representative of the Department of Economic Policy of the Okrug, at a conference on demographic issues that took place today in Khanty-Mansiysk. The declared figure is 36.7 thousand people more than the data of the beginning of 2002. In other words, the district will become richer for the population of a small town or district. The accuracy of the forecast can be checked not earlier than December, when the census data in the Autonomous Okrug will be announced. It is noteworthy that the optimistic forecast was made against the background of indicators indicating a reduction in the country's population. According to the representative of the Ministry of Labor and Social Development of the Russian Federation Olga Samarina, in the current socio-economic conditions, the population of Russia by 2016 will be less than 9 million people.
Today in Khanty-Mansiysk the scientific-practical conference "Regional demographic policy: state and directions of development" began its work.
Representatives of the Ministry of Economic Development and Trade of the Russian Federation, the Ministry of Labor and Social Development of the Russian Federation, the Center for Social Demography of the Institute for Socio-Political Research of the Russian Academy of Sciences, deputies of the Okrug Duma and members of the Government of the Khanty-Mansiysk Autonomous Okrug take part in its work.
Yugra Governor Alexander Filipenko shared his opinion on the problems and prospects of the demographic development of the Khanty-Mansiysk Autonomous Okrug with the conference participants.
"Over the past four decades, the population of the Autonomous Okrug has increased 12 times. Naturally, in order to accommodate these people, to provide them with the necessary conditions for living, a lot needs to be done," Alexander Filipenko noted. ", the Okrug Government proceeds from the fact that Yugra is a place of permanent residence for people. We are obliged to provide people with a decent level and quality of life. Only then can we talk about a sustainable improvement in the demographic situation in the Autonomous Okrug."
Alexander Filipenko emphasized that the demographic situation in the Khanty-Mansiysk Autonomous Okrug, which is currently relatively favorable in comparison with other regions of the country, should be maintained.
"In principle, it can be improved by intensifying the social programs being carried out in the Okrug, primarily in the field of health and reducing mortality, especially child mortality," said the Governor of the Autonomous Okrug. to strengthen the family, increase the birth rate and reduce mortality.
Participants of the conference "Regional Demographic Policy: Status and Directions of Development" agreed that the Khanty-Mansiysk Autonomous Okrug is among the most prosperous subjects of the Federation in terms of demographic parameters, so the experience of its specialists is especially valuable.
Olga Samarina, Head of the Department of Social and Demographic Policy and Development of Social Protection of the Ministry of Labor and Social Development of the Russian Federation, noted that "According to experts' forecasts, by 2016 the population of Russia will decrease by more than 9 million people compared to the current period and will amount to 134.8 million people It must be understood that a favorable demographic situation is the basis of the security of any state, and Russia in the first place.
After 2008, the number of the working age population will double, while the number of people entering working age will decrease by half. In this situation, we can't change anything. Of the 89 subjects of the Federation in our country, 67 experience an annual decrease in the population, in 27 regions of Russia the number of deaths exceeds the number of births twice.
The country is entering a critical phase, and if no action is taken, the consequences may simply be unpredictable.
Only 16 regions of Russia in 2001 had natural population growth. I am glad that the Khanty-Mansiysk Autonomous Okrug also belongs to the regions with a favorable demographic situation. This is the result of the effectiveness of the measures that are being taken here."
The population of the Khanty-Mansiysk Autonomous Okrug as of January 1, 2002 was 1,423.8 thousand people.
Significant expenses of the Okrug for social needs have determined the stable positive dynamics of birth and death rates. The number of those born in 2001 is 16.9 thousand people. In terms of per 100 people, the natural increase in 2001 was 5.1 (in 2000 - 4.5), the birth rate - 12.2 (in 2000 - 11.3), the death rate 7.1 (in 2000 - 6.8). The excess of the number of births over the number of deaths was registered in all cities and districts of the district, with the exception of Berezovsky and Kondinsky districts.
Based on the results of the scientific-practical conference "Regional demographic policy: state and directions of development", recommendations to the Duma and the Government of the Khanty-Mansiysk Autonomous Okrug will be adopted.
IndicatorUrban populationRural populationNumber of men644 35368 246Number of women657 57162 647
National composition Russians 66.06% Ukrainians 8.60% Tatars 7.51% Bashkirs 2.50% Azerbaijanis 1.75% Belarusians 1.43%
CityPopulationSurgut275 300Nizhnevartovsk230 300Nefteyugansk94 800Nyagan57 600Kogalym53 700Raduzhny44 800Pyt-Yakh41 200Megion40 600Langepas39 300Uray37 600Khanty-Mansiysk36 900Lyantor3 1,500Yugorsk29,400Sovietsky21,700 History of the city of Pyt-Yakh
The current territory of the Khanty-Mansiysk Okrug has a historical name Yugra land . Yugra has long been known to Russians, since the 11th century. Novgorod merchants began to penetrate here, selling furs, finding the beginnings of statehood among the tribes of the Ostyaks and Voguls. So, among the state formations of the tribes inhabiting Yugra, the Pelym principality stood out. However, under the pressure of the Russian development of Siberia, the proto-state formations were crushed. For a long time in Russian history, the region served as a place of exile.
In the 30s. of our century, the existence of oil and gas reserves in the district was theoretically proven. The first Ugra oil was produced in 1960 near Shaim, the first gas - in 1963 near Berezov. Since then, intensive industrial development of the bowels of the Khanty-Mansiysk Okrug began, which later turned into the main oil production base of the USSR, and then Russia.
The KhMAO includes: Surgut, Nizhnevartovsk, Nyagan, Kogalym, Rainbow, Megion, Langepas, Uray, Khanty-Mansiysk, Lyantor, Yugorsk, Sovetsky, Nefteyugansk, Pyt-Yakh.
Nefteyugansk and Pyt-Yakh are one of the most important oil cities of KhMAO.
The city is located on an area of 70 square kilometers. The population is more than 41,200 thousand people.
The emergence of the city is associated with the discovery in 1965 of the Mamontovskoye oil field. Since 1970, its development began. This field is considered the second in Western Siberia after Samotlor in terms of oil reserves.
It is pleasant to think about the romance of those days somewhere on the Black Sea coast. And on the banks of the Bolshoy Balyk, when the thermometer dropped to minus fifty in winter, it was very hard to work.
In 1970, the village was a chaotic cluster of beams and wagons with numerous wooden walkways and footbridges across the swamps that surrounded Mamontovo. All amenities are outside. All entertainment - fishing, hunting and mushrooms. But even in these conditions, oil workers from Tyumen, Kuibyshev, Kazan and Ufa lived, produced oil, built, raised life.
So it was when the "black gold", splashing at the mammoths literally under their feet, was cheaper than sparkling water. And only much later it was officially recognized that cheap oil is getting to the northerners at too high a price.
The history of the city of Pyt-Yakha began with the fact that on the banks of the Bolshoi Balyk River, 155 kilometers from the city of Nefteyugansk, on January 1, 1968, the first drilling rig was organized in order to develop the Mamontovskoye field.
In January 1971, the Mamontovsky Settlement Council of People's Deputies of the Nefteyugansk District was formed. As of January 1, 1980, there were already three settlements on the territory of the Council: in the southern part of the territory - the settlement of Yuzhny Balyk, and in the center - the settlement of Mamontovo and the settlement of Pyt-Yakh.
March 1980, the government decided to build up the villages of Mamontovo, Pyt-Yakh and landed the first construction troops in the amount of 10 thousand people. The villages of Mamontovo, Pyt-Yakh, Yuzhny Balyk practically merged with each other, forming a single administrative unit. On August 8, 1990, the city of Pyt-Yakh was organized.
Today the city has almost everything necessary for a normal life: comfortable housing, a hospital, houses of culture, shops, schools, kindergartens, gyms. A modern hospital complex is being built, the House of Creativity is being completed, and an ethnographic center for the peoples of the North is being opened.
Outside the territory of the city there is a highway connecting it with Nefteyugansk, Tobolsk, Tyumen. The Pyt-Yakh station of the Sverdlovsk railway is located within the city. The nearest pier is "Nefteyugansk" at a distance of 60 kilometers. Air communication - an airport located on the territory of the city of Nefteyugansk.
All this makes up the face of the city, a city with its architecture, railway, oil pumps on the outskirts and a unique history.
Bibliographic list
Khanty Mansi people
1.S.Yu. Volzhin. Khanty-Mansi Autonomous Okrug in faces, dates and facts. - Tyumen: Yu. Mandrika Publishing House, 2000.
2.Z.P. Sokolov. Journey to Yugra. - M.: Thought, 1982.
.S.V. Slavin. Soviet North. - M.: Enlightenment, 1980.
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Mansi are a people in the Russian Federation who have inhabited the Ob River basin since ancient times. According to the 2002 Population Census, about twelve thousand representatives of this nationality live in Russia. Most Mansi speak Russian, but there are still entire villages that have not forgotten their native Mansi language.
As a separate people, the Mansi formed in the middle of the first millennium of our era. The nationality was formed from several tribes that settled in the basins of the Kama, Ural, Ob and so on. Some of these tribes came from northern and western Siberia. Around the first half of the second millennium, the Mansi had frequent conflicts with the Russian tribes and the Komi people.
In Russian chronicles, the first mention of the Mansi dates back to the second half of the eleventh century. At that time, the Russians called them "Ugras", less often "Vogulichi" or "Voguls". Close contact between the Mansi and the Russians began after the conquest of Siberia. During this period, the development of the Mansi was at a very low level. They lived in a tribal system, the main occupation was hunting for forest animals, catching fish. Rare tribes bred deer and cultivated the land.
Until the end of the eighteenth century, the Mansi did not know transport, except for reindeer or dog teams, horses and skis. Only with the advent of Soviet power beyond the Urals, the active development of the northern peoples began. Many Mansi are engaged in raising livestock (horses, sheep, cows), and reindeer breeding.
Mansi traditional dwelling
The traditional Mansi dwelling is a wooden hut, where the family spent the whole winter. In the summer, autumn and spring, the Mansi left their permanent homes for hunting grounds. Temporary huts were assembled from poles covered with birch bark. Reindeer herders in the steppe built tents from poles and reindeer skins. The Mansi living in the south and west of the Trans-Urals had permanent (winter) huts very much like Russian log cabins. In the northern regions, winter huts often had earthen or birch bark roofs. Mansi settlements consisted of close and distant relatives.
As a rule, permanent huts were heated with a kind of fireplace, assembled from poles and plastered with clay. This hearth was also used for cooking. Mansi bread was baked in special ovens, which were specially built near the house. Mansi's favorite food was dried reindeer meat, fish baked on a fire. Sometimes fish and meat were fried or dried. In autumn, forest gifts were eaten, with the exception of mushrooms, which were considered unfit for food.
Mansi folk costume
Mansi men dressed in a shirt, wide and warm pants. Outerwear was sewn from cloth and always had a hood and wide sleeves. Reindeer herders wore "luzan" - a cape made of reindeer skins with a hole for the head and hands and unsewn sides.
Women dressed in a dress or robe, richly decorated with embroidery. A mandatory attribute was a scarf on the head. Women paid special attention to jewelry: rings made of precious metals, beaded embroidery on clothes, necklaces, earrings, and the like.
In the eighteenth century, the Russians converted the Mansi to the Orthodox faith. Up to this point, the northern people had a developed mythology, believed in ancestral spirits and patron spirits. Each village had its own shaman. At present, the vast majority of Mansi are Orthodox Christians, but still distant echoes of the former faith have been preserved.
Mansi believed that the whole world around was divided into three kingdoms: heaven, earth and the underworld, and each of them was ruled by a separate deity. For example, the sky was ruled by the god Torum (translated as "sky", "weather" or "higher being"), who created the earth and governs it. Khul-otyr is the god of the kingdom, who harms people, creates dangerous creatures and takes people into his possession. Ma-ankva is the goddess of the earth, saving a person from diseases, giving offspring ...
In addition to the three main deities, the Mansi believed in the existence of human-like gods living among people. For example, the deities of Menkeva are divine beings created by Torum. According to legend, the heavenly god created them from wood, but the Menkevs hid from the creator in the forest and live there, hunting predatory animals. The Mansi believed that the Menkevs brought good luck in hunting. Forest deities have families and children.
Some forest dwellers were also endowed with divine qualities. For example, the cult of the bear has survived to this day. The Mansi wolf was feared and considered the creation of an underground god. Dogs, according to beliefs, was a kind of mediator between the living and the dead.
The bear holiday is one of the few remnants of the old faith of the people that have survived to this day. The bear among the Mansi people has always been a particularly revered divine being, but it was also the main object of hunting, giving clothing and food.
A bear festival or bear games is a kind of ritual aimed at calming the soul of a killed animal and the soul of a person who killed him. Mansi held bear holidays once every seven years, in addition, every time the hunters returned home with a dead animal, a ritual was performed.
The ritual itself begins in the forest, at the place of death of the animal. Hunters had to clean the bear's skin by wiping it with water, snow, grass or just earth. Then the carcass was placed on a special stretcher, so that the head lay between the front paws. In this form, the prey was carried to the settlement. Approaching their relatives, the hunters warned them with a cry. If a female bear was killed, then the hunters shouted four times, and if a male, then five times. The villagers went out to meet the hunters and fumigated them with smoke, sprinkled them with water or snow.
Depending on the sex of the animal, the holiday lasted five days (if a male was killed) or four days (if a female was killed). First, the bear's head was placed in the "holy corner" of the house, and hunting weapons were laid out nearby. Permission was then asked from the head before the feast began. After obtaining the consent of the Mansi, they chose the animal that would be sacrificed to the bear. Only the hunter who killed the animal could set the day when the holiday would begin. A magnificent feast was arranged in the house, treats were placed in front of the bear's head.
Total population about 31 thousand people. The bulk lives in the Khanty-Mansiysk and Yamalo-Nenets districts, approximately 90 percent of the total population. The rest is settled on the territory of the Tyumen, Novosibirsk and Tomsk regions.
History of the Khanty
Scientists draw information about the origin of the Khanty people from archaeological finds, the study of folklore traditions and linguistic features of national dialects. Most of the versions about the formation of the Khanty come down to the hypothesis of a mixture of two cultures: the Ugric tribes with the Ural Neolithic. Found remains of household items (pottery, stone tools, jewelry) indicate that the Khanty originally lived on the slopes of the Ural Mountains. In the caves of the Perm region, archaeologists have discovered ancient temples. The Khanty language belongs to the Finno-Ugric branch, and, consequently, the people had kinship with other northern tribes. The closeness of the culture of the Khanty and Mansi confirms the similarities in national dialects, objects and way of life, in folk art. More than four centuries ago, the ancestors of the Khanty moved along the Ob River in a northerly direction. In the tundra, nomads were engaged in animal husbandry, hunting, gathering and agriculture (on the south side). There were also conflicts with neighboring tribes,. To resist the attacks of foreign tribes, the Khanty united in large unions. Such education was led princeep, leader, chief of the tribe.
After the fall of the Siberian Khanate, the northern territories were ceded to the Muscovite state. Northern fortresses are erected here by order of the sovereign. Temporary fortifications in Siberia later turned into cities. Many Russian inhabitants were sent to foreign lands, which led to an increase in the population as a whole. The alien Russians described the unknown tribes as terrible, barbaric groups of savages. Local traditions and rituals were accompanied by blood, ritual chants and shamanic spells, which instilled fear in the Russian settlers. Expansion by the Russian population caused confusion among the natives. In the endless tundra they erected fortresses and formed volosts. However, a noble representative from the Khanty was chosen to manage the lands and the population. The indigenous population, including the Khanty, made up only a fraction of the total population. Today, the Khanty (approximately 28 thousand people) live in the Yamalo-Nenets and Khanty-Mansiysk districts.
Nature is the highest value of Khanty culture
The harsh conditions of the tundra dictated a difficult way of life: in order to feed and survive, it was necessary to work hard. Men went hunting in the hope of getting a fur-bearing animal. Caught wild animals were good not only for food, their valuable place could be sold or exchanged with merchants. The Ob River supplied the Khanty with a generous catch of freshwater fish. To save fish for food, it was salted, dried, and dried. Reindeer herding is a traditional occupation of the indigenous northern inhabitants. An unpretentious animal fed a huge family. Deer skins were actively used in everyday life and in the construction of tents. It was possible to transport goods on a reindeer team. Unpretentious in food, the Khanty ate mainly meat (deer, elk, bear), and even in raw form. They could cook hot stew from meat. There was little plant food. In the season of mushrooms and berries, the meager diet of northerners expanded.
The philosophy of a single spirit with nature can be traced in the veneration of the native land. The Khanty have never hunted a young animal or a pregnant female. Nets for fish were designed only for large individuals, and the young, according to local fishermen, had to grow up. The caught catch or hunting trophies were spent sparingly. All the viscera and offal went into food, so the waste was minimal. The Khanty treated the gifts of forests and rivers with special respect, ascribed magical power to nature. In order to appease the forest spirits, the Khanty held a sacrificial ceremony. Often, the Khanty gave their first catch or the carcass of a captured animal to a mythical deity. Near the wooden idol, the captured prey was left to the sound of magical songs.
Traditions. Holidays and rituals
An interesting spring holiday associated with the arrival of the gray crow. The appearance of this bird meant the beginning of the fishing season. If a crow was seen on the top of a tree, then it was a sign of "big water". The arrival of the crow marks the arrival of spring, the beginning of a new season, and hence life for the indigenous people. To appease the birds, they put a table with goodies. The birds are very happy with such generosity of the Khanty!
No less honors are awarded to the owner of the taiga - a formidable bear. After hunting for a bear, the Khanty, as if asking for forgiveness from the killed animal. They eat bear meat in the late evening or at night, as if seeing off the soul of the animal into the dark sky. .
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Mansi(mans. mendsi, moans; obsolete - voguly, vogulichi)
A look from the past
"Peoples of Russia. Ethnographic essays" (publication of the journal "Nature and People"), 1879-1880:
The laziness of the Voguls is the main cause of their poverty, and the indifference to their position is amazing. It often happens that the family has nothing to eat, and the Vogul smokes his pipe and plays cards.
- With all the shortcomings, the Vogul also has good features: compassion and hospitality. Before the authorities, the Voguls are timid, quiet among themselves, and even cunning with industrialists who come to them for furs and fish. So, the Vogul will not immediately show all its goods, but will do it gradually in order to provoke the buyer. But on the other hand, as soon as he tastes vodka, then all his cunning immediately disappears, his hardness disappears, he becomes soft and accommodating.
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Vogul is silent, and on his face one can rarely notice signs of pleasure. Even during dances and excitement with tobacco and vodka, his physiognomy retains its usual calm and sullenness. At the same time, the Vogul, in contrast to the Ostyak and the Samoyed, almost never complains about anything. His compressed lips, deep and gloomy look sharply express an uncompromising character..jpg)
- The clothes of the Voguls almost do not differ from the dress of the Russian peasant, and the food is extremely undemanding. Some of the Voguls still eat horsemeat. The food is prepared extremely untidy. Fish, for example, are boiled with their entrails and scales in cauldrons that are never washed. First they eat broth, and then with dirty hands and fish. The dwellings are also extremely untidy.
The Voguls have neither arable land nor vegetable gardens, and only a few of them are engaged in cattle breeding. They engage in animal catching with passion, using guns, bows, arrows and horns for hunting.
- Voguls living along the river. Conde in Siberia, lead a completely sedentary life and have become so Russified that they cannot be distinguished from Russian peasants: the same houses, the same clothes and speech, and the whole difference is noticed only in the fact that, being able to speak Russian, these Voguls do not forgot their native language. In the Perm province, the Voguls are also accustomed to settled life and agriculture, but they are not successful: dense forests and hunting attract the Vogul much more than arable farming.
K. Nosilov, "At the Voguls", 1900:
Voguls live under the eastern slope of the northern Urals, where they are bordered by the lower reaches of the Ob from the west. .jpg)
- Until recently, warlike, vigorous, who knew how to drown, extract iron, copper, silver from the ores of the Urals, who had trade relations with neighbors, wars - this people has now completely fallen, completely turned into a primitive savage and has gone so far from civilization into its own impenetrable forests, so huddled in the wilderness of his taiga, so isolated that, it seems, he will no longer appear on the world stage, but, quietly dying out, will completely disappear from the face of our planet. From where he came to this taiga, what great movements of peoples pushed him here, he does not say, he even forgot his recent past; but its typical features - although the Voguls have long merged with the Mongol tribes, borrowed customs and beliefs from them - still resemble the south, another sun: curly, black hair, a Roman face profile, a thin, prominent nose, noble, open face, posture, swarthy complexion, hot, bold look - they clearly say that their homeland is not here, that they are only squeezed in here by necessity, historical events, movements of peoples. .jpg)
- Such faces are more reminiscent of a Hungarian, a gypsy, a Bulgarian than an Ostyak, whose type is increasingly beginning to prevail due to incest.
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The closest relatives of the Ostyak Khanty are Mansi, in the 19th century they were called Voguls or Vogulis. Mansi were divided into two groups of clans (phratries) - "por" and "mos". Marriages were concluded only between representatives of different phratries: Mos men married Poor women and vice versa. The main occupations of the Voguls were hunting and fishing. Therefore, they led, for the most part, a settled way of life and were more prone to assimilation than the Ostyaks.
Contemporary sources
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Mansi is a small people in Russia, the indigenous population of the Khanty-Mansiysk Autonomous Okrug - Yugra.
The closest relatives of the Khanty and original Hungarians (Magyars)
population
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A total of 12,500, of which in the Russian Federation (according to the 2010 census) 12,269 people.
Tyumen region 11614 hours, including Khanty-Mansi Autonomous Okrug 10917 hours, Yamalo-Nenets Autonomous Okrug 171 hours, Tyumen region (beh KhMAO and YNAO) 496 people.
Sverdlovsk region 251 people.
Several people - in the north-east of the Perm Territory (statereserve "Vishersky").
The number of Mansi in settlements in 2002
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Khanty-Mansi Autonomous Okrug:
Urban-type settlement Kondinskoe - 876
City of Khanty-Mansiysk - 785
City of Nizhnevartovsk - 705
Urban-type settlement Igrim - 592
Urban-type settlement Mezhdurechensky - 585
Saranpaul village - 558
Sosva settlement - 440
Beryozovo urban-type settlement - 374
Shugur village - 343
Polovinka village - 269
Hulimsunt village - 255
Leushi village - 240
Vanzetur village - 235
Lombovozh village - 203
City of Surgut - 199
Nyzhniye Narykary village - 198
Nyaksimvol village - 179
Yumas village - 171
Aneeva village - 128
Village Yagodny - 125
Peregrebnoe village - 118
Settlement Listvenichny - 112
Lugovoy urban-type settlement - 105
Kimkyasui village - 104
Tyumen region:
City of Tyumen - 340
Self-name (endo-ethnonym)
Mansi means man and goes back to the Proto-Ugric word *mańćɜ "man, man".
It has parallels in other Ugric languages: the Khanty name of one of the phratries is mant (mańt́) (B), mont (mońt́) (I), mas (maś) (O), as well as the self-name of the Hungarians magyar.
It has different forms in different Mansi dialects: Sosva Mansi (mańśi), Pelymsky Mansi (māńś), Lower Kondinsky Mӧ̄nś (mɔ̄̈ńś), Tavda Mansi (mäńćī), Lower Lozvinsky Mans (måńś).
The name of the Mansi phratry Mos is borrowed from the Khanty mas (mɔś) (О), however, it has the same passage from the common Ugric word *mańćɜ.
In Russian, there are words to designate representatives of the people: in pl. h. Mansi (indeclinable) Imansi; in units h. Mansi and Mansi, as well as Mansi (indeclinable) to refer to a man or woman. Adjectives Mansi and (invariant) Mansi.
Until the 1920s and 30s, the Mansi were called in Russian the word Voguls, which comes from Khanty. u̯oɣaĺ, u̯oɣat.
This name is still sometimes used in other languages, for example, German. Wogul, wogulisch.
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To the ethnonym "Mansi" they usually add the name of the area where this group comes from (Sakv Mansit - Sagvin Mansi).
Correlating with other peoples, Mansi call themselves "Mansi mahum" - Mansi people
Language and writing
They speak the Mansi language, but due to active assimilation, about 60% use the Russian language in everyday life.
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The Mansi language belongs to the Ob-Ugric group of the Ural (according to another classification - the Ural-Yukagir) language family.
Dialects: Sosvinsky, Upper Lozvinsky, Tavdinsky, One Kondinsky, Pelymsky, Vagilsky, Middle Lozvinsky, Lower Lozvinsky.
Mansi writing has existed since 1931 - based on Latin,
since 1937 - based on the Russian alphabet.
The literary language is based on the Sosva dialect.
Ethnogenesis
It is believed that as an ethnic group, the Mansi formed as a result of the merger of local tribes of the Ural Neolithic culture and Ugric tribes moving from the south through the steppes and forest-steppes of Western Siberia and Northern Kazakhstan.
Two-component nature (a combination of cultures of taiga hunters and fishermen and steppe nomadic cattle breeders) in the culture of the people is preserved to this day.
Mansi are divided into two exogamous phratries: Por and Mos, historically differing in origin, as well as customs.
Marriages were concluded only between representatives of opposite phratries: Mos men married Por women and vice versa.
The Por phratry was made up of the descendants of the aboriginal Urals, and the Mos phratry was made up of the descendants of the Ugric peoples.
The ancestor of the phratry Por is considered to be a bear, and the phratry Mos is a woman Kaltash, who could appear in the form of a goose, a hare or a butterfly.
Anthropological characteristic
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Mansi (like the Khanty) are characterized by the following set of features:
Low stature (less than 160 cm on average for men),
General gracility (miniature structure),
Narrow head, meso- or dolichocephalic in shape and low in height,
Straight soft black or blond hair,
Dark or mixed eyes
The percentage of the Mongolian fold of the eyelid, which covers the lacrimal tubercle (epicanthus), varies markedly by groups,
A face of medium height, different in shape, with a noticeable flattening and high cheekbones,
- nose slightly or medium protruding, mostly medium in width, mostly with a straight or concave nasal bridge, with a raised tip and base,
Weakened beard growth
Relatively wide mouth
Small lip thickness
Moderately protruding or escaping chin.
Traditional activities
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Hunting, fishing, reindeer breeding, agriculture, cattle breeding.
In ancient times, dugout boats, skis, sleds (with a dog, reindeer or horse team) were used to move the Mansi.
Various traps (chirkans) and crossbows were used for hunting.
Fishing is common on the Ob and Northern Sosva.
Fishing tools: spears, nets, they fished by blocking streams with dams.
In the upper reaches of the Lozva, Lyapina, Severnaya Sosva - reindeer breeding, it was borrowed from the Khanty in the XIII-XIV centuries.
The most developed areas of animal husbandry include the breeding of horses, cattle and small cattle.
In addition, poultry farming is developed.
The Siberian cedar was of great importance in everyday life, from which a huge crop of pine nuts was collected.
In addition, household items, dishes, boxes, boxes, baskets (the so-called rootstocks) were made from woven cedar root.
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Products from birch bark, boxes, tuesas, wooden utensils, spoons, troughs, ladles, and also the simplest furniture were widespread.
Pottery was used.
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Of the weapons, bows and arrows, spears, spears, various types of blades were used, armor was also known.
Mansi and neighboring peoples also achieved some success in the processing of iron, but their greatest skill was manifested in the processing of wood.
In folk art, the main place is occupied by ornament, the motives of which are similar to those of the related Khanty and Selkups.
These are geometric figures in the form of deer antlers, rhombuses, wavy lines, a Greek-type meander, zigzag lines, often located in the form of a strip.
In bronze casting, images of animals, an eagle, a bear are more often found.
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Of the archaeological finds, silver dishes of Iranian and Byzantine origin are of great interest.
dwelling
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Settlements are permanent (winter) and seasonal (spring, summer, autumn) on the fishing grounds.
The settlement was usually inhabited by several large or small, mostly related families.
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The traditional dwelling in winter is rectangular log houses, often with an earthen roof, among the southern groups - Russian-type huts.
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In summer - conical birch bark tents or quadrangular frame buildings made of poles covered with birch bark, for reindeer breeders - tents covered with reindeer skins.
The dwelling was heated and illuminated by a chuval - an open hearth made of poles coated with clay.
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Bread was baked in separate ovens.
During the period of menstruation, Mansi women lived in special houses.
traditional clothing
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For the manufacture of outerwear used the skins of deer - owls.
Travel clothes were sewn from skins taken in winter, women's fur coats were sewn from summer ones.
Kamus - the skin from the legs of deer - was used to make shoes and mittens.
Clothes were sewn together with tendons and threads from nettle fibers.
They decorated clothes with fur mosaic ornaments, beads, beads, metal pendants, pewter plaques.
The men's costume consisted of short fur trousers tucked into stockings, lower and upper shoulder clothing - a shirt made of linen, or nettle, a malitsa made of reindeer skin taken off in autumn, turned inside with fur, with a hood; parkas of a deaf cut with fur outward, which was worn over a malitsa.
A goose fur coat, similar in cut to a parka, but longer and sewn from winter reindeer skins, served as road clothes.
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They also wore a goose made of multi-colored cloth with sewn-on sleeves.
Cloth cape - luzan was sleeveless, with unsewn sides, a hood, inside pockets in front and behind.
A similar luzan, but without a hood, was used by many Ural peoples as hunting clothing.
For skiing, the Mansi put on boots - oledi, sewn from dressed skins, and nyars from skins with fur outside.
Oledi and nyars were worn with long stockings made of cloth or soft leather - rovduga.
Summer shoes everywhere were leather pistons with high tops made of rovduga.
The lower part of the piston was made from a piece of leather, with gathers at the toe and heel.
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The clothes were girdled with braided and leather belts.
Leather ones were necessarily decorated with openwork metal or bone linings.
A knife in a sheath and fangs of a bear were hung from the belt - to protect against misfortunes.
There were cases when during the hunt the belt was sacrificed - for example, it was thrown into the water to avoid danger.
Men wore hats made of sheep or dog skins on their heads, but often managed only with hoods.
Of interest is the man's Mansi hairstyle.
Hair was not cut and braided into two braids, the ends of which were connected with a bundle with chains or buttons.
They wore earrings in their ears.
The male hairstyle in the form of braids has an ancient origin. E
mnographers recognize it as one of the ethnic features of the Turkic-speaking peoples from South-Eastern Europe to Central Asia.
The North American Indians also had this.
It is noted in the literature that such a Mansi custom dates back to the era when their ancestors lived in the southern steppe regions.
It is also a long tradition to wear rings on one or more fingers.
Often the ring appears in folklore plots: with its help, treasures are found, and belonging to a tribal group is recognized.
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Since the end of the 18th century, as noted by many authors of memoirs of meetings with the Ural Mansi, women wore long shirts made of cotton fabrics.
They were sewn with gathers at the collar, cuffs on the sleeves, and a bright ribbon was sewn along the hem.
Later, they began to wear a soup dress similar in cut to the Russian one: on a yoke, with sewn-in and narrowed sleeves, a turn-down or standing collar, with folds laid at the place where the yoke was sewn to the panels that form the camp.
A strip of fabric was sewn along the breast cut, which was decorated with beads.
The collar of the shirt was also decorated with beads.
The conclusions of ethnographers about the embroidery of women's shirts are curious.
It is characterized by pronounced polychromy with the use of threads of dark colors: red, brown, blue, black.
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The motives of the embroidered ornament find direct analogies with the patterns on the fabrics of the Eastern and Volga peoples.
Researcher Z.P. Sokolova believes that such a similarity comes from the Bronze Age, when there was a unity of the tribes, from which not only the Finno-Ugric peoples of Western Siberia, the Urals, but also the Middle Volga region subsequently descended.
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Fur coats made of reindeer fur or cloth were worn over the shirt..jpg)
- Sahi.
The white fur coat was considered the most elegant.
The hem and stripes were distinguished by stripes of fur that differed from the main color.
Such fur coats were necessarily decorated with mosaic ornaments.
Each locality had its own ornament.
For example, among the Sosvinsky Mansi, he was associated with the image of a frog, and among the Lozvinsky - a sable.
Women also wore open caftans - nui sakhi - made of blue, green, red cloth. They were decorated with narrow strips of multi-colored fabric.
The Verkhoturye Mansi borrowed sundresses from the Russians very early, they called them tops.
On weekdays, women wore sundresses made of unbleached canvas, and on holidays - from purchased silk fabrics, most often from Chinese.
In the middle of the XIX century. young women and girls from the Lozva Mansi began to wear cotton skirts with jackets - shugay.
Women's shoes were nyars, which were worn with stockings knitted from sheep or dog wool.
Festive stockings were necessarily ornamented.
The leather surface of the nyars was embroidered with beads.
Every day they wore pistons, which differed from men's ones only in smaller sizes.
A common headdress was a scarf, which was decorated with a sewn-on fringe of threads.
Researchers suggest that once there was a custom among Mansi women to cover their faces.
This, in particular, is indicated by such examples: during a wedding, a woman covered her face from her husband's relatives, during the so-called bear festival - from images of spirits. For a long time there was a belief that walking without a headscarf meant bringing misfortune upon oneself.
There is folklore about this.
Mansi women did not wear fur hats, since fur was the subject of an offering to gods and spirits.
The girls wore headbands - panjos.
They were pulled together with ties at the back, and the front side was decorated with large beads, coins, and sometimes, as E. Pavlov, a correspondent of the Russian Geographical Society, noted in 1851, “something like snake heads, quite skillfully made of bone and approved in a close proximity to each other distance."
Beads for jewelry are recognized as a material borrowed from the southern peoples.
All Mansi groups had a breast decoration - tourlaps.
It consisted of an openwork beaded mesh sewn to canvas.
Sometimes the breastplate was made of red or blue cloth and decorated with pewter plaques.
The hairstyle consisted of two braids and numerous beaded ornaments strung on woven braids; sometimes metal and bone zoomorphic pendants were used.
In general, Mansi clothes are typical clothes of the taiga hunting and fishing population, with the preservation of some elements of the attire of their steppe ancestors.
National cuisine
The traditional food of the Mansi was fish and meat.
Fish was eaten raw, boiled, frozen, dried, smoked, dried.
From the insides of the fish, fat was rendered, which was consumed in its pure form or mixed with berries.
The meat of game animals (mainly elk), upland and waterfowl were cured and smoked.
Domestic deer were slaughtered mainly on holidays.
Blueberries, black currants, bird cherry, cloudberries, lingonberries and cranberries were harvested for future use.
squirrel stomachs
With the opening of the hunting winter season, hunters get a lot of squirrels.
In the harvest years of the cedar, the stomachs of the extracted squirrels, as a rule, are stuffed with pine nuts.
Hunters squirrel stomachs, along with the contents, are fried and eaten. B
people belong to the category of delicacies.
Birch juice
Mansi love birch sap.
It is collected during the period of sap flow, harvested in various containers.
Mansi style caviar
Mansi caviar is rarely eaten lightly salted.
Usually they boil it in fish oil.
It turns out a high-calorie and tasty meal.
Fish on the face
Mansi prefer to fry small fish on the go.
Usually they put 10-15 fish on a willow skewer, salt and fry near the fire.
Berries with fish oil
A lot of different berries grow in the taiga: cloudberries, blueberries, shiksha, lingonberries, princesses, etc.
Mansi actively collect berries and use them widely in their diet. Most often they consume berries with fish oil and herbs.
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Religion
Formal Orthodoxy, however, traditional Pantheism, the cult of patron spirits, ancestors, and the bear (bear holidays) are preserved.
According to the myth, a loon named Luli got the earth from the bottom of the ocean during the creation of the world.
According to another version, Kul-Otyr himself got the earth from the bottom.
The world is divided into three spheres: air, water and earth.
That is why the waterfowl is the most suitable in this situation - all three spheres are available to it.
The highest gods in the pantheon are Numi-Torum and his son, Kors-Torum.
The evil spirit Kul-Otyr (Kyn-Lung) is in charge of the underworld.
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The main gods: the eldest of the sons of Numi-Torum, Polum-Torum, is in charge of all the fish and animals of the surrounding places.
Mir-susne-khum, another son of Numi-Torum, is an intermediary between the gods and the world (“Heavenly Overseer”), his horse is Tovlyng-luv, Mykh-imi is “Old-Earth”.
The goddess who prevents diseases, Kaltash-ekva is the goddess of the earth, the mother of Mir-Susne-khum, Hotal-ekva is the goddess of the sun.
Etpos-oika is the god of the moon, Nai-ekva is the goddess of fire, Syahyl-torum is the god of thunder, Kosyar-Torum is the grandson of Numi-Torum.
The third son of Numi-Torum, Autya-otyr, looks like a pike and lives in the mouth of the Ob. Another son of Numi-Torum, Nyor-oyka is the patron of deer herds.
The place of residence was also assigned to the gods: Polum-Torum lived on the Pelym (Polum) River, Ner-oyka - on the lake Yalpyn-tur.
Khont-Torum - god of war, his wife - Sui-ur-ekva, assistants - Husi, Enki.
The epithet of Koltash (Kaltash)-ekva is Sorni-ekva (“Golden woman”), this was taken literally by Europeans, and they believed that there was an image of her made of gold.
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Characters of lower mythology: pupyg - a good spirit (guardian), kul - an evil spirit, menkv - a cannibal giant, uchi (ochi) - a forest monster, cape (mis) - a good giant.
One of the characters, Mis ne - "Forest Maiden", brings good luck to the hunter and marries him.
They have a son, but the people in the village offend her, and she goes back to the forest.
In the village of Khurum-paul, Yiby-oyka (“Old Owl”) was revered, who was considered by the inhabitants of this village to be their ancestor, that is, a totem.
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Dragonfly, wagtail, eagle owl were also totems among the peoples of the Ob north. The totem could not be an object of hunting.
According to Mansi beliefs, men have 5 or 7 souls, women have 4 or 6. Of these, two are the most important, one reincarnated into a child of the same sex, the other went to the kingdom of Kul-Otyr.
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In essence, "spirits" are personifications of the forces and phenomena of nature.
Note: the words "oyka" and "ekva" mean respectively "old man" and "old woman, woman, woman", "ne" - "woman, maiden", "otyr" - "hero".
Story
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The history of Mansi is extremely poorly understood!
From the obvious...:
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In the Chanvenskaya (Vogulskaya) cave, located near the village of Vsevolodo-Vilva in the Perm Territory, traces of the Voguls were found.
According to local historians, the cave was a temple (pagan sanctuary) of the Mansi, where ritual ceremonies were held.
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Bear skulls with traces of stone axes and spears, shards of ceramic vessels, bone and iron arrowheads, bronze plaques of the Permian animal style depicting an elk man standing on a lizard, silver and bronze jewelry were found in the cave.
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It is assumed that the Mansi originally lived in the Urals and its western slopes, but the Komi and Russians forced them out in the Trans-Urals in the 11th-14th centuries.
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Mansi distinguished the estates of princes (governor), heroes, combatants.
By the 10th century, writing, metallurgy and metalworking, jewelry and pottery, medicine, weaving were known, and international trade was developed.
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The earliest contacts with the Russians, primarily with the Novgorodians, date back to the 11th century.
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With the annexation of Siberia to the Russian state at the end of the 16th century, Russian colonization intensified, and by the end of the 17th century, the number of Russians exceeded the number of the indigenous population.
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The Mansi were gradually forced out to the north and east, and in the 18th century they were converted to Christianity.
