Core values ​​of the indigenous peoples of Yamal message. Traditional Yanao culture, customs and mores

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Traditions
peoples
YAMALA
Yamal is a harsh northern region, which is famous not only for its mineral resources, but also rich different traditions, which were passed down from generation to generation and have survived to this day. Yamal is my homeland. My name is Ivan Sukhonosov, I am 14 years old. I was born in the city of Labytnangi. My mother comes from the village of Muzhi, Shuryshkar district. In the summer of 2014, my parents and I went to the village of Muzhi, where my grandmother lives. In the village of Muzhi we visited the Shuryshkar regional museum complex.
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There we learned a lot of interesting things about the life of the indigenous peoples of the north. Mom’s former classmate, and now the head of the general issues and information support sector, Nadezhda Semyonovna Savelyeva, gave us a whole excursion. She told us about the holidays and traditions of the northern peoples and provided us with the photographs I used. From Nadezhda Semyonovna’s story we learned that all traditional holidays are usually held in the village of Khanty-Muzhi. Previously, it was an ordinary small village in which several families of fishermen lived. This village is located three kilometers from Muzhi. There are only seven houses in the village of Khanty-Muzhi. These are former Khanty dwellings. Now there is a natural-ethnographic park-museum "Zhivun".
In my work, I used material from the Wikipedia website - a free encyclopedia, from the websites: http://vesti-yamal and the Yamal Region television and radio company, as well as from the book “On Both Sides of the Biverse,” which was released on the 80th anniversary of Shuryshkarsky district. Team of authors: T.V. Anufrieva, A.G. Brusnitsyna, P.M. Gudkov.

308610662940Vorna Hatl - holiday of awakening

Crow's day is one of the main national holidays. It symbolizes the arrival of northern spring. But before you welcome the warmth, you need to say goodbye to the cold winter. Every spring people come to the same place. At their special holiday, they awaken the ancient spirits of this land from their winter sleep. All this is called the Day of the Crow, in Khanty - Vorna Khatl. According to ancient legends, it was on this day that humanity was born on earth. To set foot on sacred ground, guests undergo a cleansing ritual. After this, you must definitely eat dry food. Everything is decorated with dried bread. An edible ring is even hung on the beak of the symbolic crow. It is believed that it is the crow that awakens nature sleeping under the snow with its cry. From this day begins the spring renewal of life. The Ob Khanty considered this bird the patroness of women and children. The more twigs, chips and shavings the children brought home on Crow Day, the more luck this year promised them. The Khanty believed that a crow, having flown from the south to cold Yamal, warms its paws in the collected brushwood and invites even more children into the house. “If a person got up very early on this day, precisely the seventh of April, collected a lot of wood chips and brought them home, then that will be your luck until the next period of the Vorna Hatl holiday.
Children are woken up early in the morning on this day. Parents tell them: “Get up, otherwise the crow will gouge out your eyes,” so that the children wake up and help their mothers with the housework. The main place of celebration of Vorna Hatl is considered to be the place where the sacred trees grow. The Khanty have been worshiping them for centuries. Only women come here. They bring scraps of fabric with them, put their gifts into them, usually coins, and tie them to the tree. At the same time, it is customary to mentally talk to the tree and ask it, for example, for family well-being.

184785779145Reindeer Herder's Day
Reindeer Herder's Day is a traditional holiday of the tundra population. Held from early March to mid-April. The Reindeer Herder's Day holiday is held primarily, of course, for the tundra population leading a traditional way of life. On this day, people are honored who remained faithful to their ancestors and continue to live in the tundra, in their tents and move from one pasture to another all year round along with their families and reindeer herds. Reindeer is the meaning of life for a tundra dweller. From him he receives everything: food, housing (the traditional tent is made from reindeer skins), clothing (malitsa, yagushka, kitty), and a means of transportation, and money, which is obtained for meat, skins, and antlers. The more reindeer a herder has, the richer he is considered.
A large number of the tundra population traditionally comes to Reindeer Herder's Day, because they often meet each other only once a year, precisely at the holiday.
On the Reindeer Herder Day holiday, in addition to rewarding and honoring the best reindeer herders, cultural and sporting events are held.
The cultural part of the holiday includes the following types: a women's clothing competition, a children's clothing competition, a men's belt competition, and a competition for the best reindeer team.
The sports part of the holiday includes throwing a tynzian (lasso) on a trochee (wooden pole), jumping over sledges, tug-of-war, national wrestling, reindeer sled racing, and snowmobile racing.
The history of Reindeer Herder's Day began back in the 30s during the period of collectivization, when private reindeer herding farms were united. The two largest of them - Kazym and Saranpaul - began to hold special Olympiads on their territories, which were attended by the best
reindeer herders. Subsequently, these Olympiads became annual and turned into a wonderful national holiday - Reindeer Herder's Day. A lot of time has passed since then. Today, children of reindeer herders, former participants in the Olympics, come to the festival, win races and receive valuable prizes. Reindeer Herder's Day is, first of all, a professional holiday. However, whole families come to the event, both from neighboring settlements and regions, and from the most remote territories. Often during the holiday interesting acquaintances arise and even new families are born. For example, young competition winners immediately become real candidates for grooms. The girls also have their own “selections”, for example, in a competition for the best dish. It turns out that Reindeer Herder Day helps create new ethnic families.
Bear games

The Bear Games festival recreates the image of a Khanty village at the beginning of the 20th century. The purpose of the ancient ritual, which has miraculously survived to this day, is to reconcile the soul of the hunter with the soul of the bear he killed. The holiday can last from three to seven days. It is not customary to say the words “bear” or “killed” at the festival site; allegorical expressions are used, for example, “he invited his younger brother to visit.”
At the site of the games, men set up a huge tent, where they welcome the brought “brother” and give him gifts. In the evening, the main ceremony begins in the tent, including songs and dances, which continues until three in the morning. The meaning of the ritual is that a bear encountered in the forest is invited into the house, where it is greeted as a dear guest: its fur coat is taken off and it is presented with gifts. In the morning the bear is woken up and a morning song is sung to it, and in the evening they are put to bed. Relatives and bear spirits are also invited to visit. The ritual is hidden from prying eyes as much as possible; in the Bear Games there are sacred rituals, secret for women and television journalists. The most difficult thing in organizing this event is finding a person who can perform the ceremony.

The holiday is held in the vicinity of the natural-ethnographic complex “Zhivun”, which reproduces the image of a Khanty village at the beginning of the 20th century.

40123611638Lun kutop hutl - Midsummer Day

Lun Kutop Hatl, or Midsummer Day, is also considered a pagan holiday. In the Shuryshkarsky district, this holiday can be safely called one of the revered by the indigenous residents.
The Yamal Khanty celebrate the Lun Kutop Khatl holiday when the period of the round-the-clock solstice, or the time of white nights, ends in the north. Therefore, the Khanty holiday is associated with the ancient ritual of life’s transition to the dark side, that is, to winter, which lasts nine months.
On the eve of the cold season, reindeer herders ask the supreme god Num-Torum to be favorable to their main source of life - the reindeer, which gives people shelter, food and clothing.
The Khanty celebrate Lun Kutop Hatl in the same way as their ancestors, according to pagan canons. They sacrifice a deer, drink the blood and eat fresh meat or fish.
On Midsummer Day, it is customary for the Khanty to sum up the results of the outgoing fruitful summer. Fishermen weigh nets with live silver, reindeer herders count cattle. On this day, according to pagan traditions, the most beautiful deer is slaughtered. They prepare a treat from it, and then at the round table
They treat guests arriving from settlements and distant reindeer herding brigades. The housewife will sew a malitsa from the skin of a sacrificial deer for the most beautiful daughter. All guests at the holiday are traditionally fed fresh fish soup. The festival includes sightseeing tours, traditional rituals, performance of national songs and dances by folklore groups, games and competitions: “kusy”, throwing a tynzian on a trochee, national wrestling, archery, kaldan rowing.
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97790672465Fisherman's Day
Fisherman's Day was originally conceived as a professional holiday, and then fell in love even with those people who do not even know how to hold a fishing rod in their hands. This is a great holiday for the whole family in the height of summer.
When did Fisherman's Day appear on the calendar? Here you can find the most contradictory information. Some are convinced that they have been celebrating it since 1980, while others are sure that the first celebrations in honor of professional fishermen took place back in 1965. Most likely, the most reliable date is 1968. It was this year, in November, that a decree was signed that the second Sunday of July is now considered a professional holiday for fishermen. Fishing in those days, along with agriculture, was already one of the leading industries.
In the early years, Fisherman's Day could indeed be considered a holiday exclusively for workers in the fishing industry. Labor teams gathered on the banks of lakes and rivers, competitions were held to catch the biggest or smallest fish, competitions for the most delicious fish soup or the funniest ditty, dedicated to the holiday. And while the fishermen are catching their catch, local housewives show their skills. Of the tools we are used to, only a knife is used, but instead of a board and napkins, real grass is used. The production is almost waste-free - the skeleton and head will become the basis for the fish soup, and the pulp will turn into malosol. By the way, it is prepared in a matter of time, so the tasting was carried out right away.
Young residents are not averse to competing in fishing. True, instead of nets they have fishing rods. Despite their age, local boys enjoy fishing
very seriously.

Lesson objectives:

A) introduce students to the terms Culture and Culture of Yamal.

B) Tell about the Yamal Peninsula.

Equipment: stand design, map of the Yamal-Nenets Autonomous Okrug, postcards, design boards.

Lesson type: travel lesson.

Lesson progress

1.Org. moment.

2.Teacher's story.

Every person is obliged to know the history of the region in which he lives. We are guests on this earth. What are we like? Do we know the history of this land, the customs... But first we need to find out what such concepts as Culture, Culture of Yamal mean.

3.Work with a dictionary and notebooks.

Culture (translated from Latin - cultivation, upbringing, education, development, veneration) is a historically developing world system of material and spiritual values ​​​​created by man. (The guys write the definition in the dictionary.)

Question: what do we mean by the concepts of material and spiritual value? Student answers or working with an explanatory dictionary.

Artistic culture is understood as a part of culture; it covers all branches of artistic activity - verbal, musical, theatrical, visual.

The culture of indigenous peoples includes original languages, diverse folklore, interesting works of fine and folk arts and crafts, and material culture.

When getting acquainted with this material, many will remember this riddle: which of the Arctic Ocean peninsulas complains about its small stature?

Answer: Yamal.

Question: where is it located? Who will show it on the map.

The teacher’s word: but its size can be the envy of many countries in the world. (working with a map) The peninsula covers an area of ​​148 thousand square meters. km. However, Yamal, the End of the Earth (translation from Nenets) is often called not only the peninsula, but also the entire Yamal-Nenets Autonomous Okrug, the territory of which occupies 769.3 thousand square meters. km. In terms of size, the district is in 2nd place among the 7 autonomous districts. The climate is harsh, summers are short, winters are long, surrounded by tundra and taiga.

Every nation has been adapting to the surrounding nature for centuries and millennia, striving to make maximum use of its resources. But, in all likelihood, nowhere on earth has this been as difficult as in the Far North, where to this day the inhabitants of the tundra have not been able to transition to a sedentary lifestyle.

WITH early childhood The inhabitants of the taiga and tundra assimilate the knowledge accumulated over generations. They know well the habits of animals, birds, fish, and understand herbs, lichens and their nutritional properties.

Yamalo-Nenets Autonomous Okrug was formed on December 10, 1930. There is scanty information about the ancient history of the indigenous peoples of the Nenets, Khanty, and Selkups. The first sources in which mentions of the Nenets are found are chronicles (work with a dictionary).

In Nestor’s chronicle of 1095, it is said: “There is a Yugra, the people are speechless and sit with complacency in the nosh countries...” A large amount of information about the Khanty is given by the famous Novgorod legend “About unknown people in the Eastern country” 15th century: “above the sea, people live Samoyed... Their meat is deer and fish... they ride deer and dogs, and wear sable and deer clothes...". Reliable information about the Nenets is often combined with fantastic fiction. Allegedly, these people live at sea for one month: “They have their mouths at the top, their mouths are on the crown of their heads, but they don’t speak. And if they talk, they crumble the meat or fish and put it under a cap or hat.” There are also other descriptions: “THEIR MOUTHS BETWEEN THE SHOULDERS, and their eyes are in their chests, and the poison of their heads is raw deer, but they do not speak” - in this handwritten scroll of an unknown author we find the first coherent story about the peoples along the lower reaches of the Ob River and the Taz River . It simultaneously mentions stone spearheads and medieval chain mail. Pre-revolutionary literature dedicated to the indigenous peoples of the district is quite extensive. This includes travel notes and publications. They are usually interesting for their fantastic material. The works of authors of the 18th - 19th centuries and the beginning of the 20th centuries are irreplaceable sources about the past of the aborigines. Foreign sailors in different times also left some information about the Nenets. In particular, Captain Barrow arrived on Vaygach Island in 1556 and found many Samoyed idols that resembled human figures, with “mouths smeared with blood...”, which were traces of recent sacrifices. Some information on the ethnography of the Nenets is available in the works of the 17th century Dutch scientist Isaac Massa. A participant in the expedition, historian G.F. Miller in 1733-1743 collected a lot of material about the peoples of North-Western Siberia, using personal observations, city archives, and folklore. In 1750, the first volume of his “Description of the Siberian Kingdom” was published. Another member of the expedition, I.E. Fisher, tried to compile a dictionary of Samoyed languages. V.F. Zuev did a lot to study the Ob North - “Description of the foreign peoples of the Ostyaks and Samoyeds living in the Siberian province in the Berezovsky district.”

The works of the Finnish scientist M.A. Castren played a major role in the study of ethnography / work with a dictionary / Samoyeds. IN early XIX century, the study of the Nenets is associated with the names of P.I. Tretyakov, N.A. Kostrov, Kushelevsky...

After 1917, activities began to study the life and culture of the North, pursuing both scientific and practical goals of rapid economic development of these peoples. Representatives of more than 80 peoples live in the Yamal-Nenets Autonomous Okrug, including indigenous peoples of the North: Nenets /about 21 thousand people/, Khanty /about 12 thousand people/, Selkups /about 1600 people/, Komi /about 6 thousand. person/.

D/Z.: prepare reports on the history of the Tyumen region, on the peoples living in the Yamalo-Nenets Autonomous Okrug.

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Song Song for the peoples of the North is something different than what we are used to. For Europeans, a song is either a solemn work, for example, a hymn, or a work created for entertainment, verbal and musical accompaniment of everyday life. The songs of the northern peoples contain life itself, the attitude towards the world, its perception and feeling: good, joyful, anxious, tragic. In their songs, the Nenets, Khanty, and Selkups express their souls and their feelings about even the most insignificant event in the life around them. What we say, as it were, “to ourselves”, inside our consciousness, the northern person is inclined to sing out loud: about himself, about his land, about his abilities and possibilities, about what worries him most at the moment.

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The first primer in Yamal was created by the Ob Nenets P.E. Khatanzeev, who grew up among the Khanty. His “Khanty – book” was published in 1930. The first books in the Nenets language were published under the editorship of the Russian ethnographer G.D. Verbov, who, with the help of I.F. Nogo, and N. Salinder published two books in 1937: “Nenets fairy tales and epics” and “A short Nenets-Russian dictionary”. The first primer in Yamal was created by the Ob Nenets P.E. Khatanzeev, who grew up among the Khanty. His “Khanty – book” was published in 1930. The first books in the Nenets language were published under the editorship of the Russian ethnographer G.D. Verbov, who, with the help of I.F. Nogo, and N. Salinder published two books in 1937: “Nenets fairy tales and epics” and “A short Nenets-Russian dictionary”. The first primer and textbook of the Selkup language were created by G.N. Prokofiev and E.D. Prokofieva in 1934 – 1935. The emergence of writing among the peoples of Yamal contributed to the formation national culture and literature. At its origins were Ilya Konstantinovich Tyko Vylka (1886 - 1960), Ivan Fedorovich Nogo (1891 - 1947) and Ivan Grigorievich Istomin (1917 - 1988).

Culture is the pursuit of excellence through knowledge of what concerns us most, what people think and say...

Arnold M.

Every nation declares itself through its activities, i.e. culture. The traditional culture of the peoples of the North has evolved over centuries and millennia. It was maximally adapted to the natural conditions of their habitat; it was subject to certain laws passed on from one generation to another.

The harsh natural conditions of the North formed a completely special worldview, way of life, and way of life, which formed the basis of an original unique culture that united man and his environment into a single inextricable whole. Peoples connected by a common origin and common natural conditions always have much in common in their way of life... And ancient traditions are a unique source of knowledge of the history and culture of any people...

Folk crafts

Folk traditional crafts

Traditional folk arts and crafts of the Yamalo-Nenets Autonomous Okrug have centuries-old traditions and are associated with the life activity of the indigenous peoples of the North who have long lived in this territory: Nenets, Khanty, Selkup, Komi-Zyryans.

Due to the territorial extent of the Yamalo-Nenets Autonomous Okrug, covering the Arctic coast, tundra, forest-tundra, Ural and taiga zones, each territory has its own characteristics in the types of arts and crafts and the use of certain materials.

In the Arctic coast zone, partly in the Tazovsky and Yamal regions, in addition to materials related to reindeer husbandry (fur, leather, suede, deer antler), materials related to sea animal fishing (walrus tusk, seal skin) have long been widely used. In the taiga zone (Nadymsky, Krasnoselkupsky, Purovsky, Shuryshkarsky districts) wood, birch bark, grasses, and rhizomes were used. Skins of small fur-bearing animals (squirrel, ermine, chipmunk), as well as skins of game and fish (burbot, sturgeon) were widely used. Today, the main types of traditional folk arts and crafts of Yamal are:

Sewing national clothes and shoes of the peoples: Nenets, Khanty, Komi.
. Artistic processing of bone, mammoth ivory, deer and elk antlers.
. Artwork made of fur, leather, cloth and beads (ritual and festive items).

Wood carving.

Artistic processing of birch bark. Fur products.

One of the original types of northern folk decorative arts is sewing and decorating clothes, shoes and hats. The skill of primary processing of fur, dressing of hides and leather, the ability to dye fur and suede in various colors carefully stored modern masters artistic processing of fur and leather. For the manufacture of artistic fur products, the fur of deer, elk, seal, dog, fox, arctic fox, squirrel, and beaver is used. The need for comfortable and very warm clothing was dictated by nature. Fur clothing has been improved over the centuries. Distinctive features of fur clothing: monumentality, severity, subtle sense of color, harmonious combination of shades of fur and finishing materials - cloth or rovduga.

Bead weaving.

One of the very interesting types of creativity of the peoples of the North is the art of making jewelry from beads. On the territory of our country, glassware, beads and seed beads were known among the peoples who inhabited it back in the 6th-5th centuries. BC The production of beaded beads and jewelry reached its greatest flourishing in the late 19th and early 20th centuries. in the South-Eastern part of Russia, in the regions of the Far North and Far East.
Northern women have long decorated their fur clothes with bone balls, tubes, circles, and sometimes even tinted them. With the advent of fur buyers in the North, beads spread. However, not every bead was suitable for the harsh northern conditions and withstood frosts of more than forty degrees. The glass one burst and fell off. Craftswomen came up with designs for beaded jewelry themselves or borrowed them from patterns of woven and embroidered products. Bead ornaments are the simplest squares, triangles, crosses, checkers, etc. The range of products is quite wide: pendants for women's headdresses, belts, small napkins, wallets, bracelets and other jewelry. They look impressive, modern, elegant. The jewelry made goes perfectly with clothes, complementing and decorating them.

Artistic processing of bone.

Bone carving skill is one of the oldest species human activity, and over the centuries the products of this craft have had different meaning: from basic household items and tools to highly artistic works of art, luxury items and attributes. Traditionality and ethnographic originality as distinctive features of the craft are the most attractive aspects of sculptural compositions. The indissoluble unity of man and nature largely determines the special freshness of Yamal art. Today we are witnessing the birth of a number of interesting artists. Based on ancient traditions, updated modern life, the art of Yamal masters has great artistic value.

Polar wardrobe

In their historical development, the Nenets created an original culture adapted to harsh climatic conditions. Their modern culture continues to preserve elements of traditional culture, which has great practical value. The ethnic specificity of the Nenets is manifested not only in reindeer herding and fishing activities, but also in clothing, housing, food, vehicles, in holidays, sports games, art, etc. The role of a marker is also perfectly fulfilled by the artistic decoration of things. The richness of texture and color of the materials used, tassels, edges, beaded threads, chains, metal pendants, simple stripes and complex patterns - this and much more is designed to serve beauty and harmony in the man-made world.

The original folk art of the Nenets is most fully and succinctly reflected in fur products, primarily in clothing. A well-known specialist in the field of material culture, N. F. Prytkova, distinguishes three ancient layers in the composition of Nenets clothing: Old Samoyed (clothing without structural longitudinal seams, “wrapped”); Ugric (tunic-like cut); ancient arctic, aboriginal (close cut).

Men's and women's clothing is a malitsa without a hood, with a collar, and a women's fur coat without constructive vertical seams, made from the skins of forest animals, trimmed with dog fur. Now it exists only in the extreme western areas of Nenets settlement, although in the 17th-19th centuries and occasionally at the beginning of the 20th century it was widespread in all groups up to the Yenisei. Later it was replaced by a malitsa with a hood and a fur coat made of deer fur with structural vertical seams.

The Nenets still have remnants of men's swinging clothing. Up to the present day, men wear clothes in the tent, similar in cut to women's. Due to the need to breastfeed children, women's loose clothing lasted longer. However, now that fur items have become streetwear, Nenki in some areas are beginning to wear malitsa.

The traditional shoulder-length men's clothing of the Nenets (among the tundra - maltsa, among the forest - mui), both upper and lower, was widely known in the North not only to the Nenets, but also to their neighbors - the Komi and Ob Ugrians. Malitsa was made from reindeer skins, with fur inside, in the form of a long shirt with a hood. Characteristic of it were mittens sewn to the sleeves, and the so-called panda - a strip of fur 17-20 centimeters wide, running along the hem, and the mittens and panda were always made with the fur facing out. The length of the malitsa is below the knees, and it is belted with a slouch. There were two types of cut. In the malitsa of the first type, the camp was sewn from two whole large skins, with the tail part down. By joining the edges of the skins, the armholes for the sleeves were left unsewn. The wide panda has always been made from white fluffy dog ​​fur. The hood (among the tundra Nenets - seba sava, among the forest Nenets - nyumya) consisted of two parts of fur: a transverse strip covering the crown, and a semicircular occipital part. They made it with the fur facing out, and around the face there was a wide edge of an arctic fox or dog tail. The front part was tightened with a rope strap. A standing lukha collar, five centimeters wide, was sewn between the base of the hood and the collar of the malitsa.

In the second type of malitsa - tunic-shaped - two small skins folded vertically were sewn between the front and back of a rectangular shape on the sides. Wide cuts were made in them - armholes for sleeves with a large gusset. At the bottom of the malitsa there is a stripe that widens the hem, and a panda made of short-haired deer skin. The hood was made double and sewn to the collar of the malitsa. On the top of the hood, consisting of two parts, deer fur of different types (pawn and non-pawn) was used. Mittens - ova - were always made from deer kamus with the fur facing out and sewn to the sleeves. A hole was left against the palm, through which the hand could easily be freed from the mitten.

The first type of malitsa was decorated with colored cloth edgings inserted into the seams, or narrow strips of cloth that were placed over the main seams. The second type of malitsa was decorated with narrow alternating strips of deer fur over the panda, and sometimes a wide ornamented strip of colored cloth was sewn on.

In mild frosts, they put on a parka over the malitsa, closed clothing with the fur facing out. It was made from thin skins of reindeer calves. The dog's parka was cut out together with the back of the hood from solid skin, while the hood included part of the skin taken from the deer's head. The holes from the eyes and horns were sewn up by introducing light fur and red cloth into the seams. Tassels made of colored cloth strips were attached to the holes at the base of the ears. Between the hem and the panda there was a wide ornamented stripe made using the fur mosaic technique. The same ornamental stripes decorated the front edge of the hood and the edges of the parka.

In severe cold, with light snowfalls and on a long journey, over the malitsa they put on a closed outer garment with a hood, sewn with the fur on the outside - a sovik. They made it from outgrown skins, preferring white fur. The back of the owl was sewn from three skins, the central skin was cut together with the back of the hood. The front edge of the hood was made from arctic fox tails with restraint. They put dog fur on the panda. The sleeves were made wide, with a large cuff with fur facing inwards, along the edge of the cuff there was a narrow edge of white fur. The owl was decorated with a strip of fur, one centimeter wide, between the hem and the panda and tassels - long strips of colored cloth with deer fur sewn on. They were attached to the longitudinal side seams. In autumn and spring, a top made of cloth or cotton fabric was put on top of the malitsa, with alternating stripes of colored cloth over the panda. Of the men's outerwear, only the malitsa was belted.

Men's shoes varied by season. They sewed it with the fur facing out, with edgings of colored cloth (red, yellow, green), laid in longitudinal seams. Usually the front and toe of the shoes were richly decorated. The Forest Nenets also had shoes entirely decorated with the fur mosaic technique borrowed from the Khanty. Shoes were tied under the knee with a belt woven from multi-colored wool.

The most ancient features have been preserved by the Nenets women's fur coat. Its upper part was sewn from the skins of squirrels, otters, beavers, foxes, the lower part was formed by wide horizontal stripes of wolf, fox, dog fur, and for the rich Nenets even from sable and beaver. Narrow cloth strips were inserted between these fluffy strips. They were assembled from multi-colored pieces, creating a bright and varied color palette. Loosely hanging pieces of fur and cloth were inserted into the seams of the fur coat. In decoration, the lords used the main arsenal of decorative means of the people, first of all, the ability to select materials taking into account its texture and color. Color combination the pieces of fur in the upper part largely determined the mood of the entire product: balanced, calm with a restrained tonality of the natural colors of the fur; impulsive, dynamic with an emphasis on color disharmony. The rule of contrast or correspondence also manifested itself when choosing fur for the lower part of the pan.

Women's outerwear was loose. There were no longitudinal structural seams in it; it seemed to wrap around the woman’s torso. Its upper part, below the hips, was sewn from separate strips of black and white deer fur, with the fur facing out; a row of skins arranged vertically covered the chest and back; Large wedges (gussets) were inserted into the sides. The lower part of the fur coat consisted of two horizontal stripes of colored cloth, at the bottom with a wide edge of fur, dog or arctic fox. Mittens made of reindeer kamus were sewn to the sleeves. The length of such a fur coat was below the knees; the floors were connected using ties made of rope straps. Sometimes a collar made from an arctic fox or dog's tail was sewn onto a fur coat. Outerwear was decorated with ornamental stripes made using the mosaic technique of narrow strips of deer kamus alternating in color. For the most part, they were placed on the sleeves, chest and back, with numerous tassels attached to the sleeves and upper part.

Women's clothing of this cut currently has a very limited distribution. Information about its existence among the Nenets of Yamal dates back to the beginning of the twentieth century.

The second type of clothing - tunic-like - is found in two versions. The first had seams on the shoulders and a straight back; in the second, the skin from the back was thrown over the shoulders and connected to the shelves in front of the chest; in the back and side skins from the waist to the hem (above the panda), cuts were made and triangular wedges were inserted, which expanded the clothing downwards. It was sewn with the fur facing out; it had a wide shoulder and a very short sleeve with a gusset. The fur coat was decorated with stripes of white and black reindeer kamus. Red cloth piping was inserted into the contour seams. If there was no ornament, individual parts of the clothing were highlighted using pieces of fur of different shades, arranged in a checkerboard pattern. Clothing of the first variant is common among the Forest, Yamal and Taz Nenets. The second option is common in other groups. Women's outerwear made of cloth is also typical - for spring and autumn. In the design of the shoulder part, it coincides with women's fur clothing of the first type.

Women girded their outerwear with woven belts made of multi-colored woolen threads of Russian and Komi-Zyryan work. A copper ring was sewn to one end of the belt, the other was threaded through it and tied.

Women's shoes had the same shape and cut as men's. Feature fur shoes - decoration in the form of transverse stripes located in front at the bottom of the shaft, and the absence of stripes below the knee, characteristic of men's shoes. Unlike men, women did not tie their shoes under the knee.

Nenets women's headdresses are varied. The most common among all groups, with the exception of the Kanin Nenets, is the double fur hood. It was cut from three parts: a wide strip of two pieces of camus running across the head and down to the neck, a semicircular insert on the top of the head from the frontal skin of a deer calf, with slits for the eyes, ears and horns, and a straight strip covering the back of the head and going down to the back . A lining was sewn inside. A fringe of arctic fox tail was made around the face.

All parts of the hood were connected using sewn-in ornamented strips made using the fur mosaic technique. The slits for the eyes, ears and horns were sewn up with pieces of colored cloth, attaching tassels made from strips of cloth to them. Brass tubes or colored beads with openwork brass plaques at the ends were attached to the back of the headdress. The art of bonnet sewing is still alive in Yamal.

Among the Nenets of the Yamalo-Nenets Autonomous Okrug, nakosniki are widespread - two strands, below the knees, made of strips of cloth entwined with colored woolen laces. The braids are decorated with a large number of rings, chains and plaques. The hair is braided into two braids and, together with the upper part of the braids, tightly wrapped with woolen laces. On the back of the head between the braids there is a strip of leather covered with red cloth; below the braids are connected by chains and threads of large beads. To prevent them from interfering during work, they are passed through the belt.

Clothing is the most valuable source for studying the history of a people. The material, cut, ornamentation, and decorations distinguish the costumes of the Yamal people. Warm, comfortable, beautiful clothing serves as protection for the Nenets in the natural conditions of the Far North, and clearly characterizes the national culture.

A. M. Syazi, “Patterns of the Northern Lights”, S-P, 2005

Traditions and life

The Yamalo-Nenets Autonomous Okrug, unofficially called Yamal after the name of the peninsula, is one of the distinctive regions of Russia. On top of its richest depths there has always been a cultural layer with its own unique set of values.

The basis of Yamal culture is the multinational cultures of the peoples inhabiting the autonomous region. Over the centuries, the harsh environment has shaped the traditions of life and culture of the indigenous peoples of the North, which still exist today.
In modern small towns and cities of the district you can often meet people who adhere to the canons of their native culture. This fact is confirmed by the use of national costume in everyday life, compliance with traditional norms and rules, including religious ones. The outback still introduces the traditional way of life of the indigenous Yamal people, which is based on the types of economic activity familiar to the region: fishing and reindeer herding. Here you can appreciate crafts made from fur, beads, wood, leather and bone, which are not only works folk art, but also a necessary attribute in the everyday culture of the indigenous people: Nenets, Khanty, Selkup.

Today, the Yamalo-Nenets Autonomous Okrug has a developed network of cultural and art institutions, which ensures continuity cultural development and is focused on serving a diverse audience of different ages and characteristics.
As of July 1, 2009, there were 238 cultural and art institutions in the Autonomous Okrug, of which: 87 municipal libraries, 86 cultural and leisure institutions, 38 institutions additional education children, 19 museums, 4 government agencies culture, 4 other institutions, which include recreation parks, methodological centers, etc. The development of the industry is supported by over 4 thousand people, who have the honorary title “Honored Cultural Worker” Russian Federation"- 55, of which 40 are permanent residents of the Autonomous Okrug.
The function of preserving material culture on the territory of the Autonomous Okrug is carried out by 19 museum-type cultural institutions: historical and local history, fine arts, memorial, environmental. The total museum fund of the district is more than 183,000 items.
One of the oldest museum institutions in the district is the Yamalo-Nenets District Museum and Exhibition Complex named after. I.S. Shemanovsky, founded in 1906 by the rector of the Obdorsk spiritual mission, Father Irinarch, has more than 53,000 storage units. Its structural unit is the only one in the district literary museum, dedicated to the work of the outstanding Nenets poet Leonid Laptsui.

Among the original museums of the Autonomous Okrug, the following are of great interest: the Natural-ethnographic park-museum “Zhivun” and the House-Museum “Komi-Izba” in the Shuryshkarsky district, the Ecological and Local Lore Museum in the city of Muravlenko, the Novy Urengoy City Museum of Fine Arts, the Gubkin Museum of Northern Development , Children's Museum of the Museum Resource Center in Noyabrsk, etc.

Researchers from Yamal museums constantly conduct research, go on historical and ethnographic expeditions around the district, create new displays and exhibitions, and organize scientific conferences, festivals, and national holidays. Currently, new information technologies and interactive forms of activity are being actively introduced into the practice of museums, and the process of cooperation with largest museums Russia.
The decorative and applied arts of artistic craftsmen are of great interest. Currently, there are more than 890 artists and craftsmen in the district, of which 20 have the title “Master of Arts and Crafts of the Yamalo-Nenets Autonomous Okrug”. 12 people are members of the All-Russian creative public organization “Union of Artists of Russia”; Yamalo was formed in 2008 -Nenets regional branch of this organization. Many studios, clubs and workshops of arts and crafts and fine arts created and work in club-type institutions.

Artistic crafts are actively developing, especially in places of traditional existence. In the reindeer herding regions: Yamal, Tazovsky, Nadymsky, bone and wood carving, artistic processing of fur and rovduga (leather), and cloth sewing are common. In the forest-tundra, for example, in Krasnoselkup and other areas, birch bark is widely used in everyday life. Previously, it was used to make coverings for tents, sleds, household items, utensils for collecting and storing wild plants, fish, etc. In the Purovsky region there is weaving from rhizomes, making products from the skins of small fur-bearing animals (squirrels, ermine). In the southern regions of the Priuralsky and Shuryshkarsky districts, bead art, artistic processing of birch bark, and wood carving predominate.

Many modern craftsmen and artists widely use local traditional symbols in non-traditional designs. For example, Natalya Kosheleva is a famous Yamal artist, a master of arts and crafts, who works in graphics and small plastic arts. The ornaments and designs of the peoples of Yamal occupy a special place in the work of the Khanty artist Alexandra Yukhlymova, a member of the Union of Artists of Russia, whose work was based on fabric painting - batik.

The number of professional artists in the area is small. Their work developed differently, but what they created represents a significant and unique phenomenon, which is an integral part of the culture of Yamal. Radion Bekshenev, Olesya Bondarenko, Vladimir Ushakov, Leonid Lar, Sergey Luginin, Nadezhda Taligina, Vasily Samburov and others create a picturesque chronicle of the region. Bone carving art occupies a special place in Yamal culture: Alexey Gritsenko, Alexander Kudelin, Anatoly Sotruev, Victor Yadne and others are masters who form the golden fund of Yamal art.

Yamal is a unique multicultural region that preserves a colossal experience of life, traditions, and customs of different peoples.

Taranova Elena Anatolyevna
"Traditional calendar of the Nenets." Presentation for the lesson “Culture of the Peoples of Yamal” within the framework of the Federal State Educational Standard in 5th grade

Presentation for the lesson Culture of the Peoples of Yamal, grade 5 within the framework of the Federal State Educational Standard. Subject lesson"Traditional calendar of the Nenets people"

Since ancient times there have been calendars.

Traditional calendars poorly adapted to living conditions in modern society, but they are adapted to natural conditions and traditional economy of the northern regions.

U Nenets a hundred years ago there was no chronology as usual today.

People were not interested in their age, but built their lives according to the seasons.

It was not customary for them to celebrate birthdays. Age was counted up to five years and winters.

Solar calendar(we counted months and weeks by the movement of the sun, for example how high it rises above the horizon)

Lunar calendar(by moon phases).Year in Nenets calendar(divided into 2 semesters

winter and summer. The weeks were counted by the phases of the moon

Months Nenets combined by season

Traditional Nenets calendar mixed(solar-lunar).

They also know 12 months, but their months were not equal to each other, because in the north, unlike in the south, the sun either almost never sets or almost never rises.

The winter months are much longer than the summer months.

Every few years a 13th month is added.

Ngerei season (starts in autumn)-

month of hor, ira (October)

Buck month (deer slaughter)

The mating fights of the males (choirs), they courted the females (the important ones, deer weddings began.

Publications on the topic:

Project title: “Waiting for Santa Claus!” (as part of work on developing time orientation in children). The purpose of the project: to form ideas.

Summary of an extracurricular lesson in 2nd grade “Like during the oil week...” on the subject “Culture of Good Neighborliness” Topic of the lesson: How to celebrate Oil Week... 2nd grade Subject: Culture of good neighborliness. Music Section: Traditional and modern culture. Holidays.

Presentation “About my class!” There are many classes in our school, And any of them is good, But you won’t find one more friendly than our 2-A in the whole world. I would like to tell you a little about mine.

Presentation “Pedagogical project “Culture and traditions of the peoples of the Orenburg region” My students’ parents and I are two hands that are inseparable. They cannot be opposed to each other. That's why we interact.

Pedagogical project “Culture and traditions of the peoples of the Orenburg region” Project type: creative Project duration: long-term Participants.

Presentation “Sound culture of speech of preschool children” Speech is a means of understanding others, it is an expression of a person’s mental, emotional and analytical abilities. Mastery of the native.

Presentation “Traditional dwellings of the peoples of the world” Dear colleagues! I bring to your attention the presentation “Dwellings of the Nations of the World”. The purpose of this presentation: - To introduce children to traditional.

Presentation for the lesson on the surrounding world “What grows on the windowsill?” (1st grade) Lesson topic: "What grows on the windowsill?" Purpose of the lesson: to introduce students to various indoor plants. If I'm present in class.