The peoples of the Krasnoyarsk Territory and their national costumes. Musical culture of siberia. The history of the settlement of the Krasnoyarsk Territory

For students

specialty 070703 Sound engineering of cultural

performances and concert programs

Full-time (part-time) forms of study

Compiled by: Belonosova I.V.

The level of the main educational program - specialty

Krasnoyarsk, 2012

Section one

MUSICAL CULTURE OF THE INDIGENOUS PEOPLES OF SIBERIA

1. Indigenous peoples of the Krasnoyarsk Territory Number and settlement

According to the 2002 census, there are representatives of 33 indigenous peoples of Siberia on the territory of the Krasnoyarsk Territory. The local aboriginal population includes Khakass, living in the southern regions bordering on the Republic of Khakassia: Sharypovsky, Novoselovsky, Uzhursky, etc. In total, in 2002 there were 4,489 Khakass in the region, although not long ago, in 1989, there were one and a half times more - 6,466 people.

In the north-west of Krasnoyarsk, along the Chulym river of the Tyukhtetsky district and further in the adjacent Teguldetsky district of the Tomsk region, a small ethnic group lives - Chulyms... They are similar in language to the Khakass, but, being hunters and fishermen, they differ from them in the type of traditional management and material culture.

Until recently, they were denied the right to be considered a special ethnos, and only at the beginning of the 21st century they began to be considered as Chulyms, which is the translation of their self-name “Ius Kizhiler” (“Chulym's people”). According to the 2002 census, there were 159 Chulym residents in the region.

In the taiga zone, mainly in Evenkia, settled Evenki, with a total number of 4,632 people in 2002 and 4,338 people in 1989. In addition to Evenkia, they live in the Yeniseisky, Turukhansky, Severo-Yeniseisky districts and in Taimyr.

In the north-east of Evenkia, there is the only Yakut settlement in the region, Essey, on the shore of the lake of the same name. Yakuts in There are 1,368 people in the Krasnoyarsk Territory (1,670 in 1989), most of whom are residents of Essei. There are also migrants from Yakutia, for example, students in Krasnoyarsk.

In the Turukhansk district, there are quite compact residents chum, their separate groups are also found in the Yenisei region (settlement Sym), in the Baykit region of Evenkia (settlement Sulomai) and in the settlement of Svetlogorsk (Igarsky municipality). The total number of Kets reaches 1189 people in the region (981 people in 1989).

Among kets there are descendants of a related nation - south... Three of them, according to the last census, were not registered as Kets, like the others, but as Yugas, which means that the memory of this people is still alive among its descendants.

The only Selkup settlement in the region, Farkovo, is located in the Turukhansk District. Total number Selkups is 412 people in the region (in 1989 - 359 people). The main part of the Selkups is settled in the neighboring Tomsk and Tyumen regions.

There are h etyr e of the northern ethnos, including the largest indigenous people in the region today - Dolgans(2002 - 5 805 people, 1989 - 5 383 people). In addition to Taimyr, they are also located in the adjacent regions of Yakutia.

Nentsev in the region there are 3,188 people (in 1989 - 2,622 people), the area of ​​their main settlement is the northwestern regions of Taimyr, on both banks of the Yenisei and Yenisei Bay. The Nenets (Nenets, Nenei Neneche, Khasovo, Neschang; obsolete - Samoyeds, Yuraks) are a Samoyed people inhabiting the Eurasian coast of the Arctic Ocean from the Kola Peninsula to Taimyr. In the 1st millennium A.D. NS. migrated from the territory of southern Siberia to the place of modern habitat. Of the indigenous peoples of the Russian North, the Nenets are one of the most numerous. According to the 2002 census, 41,302 Nenets lived in Russia, of which about 27,000 lived in the Yamalo-Nenets Autonomous Okrug.

Local people get meat and fats for their food thanks to reindeer herding. Venison is quite tasty, tender meat, with some game flavor. [Source not specified 578 days] This meat is often salted - the simplest way of preserving it for long periods of time. Corned beef is used in any form: raw, smoked, dried. The diet of the Nenets also includes exotic dishes, such as fresh liver, kidneys, and deer blood. Tongues, hearts, abomasums and other delicacies are an exquisite dish.

The need to survive in the harsh conditions of the Far North taught its inhabitants to eat raw meat with blood. This is not only a delicacy, but also the body's need for vitamins, especially C and B2, and there is a sufficient amount of them in venison. Therefore, the Nenets never suffer from scurvy.

In addition to venison, beef and pork, sea animal meat, as well as freshwater fish: whitefish, pike, nelma are used here. It is mainly boiled or stewed.

Residents of reindeer camps are very fond of reindeer meat fried over a closed fire - something like a barbecue, but not pickled. The favorite dishes of the Nenets are whitefish slices, venison, liver, soup with flour, pancakes with blood, meat stew with pasta.

Pasta is preferred for garnish; rice, vegetables are rarely consumed.

The favorite drink of the population of the North is tea, as well as compotes and fruit drinks from lingonberries, cloudberries, blueberries, jelly from starch and berry juice.

Bread is preferred over rye.

The traditional occupation is large-herd reindeer herding (used for sledding). On the Yamal Peninsula, several thousand Nenets reindeer herders, keeping about 500,000 reindeer, lead a nomadic lifestyle.

The names of two autonomous regions of Russia (Nenets, Yamalo-Nenets) mention the Nenets as the titular nationality of the region; another such district (Taimyr (Dolgano-Nenets) Autonomous District) in 2007 was abolished and transformed into the Taimyr Dolgan-Nenets District of the Krasnoyarsk Territory.

The Nenets are divided into two groups: tundra and forest. The tundra Nenets are the majority. They live in two autonomous regions. Forest Nenets - 1500 people They live in the basin of the Pur and Taz rivers in the southeast of the Yamal-Nenets Autonomous Okrug and in the Khanty-Mansi Autonomous Okrug.

The first written information about the Nenets among the Russians dates back to 1096, when Nestor was mentioned in the annals.

In the 16th century, with the broad advance of the Russians to the east, the tsarist government built on the Nenets territories a number of strong points - forts, towns (Berezov - 1593, Obdorsk - 1595, Surgut - 1594, Mangazeya -1601, Turukhansk - 1607). regular trade relations between the Nenets and the Russians began. New technologies and household items penetrated into the life and production of the Nenets: firearms, nets, metal products, fabrics.

In the 70s. XIX century. the tsarist government begins the resettlement of the Nenets to Novaya Zemlya. This colonization was undertaken to put an end to Norwegian claims to the resource-rich land that had long belonged to Russia.

Remnants of the primitive animistic worldview have been preserved in the religious ideas of the Nenets. Elements and natural boundaries, hills, rivers and lakes had in the minds of the Nenets their spirits - "masters". It was believed that the earth and all living things were created by the supreme deity Num, on whom the well-being of people depended. Num's son, the deity Nga, was considered the evil god of disease and death. Num helped people only if they asked him for protection. These requests and answers to them were transmitted by heavenly spirits (tadebtsu), with whom only shamans could communicate. In addition to Num, there was another good deity: I-Nebya - "mother earth", who helped people, especially patronized women.

The propitiation of spirits and deities was accomplished with the help of sacrifices offered directly to the spirits (for example, the sacrifice was dipped into the water to the water owner) or their images of wood and stone, erected in certain tracts. Sacrifices were also expressed in "feeding" images of spirits. If the requests were not fulfilled, the spirits were punished and "left without food."

Shamanism. Shamanism played a significant role among the Nenets. However, not only the shaman could perform magical actions. Previously, one could observe the remnants of family shamanism: rituals with a tambourine were sometimes performed by ordinary mortals. Family shamanism seems to have destroyed the separation of a professional group of shamans.

The shaman was considered the chosen one of the spirits. The functions of shamans were very diverse: treating the sick, predicting the future, helping in the trade, funeral and seeing off the soul of the deceased. The Nenets, depending on the functions they performed, had different categories of shamans.

The complete special shamanic vestments were preserved in the 19th century. only the eastern Nenets, the western ones had only a special form of a hat.

Shamans charged a fee for the ritual. The sizes of the board ranged from a pair of mittens or deerskin to a few deer.

Tambourine. The main attribute of shamans was a tambourine. The Nenets name is Penzer. The Nenets tambourine had a round, less often oval, small size (50-60 cm in diameter). The shell, up to 8 cm wide, was made of larch, less often of spruce. On the outer side of the shell, 7 or 14 posts were installed, carved from birch, birch lip, less often from horn or mammoth bone. A living thread, or thin straps, was pulled over the posts. A large number of columns on a relatively small circumference of the shell created a wavy edge line characteristic of Nenets tambourines. Often, on the inner side of the shell, iron brackets were fastened with rings or square iron plates suspended from them.

The shell was covered with the skin of a wild, less often domesticated, deer donated to light heavenly spirits. A complex wooden handle in the form of a fork was fixed inside the tambourine. The handle was made of an ordinary birch, sometimes they used a deer horn, while they did not grind it, but picked up a naturally branched horn.

Some tambourines had a circle on the outside of the strap. This circle was sometimes outlined with red paint. Before pulling on the sidewall, the skin was moistened, tying a round coin in the center so that when the skin dries, there is a reserve, otherwise, when dry, the skin could burst. This coin (or metal plaque) left a circle-shaped mark in the center of the tambourine.

The beater was a narrow wooden spatula covered with a deer hide.

According to the old ideas of the Nenets, the tambourine was a shamanic deer that transported the shaman to invisible worlds and at the same time served as a guardian of reindeer herds from diseases, wolves, etc.

The desire to express the idea of ​​a tambourine as a deer was also reflected in the material from which the tambourine was made: deer horn handles, resonator horn columns, pendants made of deer hooves.

As a rule, there were no drawings on the tambourine. Only the Pechora Nenets had tambourines with drawings. They were applied with red paint to the outer side of the cover and the shell. These patterns consisted of wavy floor edge lines and various criss-crossing lines.

With the help of a tambourine, the shaman summoned the spirits-assistants, and they, passing the shaman's questions to Num, reported the answers.

The veneration of various animals, especially the bear, was widespread among the Nenets. There were even special rules for chewing bear meat. The wolf was considered one of the incarnations of the evil spirit (ngylek). Its real name - sarmik - was almost never pronounced aloud. Some fish were revered: pike, sturgeon, burbot, sesame. The deer, considered the embodiment of purity, was in great honor. Each household had special sacred deer. Usually, white deer were chosen, on the sides of which the sign of the sun or images of spirits were cut off. Such deer were not harnessed to sleds and were not killed. The ears and horns of dedicated deer were decorated with red ribbons.

The baptism of the Nenets practically did not change their religious beliefs. The influence of the new religion manifested itself only in the fact that Nikolai the saint, who was especially revered among the Russians in the North, was added to the revered deities. A deer was often sacrificed to him and icons with his image were smeared with deer fat and blood. Some Christian holidays (Easter, Ilyin's Day) began to be celebrated by the Nenets, but they were not given the importance prescribed by the Orthodox Church.

In two Taimyr villages - Vorontsovo and Potapovo live enets(a total of 213 people in the region), and in the recent past they were included in the population census in the composition of the culturally related Nenets. In fact, their number is somewhat higher, because the Krasnoyarsk expedition in 2002 identified 245 Enets within the Taimyr Peninsula alone. As it turned out, some of them are still listed as Nenets.

The habitat of another northern people - nganasan- Central Taimyr. They live together with the Dolgans in three villages - Ust-Avam, Volochanka and Novaya. The Nganasans turned out to be the only aboriginal ethnos whose population in the region is over intercensal period decreased from 1103 people in 1989 to 811 people in 2002. However, the 2003-2004 expedition yielded a slightly larger figure, finding only 867 people in the Taimyr District against 766 people according to the 2002 census.

Thus, the Krasnoyarsk Territory is home to 10 indigenous Siberian ethnic groups, eight of which belong to the category of small peoples, and four (Dolgans, Kets, Nganasans and Chulyms) have an exclusively local distribution area. The term "small number" does not apply to Khakass and Yakuts, numbering over 50 thousand people.

In addition to indigenous peoples for the Krasnoyarsk Territory, representatives of many Siberian and northern ethnic groups live here, which appeared in the region relatively recently and sometimes number several people.

Among these migrants you can find southern neighbors - t uvintsev- 1,492 people (in 1989 there were 2,049 people), Buryat- 1,051 people (1,245 people), Altaians- 215 people (227 people), Shorts- 201 people (353 people), Khanty - 19 people, Evens - 17 people, Mansi -16 people, Nanais - 15 people, Koryaks - 13 people, Tofalars - 12 people, Kumandins - 11 people, Chukchi - 8 people, Itelmen ( Kamchadals) - 8 people, Nivkhs, Udege, Ulchi, Eskimos (five people each), Aleuts, Negidal, Kereks (two people each), Sami, Teleuts (one person each).

The national composition of the region is extremely variegated and very diverse. Representatives of more than a hundred nationalities live in the Krasnoyarsk Territory, and the question of nationality will allow each national group to declare itself as a real force important for our multinational state. Analysis of the 2002 census data allows us to draw some conclusions on the current state of the ethno-demographic situation in the Krasnoyarsk Territory.

First, the share of the non-Russian population in the region has significantly decreased, from 12.4% in 1989 to 11.0% in 2002. It is characteristic that the number of Russians has decreased over 13 years by 22.3 thousand people, or 0.5%, while the "losses" of the national community during this time amounted to 50.3 thousand people, or 13.3%.

Secondly, the list of nationalities living in the territory of the region expanded from 124 to 137. It is interesting that the 2002 census did not reveal representatives of seven nationalities recorded in the 1989 census (Chuvans, Georgian and Central Asian Jews, Oroks and Orochi, Yukaghirs and Krymchaks ). And vice versa, in the last census, 19 nationalities appeared, previously, as a rule, not found in the territory of the region. One of the main reasons for this is the surge of national identity in the 1990s and liberalization in defining ethnic self-identification.

Table 6 - Ethnic composition of the Krasnoyarsk Territory

Third, the number and proportion of ethnic groups within the national community of the region have changed significantly. The number of old-timers (for Krasnoyarsk) diaspora population decreased due to a decrease in natural growth, migration loss, cultural integration and assimilation processes. The number of Tatars in the region over the last intercensal period decreased by 10%, Buryats, Germans and Yakuts - by 15-18%, Bashkirs, Lithuanians, Mari, Moldovans, Poles, Tuvinians, Udmurts, Finns, Khakass and Chuvash - by 20-30 %, Belarusians, Latvians, Mordovians and Ukrainians - 1.5-1.7 times, Jews - 1.9 times. According to scientists, if the number of an ethnic group has decreased in such a short period of time by more than 20%, then the main reason for this should be sought in the change of ethnic identity. The only exceptions are Jews, for whom the main reason is emigration and the aging of the diaspora. Unlike the old-time nationalities, Krasnoyarsk has significantly increased its representation in the region due to the increased birth rate and active migration of the diaspora in the Caucasus, Central and Southeast Asia.

Fourthly, in the region, there is a stabilization of the number of indigenous small-numbered peoples of the North (SIM) with a slight upward trend - 6% over the intercensal period. Among the Dolgans and Evenks, it was 7-8%, among the Selkups - 15%, the Nenets and Kets - 21-22%. The exceptions are the Enets (an increase of 1.8 times) and the Nganasans (a decrease of 26%). The growth of the northern aboriginal population in difficult socio-economic conditions is due to a fairly high birth rate, as well as the active self-identification of mestizos in favor of referring themselves to the peoples of the North. Their expectations are connected with the hope for targeted social support from the state through the adoption and implementation of federal and regional targeted programs.

Fifthly, urbanization processes are developing at an accelerated rate among national minorities. Migrants arriving in the region are trying to gain a foothold in large cities, forming enclaves along ethnic lines, while old-time peoples living in the countryside are rapidly decreasing due to migration outside the region and the “aging” of the population. The consequence of this was a steady reduction in the places of their compact residence.

In general, the non-Russian population lives in all cities and districts of the Krasnoyarsk Territory without exception. In more than half of them, the share of nationalities does not exceed 10%, in 23 cities and regions this indicator ranges from 10 to 20%. In Norilsk, Kazachinsky and Tungussko-Chunsky (EAO) districts, the share of the non-Russian population is at the level of 20-30%, in the Dudinsky municipality (TAO), Baykitsky (EAO) and Pirovsky districts - within 40-50%, in the Khatangsky district ( TAO) reaches 65%, and in the Ust-Yenisei region of the same district - 74%.

Slide 2

Target:

1. Find out what peoples live on the territory of the Krasnoyarsk Territory.

2. Tell about one of the peoples inhabiting the Krasnoyarsk Territory.

3. Make a conclusion.

Slide 3

• Muncie
• Mongols
• Agula
• Aleuts
• Kalmyks
• Chinese
• Yakuts
• Tatars
• And many others.

Peoples of the Krasnoyarsk Territory

Slide 4

There are 44,382 Tatars in the Krasnoyarsk Territory.

Slide 5

• Tatar language
• western (Misharsky)
• medium (Kazan-Tatar)
• eastern (Siberian-Tatar)

The modern literary language was formed in the second half of the 19th century. based on the middle dialect.

Slide 6

• Tatar nation
• Volga-Ural
• Astrakhan
• Siberian Tatars

The Tatars living in the Krasnoyarsk Territory are represented exclusively by the Volga-Ural group. These are mainly Kazan Tatars and Mishars, as well as a small number of Kryashens and Teptyars.

Slide 7

Traditional occupations of the Tatars are arable farming and cattle breeding. The Tatars are characterized by a special love for the horse - as a result of their nomadic past. Such crafts as gold embroidery, tambour embroidery, leather mosaic, stone and wood carving, and much more have survived to this day.

Traditional occupations

Slide 8

• Tatar villages (auls) were mainly located along rivers.
• Traditional dwelling.
• Tatar dwellings often had rich carved wooden décor, which was complemented by coloring with a predominance of white, blue and green tones.