Slide 10

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. From early childhood, residents of the taiga and tundra acquire knowledge accumulated over generations. They know well the habits of animals, birds, fish, and understand herbs, lichens and their nutritional properties. The Yamalo-Nenets Autonomous Okrug was formed on December 10, 1930. There is scanty information about the ancient history of the indigenous peoples - the Nenets, Khanty, and Selkups. The first sources in which mentions of the Nenets are found are chronicles. 2. Historical development of the northern peoples

Slide 11

The following indigenous northern peoples live in Yamal: Nenets, Khanty, Mansi, Selkups, Tatars. Nenets. The Nenets call themselves neney nenets (literally - Nenets man, Nenets man. The letter combination ts is close in sound to the Russian language h with aspiration). This is the most numerous of the 26 peoples of the Russian North - its population reaches 35 thousand people. About 22 thousand Nenets live in the Yamalo-Nenets Autonomous Okrug; they also inhabit the Nenets Okrug of the Arkhangelsk Region and the Taimyr (Dolgano-Nenets) Okrug of the Krasnoyarsk Territory. Previously, the Nenets were called Samoyeds. The Nenets language belongs to the Samoyed group of the Uralic family of languages. Khanty. There are about 21 thousand of them in Russia. They live in the Khanty-Mansiysk and Yamalo-Nenets Autonomous Okrugs, as well as in the Aleksandrovsky and Kargasoksky districts of the Tomsk region. 7.3 thousand Khanty live in the Yamal-Nenets Autonomous Okrug. The former name was Ostyaks. 3. Nationalities of the indigenous peoples of the north

Slide 12

Muncie. The number of this people is about 8 thousand people. They live mainly in the Khanty-Mansiysk Okrug; there are only a few of them in Yamal. The former name was Voguls. The Khanty and Mansi (these words are not usually changed by case) are also called the Ob Ugrians - because they lived in the valley of the Ob. The languages ​​of Khanty and Mansi belong to the Ugric group of the Uralic seven languages. Selkups. (Ostyak-Samoyeds) are a people living in the east of the Yamal-Nenets Autonomous Okrug and numbering one and five thousand people. Their language belongs to the Samoyedic group of the Uralic family of languages. The above-mentioned peoples are united by their common belonging to the Uralic family of languages ​​and their original residence in the territory adjacent to the Arctic Circle. Tatars. The Tatars occupy a special place among the peoples of Yamal. There are about 27 thousand of them in Yamal, their language belongs to the Turkic group of languages. It is important to remember that the Siberian Tatars are also not newcomers, but indigenous Siberian people, since from time immemorial they have lived in Siberia and therefore differ from the Kazan, Crimean, and Astrakhan Tatars.

Slide 13

Now we present data concerning alien peoples. The most numerous people in Yamal are Russians (about 300 thousand of them). Then come Ukrainians (86 thousand) and Belarusians (13 thousand). The less numerous Komi (outdated name - Zyryans) - 5.8 thousand people, their language belongs to the Finnish-Perm group of the Uralic family of languages. 4. Nationalities of the newcomer peoples of the north

Slide 14

5. Oral folk art

Slide 15

Sayings

A proverb is a short folk expression that characterizes a figurative folk phenomenon of one or another human phenomenon. A saying differs from a proverb in that it is shorter and most often does not carry a moral meaning. For example: Seven Fridays in a week>>; Put your teeth on the shelf>>; To rake in the heat with someone else's hands>>; After the rain on Thursday>>, etc. But here is an interesting, in our opinion, northern proverb:

Slide 16

Proverbs

Proverbs and sayings of the northern peoples often echo those of the Russians. For example: You can’t scoop up water with a net. - Carry water in a sieve. Where the mouse runs, the arctic fox runs. - Where there is a needle, there is a thread. Every pine tree makes noise in its own forest. - Every sandpiper praises its swamp. You recognize a reindeer by its sled, a man by hunting. – You can see a bird by its flight, and a person by its work. The feathers of an unkilled hazel grouse are not plucked. - Do not share the skin of an unkilled bear.

Slide 17

Conspiracy (Spell)

A conspiracy is a verbal formula that supposedly has magical (supernatural) powers. There are agricultural, hunting, medical, love, etc. conspiracies. Here is an example of a Nenets turning to the spirit - the Master of the lake before starting fishing (recorded from a native of Yamal A. Serotetto):

Slide 18

Master of this lake, where are you? People need you. According to shamans and clairvoyants, You are like a person, only your back is like that of a pike. Let him come to us! What will we promise for a good catch of fish? Clairvoyant shamans said: “Let there be a man!”

Slide 19

Mystery

A riddle is an allegorical description of an object or phenomenon, proposed as a question for guessing. Here is the riddle of the Nenets writer Prokopiy Yavtysia: She, like a deer skin, lies from sea to sea - Sometimes red, sometimes white, sometimes turning green. Goose down covers the tundra, but geese are nowhere to be found.

Slide 20

Fairy tales

There is probably no person who did not love fairy tales as a child. Many carry this love throughout their lives, only among adults these fairy tales are called differently - science fiction, detective stories, a television series about love. In Russian fairy tales, the human mind most often triumphs over the strength of the animal. But in the fairy tales of the indigenous peoples of the North, animals often act as a teacher and mentor to humans.

Slide 21

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 their lives. 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.

Slide 22

What my eye sees is what I sing about. What the ear hears is what I sing about. Whatever the heart feels, that’s what I sing about. Listen to my song - You will recognize my soul. (From a folk song)

Slide 23

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 Brief 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 of 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). 6. Creation of writing

View all slides

Slide 1

Slide description:

Slide 2

Slide description:

Slide 3

Slide description:

Slide 4

Slide description:

Slide 5

Slide description:

Slide 6

Slide description:

Slide 7

Slide description:

Slide 8

Slide description:

Slide 9

Slide description:

Slide 10

Slide description:

Slide 11

Slide description:

Slide 12

Slide description:

Slide 13

Slide description:

Slide 14

Slide description:

Slide 15

Slide description:

Slide 16

Slide description:

Slide 17

Slide description:

Slide 18

Slide description:

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 their lives. 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.

Slide 22

Slide description:

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 Brief 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 Brief 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 of 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).

Municipal budgetary educational institution

“Secondary school No. 3”, Tarko-Sale

Yamalo-Nenets Autonomous Okrug, Purovsky District

Music lesson notes
in 5th grade
« Holidays and customs of the peoples of Yamal". "Nenets folk holidays »

prepared

music teacher

Lemesheva Elsa Viktorovna

Tarko-Sale

2014

Topic: “Nenets folk holidays”

Goals and objectives:

Study the history of the heritage of the indigenous peoples of Yamal.

Expand knowledge about the folk traditions of Yamal.

Get acquainted with the history of the musical art of the northern peoples.

Equipment: Interactive board, music center, national handicrafts.

Content:

Ved: Hello guys! Today we will make an amazing journey through our native land in which we live, through our Yamal!

Do you know what peoples live in Yamal? Let's name these nationalities.

Children's answer: Khanty, Nenets.

Ved: Right. And today we will get to know the culture of the Nenets people better.

Slide 1

The Nenets song “Bell” is performed by Gavriil Lagei

Ved: The traditional culture of the peoples of the North (Khanty and Nenets) has evolved over the centuries. It was maximally adapted to the natural conditions of their habitat and was subject to certain laws passed on from one generation to another.

Slide 2

NENETS are the indigenous population of the European North and the north of Western Siberia. Two ethnographic groups are distinguished: tundra Nenets and forest Nenets, distinguished by family composition, dialect, and some cultural features. The traditional branch of the Nenets economy throughout the territory of their residence is hunting, fishing, and reindeer herding.

As you know, the Nenets do not have traditional folk holidays, but there are days of great joy.

Slide 3

This is the birthday of a child, the arrival of welcome guests and relatives, and finally the creation of a new family - a wedding.

A person's birthday is celebrated only once in a lifetime, after the baby's umbilical cord falls off. This is a holiday only for adults, and the birthday boy himself will never celebrate his birthday until the end of his life, and will not know how his name day went. On the occasion of the birth of a child, a young deer is slaughtered, and the elderly women who delivered the birth are presented with gifts. As a rule, these are small gifts: for example, woven braid for braids, pieces of cloth, items for hygiene procedures, etc., the midwife is given a knife with which the umbilical cord was cut.

As a result of long communication with the Russian population, the European Nenets began to celebrate some of the Orthodox holidays. Linking them with the periods of their reindeer herding and fishing cycle. Here are some of them (old style):

Slide 4

March 25 – Vorna Yala (Annunciation; the beginning of spring migrations);
April 23 – Yegor Yalya (it was believed that by this time it was necessary to approach the hotel places);
May 9 – Nicolas Yala (beginning of ice drift);
June 29 – Petrov yala (end of spear fishing, beginning of sor fishing);
July 20 – Ilyin yala (mid-summer);
August 15 – Dormition of Yala (deer slaughter on Malitsa);
September 1 - Semyon Yalya (before this day they rented sand and hired out for fishing);
New Year - er'yala cheese (mid-winter).

Ved: Old-timer Nenets remember how in the old days they themselves and their ancestors celebrated the spring holiday of gifting the heavenly Thunder God with a deer. In the Pankha Pyak family this event happened like this.

The Pankha Pyak clan went to their sacred hill “Kavr Natka” to sacrifice deer to the Gods of Water, Sky and Thunder. Pyak Pankhai climbed to the ridge of the hill, tied the gray important thing to a tree, took off his belt with a small bag on a suede cord, took out a bundle from it and placed it at the roots of the larch. The deer was brought to a level place with its face to the east. Three men killed the deer, and when he breathed his last, raising his head to the sky, Pyak untied the bundle and tied it to a larch branch. Having ripped open the deer's belly, the men took out its entrails and laid them on the snow. When hot blood filled his belly, the man who sacrificed him scooped up warm deer blood and slowly walked to the Pur River. He knelt down and poured the blood into the fast flow of the river, while bending over the water, saying a sacred prayer to God the Spirit of Water.

Slide 5

“Omnipresent, give us good luck in the summer fish catch, so that our children can eat well! Do not take away the spirit of my people in the autumn and summer.” Don't disturb us with the noise of strong waves. Save the number of our deer."

Having finished the sacred prayer, they sat down around the carcass of the deer. They placed a fish on the head of a dead deer, sprinkled its mouth with deer blood, and began to eat. Meanwhile, they killed a white hora deer (male deer), sacrificing it to the God of Heaven - Thunder. And they made an image from a twig - a symbol of the Thunder God in the form of a bird, anointing the birch tree at the roots with its blood. At this time the prayer is said:

Slide 6

“O great master of the sky, we live under you. Our life is visible in full view. We ask you, the looking eye from above, to bring our tribe good luck, a warm summer, a lot of game, berries, and mushrooms for the deer. To avoid mosquitoes and gadflies, there was no intense heat. Protect us and our pastures from fires, thunder and lightning.”

All Panhi Pyak's relatives sat around the slaughtered deer, ate, drank fresh deer blood and tea from fragrant leaves. By evening, everyone left for their tents, joyful because they had fulfilled their duty to the God of Heaven.
This custom is a thing of the past. Law of nature: everything flows, everything changes.

Children perform the "Deer Dance"

Slide 7

Ved: Reindeer Herder's Day is a traditional, annual national holiday of the Nenets associated with their economic activities. It is organized on a district or district scale and usually takes place in the spring. A large number of people gather for it. At this festival, the most common national competitions are reindeer sled racing, tynzei (lasso) throwing, ax throwing, sled jumping, and stick tug.

Slide 8

The traditional sled jumping competitions are interesting. Several sleds (usually as many as there are free empty sleds) are installed parallel to each other at a distance of half a meter. Jumps are made with both legs together, first in one direction, then in the opposite direction, as long as there is enough strength. Good jumpers jump over 30 or more sleds without resting.

Slide 9

The stick is pulled while sitting, with your feet resting against each other (there are options).
Slide 10

Tynzei are thrown onto a stick placed vertically, a trochee, or onto the heads of a sled. The ax is thrown into the distance.

Reindeer sled racing is a beautiful, exciting spectacle. The best reindeer are selected, the harness is decorated with ribbons, strips of rovduga, and multi-colored cloth. Depending on the season, four to six reindeer are harnessed. Competitions are held for speed, but those present invariably appreciate the beauty of the running of the deer, their coloring (white deer have always been considered the most beautiful), etc.

All these types of competitions are for men. Women occasionally participated only in deer races. Among other games and fun in the open air, women's games can be noted - blind man's buff, ringlet - which differ from similar Russian games. So, for example, when playing ringlet, it was often passed simply from hand to hand, and not along a rope.

Slide 11

On Reindeer Herder's Day, national treats (reindeer meat, planed meat) are usually prepared. Fairs are organized where national handicrafts are sold.

A song performed by a folk group

Ved: This is where our first journey through the expanses of Yamal ended. We are waiting for you at the next meeting, where we will tell you about the traditions of the Khanty people.

Slide 12

One of the oldest in the world, it has been integrated into the world community. The heritage of the circumpolar civilization is artifacts, rock paintings, languages, folklore, rituals, crafts, and tools of the northern peoples. The relationship with nature, the proximity of the earth, is the main feature of the circumpolar civilization and, perhaps, its salvation: it has already survived many civilizations. In the 21st century, modern polar culture can organically fit into world culture.

Culture and life

The life and culture of the Arctic peoples have always depended on their way of life in harsh conditions. The dwelling of settled northerners could be a solid log house, a house on stilts; nomadic reindeer herders preferred portable tents, insulated with reindeer skins and heated with the fat of a whale or walrus. For centuries, the peoples of the north have chosen the ideal cut for their clothes, and every seam has found its place. Clothes could be plain, without a single cut, or open.

For off-season clothing they used rovduga - suede made from deer or elk skins. In winter, clothes were made from deer skins, which were exchanged with sea hunters for seal skins - they made waterproof shoes. For finishing they used the skins of small fur-bearing animals (squirrel, ermine). The fur mosaic technique was used, when pieces of fur of different colors were sewn alternately. Women mastered the art of embroidery with deer hair. In Chukotka, walrus baleen was used, and colored threads were popular among the Mansi.

The newcomers brought beads to the north, and the Evenks were ready to trade a deer for a few beads. The first beads cracked in the cold, then more durable glass beads began to be imported. The art of beading has been passed down from generation to generation among the northern peoples. Decorating clothes is a long, painstaking work, so first of all, the appliqués were torn off from old clothes and, if possible, transferred to new ones.

The main crafts of the indigenous peoples of the North are associated with hunting and hunting trophies. A brilliant invention - a rotating harpoon for hunting walruses and whales. The success of the hunt is ensured if the harpoon hits the target, the turning mechanism digs into the prey.

Bone carving became an artistic folk craft of the Chukchi and Eskimos. Several bone-carving schools arose, the oldest being the Uelen school on the Chukotka Peninsula. Carved combs, knife handles and harpoon tips that have come down to us date back to the 1st millennium AD. The Chukchi carved walrus tusk miniature is highly valued all over the world for the originality of the carving artists who engrave it completely, without sketches. Each of the works is unique; they are distinguished by the graphic nature of the image and the plasticity of the lines. Some master bone carvers mastered the graphic-narrative genre: the most famous graphic tale illustrates a meeting between whalers and reindeer herders who are trying to bargain for an exchange of skins. Figurines of deer and seals made from walrus tusk were found. Presumably, they served as a talisman against bad weather and brought good luck in hunting.

The Arctic became the birthplace of Mezen painting. This is one of the most ancient artistic crafts of the north. Painting originated at the beginning of the 19th century, and was mainly done by men. Wooden household items and household utensils (chests, ladles, caskets, spinning wheels) were painted. The design is often a three-tiered ornament made in red and black paints, with each applied symbol having a specific meaning. Images of the sky, sun, animals, birds, animals, fire are traditional, taken from rock paintings of the peoples of the North of Russia.

Photo: work of Yamal bone carver Sergei Luginin

Rock paintings were discovered in Russia along the shores of the White Sea and in Chukotka. The most famous Arctic petroglyphs are located in northern Norway in Alta. They are listed as a UNESCO World Heritage Site. Cave paintings were made in the period from 4 thousand years BC. to 500 AD They represent various geometric figures, the meaning of which has not yet been deciphered, as well as images of deer, hunting scenes, everyday life, and people’s rituals.

The mystery of the labyrinths on the Solovetsky Islands remains unresolved. The labyrinths lined with stones could serve as a place for folk festivals and round dances, as a design for fish traps on which fishermen honed their skills, or had purely religious significance. On the island of Vaygach, idols were discovered to which the northern peoples of Yugra and Samoyed made sacrifices. Some scientists believe that in terms of uniqueness and significance, Vaygach is not inferior to Easter Island. Whale Alley in Chukotka served as a place of sacrifice and initiation rites.

The northern peoples believed that sacrifices, ceremonies, and rituals would help appease the spirits and bring good luck in the hunt. They were in complete power of nature and deified it; the pantheon of gods was well developed. In the minds of some peoples of the north, the firmament revolved around the North Star. Holidays of the northern peoples are tied to the seasons and successful hunting. In Taimyr, the mass ethnic holiday “Big Argish” symbolizes the welcome of winter. At the end of June in Yakutia, the Ysyakh holiday celebrates the beginning of summer, the meeting of the sun. Previously, it was also a universal birthday; it was believed that those who survived the long winter had every right to attribute the year to themselves. Animal holidays are celebrated: bear, whale, walrus.

The northern peoples lived by hunting; this occupation had a huge impact on their culture. Moreover, there was a special hunting culture. For example, the Nenets tried to fish in a new place each time in order to give the river a rest. There was an unspoken law not to take more from nature than you need. This preserved the biological resources of the north until the arrival of poachers. Khanty hunters have a rule: you need to beat the animal if your dog finds it, otherwise you will be “ashamed” in front of it. Northerners learn to understand animals from childhood. Children learn the dance of a walrus or a seal; most dances of northern peoples are distinguished by imitative and imitative plasticity.

Dancing accompanies the ritual of preparation for the hunt, which helps to prepare for victory. The Eskimos, coastal Chukchi, and Koryaks reflected in their dance the step-by-step process of whale hunting. Before the hunt, the Evenki imitated the pursuit of an animal in a dance. In the culture of the Chukchi whaler there was a rule: do not save a drowning mate. This was based on the idea that water is the territory of the monkfish Keli, with whom it is better not to quarrel, especially not to be distracted from the prey on which the fate of the entire village depends. The Sami hunting deity is the deer-man Myandash, whom the people considered their ancestor, and he became the center of ritual culture.

The Samoyed peoples dedicated their dances to the gods of the elements. In honor of the spirit of thunder, He, the Nenets danced in their tent, sending him requests to save lives. The dance art of the peoples of the North began to take shape in ancient times. Rock paintings indicate that the ancestors of the Chukchi danced back in the first millennium BC.

The dances of shamans stand apart in the system of ritual dances. The shaman's tambourine is the most popular musical instrument of the peoples of the north. For shamans, a tambourine is both a bird and a map in the spiritual world. The Khanty and Mansi knew about 30 other types of musical instruments, from simple percussion instruments to string instruments, for example, the seven-string swan harp. In Yakutia, the reed instrument khomus (harp), which appeared about five thousand years ago, is very popular. The only international khomus museum in the world is located in Yakutsk.

The heroic epic of the Yakuts “Olonkho” is known throughout the world, the poetic form of which reflects the eternal irreconcilable struggle between the forces of good and evil. The basis of the plots is the confrontation of the hero with evil one-armed or one-legged monsters, the defense of justice and peaceful life. The legend is usually called by the name of the hero. “Olonkho” is characterized by hyperbole in the depiction of heroes and realism in the description of everyday life. Tales about heroes refer to myths of ancient origin. Olonkho is an example of the northerners’ poetic view of nature. For example, a thundercloud is compared to the flattened skin of a bear. “Olonkho” was performed by singers - olonkhosuts. This epic is the northern equivalent of the Russian epic and is kept in its best traditions. And in the 21st century, “Olonkho” inspires poets and artists to create their works.

Fairy tales of the peoples of the Far North are northern versions of Russian fairy tales. They are original, reflecting the character, life and work of the northerners. They contain great pedagogical potential. For little northerners, fairy tales were not only entertainment, but also a school of life, they allowed them to absorb folk traditions, and evoked a desire to imitate the main characters, who were simple hunters, fishermen, reindeer herders, most often poor people - dexterous, brave and resourceful. Spirits - the masters of the elements - were responsible for magic. There is also a cycle of fairy tales about animals. Sami folklore includes fairy tales for children, tales about the unlucky ogre Tal, about vampires and dwarfs. An important place in Sami folklore is occupied by myths about the deer-man Mändash, sakki telling about wars, as well as byvalshchinas and folk mushtolls about the events of the past day.

Photo: Sergei Luginin’s website, Alexander Nesterov, Thinkstockphotos/Fotobank.ru

(article taken from the site http://www.arctic-info.ru - a news agency specializing in coverage of Arctic topics.)

Kramar Saveliy

Folk holidays and traditions of the indigenous peoples of the Yamal-Nenets Autonomous Okrug. Research work of a student of grade 3 "B"

Download:

Preview:

Municipal budgetary educational institution

secondary school No. 7

Yamalo-Nenets Autonomous Okrug, Gubkinsky city

1. Introduction…………………………………………………………..3 pp.
2. Days of great joy……………………………………………3 p.
3. Reindeer Herder's Day...................................................................................3 p.
4. Fisherman's Day………………………………………………………4 p.
5. “Bear Holiday”…………………………………………...5 pp.
6. Conclusion……………………………………………………..6 p.

Introduction.

Every nation declares itself through its activities, that is, culture. The traditional culture of the peoples of the Yamal-Nenets Autonomous Okrug (Khanty, Selkup, Nenets) has evolved over the centuries. 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 most significant relationship is that between man and nature. These relationships and connections, which originated in time immemorial, are jealously guarded by tradition, enshrined in customs, ritual actions, and religious beliefs.

Days of great joy.

As you know, the Nenets have traditional folk holidays that are called days of great joy. This is the birthday of a child, the arrival of welcome guests and relatives, and finally the creation of a new family - a wedding. A person's birthday is celebrated only once in a lifetime, after the baby's umbilical cord falls off. This holiday is only for adults, and the birthday boy himself never celebrates his birthday until the end of his life. On the occasion of the birth of a child, a young deer is slaughtered, and the women who delivered the birth are presented with gifts.

It is known from history that the Nenets worship spirits. Therefore, while adults celebrate the birth of a child, children at this time invent all sorts of fables that maybe the child was brought by some spirit or that the child himself flew in on wings like a spirit.

Reindeer Herder's Day.

We know that reindeer husbandry plays a large role in the life of the Nenets people. The Nenets traditionally use reindeer as transport animals, harnessing them to sleds. Clothes and shoes are made from deer skins, and housing is built. Deer meat is a healthy food product. Therefore, the Nenets annually organize a national holiday - Reindeer Herder's Day, associated with their economic activities. It is organized on a district or district scale and usually takes place in the spring. At this festival, the most common national competitions are reindeer sled racing, ax throwing, sled jumping, and stick tug.

Reindeer sled racing is a beautiful, exciting spectacle. The best reindeer are selected, the harness is decorated with ribbons and strips of multi-colored cloth. Depending on the season, four to six reindeer are harnessed. Competitions are held for speed, but those present appreciate the beauty of the deer running and their coloring.

In order to raise a strong, fast and beautiful deer, the reindeer breeder needs to take care of the herd. We must ensure that there is enough food in the pasture, protect the deer from wolves, treat sick animals, and ensure that they do not fall behind or get lost.

Traditional entertainment at the reindeer herder's festival is throwing a tynzey (lasso) onto a stick placed vertically. This is how the Nenets taught their children how to lasso a deer correctly. Another traditional form of entertainment is throwing an ax at a distance. This is how Nenets children develop dexterity and, with the help of archery, accuracy for hunting.

Interesting at the reindeer breeding day is the competition in jumping over sledges. Several sleds are installed parallel to each other at a distance of half a meter. Jumps are performed with both legs together, first in one direction, then in the opposite direction, as long as there is enough strength. Good jumpers jump over thirty or more sleds without rest. The Nenets organize such competitions for their children to make them hardy and fast. One of the pastimes of the Nenets people is tug-of-war while sitting with their feet resting against each other. From an early age, children play this game to be strong.

But at Reindeer Herder Day, all these types of competitions are for men. On this day, women prepare national treats (reindeer meat, planed meat). Women are also preparing for the fair, where they sell national handicrafts (crafts made of bone, fur, beads, and so on).

Fisherman's Day.

One of the most famous holidays of the indigenous people of the Yamal-Nenets Autonomous Okrug is Fisherman's Day. But since the main commandment of the Nenets fishermen says: “Do not catch all the fish from the lake - leave it for your descendants!”, then even on this holiday they do not catch a lot of fish. The holiday itself is celebrated in the summer and can be accompanied by various competitions in the form of boat racing and fishing. At the festival, fish soup is served and a fair is held.

"Bear Holiday"

In the spiritual culture of the northern peoples, the cult of the bear and the associated complex of myths and rituals, called the “Bear Festival,” are of great importance. This holiday is held both periodically and on the occasion of catching a bear during a hunt. Rich folklore, folk choreography, song art and folk theater are associated with the Bear Festival.

According to ancient legend, the bear was the son of the heavenly god Num-Torum. This son thought that life on earth was more interesting than among the stars. Three times the bear asked his powerful father to let him go for a walk downstairs, until he agreed and lowered his son in a cradle to the ground. The bear on the ground got hungry and began to ask to come back, but the parent threw him a bow, arrows and fire. He ordered us to live on earth, obtaining food for ourselves, and to carry out fair justice on those who do evil. And if the son himself acts unfairly, then the person will inflict reprisals on him as well. The bear did not listen to his father's warnings and caused a lot of trouble. One of the seven hunter brothers killed him and took away his bow, arrows and fire, which people began to use from then on. So says the legend.

The holiday is celebrated in the home of the hunter who killed the bear. For this purpose, a room is freed up for dances and performances. A “sacred table” is set up in the room; among the treats are bread, cookies, sweets, fish, and deer meat. A bear's head is placed on the table. A birch growth called chaga is placed in front of it. Places of honor on both sides of the table should be taken by the shaman and the hunter.

Before the hunter arrives with a bear's head, seven shots must ring out, and for the purpose of cleansing, it is necessary to spray each other with water or sprinkle snow on each other. After all, they are meeting not just a beast, but a formidable ancestor who can be reborn after death, and so that the soul of the killed does not bring harm to people, you need to cleanse yourself before it, and then appease it - this is the traditional meaning of the “Bear Festival”.

The rite of purification before the soul of the bear consists of the fact that after the bear’s head is carefully placed on the “sacred table”, one bends towards it for forgiveness. The hunter first needs to apologize to the head, asking her forgiveness for tracking down and killing the beast with seven arrows. After the ritual part, a costume performance begins and ritual songs are played. Women and girls dance and sing.

Previously, the holiday was celebrated for several days. The shaman ended the holiday and invited everyone to go out into the yard. But the performances could continue on the street. All days on this holiday they praise the bear and apologize to him. Only then do they boil and eat the whole bear.

The skin, part of the muzzle, lips, skull are considered sacred and are kept separately.

Conclusion.

We can say that folk holidays open the way to the development of national culture and introduce us to the traditions and customs of the peoples of the north.

There are a number of customs, traditions and holidays that have survived to this day, thanks to which we learn and study the history of the northern peoples.