"Hololo" is the Koryak national ritual holiday of seals (photo report). Small peoples of Russia
Hololo - the Koryak national holiday of seals is celebrated at the end of the fishing season. Previously, the inhabitants of Kamchatka thanked the gods in this way for successful hunting and fishing. Since 2010, along with the Itelmen and Even holidays of thanksgiving nature - Alhalalalai and Nurgenek - Hololo has been an official holiday of the Kamchatka Territory.
Hololo seal festival takes place on the ethnic site - Visiting Kutkh. This is an ancient national holiday dedicated to the end of the summer fishing season, similar to those celebrated by other indigenous people of Kamchatka in the autumn months, thanking the gods for successful hunting and fishing. The main guest of the holiday is the seal. According to legend, having pleased this sea animal, miners can hope that next summer it will return and bring new “guests” with it.
Guests of the holiday could get acquainted with the national cuisine and products of arts and crafts of the indigenous peoples of the North, try fish soup and shurpa from seals. Under the roar of tambourines, rituals of offerings were made to Gyrgolalyyn (located above), Ivinilyn (patron of sea hunting) and Yavalken (located outside).
Girls in national dress gave the guests of the holiday grass "Lauten", which could be hung on the "tree of luck" with their wishes.
The guests were also treated to ceremonial food — tolkush (traditional local food) with seal fat and wild berries, as well as original Koryak national meat and fish dishes. Participants performed folk songs and music, competed in dance, strength and dexterity.
“Mood ocha-ocha, ocha-ocha. That's the mood. Overwhelmed with emotions, because there are so many of our friends - both those who dance, and those who do not dance, and those who have been dancing for a long time. It’s just that all our friends have gathered here and we really have fun here, it’s tasty and it smells like fish soup,” says Natalya Novak, an Itelmen resident.
Photo - Victor Gumenyuk (Hololo in Anavgay), video - Public Television of Russia
1.6 Feast of the Koryak reindeer herders
A herd came up to the village, and the shepherds slaughtered a few deer for them and for themselves.
In the past, deer were tied around the neck and behind the back of the body, and stabbed with a spear on the left side. The old shepherds watched how and in which direction the animal fell; this was a sign of good or bad following migrations.
Fires were kindled in the street, the carcass was butchered, and venison was boiled in cauldrons all day long. Simultaneously with the deer, the sacrificial dog was killed. The blood of the deer and the dog was mixed and lit up the place around the fire. Sprinkling blood on the four cardinal points, the deer bones were put in one place, and then burned at the stake. Deer tongues, pusher, deer blood soup were typical treats of the holiday. During the holiday, elderly Koryaks used fly agaric - they ate dry or drank with blueberry broth. But there must have been an odd number of fly agarics. They said so, it is imperative that one of them be without a comrade. Fly agaric was forbidden to dry upside down, it was often the subject of an exchange.
After the treat, Koryak games and sports competitions began.
The competitions began with reindeer sled races. In the villages, the distance was 7-10 km, in the tundra 50.
The distance of running with a stick in the traditional type of competition was sometimes up to 40 km.
Koryak folk wrestling is usually carried out in a standing position, footboards are allowed, at the climax, in order to wear down the opponent, the wrestlers exchange light cuffs on the back of the head. The fight ends with a throw of one of the strong men on the shoulder blades.
On the day of the holiday, games are held: “Koryak trampoline”, throwing one of those present on a stretched skin and throwing a chaut over deer antlers.
The central moment of the holiday is climbing on a smooth, icy pillar up to ten meters high. At the top, as a prize, they tie a torbasa, a bag with cedar cones, a Koryak headdress, boots, a crush in a bowler hat. Having climbed a pole, they look towards the sun and exclaim: “Tytkittyt”. Competitions, games end in the evening when the sun goes down. At the last moment, the men sit on each other's shoulders, wrap their arms around the pole, turning to face the sun, they mark the moment of sunset.
By the end of the holiday, “not a single piece of meat and not a single bone should have remained on the snow” so that the “New Sun could see a good life and purity”, in the Alyutor language the holiday is called “Tytkenlektytken”.
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The event consists of two parts: the first is held at the school, the second - on the Chimitki Hill. Teachers, children, parents, villagers take part in the preparation and holding. Attached is a quiz. In connection with the problem of downloading the film, I will send it to you by e-mail.
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HOLIDAY
"The Day of Culture of the Koryak People"
Goals:
Acquaintance of children with the traditions of their people, education of respect and love for their native language.
Tasks:
educational : to give children an idea of what “mother tongue” is. To consolidate knowledge about the traditions of the peoples of Kamchatka;
developing : develop interest in history, traditions in people's lives; to develop search activity, creative activity; develop communication skills;
educating : to cultivate international feelings, as a component of the moral and patriotic education of students.
Equipment: audio, video systems, photographic equipment, computer.
Compiled by: Semenova Tatyana Anatolyevna
EPIGRAPH
Native language. It is imbibed with milk.
It sounds like music, delighting our hearts,
On International Mother Language Day.
In your native language, we wish you:
Love the language, keep it for a day and forever!
Do not forget the melody of the native language.
Each nation has its own unique culture, history, way of life and traditions. And, of course, the language. Preserving it is a very important task. Since the language is dear to us like a mother, our ancestors called it their native language. Unfortunately, we live in a time when they do not value their native language, their native word. It is today that holidays and events dedicated to the native language are so relevant. After all, only that person is able to learn other languages who knows his native language perfectly, reads and is interested in the culture of his native people, loves and is proud of his native language. Whoever has a native language has his own national face, his own “I”, as a person there is self-respect. International Mother Language Day aims to protect languages. Languages are the most powerful tool for preserving and developing our heritage.
Participants of the holiday: Children, teachers, parents of students. The school has 37 students.
holiday direction: Education of moral and patriotic feelings and internationalism among students through familiarization with folk traditions.
Event type :
by method: search and creative;
by the number of participants: intergroup
by duration: one day
Security:
Audio, video systems, photographic equipment, computer.
Exhibition of household items, worship and cultural traditions of the tundra Koryaks.
Photo exhibition.
Collection of folk costumes (for children and adults)
Audio recordings:
Library for children and parents.
Folk musical and noise instruments.
Estimated result:
For kids:
Development in children of interest in their native language, in the traditions of their native people.
For the teacher:
Develop work planning in the following areas: "Holiday of the native language", presentation of the work.
Explanatory note.
The holiday “International Mother Language Day” is a development of a teacher for children of all ages.
The purpose of the holiday is the desire of the teacher to immerse students in search and creative work on research, search for national traditions of the peoples of Kamchatka, whose representatives are the families of students.
The Koryak district is multinational, and the upbringing of international feelings among students is of current importance. In order to respect the traditions and language of your people and other peoples, you need to know them.
The activities of the teaching staff are aimed at familiarizing children with the origins of folk culture, the culture of other peoples, developing the creative activity of children, and the participation of parents in the life of the school.
The idea is this: we all live in Russia, in order to love and respect our Motherland, we need to know its history and traditions, but Russia is a multinational country, different peoples live in it, having their own traditions, you need to get to know them, but it is also necessary to introduce other peoples with their traditions, for this they, traditions, need to be known and preserved.
Problem: children do not understand the meaning of the word tradition.
The task of the children is to learn the traditions of families, to explore what kind of activities, activities held at school can be called a tradition.
The task of teachers, with the direct participation of parents: to acquaint children with folk traditions, to intensify the creative development of students.
The course of the holiday.
AT SCHOOL:
- Before the start of the lessons on the ruler, a documentary film about the discovery of the land of the Koryaks, a conversation about national customs, cultural features.
Quiz " Natural and cultural heritage”.
Koryak songs and melodies are heard on the school radio throughout the day.
Each lesson uses a national component of the teacher's choice.
2. In the dining room during breakfast and lunch, they tell about the features of the Koryak cuisine.
3. A single lesson of the Koryak language for the whole school, where the children meet with labor veteran Nikolai Ivanovich Tynetegin, the compiler of the Koryak language dictionary, a competition of Koryak riddles is held, poems and songs by Pyotr Yaganov, Georgy Porotov, Vladimir Kosygin (Koyanto) are performed by students. During the lesson, audio and video recordings about Koryak artists: Kirill Kolpalin and Viktor Sanakoev, as well as recordings of a gala concert, contests of storytellers and performers of generic melodies, songs in their native language are used.
4. Unified physical education lesson. Demonstration of national wrestling techniques. Koryak games.
OUTDOORS:
5. After lunch, schoolchildren go to the foot of the Chimitki hill to a prepared site. All participants in national clothes.
There is a yurt on the site.
Children learn about the rules for installing a dwelling, its decoration, the arrangement of a hearth, listen to the generic melodies of Targonskaya M.A. and Enpina O.I.
Communication in the yurt, if possible, in the Koryak language.
6. Exit from the yurt.
Everyone, regardless of age and nationality, dances the Koryak dance under the direction of Kechgelkot L.S.
7. Children are divided into two groups. Younger schoolchildren are offered a plein air - sketches based on the motifs of Koryak fairy tales. Middle and senior level - ski relay race.
Musical accompaniment: recordings of Koryak music and songs.
8. Tea drinking in a yurt. Teachers sum up the results of the relay race and the competition for the best sketch.
9. Construction. Summing up the day. Presentation of certificates and prizes. Performance of the Talovka anthem.
10. Return home.
Literature: presentation from the personal archive of Semenova T.A.
G. Porotov “I want to enter the Kamchatka line into the mythical chronicle!”
Comp. M.E. Belyaeva, A.A. Goncharova
KSCU "Kamchatka center of folk art" 2014
Petr Yaganov "Unfinished Song" comp. M.E. Belyaeva, N.A. Listopadova,
O.N.Polyakov. KSCU "Kamchatka center of folk art" 2014
Folklore of the peoples of Kamchatka (from the archive of G.G. Porotov) "Kamchatpress"
Petropavlovsk-Kamchatsky 2012
20.10.2011 | Kamchatka prepares to celebrate Nerpa Day
Traditionally, in the autumn, in the national villages of Kamchatka, the Koryak ritual festival of the sea animal, the seal, is held, which is a concentration of ancient customs, ritual dances and songs. It is carried out after the end of the fishing season, most often on the new moon, so that in the future there will be a lot of sea animals. This was reported in the Ministry of Affairs of the Koryak District.
Previously, every family that took part in the fishery arranged a thanksgiving holiday. For the holiday, figurines of animals were made from wood or sea grass. They were "fed" with fat, "drinked" and laid on a sacrificial place. Women and children danced on the occasion of the arrival of "guests", the head of the family made a sacrifice to the "sea master": he threw into the fire, symbolizing the sea, the fat of sea animals and thin willow branches. At the end of the holiday or a day after it, residents wearing wooden, rovd or grass masks exchanged gifts, then the masks were left on the western side of the village and covered with hare hair, which had a magical protective function.
After the end of the holiday, the settled Koryaks closed the entrance to the semi-dugout and laid the canoe for the winter. This was also accompanied by ritual actions: making fire with a ritual flint, cleansing the dwelling from evil spirits, etc. In the spring, before launching the canoes into the water, they kindled a new fire with a wooden flint, "fed" the flint with fat, made sacrifices, danced in a slow rhythm, so that the sea was calm. From the first killed seal, the hunter removed the fat from the right flipper, and threw the bone into the sea with the words: "Not enough for food, give me more!"
A working group has been set up at the Ministry for the Affairs of the Koryak Okrug and the Territories of Traditional Residence of the Indigenous Minorities of the North to prepare and hold the holiday.
The working group included employees of the Ministry, representatives of the local public organization "Association of Indigenous Peoples of the North "Koryakia"", public organization "Union of Kamchadals of the Koryak District", regional government institutions: "Center for Children and Youth Creativity" School Years "", "Koryaksky center of folk art", "Editorial office of the newspaper" Narodovlastie "", municipal institution of additional education "Children's Youth Sports School".
In the villages of the Tigilsky district, it is planned to conduct thanksgiving ceremonies for seals: in the villages of Tigil (November 5, 2011) and Voyampolka (October 29, 2011), and in the village. Lesnaya will pass Hololo (27–28.10.2011). In the villages of Ossora, Karaga, Tymlat of the Karaginsky district, the traditional ritual holidays "Nerpas" will be held in November and December this year. Three family holidays will be held in Tymlat alone (host Takyavnina T.V., host Nesterov A.A., Regional Indigenous Minorities "Milgin", chairman of the board Upit D.V.). In Tilichiki, Olyutorsky district, the Nerpa holiday will be held in the open area of the Olyutorsky center of culture and leisure.
According to tradition, the main events of the holiday will be the rituals of meeting seals, purification, thanksgiving to nature for its generosity. Competitions of tribal melodies, tambourines, the best carcass cutters, national costumes, folk art crafts will be a good seasoning for the main dish of the holiday - fragrant boiled seals. Women will compete in dances, and men in strength, dexterity and prowess. Guests of the holiday, having passed through the ritual gates, will be able to make wishes at the "tree of happiness".
The true adornment of the Seal Day will be the performances of the well-loved artists of not only the famous ensembles "Angt", "School Years", "Chakoki", "Weem", "Elvel", but also tribal communities, original national groups.
Koryaks, did not have a single self-name (group self-names: "chavchyv", "chav'chu"("reindeer breeder"), "nimylgyn"("local"), "nymylg-aremku","nomadic inhabitant", etc.), or « nymylans", "chavchuvens", "alyutors" - the indigenous population of the northern part of the Kamchatka Peninsula. Currently, they live compactly in the Kamchatka Territory, the Magadan Region and the Chukotka Autonomous Okrug of Russia.
The first mention of the Koryaks in Russian documents dates back to the 30-40s of the 17th century, at the same time the ethnonym "Koryaks" first appears. It is probably borrowed from the Yukagirs or Evens, from whom the Russian pioneers learned about this people. The Yukaghirs called this people "karaka", the Evens - "heyokel" ("one who shows up from behind a hillock"), which in the Russian adaptation turned into the words "Koryak". There is an assumption that the ethnonym "Koryak" goes back to the Koryak word "hora" - "deer".
The total number of Koryaks at present is about 9 thousand people, they are the indigenous population of the Koryak Autonomous Okrug of the Kamchatka region (about 7 thousand), they also live in the Chukotka Autonomous Okrug and in the North Evenki district of the Magadan region. The main ethnographic groups are coastal Koryaks, sedentary (Nymylans), deer and nomadic Koryaks (Chavchuvens).
The Koryaks speak the Koryak language of the Chukotka-Kamchatka family, and their writing is based on Russian graphics. At present, the Koryaks speak mainly Russian, about 2 thousand people retain the Koryak language, about a thousand - the Alyutor language.
Some of the believing Koryaks are Orthodox, but traditional beliefs are widespread: shamanism and fishing cults.
The Koryaks were previously (and still are) divided into two large economic and cultural groups: coastal e - fishermen and hunters of sea animals and tundra- reindeer herders.
Each group included several smaller territorial groups and spoke their own language or dialect.
Tundra Koryaks(“nomadic”, “chavchuvens”, self-name - “ chavchyv", « chavchyav", i.e. "reindeer breeder"), these are nomadic inhabitants of the inner tundra, engaged in reindeer breeding, they speak the Koryak language proper. These include Kamenets living on the coast of the Penzhina Bay), Parentsy living on the Paren River, in the northeast of the Taigonos Peninsula, Itcanians living in the villages of Upper, Middle and Lower Itkana in the east of the Taigonos peninsula and Apukians living in the lower reaches of the Apuca River.
Coastal Koryaks(or "sedentary") - "nymylans", self-name " nymylyn", « nymylu",- These are sedentary inhabitants of the coasts engaged in marine fishing. The original language is Alyutor, so the whole group is sometimes called Alyutors and. These include Palani(North-western coast of Kamchatka between the villages of Ust-Voyampolka and Lesnaya), Karaginians(the coast of the Karaginsky Bay between the villages of Uka and Tymlat) and actually alyutors(north-east coast of Kamchatka between the villages of Tymlat and Olyutorka)
Close to coastal Koryaks kereks(the coast of the Bering Sea between Natalya Bay and Cape Navarin), in Soviet times they were included in the composition of the Koryaks.
HISTORY OF THE ORIGIN AND DEVELOPMENT OF THE KORYAKS
The history of the origin of the Koryaks is associated with the autochthonous culture of their ancestors (judging by cultural proximity) - the Okhotsk culture of the first millennium AD. In the basin of the Sea of Okhotsk, archaeologists have discovered monuments of the Okhotsk culture - the culture of sea animal hunters, fishermen and wild deer hunters, in which features of the Koryak cultural tradition are traced, in relative chronological continuity up to the ancient Koryak settlements of the 16th-17th centuries.
The basis of the Okhotsk culture is the intracontinental Neolithic traditions of the Baikal region and the southeastern components of the Amur region. The ancient tribes of the Koryaks gradually moved deeper into Kamchatka, and the transition to sea hunting and settlement contributed to the isolation of individual groups of ancient Koryaks, the fragmentation of the ancient Koryak language into dialects, the formation of specific features of the culture of the coastal Koryaks and their modern physical appearance.
Introduction to reindeer herding occurred among the Koryaks in the 11th-16th centuries as a result of its borrowing by separate groups of sedentary hunters from the Evenks in the Penzhina Bay area, as well as on the eastern coast of the Kamchatka Peninsula, adjacent to Chukotka. Initially, reindeer herding only supplemented the already established economic complex of coastal residents - hunting for sea animals and wild deer, fishing and coastal gathering, but later it was transformed into specialized pasture reindeer husbandry.
The Koryaks interacted most closely with the Itelmens, which is recorded in almost all spheres of culture, and since the 17th century, the Koryak-Russian ties have become the most significant factor determining the appearance of the Koryak culture. Living together with the Russians, especially the coastal Koryaks, changed their economy and life, although the "reindeer" Koryaks to a greater extent retained the features of their culture. Thus, the shape of the ethnic culture of the Koryaks was influenced by both regional factors in the formation of Paleo-Asiatic peoples and ethno-cultural ties with neighbors.
It should be noted that the relationship of the coastal Koryaks, Nymylans with Russians in the first decades of Russian colonization was very difficult and the Cossack detachments advancing to from Okhotsk and Anadyr met fierce resistance, and the war with the Okhotsk coastal Koryaks dragged on until the middle of the 18th century, and during its nymylans lost up to half of the total number, the Alyutors, Palans, and Penzhin Koryaks were especially hard hit, the number of which decreased by 3-4 times. In addition, a smallpox epidemic in 1769-70 also caused severe devastation among the Nymylans.
Tundra Koryaks, Chavchuvens quickly accepted Russian citizenship and agreed to pay yasak, and the Cossacks often involved them in campaigns against coastal Koryaks. At the same time, there were frequent military clashes between the Chavchuvens and deer Chukchi, who also fought the Russians. By the beginning of the 80s of the XVIII century, when the Chukchi-Koryak wars ceased, the Chavchuvens lost more than half of their population, lost part of their deer and were forced to cede part of their territory to the Chukchi and Evens, having migrated from Anadyr to Gizhiga and further to Kamchatka. The total number of coastal and deer Koryaks by the end of the 18th century reached five thousand people.
Since the 2nd half of the 18th century, peaceful relations between the coastal Koryaks and Russian pioneers have been established and a gradual rapprochement of the two peoples begins, Russian settlements appear - Gizhiga, Penzhino, etc., trade is widespread, new tools, metal utensils, manufactory products, foodstuffs. On the coast of Okhotsk, the Russian language is spreading and the number of mixed marriages is growing.
In the 19th century, the contacts of the Koryaks with neighboring tribes expanded even more, especially with the Itelmens (Karagins and Palans) and the northern groups of the Chavchuvens with the "reindeer" Chukchi.
Since the 30s of the XIX century, there has been a steady increase in the number of Koryaks, and according to the 1897 census there were more than 7 thousand people.
LANGUAGE
Koryaks, like other Paleoasian peoples of northeastern Siberia, they belong to the mainland group of populations of the Arctic Mongoloid race Koryak language included in Chukchi-Kamchatka group of Paleoasian languages where it is closest to Chukchi.
The proximity of the languages is explained by the commonality of the linguistic substrate, from which, in different time periods, the languages of the modern peoples of the North-East of Siberia were isolated. At first, it was probably the Itelmen language, which developed autonomously for a long time, and then Chukchi and Koryak, which coexisted for a longer time in a substrate state under conditions of rather active contacts between these peoples.
In the structure of the language, the cultural and economic diversity of the Koryaks was reflected in dialects whose names correspond to the distinguished groups: Chavchuvensky, Kamensky, Apukinsky, Parensky, Itkansky, Olyutorsky, Karaginsky, Palansky, Kereksky. The dialects of the Olyutorians and Kereks, as independent ethnic groups, are currently singled out as independent languages.
In 1932, under the leadership of V.G. Bogoraz, linguist S.N. Stebnitsky prepared the "Red Letter" - the first primer in the Koryak language. The complexity of spreading literacy among the Koryaks consisted in dividing their language into two dialect groups - northern and southern, each of which consisted of dialects (4 and 3, respectively). Along with them, another dialect stood out - Koryaks-reindeer herders chauch. Since the Chauchus make up about half of the Koryaks, it was their language that was taken as the basis for the creation of writing, educational and popular literature. In 1937-1938, education was transferred to the alphabet with a Russian graphic basis.
KORYAK ECONOMY-REINDEER HUSBANDRY, FISHING AND HUNTING.
ethnic culture The Koryaks are represented by two main economic and cultural types - reindeer breeding and fishing and hunting for sea animals.
reindeer breeding- the basis of the life support of the Koryaks-Chavchuvens (chauchu), which is supplemented by hunting and fishing. The settled Koryaks were engaged in fishing, sea and land hunting, but for different territorial groups of settled Koryaks, the importance of these types of economy could change. Among the Alyutors, reindeer breeding is only supplemented by a commercial complex.
Reindeer husbandry of the Koryaks-Chavchuvens is a large herd and in organization and productive orientation corresponds to the Samoyed. Differences are recorded only in shorter routes of seasonal migrations, summer grazing in the mountains and division of the camp, as well as the absence of a shepherd dog. Koryak reindeer herders were also characterized by highly specialized reindeer transport.
The Alyutors are characterized by a lower supply of deer farms and cooperation of small-deer farms, they devoted more time to hunting.
Fishing formed the basis of the economy of the settled Koryaks - Karaginians, Alyutors, Palans, and marine hunting- Penzhins and Apukins. At the beginning of the 20th century, up to 63% of the Koryak farms were engaged in hunting marine animals.
They caught salmon fish - chum salmon, pink salmon, sockeye salmon, coho salmon, chinook salmon, sesame, mainly in the mouths of rivers during the spawning run, as well as smelt, lenok, herring, grayling, in winter ice fishing for saffron cod was practiced. Fishing gear - nets of nettle or vein threads, and later - imported nets, less often fishing rods.
The fur trade is also developed (hunting for sable, fox, otter, ermine, wolverine and squirrel), which, however, before the arrival of the Russians was not of great importance, the Koryaks hunted mainly bear, mountain sheep and wild deer.
They hunted seals, bearded seals and spotted seals in spring and autumn with the help of harpoons, nets, mallets and guns, the Penzhina Koryaks hunted with canoes the most common, the Karaginians traveled to the sea on ice on sleds. The animal was also hunted on rookeries. In the past, whale hunting was also important.
A feature of the culture of the settled Koryaks was draft dog breeding, various means of transportation on water, which had much in common with the Chukchi and Eskimo traditions.
The traditional economy of the coastal Koryaks was complex, and fishing occupied a leading place in the economic complex of the settled Koryaks. Fishing, mainly river and coastal, was most developed among the Karagins, Alyutors and Palans. All groups of settled Koryaks and Alyutor reindeer herders were engaged in sea fur hunting in the Sea of Okhotsk and the Bering Sea.
Gathering was especially widespread among the settled Koryaks - they collected edible mollusks, eggs of wild birds, berries, nuts, willow bark, seaweed, wild sorrel, saranu, fireweed, cow parsnip, etc.
FAMILY RELATIONSHIPS
The main economic unit of all groups of Koryaks in the XIX - early XX centuries. was large patriarchal family. Polygamy is also known, although at the end of the 19th century it was no longer widespread. Marriages were concluded within one local group; work for his wife. There were also customs levirate(when the widow was obliged or had the right to remarry only with the closest relatives of her deceased husband, first of all with his brothers) and sororate when a man entered into marriage with several women - relatives or cousins. All groups of Koryaks had a strict sexual division of labor.
The inhabitants of the camp were connected by kinship relations, the population of the camp sometimes reached 50-70 people. The "head", that is, the manager of the economic life of the camp, was considered the owner of most of the herd. Several camps roaming in a certain territory united in groups connected by blood or marriage ties, as well as economic relations, these groups were headed by “headmen”.
Forms of ownership of the Koryaks - communal for pastures and private for reindeer herds. The reindeer herding economy of the chauchus, reindeer herders, until its “reconstruction” in the Soviet period, remained patriarchal-natural with noticeable features of primitive communal relations.
CLOTHES, HOUSES, HOUSEHOLDS
Traditional home crafts - this is the processing of wood, bone, metal, stone, weaving, dressing skins; in ancient times, the Koryaks also knew primitive pottery.
The Koryaks knew the use of metals even before contacts with the Russians, and in the 19th-20th centuries, the centers of the Koryak blacksmith craft were the villages of the Parensky Koryaks - Paren and Kuel. The Koryaks were engaged in hot working of iron, cold processing of copper and brass.
The wood was used to make reindeer and dog sleds, boats, spears, utensils, spear shafts and harpoons, shuttles for weaving nets. The Koryaks made utensils, knives for butchering fish, picks, untetherers, harpoon tips, brakes for reindeer sleds, and combs for combing grass from bone and horn of a deer and a mountain sheep.
Stone axes, spearheads were used as early as the beginning of the 20th century, and stone scrapers for dressing skins are still used today. At present, the traditional branches of reindeer breeding and fishing determine the economic direction of the Koryak Autonomous Okrug.
Koryak dwellings are conical portable yurts - yarangas. The yaranga had a frame frame made of poles, which was covered with a tire made of deer skins with sheared fur, with the inside inside.
The settled Koryaks were dominated by a rounded semi-dugout with a diameter of 3 to 12 meters with a funnel-shaped structure on the roof and walls made of wooden planks, with a central square or round hearth lined with stones. In winter, the dugout entered the dugout through a smoke hole. From the middle of the 18th century, log dwellings began to appear.
The only type of settlement for reindeer herders was a camp, consisting of several dwellings - yarangas.
The specifics of the fishery, coastal fishing and the extraction of marine animals, determined the nature of the settlement. The settlements of the coastal Koryaks were located along the banks of the rivers, more often in the mouths and on the sea coast.
Traditional winter clothing consisted of fur kitchen shirts, pants, hood and shoes. Winter clothes are double: the lower one is with fur to the body, the upper one is with the fur out. Most kukhlyanka with a hood, pants in length reached the ankles. Men's winter shoes with long and short tops were sewn from reindeer skins with fur outside, the soles were usually made from lakhtak skin. Fur siskin stockings were put inside the shoes. On the road, they put on over the kukhlyanka camleyka- a wide shirt made of rovduga or fabric. The set of women's winter clothing also included overalls ( kerker), fur shirt ( gagagla), the hood of which replaced the headdress. The summer clothes of the Koryaks had the same cut as the winter clothes, but made of rovduga, deer skins with sheared fur, dog skins, and purchased fabrics.
The main food of reindeer herders is reindeer meat, mostly boiled. Dried meat was used to prepare a ritual dish - pushers (the meat was rubbed with a pestle, adding roots, fat and berries). Frozen meat was eaten on the road.
All reindeer groups of the Koryaks harvested yukola (dried fish), and in the summer they diversified their diet with fresh fish.
For sedentary Koryaks, the main food is fish, meat and fat of marine animals, and most of the fish was consumed in the form of yukola, exclusively salmon, and the meat of marine animals was boiled or frozen.
Gathering products were used everywhere: edible plants, berries, nuts. Fly agaric was used as an aphrodisiac and intoxicant. From the end of the 19th century, purchased products began to become more widespread: flour, cereals, tea, sugar, and tobacco.
BELIEFS
The traditional worldview of the Koryaks is associated with animism, Koryaks inspired the whole world around: mountains, stones, plants, sea, heavenly bodies. Worship of sacred places - appapels (hills, capes, cliffs) is widespread, sacrifices of dogs and deer are practiced.
Widespread cult objects - anyapeli, special stones for divination, sacred boards in the form of anthropomorphic figurines for making fire by friction, amulets symbolizing totemic ancestors.
The main rituals and holidays of the settled Koryaks of the 19th - early 20th centuries were dedicated to the fishing of marine animals, solemn meetings and seeing off of the hunted animals (whale, killer whale, etc.). After the performance of the ritual, the skins, noses, and paws of the killed animals were added to the bundle of family totems.
The Koryaks also developed rituals of the life cycle that accompanied weddings, the birth of children, and funerals.
To protect against illness and death, they turned to shamans, made various sacrifices, wore amulets. Premature death was considered the intrigues of evil spirits, ideas about which were reflected in funeral and memorial rituals. Funeral clothes were prepared while still alive, but they left them unfinished, fearing that those who had already finished clothes would die earlier. She was finished with a large, ugly seam while the deceased was in the dwelling and at that time it was strictly forbidden to sleep. The main method of burial is burning on a fire made of cedar elfin. With the deceased, his personal belongings, basic necessities, bow and arrows, food, gifts to previously deceased relatives were laid on the fire. Among the coastal Koryaks of the southern groups, baptized in the 18th century, the Orthodox funeral and memorial rite was intertwined with traditional customs: burning the dead, making funeral clothes, treating the dead as if they were alive.
ART AND HOLIDAYS
Folk arts and crafts Koryaks are represented by the artistic processing of soft materials (exclusively for women) and the manufacture of products from stone, bone, wood and metal (for men). Fur mosaic strips in the form of a wide border were sewn onto the hem of kukhlyankas. (dipped). The ornament was predominantly geometric, less often vegetal, often embroidered realistic figures of animals, scenes from their lives. Miniature figurines of people and animals were carved from walrus tusk and horn, bone earrings, necklaces, snuff boxes, smoking pipes decorated with engraved ornaments and drawings were made.
The main autumn holiday of nomadic Koryaks is Koyanaitatyk("Drive the deer") arranged after the return of the herds from the summer pastures. After the winter solstice, the reindeer herders celebrated the “Return of the Sun”, on this day they competed in reindeer sleigh races, wrestling, running with sticks, threw a lasso on a target moving in a circle, climbed an icy pillar.
There was also a spring "holiday of the horns" - keelway, and in the fall, the holiday of slaughtering deer at the reindeer herders.
Before the start of the spring sea fishing, the coastal hunters organized a holiday for the descent of canoes, at the end of the autumn season (in November) seals – "hololo"("ololo"). There were holidays of the “first fish” and “first seal”.
Both coastal and reindeer Koryaks held special religious ceremonies on the occasion of hunting a bear, a ram, etc. with ritual dances representing naturalistic imitations of the movements of animals and birds: seals, bears, deer, ravens.
The main genres of narrative Koryak folklore are myths and fairy tales flickered"), historical traditions and legends (" pan-natvo"), as well as conspiracies, riddles, songs. The most widely represented myths and tales about Kuikynyaku (Kutkynyaku) - A crow, who appears both as a creator, and as a joker and prankster. Fairy tales about animals are popular, in which mice, bears, dogs, fish and sea animals most often act as characters.
The historical narratives of the Koryaks reflect the real events of the past (the wars of the Koryaks with the Chukchi, with the Evens, inter-tribal skirmishes). In folklore, traces of borrowings from other peoples (Evens, Russians) are noticeable.
Koryak music is represented by singing, recitatives, throat rattles on inhalation and exhalation. The lyrical ones include “name song” and “ancestral song”, reproducing local and family melodies.
The common Koryak name for musical instruments is g'eynechg'yn . The same word denotes a wind instrument similar to an oboe, with a feather squeaker and a birch bark bell, as well as a flute from a hogweed plant with an external slot without playing holes, and a squeaker from a bird feather, and a birch bark trumpet. Also characteristic are a lamellar harp and a round tambourine with a flat shell and an internal cruciform handle with vertebrae on a bracket on the inside of the shell.
contemporary cultural life. At present, children learn their native language in schools. An art school has been opened in the village of Palana, a folklore group, a circle of the Koryak language and the national dance group Veem (River) work at the House of Culture. Local television and radio broadcasts in the Koryak language.
To protect the interests of the indigenous people of the Okrug, a public organization "Indigenous Peoples of the North of the Koryak Autonomous Okrug" was formed, in the Koryak Autonomous Okrug laws are being passed that should help preserve and revive the national way of life, traditional forms of management. In recent decades, professional choreography (the national dance ensemble "Mengo") and fine arts have been successfully developing, associations of amateur artists and writers have been created, the artist Kirill Kilpalin and the writer Koyanto (V. Kosygin) are especially famous.
Alyutors(Olyutors, Alyutors in Koryak and Chukchi - alutalhu, elutalu). This special ethnographic group of Koryaks has been mentioned in Russian sources since the beginning of the 18th century as a special people. Named after the village of Alyut, according to another version - from the Eskimo " alutor"- "an enchanted place." Self-name - " nymylyu", the same as for various groups of coastal Koryak.
According to the 1989 census, the Alyutors were singled out as an independent people, numbering 3,500 people, they live mainly in the eastern part of the Koryak Autonomous Okrug - in villages along the coast of the Bering Sea, from Korfa Bay in the north to the village of Tymlat in the south, and along the middle course of the Vivnik River, and also on the western coast of Kamchatka, in the village of Rekkinniki. They speak the Alyutor dialect, which is close to the southern branch of the Coastal Koryak dialects.
According to the type of management and traditional culture, the Alyutors are very close to the coastal Koryaks: they are also engaged in marine hunting, including hunting whales and walruses, fishing, gathering, hunting, and reindeer breeding since the 19th century. Reindeer were exchanged for sea products and essential goods, reindeer transport was used for migrations (dog teams - for everyday household needs, when examining traps and traps during the hunting season).
The Alyutors had dwellings and clothes similar to those of the Koryak, but one of the features of the clothes was waterproof kamleiki made of walrus intestines, in addition, it was customary to sew trousers made of reindeer kamus to winter torbashes.
The beliefs and rituals of the Alyutors were not much different from the Koryak ones, Orthodoxy, which had spread since the beginning of the 18th century, was never accepted by them, and the Alyutors still continue to preserve a number of local ethnographic features.
In March 2000, by a decree of the Government of the Russian Federation, the Alyutors were included in the Unified List of Indigenous Minorities of the Russian Federation.
A.A. Kazdym
Academician of the International Academy of Sciences,
member of MOIP
