Funeral and memorial rite of the peoples of the Far North. Funeral rites of the Nenets Where the dead are buried in the tundra

The Nenets believe in an omen of illness and death: the unexpected death of several deer or failure in catching, as well as unexpectedly large prey. A quick death was foreshadowed by unexpected luck in hunting or fishing, if others did not have this. This belief continues to this day. The deceased, in full dress, is laid on his sleeping place in the opposite direction, with his feet against the wall. The deceased is also given his tea cup, cookies, and with the words: “You will eat first, then we”, tea is poured from the cup on his toes, and then on the door. The fire burns all night and the next three days. An ax is placed on the outside of the door of each tent, and on the other side, a piece of coal. Now they do it only in the chum where the deceased lived. At the burial place, the head of the deceased was turned to the west or east. Vorozheev were buried face down so that they would not frighten their relatives (Mezen), or a hole was drilled near the head in the coffin of the “seer”, “expert”, so that he had a way out and could protect loved ones. Note: in funeral rite the west-east direction is strictly observed, since the east is the side of the living, from there the day, the sun appears; the west is the side of the dead, the sunset, the day goes there. A torabt (a piece of the skin of a beaver, otter), used in the rite of purification, is placed in the hands of the deceased. If there is nothing in his hands, he can "take" someone's soul with him. According to beliefs, the inhabitants of the Lower World meet the deceased with the words: “What did you bring us?” - and he gives them the objects put into his hands. The deceased is dressed in the best winter clothes, in kitties (shoes). The eyes of the deceased and the heart are covered with metal objects, coins, beads, or the face is already covered with a cloth mask with facial lines marked with beads. It was believed that if this was not done, then the deceased would not find, “won’t see” the way to the afterlife, or this foreshadowed imminent death any of the relatives. The deceased is wrapped with half of the chum cover. Sew this cover away from you, with large stitches, without knots. Superstition does not allow sewing on a person with stitches and from oneself. When girls are taught to sew, they say: “Do not sew, as on a dead man, with large stitches.” Half of the muiko is sent with the deceased, pan (the hem of the plague cover), the back part (esyar) of the canopy, an ax, the wooden part of the gun, the metal parts are given to someone, but not to a relative. The deceased is not carried out through the door where living people walk, but for this the cover of the plague is lifted. After her death, the hostess of the plague is carried out between two poles near the entrance, where the pada lay (a bag with her shoes). Other deceased members of the family are carried out on the other side of the entrance, where one pole is cut, following the door pole. The ritual procedure of carrying out the deceased through a specially prepared hole is one of the ethnographic universals and correlates with ideas about the inversion of the world of the dead in relation to the world of the living. This entrance serves as a boundary in the spatial model of the house between the Lower and Middle worlds. The clothes and tools of the deceased are also placed in the coffin. Things become unusable - the tip of sharp objects is broken off, the lid of the snuffbox is broken, etc. the deceased should not be given either a sharpener or a rifle, but a bow is allowed. A tinderbox is put into the mitten to make fire. Flint and steel are now replaced by matches, sulfur is burned on them. Or the sulfur is broken off the matches, the iron shutter is removed from the rifle. Near the coffin they leave an inverted perforated cauldron, an inverted broken sledge, sometimes an inverted half of the boat, a broken divination tambourine and a cradle. A trochee is stuck into the crossbar of the coffin, a bell is hung on the crossbar, and a table with a cup is left nearby. If the funeral was in the summer, then the ritual of latam, hevotava is performed - the first board for the coffin is smeared with the blood of the sacrificial deer. In the future, bloodless commemorations are made, while the earth is alive, i.e. until frost. To reach the Middle World (gone) is provided with a means of transportation. Reindeer in a harness "leave" for the owner - I, ha, mad (when the earth dies), i.e. in early autumn or on the first snow. Reindeer are left uncut, i.e. the way they go in a team, along with a sled. "Sent" for the deceased and his dog. In addition to riding deer, the Khan deer is slaughtered - for a treat. In ground burials, a bell is hung on a pole. With its help, the deceased is notified of the arrival of relatives at the commemoration, all those who came are listed by name. IN this case the bell provides communication with the Lower World. Before leaving the cemetery, they go around the burial place three times clockwise, and each strikes the bell (option: touch the ground each time). In this case, they say: "Until my copper cauldron is full of holes, I will not come to you." A perforated copper cauldron or a bucket whose eye is broken is left with the deceased. Previously, food was placed in the coffin, but now it is left outside because of the fear that the bear, smelling the food, will break the coffin. There were cases when the bear removed the front cover of the coffin. Tobacco - syar has ritual significance. Therefore, it is a sin to spare tobacco, it is left to the dead, poured into the corners of the coffin, and in the cemetery for all the dead - on the ground. The deceased was tied with half of the lasso (tynzya), and after lowering the body into the coffin, the lasso was cut into pieces (according to the number of family members of each participant in the funeral) and these pieces were thrown towards the east of the yal, nyu (toward the day. Damaged sledges, along with the skin, are turned over and the sled is turned at sunset. The harness is cut. All participants in the ceremony stand side by side. Formerly a shaman of the sambadan category, and now the eldest in age, with the help of an ax, finds out whether the deceased took everything he needed with him, whether he holds any evil against anyone. Leaving the cemetery , take precautions. The elder (formerly the shaman) blocks the road with branches - one is dry, the other is alive. The branches are placed against each other. The elder, pointing to a live branch, says: "You have two roads, if you follow this road, a wolf may meet you , bear, many rivers". Then, pointing to a dry branch, he says: "Here is your road." They prepare two larch logs arshin long, put one, and put the other across the ground and say: "Here is your path sign, go along him to the crossbar, we left you. Forest Yuraks go around the grave three times. At the last round, everyone passes along the “night side” of the deceased, between two parallel trees; and this space is blocked by a dry fallen tree, the top towards the "night" - this is the path of the deceased. The same is done on the "day side", but there the space is locked by a living tree, the peak towards the sun - this is the road of the living. Then they go straight home. The mounts of the deceased were once simply left by the tundra Yuraks after being strangled at the grave, leaning them against the poles of the plague or against pointed poles. This is being done now. In the funeral rituals, it was strongly emphasized that the living and the dead have different paths that should not coincide. When a person is escorted to another world, one cannot be silent, one must speak. You can’t cry, otherwise the dead person will have a headache. You can't look back at the cemetery. The deceased is buried with his head to the west (sunset). Before closing the lid of the coffin, the rite of "bringing the soul" is performed. An elderly woman leads the skin of an ermine or a bear along the edges of the coffin, while making a kind of whistle. After the funeral, the deer are unharnessed, not before each one sets fire to the hair of the mounts in front and around the neck; people also set fire to the wool on their clothes. Thus, we can note several rituals of “escorting” the soul to the Lower World - this is the removal of the soul from the body, divination on an ax, showing the way to the deceased. After burial, it is desirable that the relationship between the deceased and his relatives cease, such is the peculiarity of the Nenets tradition.

Since ancient times, people have performed special rituals, escorting the dead to the Land of the Dead. A certain sequence of actions, as a rule, was aimed at making the stay of the deceased in the next world more convenient and pleasant. Ancient people put weapons and food in the grave, later noble people began to be sent to the other world, accompanied by their wives and servants, and with the spread of religions, the clergy began to conduct the funeral rite, asking God for the Gardens of Eden for the deceased with prayers.

In any case, throughout the history of mankind, there have been and continue to exist special actions that people carry out for the deceased after his death. What features differed in the funeral rites of the peoples of the North - we will tell in this article.

Ostyaks and Samoyeds.

These nationalities modern name- Khanty and Nenets) lived in the lower reaches of the Ob. They buried their dead in special boxes - holmers. A semi-boat coffin was placed inside, where the deceased was laid with their feet to the south, down the river. Equipped a man in last way thoroughly - oars, skis, bow and arrows were placed on the holmer or next to it. Idols were left inside the box - temporary vessels for the soul and other religious attributes. And inside the boat, directly next to the body, they had small items- a knife, an ax, dishes, metal plaques.

Nanais.

They determined death with the help of a bird's feather - it was brought to a person's face, and if the fluff remained motionless, then the person is dead. The body was laid on the floor near the bunks, the arms were laid along the body, and the legs were tied with white braid. A stone was attached to the heels so that the deceased would not push the souls of the living out of the dwelling. They made him a funeral breastplate with schematic representation intestines so that the soul can be fed. Food and drink were placed at the head.

They were engaged in funerals (digging a grave, taking them out of the house, burying them) necessarily aliens so that the deceased would not return from the grave to the family. The funeral attire included an odd number of torn items. The rest of the property of the deceased was laid out in the yard, and then - partly distributed as a keepsake to relatives, partly - burned. The remains of clothing and household items were placed in the coffin.

Nganasany.

This people lived in the north of Taimyr. The peculiarity of their burials was that the deceased was taken out on sleds to the tundra and left there. If a bear ravaged such a grave, it was considered a good sign. In any case, it was forbidden for the living to approach the Narts, since, according to their beliefs, all the best of a person goes into world of the dead, which is underground, behind seven layers of ice, and the bad remains on the grave. Children were buried on trees so that they were closer to the sky.

Ob Ugurs.

The customs of this nation include a special ritual of "treatment" - before the burial, the deceased lay at home, and those who came to honor his memory brought special food and tobacco. The guests, in turn, took food lying next to the deceased and tobacco from his pouch. The ceremony ended with the creation of a set of food and things that were placed in the coffin, as well as the naming of the deceased by a posthumous name.

Evens.

In the customs of this tribe, the deceased person is dressed in the best clothes, placed in a hollowed-out deck and placed on special pillars. The coffin and pillars were doused with the blood of sacrificial deer, the things of the deceased were placed under the coffin. It was believed that after death, the Even would go to the east, so they buried him with his head to the west. Funeral clothes were specially sewn and did not have knots, as it was believed that they could prevent the soul from being freed from the body.

More about various rituals, funeral and memorial traditions, phenomena, unusual facts you can find in the section

3.5 Burial rite

The Nenets represented death, the spirit of death, as very large, it has black hair on its body, and it looks like a person. His dwelling is an underground tent, and he collects the dead from himself. With death, a person begins another life, but there everything is the other way around. Funerals and commemorations are held in the evening, since the earthly day in the Lower World is night, and night is day for them. The burial ceremony

It happens while the rays of the sun (life) fall on the earth, then the time will come for those who meet the deceased in the underground camp. So the evening ends vigorous activity people in the tundra. Children should not play with dolls, as dead children begin to play at this time. It is believed that it is very cold in the underworld, probably due to the fact that there is permafrost underground. Therefore, the dead are always dressed in warm winter clothes. The deceased in full dress is laid on his sleeping place in the opposite direction, with his feet against the wall. The deceased is offered his tea cup with tea, pour tea on his toes and on the door. At the burial place, the head of the deceased was turned to the west or east. Vorozheev was buried face down so that he would not frighten his relatives; or in the coffin of the "seer" a hole was drilled near the head so that he had an exit and could protect his loved ones. In the funeral rite, the east-west direction is strictly observed: the east is the side of the living, from there the day appears; the west is the side of the dead, the sunset, the day goes there. A piece of beaver or otter skin is placed in the hands of the deceased, used in the rite of purification. If he has nothing in his hands, he can "take" someone's soul with him. The inhabitants of the Lower World meet the deceased with the words: “What did you bring us?”, - and he gives them the items put into his hands. The deceased is dressed in the best clothes. AAAAAAAAAAAAAAAAAAAAAAAAAAA

The eyes and heart are covered with metal plates or the face is covered with a cloth mask with facial lines marked with beads. It was believed that if this is not done, then the deceased will not find, “will not see” the road to the afterlife, and this may portend the imminent death of one of the relatives. The deceased is wrapped with half of the chum cover. The dead man, taking out not through the door where living people walk, for this they lift the canopy of the plague from the other side. The clothes and tools of the deceased are placed in the coffin. Things become unusable - the tip of sharp objects is broken off, clothes are cut, matches are put in the mitten, sulfur is burned on them. Near the coffin they leave a perforated cauldron, an inverted broken sled. A trochee is stuck into the crossbar of the coffin, a bell is hung on the crossbar, and a table with a cup is left nearby.

The Nenets know at least five ways to send things outside the Middle World:

1. Breaking (for example, piercing a vessel, cutting off a piece of clothing, breaking off the tip of an arrow or knife).

2. Giving things an unnatural position (turning the vessel upside down, leaving the sledge upside down by the grave)

3. Burying in the ground

4. Sticking things into the ground (knife, spear, chorea, etc.)

5. Room at a height (burial of miscarriages)

To reach the Lower World, the deceased is provided with a vehicle. Deer in a harness "leaving for the owner" (they are killed); if the funeral is held in winter, the deer are left uncut - as they go in a team. Goes for the owner and his dog, in addition to riding deer, a deer is slaughtered for a treat.

In the funeral rituals, it was strongly emphasized that the living and the dead have different paths that should not coincide. When a person is escorted to another world, one cannot be silent, one must talk. You can’t cry, the dead will have a headache. You can't turn around. Women let their hair down as a sign of mourning.

When people return from the grave, the deer are not unharnessed until each one sets fire to the wool of the riding deer on the neck; people also set fire to the wool on their clothes.

After burial, it is desirable that ties between the deceased and his relatives cease, such is the peculiarity of the Nenets tradition. Mourning solves a psychological problem, kills the living memories of the dead, softens the pain of loss.

Conclusion

The aim of the work was to study the culture of the Nenets ethnic group. Preservation and promotion traditional culture and the arts of the peoples of the North is one of the leading trends in the activities of the cultural institutions of the district. The forms of work aimed at the implementation of this task are designed to contribute to the deepening of knowledge and ideas about the history of the indigenous peoples of Yamal, acquaintance with their customs and traditions, rituals and holidays, familiarization with the origins folk wisdom peoples of the North.

Bibliography

1. Veniamin, archimandrite (Smirnov) "Mezen Samoyeds" Bulletin of the Geographical Society 1855, Ch 14

2. Verbov G.D. " Nenets fairy tales and epics" Salekhard 1937

3. Khomich L.V. "Traditional education of children among the peoples of the North" Leningrad 1988

4. Khomich L.V. "Nenets Essays on Traditional Culture" St. Petersburg 1995

5. Yadne N.N. "I come from the tundra" Tyumen. 1995

6. Turutina P.G. "On the paths of my ancestors" Yekaterinburg 2000

Glossary

Vainuta - one of the sons of Num, who laid the foundation for the family of the Nenets people

Wark - bear

Vesako - the old man - Cape Bolvansky

Ilebts - wild deer

Ilebyam, Pertya - myriad deer

Inucida - a spirit that deprives a person of reason

Mal,te Nga - a mythical creature, without a mouth and an anus,

having only a sense of smell.

Mando, Yara - sandy hills of the Enets

Mando, Neva - the head of the Enets

Mando, Seda - hill of the Enets

Minley is a mythical bird with seven wings on each side, the son of Num, responsible for the change of seasons, day and night, etc.

Madna - evil spirit, people and animals deformity

Na - the spirit of sickness and death

Braids - decoration for women's hair

Nebya hehe - mother spirit

Nev, myself, e - the head of the hill - the genus Yadne

Neshau - Nenets

Nuv, padar - Numa's paper, similar to the book of life among Christians

Nuv, something - God's heavenly lake

Nuv, nannies - the upper world

Num - heaven and heavenly God

Nev, honeycombs - Elevation of heads, hill of heads

Nyadangy - Nyadangy family

Pyri, then - lake Shchuchye

Pe,mal hada - Mount Minisey in the Urals (Konstantin's stone)

Sarmik - animals (in the broad sense of the word)

Sitting-hehe, salya - two idols hill, White Island

Si, iv seda - Seven hills

Siirtya - tundra natives

Sote, I am the clan of Yar

Sote I - myad, plump hebidya, I - sacred place mistress of the plague

Sero, Iriko - White grandfather

Syukhney, hehe, I am the sacred place of Syukhney

Syabta, myself, e (Syabty hill) - from the Nyaruy clan

Sit down - an idol depicting a spirit

Tusidi, hehe, I am the sacred place of Tusida

You are a domestic deer

Teri Namge - spirits in the form of various underground creatures

Khabcha minrena - an evil spirit that brings illness

hadako - grandmother (female sacred place)

Halev, but - the island of seagulls.

Khansosyada - an evil spirit that takes away the mind

Hantei no - genus Yapto ne

Harv, Pod - larch thicket, the road in it. Kozmin

Copse

Kharyuchi - one of the sons of Num, who laid the foundation for the family of the Nenets people

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At the present stage, in the process of writing the work, it was impossible not to use the data of the worldwide network, which has accumulated a large amount of material on the funeral and memorial rite of the peoples of the Far North.

Thus, in the course of writing the term paper, extensive material was used, presented by scientific, educational, methodological, journalistic, cartographic sources, materials from the Internet, which allows us to call the work scientific, informational and attractive, and the content of maps and illustrations makes it visual, convenient for perception.

1. Funeral and memorial rite of indigenous peoples

Far North

IN Lately the inhabitants of the Far North began to accept the Christian faith, but among the Chukchi, Evenks, Eskimos, etc. many more pagans. Their religion is a system of beliefs that the Earth is inhabited by various spirits - the owners of things, phenomena and elements. Some "central" deity northern peoples no, and the models of the world, including the afterlife, differ only in small details. According to their concepts, there are several other worlds: for good people, for the bad and suicidal, as well as the world in which God and angels live, it is so interesting in these beliefs that paganism intertwined with Christianity. These peoples believe that good man after death, he will go to a place where there is no hunger, poverty, but there are many deer and fish. What is most interesting, even pagans condemn suicide and consider the souls of people who lay hands on themselves to be "unclean." The customs associated with burial among the peoples of this region are different.

1. Chukchi

All sorts of precautions and protective spells during the funeral of the Chukchi are of particular importance in the cycle of funeral and memorial rituals. Fear of the dead and the need to take various precautions for their return are deeply rooted in the minds of the Chukchi.

A dead body is considered harmful, particles taken from a dead body are used to create damage, illness. A person walking along the tundra and seeing a corpse is in danger of bringing misfortune upon himself, if he returns or goes back, the corpse will follow him, soon overtake him and block the road. Then the Chukchi will not be able to escape.

Immediately after death, all clothing, including necklaces and amulets, is removed from the deceased and placed in the inner canopy. Two skins serve as bedding and coverlet. It is considered indecent to show a dead body daylight. The inhabitants of the tent are removed from the canopy.

The funeral rite is performed the day after death. At night, two people should remain near the corpse before the funeral.

The Chukchi had two ways of burial: burning a corpse on a fire and leaving it in the tundra (Fig. 1). The dead were dressed in funeral clothes, more often from white skins. When the corpse was left in the tundra, then at the same time they killed deer (among the deer) or dogs (among the Primorsky Chukchi), believing that the deceased was making his way to the land of the dead on them. The funeral was accompanied by numerous magical rites.

Farewell circle around the body of the deceased. People once walk around the body lying on the skins, while stepping over the legs of the deceased, kicking them, as if pushing him away from this world - so that he does not linger here and at the same time make sounds similar to the growl of a bear, in order to so that the deceased person could not call or take any of those present with him on the road. At the head is a wooden dish with dried meat, it is taken by everyone who makes a circle - then the deceased in the upper world will not starve.

until the body of the deceased is placed on the fire, it is believed that the evil spirit - “kele” can enter the fire and interfere. The bonfire is guarded at first by two women with grass bands on their sleeves and on their belts - crow people. Any person who has taken this place becomes a raven and protects this place from spirits. It must stay in place and make the sounds that crows make. Then for the Kele he will be only a bird, not a man.

At a Chukchi funeral, there are people who watch how the dead person burns, and there are men who make sure that the fire is even. Their task is to lay firewood and make sure that the fire does not collapse.

It is not customary to be sad at a Chukchi funeral. To make it easy for a dead person in the upper world - people and deer - on earth they see him off with fun and games. in this case, they take ashes from the fire (but not from the funeral, but from the one where they boiled water for tea), smear their hands with it - and the chase begins. The task of the attackers is to catch up and smear the face with ashes, while those who run away are to hide it or just run away.

One of the last ritual rites - when returning to the entrance to the house, all those present at the burial are cleansed with water - each person is allowed to take a sip from a ladle, and then they pour water on their back and head (Fig. 2).

According to the Chukchi, in the kingdom dead best dwelling places were provided for people who died voluntarily. Voluntary death was widespread among the Chukchi. A person who wanted to die declared this to his relative, and he had to fulfill his request, that is, strangle or kill with a blow of a spear. Most often, voluntary death was preferred by the elderly, but often the reason for it was a serious illness, severe grief, resentment.

1. Nenets

The funeral rite of the Nenets can be conditionally divided into three main cycles: 1) actions associated with the fact of death and the preparation of the deceased for burial; 2) direct burial; 3) funeral rites.

Immediately after the death of a person, the Nenets began to prepare boards for the coffin. The coffin should become a second home for the deceased, the space in which he will now live. The Nenets also buried their dead in halves of boats, decks or a structure resembling a half boat.

The desire to make the deceased more comfortable is also explained by the expansion of the burial space partially preserved in the funeral rite by constructing a low frame. The Nenets think that the deceased after burial has the same needs and occupations as during life. Therefore, they put household items in the grave, and next to it a sleigh, a spear, arrange a hearth, bring a cauldron, a knife, an ax, firewood and other utensils with which the deceased can get and cook food. Both during the burial and a few years later, the relatives of the deceased sacrifice deer.

They try to carry out the funeral as soon as possible, as a rule - the next day after death, if there are no good reasons for postponing them. In the latter case, they can take place two or three days after death, and this is not condemned. The dead are not left alone. The Nenets had a fire burning during the night while he was in the plague. An ax was placed on the outside of the door of each tent, and a piece of coal was placed on the inside. The next morning, the young men of the camp set off for boards for the coffin. Before cutting a tree for a coffin, the Nenets sacrificed a deer. As soon as the material was brought to the plague, another deer was immediately slaughtered. After the meal, they proceeded to the construction of the coffin.

They start preparing the deceased for burial the next day and leave him in the clothes in which he died. The Nenets did not wash the body of the deceased. The custom of washing among the Bolshezemelsky and Taimyr Nenets spread under the influence of the Russians. The Yamal Nenets adopted it already from the Bolshoi Zemlya Nenets and Komi-Zyryans.

Baptized Nenets held funerals Orthodox rite. The Nenets laid the deceased in full attire with his head towards the door, with his feet against the wall. A piece of cloth was placed on the face of the deceased. Sometimes the whole head was sewn up in a cloth bag. After that, the corpse was wrapped in a chuma-myuko covering, after which it resembles a mummy in its appearance. Tied with ropes.

As soon as the body was ready for burial, the Nenets carried the deceased through a hole near the sleeping place head first. Opposite the place where the deceased was, they broke the poles and tore apart the plague coating.

Among the Nenets, the body of the deceased man was transported on men's passenger sleds. The body was attached to the sled with a rope. A bell was hung to the right of the bar. The funeral procession consisted of three sleds, each of which was carried by a separate deer. Things that were intended for the deceased, and boards for the coffin were carried on separate sleds.

When the deceased was taken out of the house, all the inhabitants took measures to close the entrance of the soul of the deceased to their dwelling. To do this, the Nenets put a flint and flint into the tip of the mitten. Dogs were allowed in, which drove the deer around the tent clockwise for three circles. At this time, those in the plague closed all the entrances and were not supposed to sleep until the departed returned from the cemetery. The funeral procession made a farewell detour around the plague against the movement of the sun. As soon as the procession left the camp, the remaining deer were gathered together. And again they let the dogs in, which drove the deer around the chum clockwise for three circles. These are magic circles for protection: for example, to prevent an attack or to protect a plague from invading evil spirits and the spirit of the deceased. After saying goodbye to the deceased, those remaining in the camp proceeded to the rite of purification.

During the journey, it was forbidden to sit on the sled with the deceased and his property. Arriving at the cemetery, the old women cut the straps on the sledges with which the deceased was entangled, while making holes in his clothes. Among the Nenets, the participants in the funeral went around the grave three times counterclockwise, each of them hitting a bell or a chain suspended on a wooden plank. After the women take off the belts, the deceased is placed in a prepared log house. The body was usually laid on its left side, with the eyes to the west, and so they would like to show that a person’s life disappears behind the grave, like the sun behind the sky.

The deceased was placed in the coffin with arms extended along the body. If the deceased was a man, then the men laid him in the coffin, the women laid the woman.

The coffin was placed in the cemetery, oriented from east to west. With the deceased, all the things that he used during his lifetime were placed in the coffin. After the deceased was arranged, and all things were laid side by side, they covered him with boards, and covered him with a piece of birch bark or cloth on top.

The Nenets tradition chose the only reliable form of marking hereditary land holdings - halmer, i.e., traditional burial places of ancestors, were generic in nature. If a person died far from their birthplace, then relatives had to bury him in the family cemetery, if that was his will.

The shaman was buried separately, they built scaffolding from logs, fenced from above on all sides against the intrusion of wild animals; buried in best clothes, and next to him was placed his bow, quiver, ax, etc.; then they also tie a deer - one or two, if the deceased had them during his lifetime, and thus leave these animals on a leash.

Explorers and travelers of the 18th - early 20th centuries. different methods of burial were noted among the Nenets. The funeral rites of the Nenets, including the types and variants of burials, have some analogues with the details of the funeral structures of a number of northern peoples: Enets, Evenks, Evens, Nganasans. The Nenets are characterized by ground burials (Fig. 3).

The dead children were buried in the hollow of a tree or a deck, literally returning to the bosom that "gave birth" to them, as they were considered sinless.

The design of the burial structure is basically the same for all groups of the Nenets.

After all the actions are completed, a fire is kindled near the grave, where odorous plants are thrown in order to fumigate not only the grave, but also those present at the cemetery. Then, near the burial, deer are killed, on which the deceased was brought. The killing of animals at the grave was carried out by stabbing with stakes, hitting the butt on the head, etc.

A characteristic feature of the Nenets funeral rite is the participation of a shaman, although his presence was optional. Before leaving the cemetery, the Nenets “shoot three arrows at the dead man” so that the deceased does not return to the world of people. Mounted animals were previously removed from the cemetery at a great distance. They tried not to look back, so that the deceased would not steal someone's shadow, that is, the soul.

Upon returning from the funeral, they began to fumigate with reindeer fat or beaver hair. Before unharnessing the reindeer, they set fire to the hair of the mounts on their chests. The chum remained in the old place for only one night after the "burial", and then was transferred to another place. In place of the plague, three sticks 1.5 meters high were installed, which were covered with cloth or fur. As a sacrifice, they strangled a deer and smeared this symbolic plague with blood, and the rest was poured onto the ground nearby. The head and hooves of the deer were left, and the meat and skin were taken away. At the same time, they said: “Here is your chum, do not follow our footsteps from this chum, here is your victim.”

The Nenets do not have special commemoration days. The cemetery is visited on occasion: on the days of the funeral or "whenever after that you have to drive past the grave." We tried to arrange a visit in the spring, until the leaves blossomed. It is not customary to take care of the graves for a long time. The graves were not corrected, not updated. This is explained by the fact that the body of the deceased has long decomposed, turning into a “si” beetle, and the graves are overgrown with grass. There is no trace left of the body.

After the funeral, the relatives observed mourning. In the first days of mourning, it was forbidden to make noise, laugh, sing, speak loudly. During mourning, nothing could be done with sharp objects - a knife, a pick, a shovel, a needle, etc., doing household chores - washing, washing floors, throwing out garbage. At this time, men cannot cut down trees, cross water; women - to sew or repair things, go to visit. Among the Nenets, as soon as the deceased appeared in the plague, women loosened their hair, untied strings, belts, men removed metal chains from their necks until the “soul of the deceased” was transferred to the world of shadows.

Description of work

Relevance. Indigenous peoples of the Far North - component ethnocultural diversity of world civilization. IN modern world there are almost no one-national states, there are communities everywhere small peoples that make a unique contribution not only to regional, but also to global development. Therefore, an urgent task is to find ways to preserve and develop the traditional culture of the northern ethnic groups, including careful attitude to nature and its gifts.

Introduction …………………………………………………………………………
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Research methods………………………………………………….
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Literature review………………………………………………………
8
Funeral and memorial rite of the indigenous peoples of the Far North ………………………………………………………………….

11
Chukchi …………………………………………………………….
11
Nenets ………………………………………………………………
14
Evenks ……………………………………………………………...
19
Eskimos …………………………………………………………..
23
Aleuts ……………………………………………………………...
24
Khanty …………………………………………………………….
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Burial of a shaman ………………………………………………………
30
Conclusions ………………………………………………………………………..
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Conclusion ……………………………………………………………………
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List of used literature and sources ……

Quarantine has been introduced in the Yamalo-Nenets Autonomous Okrug. For at least a month. The sale of fresh meat, fish, berries and mushrooms is prohibited. Reindeer herders, whose plagues were located in the zone of infection, lost their homes and earnings. To eliminate the consequences, troops of radiochemical and biological protection, rescuers of the Ministry of Emergency Situations and doctors from the federal center were abandoned on Yamal.

What is happening in the region, the central media report in passing, the information is given strictly dosed. And each story ends optimistically: “Everything is calm in Yamal. Animals are being vaccinated. The hotbeds of danger have been extinguished. The problem is practically solved."

How things really are in the region, what people on Yamal are concerned about and why the tragedy could not be avoided - in our material.

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“The anthrax bacteria in the air enters the lungs, and from there to the lymph nodes, which become inflamed. Anthrax symptoms: Initially, the patient has a high fever, chest pain, and weakness. After a few days, shortness of breath and a decrease in the level of oxygen in the blood appear. Once in the lungs, the causative agent of anthrax quickly spreads throughout the human body. Often there is a cough with blood, an x-ray can show the presence of pneumonia, the patient's body temperature often rises to 41 degrees. There is pulmonary edema and cardiovascular insufficiency, as a result, cerebral hemorrhage is possible.

“Deer died quickly, in a few hours”

Here is what representatives of the Yamal administration write on social networks: “There is no epidemic in Yamal. The quarantine was introduced locally, the borders of the district for the entry and exit of people are not closed. The sanitary and epidemiological state of the place of temporary stay of people taken out of the quarantine zone is under the supervision of sanitary doctors, in medical institutions - initially sensitive facilities - the level of security control, disinfection and access has been strengthened. The vast majority of nomads from the quarantine area are healthy, but they receive preventive treatment from Yamal doctors.”

According to the latest data, 90 people were hospitalized in Yamal with suspected dangerous infection. Twenty have been diagnosed with anthrax. Infected including three children, the youngest of whom is not even a year old. According to some reports, three people died - two of them children. All hospitalized are nomads who grazed deer 200 kilometers from the village of Yar-Sale. As a result of the mass death, 2,500 deer died. It was the animals that became carriers of the infection.

The entire Yamal tundra has now become a quarantine zone. 250 military and special equipment arrived here from Moscow and Yekaterinburg. It is necessary to vaccinate the surviving deer, decontaminate the territories and dispose of the carcasses of the dead deer. They will be burned. Only heat can kill anthrax.

Families of reindeer breeders were transported to nearby villages

Employees of the Investigative Committee are now investigating whether anthrax was detected in the region in time.

However, even good news does not calm the residents of the villages adjacent to the infected zone. People pack their things and move to Salekhard. Who has nowhere to run from a sinking ship, they clean the house with bleach every day and stock up on masks. entertainment public events canceled in the region.

“Children walk around with swollen necks, but the authorities are silent about this”

The capital of the Yamal region, which was overtaken by trouble, is the village of Yar-Sale. The infection zone is located 200 km from the village.

A native of the village, Elena, is going to wait out the hot season in Salekhard with her relatives.

In the stores of Yar-Sale, we have a rolling ball - all the venison and semi-finished products of slaughter in 2015 were dismantled, - the woman says. - People understand that this year there will be no slaughter, so we will be left without meat. Berries and mushrooms were also banned from picking. Those who have already salted mushrooms for the winter and made jam are recommended to dispose of everything. All our garbage dumps are now filled with jars of compote and jam.

They banned the export of meat, deer skins and fish from our villages. They say on TV that the outbreak is localized, but this is not true. The death of deer is still observed in different places, for example, in Pangody, only they are silent about this.

The number of patients with anthrax, according to our data, is increasing every day. 12 summer child, who died of an ulcer, still seems to be unable to bury. After all, he cannot be buried according to the traditional customs of the Nenets, he must be cremated. But the parents are against it. As a result, the body was covered with bleach, the mortuary staff are waiting for the consent of the mother to be cremated.

Vaccinations are also not given to everyone. Only those who are in contact with the sick and help dispose of the carcasses of dead animals in the tundra are vaccinated.

But there has already been a rumor that from August 6, they will still begin to vaccinate all the inhabitants of the village. But the deer that did not have time to become infected, like all of them were vaccinated. Although it should have been done before. But the nomads waved their hand at these rules. For which they paid.

The plagues of all reindeer herders who were in the danger zone were burned. Personal belongings were disposed of. The women and children of the tundra workers were transported to safe areas. Those who categorically refused to leave their homes were provided with new plagues in a clean camp and were given antibiotics.

You understand, a deer for the Nenets is life. This is clothing - a malitsa, a frog, kitties, and food, and a means of transportation, and housing: they make plagues from deer skins. So in a few weeks these people lost everything, - adds the interlocutor. - Those nomads who did not have anthrax were isolated from society just in case. They were temporarily settled in boarding schools, under lock and key.

My friend works with infected nomads. She said that the tundra people take antibiotics. The dishes from which they eat are carefully treated with chlorine. 160 tablets of bleach are put into 10 liters of water. The employees of the institution do not take off their masks and gloves.

According to her, the nomads feel bad under normal conditions for us. Now they are fed with porridge, liquid soup, pasta. But they can not live without meat and fish! Their body does not perceive other food, except for venison. I heard that some people turn out from such food.

And they try not to let them out on the street. But some still come out somehow. Their children are walking. Many of my neighbors have already begun to quit and go to big cities so as not to put yourself in danger. Most of the villagers take their children away from here, to relatives.

Among the dead tundra dwellers are a grandmother and a grandson. “Two members of the family of reindeer herders died from an ulcer, a 75-year-old grandmother and a 12-year-old grandson. The boy, when he was still alive, said that he drank blood and ate fresh deer meat,” the village administration officials said. The villagers do not know the details of the life of this family. They say that the nomads did not communicate with them much. Yes, and they visited the village once every six months, stocked up on wholesale products to last for 5-6 months, and left back.

I heard that the case continues in the area of ​​​​the Yuribey bend and in the area of ​​\u200b\u200bthe Lata Mareto River, - the woman continues. - The locals say that the children go there with swollen necks, the dogs are all swollen too. Swollen necks are swollen lymph nodes - one of the symptoms of anthrax. But for some reason they keep silent about it.

But Elena's neighbor, Nadezhda, is more optimistic.

I trust the local media. If they say that the situation has stabilized, the deer have been vaccinated, they have been moved to a safe place, then it is true. All patients are in the Salekhard hospital. My friend said that there are 48 people in the infectious diseases department with suspected ulcers. The hospital is on duty around the clock. Entrance is by pass only, so we have nothing to fear in the village.

Healthy reindeer herders were brought to us, who need somewhere to turn over until their dwellings are restored. The people left without plague and livestock settled in our first-aid post, there are about 60 of them there. I understand that officials will do everything possible to prevent a scandal.

All plagues of nomads that were in the infected zone were disposed of

In fact, anthrax came to the region not on July 16, as all the media are trumpeting, but much earlier. The tundra dwellers themselves told us that the first deer fell on July 5th. The reindeer herders then called the district administration, but they ignored their calls. Then the nomads had to turn to the district center. It just happened on July 17th. By that time, the death rate was about 1000 deer.

“The reindeer breeder walked for four days to report the trouble”

Men in Yar-Sale are philosophical about what is happening: come what may.

Alexander from the village of Yar-Sale told how he sees the situation.

I'm not too worried about what's in next year we won't eat meat. Considering that there were 700,000 deer in the area, about two thousand died, I think this problem should not arise. But to whom will the tundra people sell this venison? It is unlikely that there will be those who want to try it.

Also in the area it was forbidden to sell deer antlers, which people bought as a piece of furniture. The export of this product is also strictly prohibited. Employees of housing and communal services management companies daily wash the entrances of houses with bleach. I think I'll work on my housing on the weekend, just in case.

All cafes in the village were closed, the restaurant is still open, but they say it won't last long. Discos and mass celebrations have been cancelled. There is no public transport in the village, so there is nothing to cancel. Buses are still allowed in Salekhard. But passengers are carefully checked - you can not export and import meat, fish, berries, mushrooms.

Could the tragedy have been avoided? And is it the fault of the authorities that anthrax came to Yamal? Nikolai from Salekhard, who regularly travels around the reindeer herding villages, told us a story that the media preferred to keep silent about.

When a slight loss of livestock began, the tundra people decided that the deer had become sick from the heat. This July, the weather was atypical for our region - it reached 38 degrees.

Here is a message that spread through social networks from nomads (a screenshot has been saved): “Near Lake Yaroto in the camp of 12 chums, 1,500 deer heads died, dogs died. Everywhere stench, decay, stench. The children had boils. People are not taken out, the authorities do not provide any assistance, while they are silent about it. The authorities became aware of our trouble a week ago, but they do nothing. Soon people will start dying in the tundra. Please help post. Save people."

The message went unheeded.

But now representatives of the administration of the Yamal region claim that the author of the message is an ordinary troll.

It's all the fault of ordinary negligence, - continues Nikolai. - Reindeer breeders have been looking for the head of the Yamal region for a long time. But in the administration they were told that he was in the tundra with reindeer herders. But none of the representatives of the administration were seen there. District officials arrived only a couple of weeks later, when the loss of livestock had already become massive, there were more than 1,000 heads.

Those who were there say that the picture looked like a horror movie about zombies. The whole camp is littered with the corpses of animals. Deer died quickly, in a few hours. They just fell and continued to barely breathe for some time. People were walking around, many were already sick by that time, they could hardly move, they were shivering. It was then that local officials realized that the matter was getting serious, but tried to correct the situation on their own. Did not work out. And our governor asked for help from higher authorities.

And only then did help come. All structures were connected: the Ministry of Emergency Situations, Rospotrebnadzor, the Ministry of Health, veterinarians from nearby regions were sent to the place.

Judging by the word of mouth, it is still far from complete elimination, - continues Nikolai. - In those places, water in lakes and streams is contaminated, people are afraid that groundwater will flow into the Ob and there is a possibility of contamination of large water and its fauna. But, as scientists on the spot say, this cannot be.

The authorities also report that, allegedly, since July 22, a general practitioner has been with people at the camp. There was no doctor there, to my knowledge. Air ambulances only arrived on the 23rd. And the doctor was brought on July 24 to the camp. During all this time, birds of prey and animals pecked at the corpses. Okay, the deer fell, in ten years he will restore his herd. But the fact that the number of people infected there can exceed a hundred is scary.

- No one will buy venison now, right?

Even many locals they say they won't eat venison for at least a couple of years. But there is a risk that some poachers, not knowing about the ulcer, butchered dead carcasses, cut down antlers, skinned and managed to take out a certain amount. Now the local authorities are looking for everyone who did this in order to destroy what they managed to take out.

- Is deer meat expensive?

It costs from 180 rubles. up to 280 rubles for 1 kg. Reindeer breeders sell for 180 rubles, state farm - for 250-280.

The entire Yamal tundra has now become a quarantine zone

The words of my interlocutor were partly confirmed by the Minister of Health Veronika Skvortsova, who urgently arrived in the region. She said that the infected area may be wider than previously reported: “It all started from one outbreak, very small. But then, for a certain time, new foci were revealed, there are several of them today.”

Infectionists admitted: the bacteria were spread by deer and animals that ate the corpses of those who died from the disease, as well as by birds and insects. The radius of infection can be up to hundreds of kilometers from the source. However, experts say that the animals could not have gone far.

“After I visited the infected zone, they burned all my personal belongings and money”

The representative of the administration of the Yamal region Ravil Safarbekov, as he can, reassures the people in social networks. Here are some of his posts.

“Now everyone is working hard: doctors, veterinarians, scientists, the Yamal government, the district administration, public organizations, volunteers, etc. Many do not sleep for days, eat on the go.

Institutes and laboratories of Russia joined in solving the problem. The situation is constantly changing, new data comes. In order to prevent the spread of infection, the quarantine zone has been increased, which means that it is necessary to relocate more more families reindeer herders to clean places. Epidemiologists forbid the movement of personal belongings - which means that every family needs new plagues, 100% equipped.

New personal items, new sleds, new clothes- this will not be mastered by any reserve fund of the district, which was empty in a couple of days. Please help!"

"The governor confirmed that all largest companies The fuel and energy complex has joined the work - they allocate equipment, helicopters, specialists, large sums money to buy the necessary things and means of assistance.

“The tundra workers who are in the boarding school are conditionally healthy, however, reinsurance is underway.”

“I myself was in the infected area. After the visit, they burned all my personal belongings, money. He barely begged me not to touch the equipment, camera, cell phone, which was in my backpack until the end of the flight. They were treated with chlorine and other liquids and given away. Personally passed thermometry, washing, getting new things. Not a single person who has been in the zone of infection will be allowed through.”

Ravil Safarbekov also explained the reason for the incident.

“I'm not an expert, but scientists say the wild heat thawed the canker spores. When I flew between the hearths, I saw Nenets cemeteries (the Nenets, by tradition, put the coffin on the surface of the earth, they don’t bury it). So there is an assumption that the burials thawed out under the monthly heat. There is also a version that the places where deer died from an ulcer in the Middle Ages thawed out. Then there were few people and deer, and they left the dead places, leaving the corpses in place. There was nowhere to go. The heat gave the bacillus carte blanche: it settled in deer, killed and, perhaps, through the soil or meat moved into people.

Rescuers in Yamal have been vaccinated in advance and work in special protective clothing

Meanwhile, the deputy head of the Rosselkhoznadzor criticized the actions of the Yamal authorities to prevent an anthrax outbreak. Nikolay Vlasov stated that reindeer herders did not have the opportunity to report the case, and veterinarians learned about the anthrax epizootic that had begun five weeks after it began. Vlasov also pointed out that the largest outbreak poses a huge danger to future generations, because it will not be possible to dispose of deer carcasses in time.

What happened in Yamal is an unprecedented event. And the main mistake of the authorities is the lack of universal vaccination of deer.

In 2007, deer vaccination against anthrax was canceled in the Yamal tundra. The veterinary service of the Yamal region said: this was due to the fact that the virus is simply not able to survive in the conditions of the northern climate. The safety of animals was confirmed then by scientists from Moscow ...

MEANWHILE

On August 2, the authorities of the Yamalo-Nenets autonomous region banned the export of meat, antlers and skins of deer from the area where there was an outbreak of anthrax. The regional government clarified that there is no deer slaughter at this time of the year in Yamal. And all residents of the region are urged not to buy meat at spontaneous sales points. On this moment more than 2,300 animals have died from the ulcer virus, and the area itself has been quarantined.

In the meantime, in one of the capital's venison stores, we were told that, regardless of the situation in the district, all game sold for sale undergoes a veterinary examination twice. The first time - still at the place of slaughter.

In addition, the batch that comes to us is being tested at the veterinary station to which we are attached, the store explained. - There the meat is checked for all possible viruses. Or we can receive venison that has already undergone heat treatment, which means that it is disinfected. But anyway last time meat was delivered to us in the fall. And after the epidemic, there was no import, and we don’t know when it will be.