VII All-Russian competition of educational and research environmental projects “Man on Earth” Ethnographic research “Animals in the culture of the Ob Ugrians” - presentation. The artistic world of Siberia Presentation on the theme of fairy tales of the peoples of the Ob Ugrians

Ob Ugrians - Mansi and Khanty - peoples of the North living in Western Siberia along the river. Ob and its tributaries. There are about 21 thousand Khanty people, Mansi - almost 7.6 thousand people. The Khanty and Mansi languages ​​belong to the Ob-Ugric subgroup of the Finno-Ugric languages ​​(Ugric branch).

The modern anthroponymic model of the Khanty and Mansi is threefold: first name, patronymic and last name; it has been established since the end of the 18th century. after the Christianization of the population. Names (Russian) were given to the Khanty and Mansi at baptism by Russian priests. Among the Russian names there were many ancient ones: Solomeya, Evlampia, Uliania, Vlas, Patrakei, Andron, Neonila etc. To this day, some older Khanty living in remote, remote areas have preserved names that are now extremely rare: Sekletinha, Judas, Appolinaria, Gerasim etc. Young people, on the contrary, have very diverse names, like ancient (Joseph, Emelyan, Samoil, Agafya, Domna, Thekla), so are the new ones (Oktyabrina, Albina, Albert, Vyacheslav, Stanislav, German etc.).

The Ob Ugrians are very receptive to new names that spread among them through the newcomer population. This has its own explanation. According to the beliefs of the Khanty and Mansi, of two people who have the same names and live in the same village (and previously, perhaps, within the same genealogical group), one must die. Therefore, the child was given a name that no one in the village bore.

Before the arrival of the Russians, the Khanty and Mansi had neither surnames nor patronymics. The first Russian documents of the 16th century. (the so-called yasak books) record them under the names: Vankho, Eldan, Ka-cheda, Kilim, Agna, Sebeda, Pynzha, Saltyk, Yugra, Akhtamak and etc.

Apparently, the Ob Ugrians used to have the custom of giving several names. After the birth of a child, during the ritual of fortune-telling - determining his soul, he was given the name of that deceased ancestor or relative, whose soul, as it “turned out” during the ritual, moved into the newborn. In this regard, the number of such hereditary names constituting the fund of a certain genealogical group should have been limited, since within this group names for newborns were given only in honor of the ancestors of this group. There are instructions from researchers that giving names borrowed from the fund of another genealogical group was strictly prohibited; this could cause hostile actions by that group.

The Khanty and Mansi had a custom of giving names to newborns either by the name of the first person they met, or by “what is the first thing they see leaving the house: birds, animals or something that the newborn is given that name.” These names were everyday and, as it were, fictitious, since the name given in honor of the ancestor could not be pronounced aloud until it was established that the soul had moved into the child; false names, according to the Khanty and Mansi, hid the child from hostile forces that could destroy him. In cases where children often died in the family, the child was given a name that had some derogatory meaning (“blowfly”, “garbage”). It was believed that a child with this name would not attract the attention of evil spirits and would live longer. The child bore this name for several (3 - 5) years, until it was decided that the soul of some relative had moved into him. There are also indications in the literature that from the moment of maturity, young people received a third name, which they bore until their death. Perhaps receiving it was associated with initiation rites.

One can only assume that with the arrival of the Russians in Western Siberia and the introduction of mandatory Christian names, obviously, the second, dummy names were replaced by Christian ones. It is also possible that Russian documents from the 16th - early 17th centuries. traditional names of the Ob Ugrians were recorded, belonging to the names of the third category (since the documents list adult men). Whether these third names coincided with the hereditary names given at birth cannot be established without special research, which has not yet been carried out.

The ancient names of the Khanty and Mansi are in some cases etymologically close to nicknames and were associated with certain human qualities, external appearance features, etc., for example: Nyaroh“bald head”, Unhu“big man”, etc. Their other names, attested in Russian documents of the 17th - 18th centuries, are associated with addressing a person by degree of relationship: Asia father, Ay fuck“little son”, etc. It must be said that when addressing each other, the Khanty and Mansi rarely use names; most often they (especially relatives) use terms of kinship: iki“man” - a wife’s address to her husband, them“woman” is a husband’s address to his wife, Fuck it son, Evi“daughter” is a parent’s address to a son, daughter, etc. Prohibitions against calling certain relatives by name—father-in-law, mother-in-law, father-in-law, mother-in-law, son-in-law, daughter-in-law—were especially widespread. They were addressed only using the term of kinship. But most often, the traditional names of the Ob Ugrians are associated with surrounding objects or human qualities, that is, they are formed from appellatives of the living language: Chukhpelek fast, Anyang beautiful, Nerin“stutterer”, etc.

From these names, Russian priests and government officials formed patronymics, for example: Yuzor - Yuzor's son, Aidar - Aidar's son, Kyrnysh - Kyrnysh's son. Later, such patronymics began to act as surnames of the Khanty and Mansi. Patronymic names at this time had already been established from Christian names introduced in the 18th century. In documents of the 17th century. There are also lists of names and patronymics or surnames derived from them: Elgoza Losmov and his son Loyda Elgozin, Kynlabaz and his son Kynlabazov etc. At the same time, using Russian documents (parish books, revision tales, etc.), the process of replacing the former names of the Ob Ugrians with Christian ones can be traced. In the 19th century we no longer find pre-Christian names in them; they are preserved only as root parts of Ob-Ugric surnames. In pre-revolutionary times, the set of official names was small. Often the names of different people were the same. This contradicted the Ob-Ugric ideas. Sometimes even in one family there were several sons with the name Ivan or daughters with a name Marya, since the priests gave names at baptism according to the calendar. Therefore, in the sphere of family and everyday communication of the Khanty and Mansi, pre-Christian names were preserved along with the official ones. Official names were used most often by the Russian population living next to the Ob Ugrians. Only in our time, in a number of areas along the Ob, official names have finally prevailed in everyday life.

The Khanty and Mansi surnames were formed using Russian suffixes and endings. Among them, the most common are -s (Osterov, Toyarov, Taimanov, Taratov, Moldanov, Angishupov, Sigiletov, Kolmakov etc.) and -ev (Tushev, Sabeev, Artanzeev, Rombandeev, Tomyspaev, Alachev and etc.). A large group of surnames ends in -in (Taligin, Pakin, Sheshkin, Prasin, Rogin, Kostin, Sinarpin), occasionally - on -yn (Tsymbitsyn, Rantsyn, Pantsyn, Sytsyn) etc. Surnames on -how or -kov: Sainakhov, Poslankhov, Aipokhov, Zhizhimkhov, Kurokov, Pelikov, Erdakov, Ezekov etc. The origin of these surnames is associated with Obsko-Ugric names like Syryanko, Erkimko(surname - Ershikov), Sultanko, Yurlymko, Nirymko etc., in which -ko(in other dialects - ku, -ho) in Khanty it means “man”. Due to the different pronunciations of this word, there are frequent cases of transition To from name to X in the surname (Vogalko - Vogalkhov) or the same transition in surnames (Rusmelikov - Rusmelikhov). There are known cases of changes in the endings of similar surnames (Rusmelikhov - Rusmilenko), probably under the influence of the language of the newcomer population. Origin of surnames ending in -kov g hov, perhaps it is also connected with the Russian manner of writing Names in the 16th - 17th centuries. with suffix -ka: Ivashka, Vaska, Emelka, Mochka, Moroska, Cheboksarka etc. A relatively small group of surnames found among the Upper Kondinsky Mansi are formed by surnames close to them in origin ending in -kumov (godfather, hum in Mansi man): Voykumov, Lomytkumov, Kvasinkumov, Nermakumov, Sovyskumov, Taushkumov. Occasionally there are first and last names containing both suffixes (to And -kum): Votekumko, Katkumkov. Perhaps they reflect complex ethnic processes of migration and mixing of the Khanty and Mansi. Occasionally there are surnames that are the same as traditional names: Chukhla, Pugunia, Vogal, Lithuania; some of them (Tregupta - Taragupta)- Samoyedic origin. Surnames with Russian-Siberian endings are very rare -s (Pains). In the 19th century a small group of surnames ending in -yy, -yy(mostly of toponymic origin): Balytsky, Yugansky, Tsynginsky(from the names of rivers, areas - the Balyk, Yugan rivers; Tsynginsky yurts), Zmanovsky, Kailovsky, Terimsky(most likely related to the newcomer population).

Ancient names are still used in everyday life in some areas, for example, such male names as Oloko, Aptya, Ulya iki (iki old man), Sertush iki, Unkhu, Nyaroh, Ai pokh, Kulkatli(the devil caught), Kuchum(drunk man), and such female names as Weng im (imi woman), Una sang them(most half woman), In chorus Katya(beautiful Katya), Mos ne("Woman Mos"). They are also used when addressing strangers, but only if the conversation is taking place in one’s own environment; official names are used if the environment is foreign or mixed.

Lit.: Chernetsov V.N. Vogul fairy tales. Collection of folklore of the Mansi people (Voguls). - L., 1935; Balandin A. N. The language of the Mansi fairy tale. - L., 1939; Tales of the peoples of the Siberian North. Vol. 2. - Tomsk, 1976.

Children's fairy tales were very popular among the Mansi people in the past. The adults enthusiastically told them to the children. The children loved to listen to them, memorized them easily and quickly, and then retold them to each other on cold winter evenings.

Mansi fairy tales for children are deeply moral and educational.

The Mansi did not have a written language until the 30s of our century, but this does not mean that they did not have creativity. It existed in oral form. Among the people, wise and talented singers and storytellers stood out. These famous singers and storytellers kept legends, traditions, myths, fairy tales, and riddles for posterity.

Mansi fairy tales are performed seasonally. They could only be told in winter, from mid-November to mid-March. At this time, severe frosts were raging, children, women and old people were at home; the days were short, the nights were long.

On winter evenings it was customary to gather together in a house. Women took handicrafts with them. There were girls and boys at these gatherings. They did not disturb the adults, did not cry, did not jump, but, huddled close to their mothers, listened to fairy tales in fascination. Usually, at such evening gatherings, children's fairy tales were told first, then fairy tales for adults.

Fairy tales for children were told by mothers or grandmothers. The language of these tales is clear and understandable to children, and the tales are usually short and simple. The surrounding world of children's fairy tales is true; children had to experience the harsh life as it is. In the fairy tales of the Mansi people, the main characters are animals and plants. In fairy tales, all animals, natural phenomena, surrounding objects and substances speak like people, they are smart. Children's fairy tales are instructive: don't be lazy; learn to live by the example of people and animals, the surrounding nature - these are your enemies, if you are stupid, but if you are smart and truthful, they are your friends. This is how adults teach a little person to live through children's fairy tales.

In the fairy tale “Grandma” I learned about the power of natural phenomena, their relationship: fire is dangerous for the forest, but water is stronger than fire, the earth absorbs water, and the earth is destroyed by the monster vitkas (water), but it can be killed by boys armed with bows and arrows, by humans may fall through on thin ice, and the sun will melt the ice, etc.

The fairy tale “Kitty” introduces the body parts of domestic animals by comparing them with objects of nature and everyday life that are close to children: a cat’s ears are leaves of a tree, a cat’s nose is a tinder fungus, etc.

In the fairy tale “The Wagtail Bird” I became acquainted with the body parts of birds.

From the fairy tale “The Cowardly Hare” I learned that for a living creature all parts of the body and organs of vision and senses are very important and necessary.

The fairy tale “The Mouse Traveler” was composed for children by people who lived on the river bank and ate inexpensive river fish (perch, ruff). Through the image of a mouse, adults teach children how to carefully eat bony fish so that the bone does not get stuck in the throat. Another important idea of ​​this little fairy tale is - don’t overeat, don’t eat so much that your stomach swells like a bubble - this is dangerous for your health.

Illustration for a fairy tale

"Mouse - Traveler"

But in the fairy tale “The Mouse and the Deer,” the mouse who deceived the gullible deer was severely punished: not only he himself, but his entire family died from gluttony.

Illustration for a fairy tale

"The Bear and the Chipmunk"

The fairy tale “The Bear and the Chipmunk” with its characters teaches to develop observation, prudence, intelligence, and condemns boastfulness. In a dispute with a bear, the little chipmunk won thanks to his intelligence and prudence, but he also provoked the bear into a fight with his behavior.

In many fairy tales, the main character is Ekva pygris (little boy). He is a smart, resourceful, determined boy. Thus, the fairy tale (“Ekva shoots an arrow”) teaches that a hunter should not be a coward and should not get lost in the face of danger. Animals help kind and honest people in trouble.

Ekva Pigris –

resourceful, determined boy

Menkvas (forest spirits) - one of the negative characters

The fairy tale “The Cuckoo Woman” teaches children that they must obey their mother and take care of her.

There are many positive, good heroes in fairy tales, but, as in any fairy tale, there are also plenty of negative and evil ones of any people. So Kompolen (swamp spirit) and Menkvy (forest spirits), vitkas (water spirit) try to harm a person, get lost in the forest, lead him off the road, scare him. But in every fairy tale, good triumphs over evil.

It should be noted that the Mansi teach children to work very early, but not in a violent manner. A little girl sweeps the floor with a duck's wing, a boy brings firewood into the house, even just one log at a time. While adults are working, children are always next to them - their elders, they look at them, learn to work.

TALES OF THE KHANTY PEOPLE

In Khanty fairy tales, the main characters are also animals and plants, as well as various deities. Some heroes are good, others not so much. According to the Khanty, the whole world is divided into three parts: the upper (heavenly), middle (earthly) and lower (underground) worlds.

The heavenly world is ruled by the supreme god Num-Torum (the son of Kurs-Torum, who created the world); underground his brother Kul; in the middle world there live many different gods and spirits - sons and daughters, as well as other relatives of Num-Torum, for example Naimi - the goddess of fire, Tilash-imi - the month, Muv-Inka - mother earth, Yan-shut-iki - the master of water and etc.

Num-Torum is the supreme deity, lord of the sky, giver of daylight, guardian of morality and law and order. He took the sun and moon from the lower world. Numi-Torum is often depicted as a majestic old man in luxurious, sparkling gold clothes, living in seventh heaven in a huge bright house full of wealth. Thus, in the fairy tale “Imi Khili,” he lives in a golden house and puts “golden food” on the guest’s table. In his house there are vessels with living and dead water and water for floods. Numi-Torum observes the earth from his house through a hole in the sky. In the courtyard of his house there is a pillar around which the sun revolves in the fairy tale “Khenti power”. In fairy tales, he often appears as the Heavenly Father, a gray-haired and gray-bearded old man who gives the hero of the fairy tale good advice and help.

Naimi is the goddess of fire. She appears as a seven-tongued woman in a red dress; in many myths, it demands retribution for violating traditional fire-related prohibitions. Fire was treated with respect and care, and sacrifices were made to it. With the help of fire they guessed the future, swore on fire, and scared away evil spirits with fire or smoke.

Imi Hili - son of Num-Torum

Iink-iki is the water king who gives people fish. It lives at the mouth of the Ob in the territory of the Nenets. He has a city underwater where he lives with his entire family. It is he who sends fish to people at the appointed time. In the fairy tale “Hatd ai eviye” his image is somewhat transformed, and he appears before us as a Man with a Long Neck, who is in control of the waters of rivers and lakes.

Imi Hili is the son of Num-Torum, the ruler of people. In the fairy tale of the same name it is directly said about him: “They were healed and are now the master over us.” He is often called by other names: son of the golden light, son of a woman, grandmother's grandson. He is the youngest son of Num-Torum and often goes on journeys, during which various adventures happen to him: he fights with the Manks and defeats them thanks to his cunning and resourcefulness; he performs various feats in order to marry the king's daughter. Imi Hili is the patron and protector of people, he comes to the rescue in difficult times and restores justice. It was he who taught them the trades and gave them important knowledge and necessary skills. He was the first elk hunter and created fire. useful plants and animals, ordered birds to fly to the North in the summer.

The Manks are the first people, unsuccessfully created by Num-Torum from a larch tree and escaped into the forest. It is believed that they still live there. These are giants, similar to people, but they have pointed heads, of which there can be from one to seven, and thick eyebrows. Iron body, long claws. Their bodies are invulnerable; a person can detect a weak point only with the help of supernatural forces; Such a giant can only be defeated by cunning. Manks are often described as cannibals and werewolves. They are big and strong, but stupid and inept.

Women of the genus Mosch and Por

Mosch and Por are the names of two clans among the Ob Ugrians.

According to myth, the first woman of the Por clan was born of a bear who ate a porokh plant. The ancient people of Por are sometimes depicted in fairy tales as cruel cannibals (unlike the Relics) and are often compared to the Mancs.

The good spirits of Mish were considered the ancestors of the Relics. Their sacred animals are the goose, frog, and horse. Researchers suggest that the division into clans reflects the origin of the Ob Ugrians: the Por clan goes back to the local tribe of taiga hunters, and Moshch – to newcomers from the south, horse breeders.

According to other legends, the families of Por and Mosch go back to two groups of ancient heroes, some of whom ate boiled, others raw meat. In fairy tales, representatives of these clans - most often women - compete and even quarrel with each other. Vont utat - forest spirits. According to the Khanty, forests and rivers are inhabited by various spirits who are not always friendly towards humans (Kar-yki, Kar-yimi). In fairy tales they are spoken of allegorically; they are not always named directly, because it is dangerous to mention them: after all, it was believed that they could be heard and harm a person. In Khanty folklore there are legends about strong and brave heroes: Tek iki and Tatya - hero.

The name of the hero Tek iki comes from the name of the Khanty village of Tegi, of which he was the patron.

Among other northern heroes, Tekiki is considered the strongest. Being endowed with magical powers, he also owns a magic word. Even his heavenly father Torum-ashi was afraid of his magic word. Using magical power, the hero moved long distances. He visited the source and mouth of the Ob River, beyond the Urals, in the southern overseas lands, from where he took wives.

In legends, the hero appears as a tall, stocky, middle-aged man. He almost always wears chain mail, and has a sword, dagger, and arrows hanging from his belt. He carries a bow and other military equipment. He has very long thick hair. Seven wives simultaneously braid seven braids for him. When he goes to bed, he lays one half of his hair under himself, and covers himself with the other half of his hair. If he asks his wives to braid his hair, it means that he is going on a long journey or to war. Thick hair was considered the wealth of a hero. Tek iki could transform into a dog, and sometimes into a red fox. Therefore, according to beliefs, it was believed that if the hero is the patron of the village of Tegi, then people living in those places should not offend dogs or wear clothes made from dog skins. Women should not wear socks made from dog fluff. The magic number of a hero is seven. He has seven wives from the seven corners of the world. They braid seven braids for him. The games in honor of the hero Tekiki last for seven days and seven nights; these games take place every seven years.

Legends about the hero Tekiki require adherence to a certain etiquette towards him. For example, you cannot talk about him in the evening and at night. If someone started telling a legend about him, then they must definitely end it. Otherwise, the hero may appear in any guise and sternly ask why they treated him so discourteously, and may even punish him.

The tales of the Mansi and Khanty peoples are very interesting, beautiful, and educational. The theme of fairy tales is varied, but each of them reflects the life of the people, the wisdom of the people, their dreams. In Mansi and Khanty fairy tales, the forces of evil are very terrible, but ultimately good defeats evil, which is necessarily punished and defeated by man.

Khanty people

The Khanty are a friendly, smiling, friendly and silent people. If you ask, they answer, but briefly. The national dress of the Khanty is malitsa. A child in such a fur coat can lie in the snow for three days and not freeze. From the site http://www.globalstrategy.ru/MSS/29_08_2009.html

Khanty, Khanti, Hande, Kantek (self-name - “man”), The outdated name - Ostyaks, first found in Russian documents of the 14th century, comes from Turkic languages ​​and denotes a foreign pagan population.
The Khanty are one of the ancient peoples of Western Siberia, widely settled throughout the Ob-Irtysh basin from the Demyanka-Vasyugan line in the south to the Ob Bay in the north.

The clothing of the Northern Khanty is close to the Nenets: a swinging women's fur coat made of reindeer fur, a coat-robe made of cloth, a men's deaf malitsa and a sovik, or goose with a hood. The Eastern Khanty have all their clothes made of folded fur or robe-like cloth. Shoes - fur, suede or leather (boots of different lengths and styles, winter ones - with fur stockings). Fur clothing combines white and dark colors, trimmed with colored cloth (red, green). Cloth clothing is embroidered with ornaments, beads, metal plaques, and appliqué. Women wear beaded jewelry, rings, and earrings. Braids used to be decorated with false braids. Men also wore braids. The tattoo was famous.

Khanty folklore

A number of basic genre forms can be distinguished: ancient sacred tales (yis monsi) about the origin of the earth, the flood, the deeds of spirits, the hero’s journeys (Imi-hits) to different worlds, the descent of a bear from the sky, the transformation of heroes into spirits, etc.; heroic war songs and tales (tarnyng arykh, tarnyng monsya) about heroes and their battles; fairy tales (mons), ancient stories (yis potyr, yis yasyn) about meetings of people with spirits; stories (potyr, yasyn) about recent events that happened to specific individuals. All genres of Khansi folklore are characterized by an emphasis on authenticity. A number of tales and traditions are performed in song form; some cult songs, in particular songs of the bear festival, have a pronounced plot organization and are closely related to narrative genres. It is not always possible to separate a mythological legend from a heroic epic, a fairy tale from a myth (the stories about Imi-hits, Mos and Por are found in fairy tales and myths): the same plot can be performed in song or prose forms. The semantic content of a plot often depends on the place and time of execution. Hansi folklore is organically connected with the system of beliefs and with pressing needs, and is included in everyday life, acting as an important socializing factor. Combines deep archaism with the sophistication of poetic style (rhythm, metaphor, abundance of parallelism, alliteration, various types of repetitions, etc.)

Despite the appeal in the 17th and 18th centuries. In Orthodoxy, the Khanty retained traditional beliefs (in spirits, the tripartite structure of the Universe, in the plurality of souls; veneration of animals) and rituals. One of the most striking manifestations of the bear cult is the bear festival, accompanied by the performance of special fairy tales, myths, bear songs, dances, and interludes with masked participants. Khanty folklore is rich: fairy tales, myths, heroic tales, ritual and lyrical songs.
Researchers highly value the mythology and folk art of the Ob Ugrians - on a par with the Kalevala and the poetry of Homer. The perfection of the Khanty traditional worldview is obvious - it is complete and provides an explanation for both the momentary habitual action and all subsequent ones. Moreover, all subsequent actions for all subsequent generations. The only condition required is that the process of practical exploration of the world and its theoretical understanding should not be disrupted.

Khanty tales

The telling of fairy tales (mant) among the Khanty usually took place in the evening and often dragged on until the morning. Custom forbade telling fairy tales during the day, as this could cause hair loss, memory loss, etc. There were famous storytellers among the Khanty, but many knew and knew how to tell fairy tales. It was customary that a hunter who ate the head of a capercaillie boiled in a common cauldron was obliged to tell a tale.

The Vasyugan-Vakhov Khanty had a category of sorcerers (Mantie-ku), who identified and cured diseases in the process of telling fairy tales. The fortuneteller was brought to the patient’s home late in the evening or at night. A small fire was lit in the middle of the dwelling. Mantieu-ku sat on the floor with his back to the fire. On the other side, also with his back to the fire, the patient was seated. The patient was not supposed to utter a word. Mantier-ku began to tell tales that mentioned injuries, burns, the dangers of smoking, evil spirits that settled in the soul of the patient, etc. Based on the patient’s reaction, which was expressed in temporary relief, the witch guessed the cause of the disease and gave a number of practical tips for healing. More details here http://www.ruthenia.ru/folklore/novik/01.Predislovie.htm

Source: Children of the Beast Maana. Tales of the peoples of Siberia about animals. / Compiled by Erta Gennadievna Paderina; artist H. Avrutis. - Novosibirsk: Novosibirsk book publishing house, 1988. - 144 p.

MOUSE IN THE FISHING

The mouse sat down on a piece of pine bark, pushed off from the shore with a dry branch and swam across the large spring water to fish for sturgeon.

Pine bark is my boat!
Whoosh, whoosh, whoosh.
A dry twig is my oar!
Plop, plop, plop...

Village on the shore. The kids are playing by the water. They saw a mouse and shouted:

Hey! Mouse, come to us! Let's have breakfast together!

What do you have for breakfast? - the mouse asks.

Pike!

Pike? No, I don’t eat pike meat,” answered the mouse.

The water runs quickly, the mouse swims quickly downstream, she swims and sings:

My boat is made of pine bark!
Whoosh, whoosh, whoosh.
My oar from a dry branch!
Plop, plop, plop...

We met another village. Again the children shout from the shore:

Hey! Mouse, come to us! Let's have lunch together!

What do you have for lunch? - the mouse asks.

Duck!

Duck? No, I don’t eat duck meat,” answered the mouse.

The water runs quickly, the mouse swims quickly downstream, she swims and sings:

My boat is pine bark!
Whoosh, whoosh, whoosh.
My joy is a dry twig!
Plop, plop, plop...

And then it started to get dark. Scary, cold, hungry mouse. She saw a village, quickly rowed to the shore, and ran to the people.

— Do you have anything for dinner? Even a pike fin, even a duck bone!

The people fed the mouse and put it to bed.

And at night a strong wind rose, the boat was carried away, the oar floated downstream...

So the mouse stayed to live in that village, forgot to hunt for sturgeons, only whistles its old song:

Pine bark is my boat!
Whoosh, whoosh, whoosh!
A dry twig is my joy!
Plop, plop, plop!..

SANDER FAT

(Recording and processing by P. Egorov. Artist H. Avrutis)

Once upon a time there lived an old man and an old woman. Yes, so greedy, so lazy, it’s hard to imagine!

The old man went to check the network. I pulled out the fish, didn’t take it home, fried it myself on the shore and ate it.

Where are the fish? - asks the old woman.

Some bird pecked the fish. “So gray, thin legs, and a long, long beak,” the old man answers.

It was a sandpiper! We should have killed him!

You need it, you kill it!

The next day, again, the old man did not bring the fish home, he fried it on the coals and ate it, and dumped it all on the sandpiper. And on the third one too. But the old woman will soon stop believing him; she needs to introduce the sandpiper, show her the villain.

The old man took a bow and arrows and hid in the bushes. A sandpiper flew in, the old man shot it and brought it home.

That’s who carried our fish,” he says.

So Littel? - the old woman was surprised.

Do you know how many relatives he has? Clouds!

Okay, let's cook it.

The old woman plucked the Easter cake, threw it into the cauldron, and began to cook. The sandpiper is cooking, the cauldron is boiling, everything is covered with fat on top. The old woman removes the fat, removes it, fills all the spoons and bowls, fills all the bags, and the fat floats and floats. Soon it poured onto the floor. The old man and the old woman climbed onto the bunk, and the Easter cake fat kept pouring and pouring. The old man and the old woman climbed the walls out of fear, fell off, fell and drowned in fat. Since then they say about the greedy: “This one will choke in Easter cake fat!”

MACHENKAT
(Recording and processing by V. Pukhnachev. Artist H. Avrutis)

That was a long time ago. There lived a brother and sister. They didn’t remember their father and mother; they grew up alone in the taiga.

The sister cooked food at home, and the brother of the beast hunted. The hunting time has come - my brother is going to the taiga.

Brother punished sister:

— Machenkat, if there are guests, you should welcome them well. A chipmunk comes - feed him, a magpie flies in - feed him too.

Brother left. My sister started sewing a fur coat from fur.

She worked and worked - not a magpie arrived, not a chipmunk came - the bear came! She entered the house and bowed. Machenkat got scared, ran up to the stove, grabbed some ashes and threw them in the animal’s eyes.

The bear covered herself with her paw, roared, and ran along the path along which her brother had left.

The time has come - the snow has begun to melt. My brother's sister is waiting. Today he waits and tomorrow he waits. She came out to the edge of a dried-up swamp. He sees a whirlwind of snow rising in the distance, as if his brother was coming towards him. He thinks: “He’s obviously angry with me!” He looks, but the whirlwind has disappeared, his brother is not visible. She waited and waited, turned her skis back, and came home. The evening passed, the night passed, but my brother was not there in the morning.

Machenkat lives on. The snow has completely started to melt. She puts on her skis again and goes to meet her brother. She went out into the swamp and saw the same thing again: her brother was coming towards him, the snow was rising like a whirlwind. Machenkat thought: “Let my brother be angry - I’ll go meet him!” He gets to the place where the whirlwind was rising, but his brother is not here, as if it never happened. The ski track where he was walking became level, and a bear walked along it. My sister followed the bear's trail. I reached the edge of the taiga - my brother’s sled was standing, but he was nowhere to be found. The brother, apparently, was walking home, and the bear met him. The sister thought: where to look for her brother?

In the evening I made myself a knapsack. I didn't sleep all night. In the morning, as soon as it became light, I went out into the street. She took the ski and threw it to the upper reaches of the river. The ski did not roll and turned over.

“There’s no way for me to go there,” my sister thought. I threw the ski down towards the mouth. The ski went there. This is where you need to go.

Machenkat stood up on her skis, lined with torn fur, and walked along the path where the ski had rolled.

Whether it was long or short, the evening time was approaching, the time had come to prepare firewood. We need to spend the night. Machenkat collected rotten stumps. To make kindling, you need to break the birch stump. I broke a tree stump and a frog jumped out from under it.

What a disaster! - the frog screamed. “You broke my hut.” Do you want to freeze me?

The girl tells her:

I broke it, I’ll fix it, I didn’t know that your house was here...

Let's spend the night together, says the frog, we'll be sisters. I’ll light a fire now, boil the pot, and make dinner.

The frog got busy: pouring rotten things into the cauldron. The girl tells her:

Let's not eat rotten stuff. Let's cook the meat. I have a supply.

The frog agreed:

Let's eat meat.

We cooked dinner and ate. We went to bed. In the morning the frog says:

- Let's exchange clothes and skis for a while.
The girl put on the frog's skis, the holey fur coat, and the frog took her fur-lined skis and the fur coat.

The girl went up the mountain, but her skis rolled back. She has never gone on skis - she falls. I had a hard time catching up with the frog. The frog rejoices:

- Oh-oh-oh! What kind of skis do you have? They roll downhill on their own, uphill on their own!

Machenkat says:

- Oh, what skinny skis you have! I couldn’t climb the mountain with them. She grabbed the snow and scratched all her hands.

- You, girl, don’t regret anything for your girlfriend. For this, when the time comes, I will repay you.

VII All-Russian competition of educational and research environmental projects “Man on Earth” Ethnographic research “Animals in the culture of the Ob Ugrians” Organization: Municipal educational institution secondary school 2, Sovetsky Khanty-Mansi Autonomous Okrug-Yugra, Tyumen region Authors: Vitaly Adamov, 9 “a” class Aslanov Zaur, 6 “ in class Leader: Nina Aleksandrovna Adamova, primary school teacher

Environmental protection is the most pressing issue at present. And the worldview of the Khanty and Mansi, like other peoples of the North, has always been deeply environmentally friendly. Over many centuries of living in harsh taiga regions, the Ob Ugrians created a unique material culture, perfectly adapted to these environmental conditions. This culture has developed a whole system of rules - prohibitions and regulations that every person must comply with. “Holy places” became the progenitors of future nature reserves. Purpose of the study: to study the culture of the indigenous peoples of Ugra - the Khanty and Mansi. Research objectives: to study the literature about sacred animals of the indigenous people of Ugra; conduct a sociological survey of the population; get acquainted with objects of worship and rituals; study patterns associated with animals; draw these ornaments; prepare slides for a presentation to school students on this topic.

When researching this issue, we discovered that there is very little literature on this topic. Often I had to work from books that were in single copies, and some were taken from the museum of the Berezovsky district. A huge amount of material was collected, but we needed to leave that part of what was being studied that would be accessible to school students, since we were going to present these materials to classmates and elementary school students.

Literature: 1. Kulemzin V.M., Lukina N.V. Vakh Ostyaks [Text] / V.M. Kulemzin, N.V. Lukina. – Tyumen: Publishing House Yu. Mandriki, from the Land of Protected Nature. Reference manual for students./ comp. Vasina A.L., Vasin A.M., Elert N.N - Ekaterinburg: Publishing house "Aqua-Press", Mythology of the Khanty / V.M. Kulemzin, N.V. Lukina, T.A. Moldanova/ Scientific. edited by V.V. Napolskikh. –Tomsk: publishing house Tom. University, Moldanova T.A. Ornament of the Khanty of the Kazym Ob region: semantics, mythology, genesis. – Tomsk: publishing house Tom. University, Oborotova E.A. From the stove [Text] / E.A.Oborotova. – Novosibirsk: Science-Center, Ob Ugrians. /Ch. editor Raishev A.I. – Tyumen: publishing house IFA “Tyumen”, Rombandeeva E.I. History of the Mansi people (Voguls) and their spiritual culture [Text] / E.I. Rombandeeva. _ Surgut: Northern House, Sheshkin P.E., Shabalina I.D. Mansi ornaments. / E.I. Rombandeeva – Responsible editor. - 2nd ed., revised. and additional – St. Petersburg: branch of the publishing house “Prosveshcheniye”, 2001.

Carrying out this research work, we systematized the material according to the ideas of the Ob-Ugric peoples about the objects of the living world. The value of this material is that it represents an interesting object for conversations on this topic in primary school and secondary school in local history. We gave this presentation to classmates and elementary school students. Our work interested the workers of the local history museum, since in it they found something new for themselves. While studying the literature, we noted that there were very few books on this topic and often used single copies in the district library, and also requested books from the neighboring district (Berezovsky). This topic has not yet been fully studied, we are going to continue working.

Project participants: Adamov Vitaly Yuryevich, 9th grade student of Municipal Educational Institution Secondary School 2, Sovetsky Khanty-Mansi Autonomous Okrug-Yugra, Tyumen Region, member of the “Young Ethnographer” circle Aslanov Zaur Aleyevich, 6th grade student of Municipal Educational Institution Secondary School 2, Sovetsky Khanty-Mansi Autonomous Okrug-Yugra, Tyumen Region, member of the “Young Ethnographer” circle Young ethnographer" Vitaly Zaur

Organizations and managers who contributed to the implementation of the work: Municipal cultural institution “Museum and Exhibition Center”, Sovetsky, director - Shabalina Natalya Vladimirovna; Inter-settlement library of the Sovetsky district, environmental and local history department, head – Yablochkova Valentina Vasilievna; Museum of Decorative and Applied Arts “Hanse”, director – Nadezhda Ivanovna Kulinskaya; Municipal cultural institution "Museum and Exhibition Center" Yugorsk

Consultants: leading specialist on issues of the Ministry of Taxes of the Committee on Social Policy and Health of the Administration of the Sovetsky District - Nadezhda Anatolyevna Dunaeva; head of the environmental and local history department of the regional library - Valentina Vasilievna Yablochkova; Director of the Hanse Museum of Decorative and Applied Arts - Nadezhda Ivanovna Kulinskaya Project manager: Nina Aleksandrovna Adamova, primary school teacher of the highest qualification category, honorary worker of general education Postal address: st. Novaya, 1-b, apt. 24 Sovetsky Khanty-Mansi Autonomous Okrug-Yugra, Tyumen region Phone: 8-(34675) e-mail: