Institute of Ethnology and Anthropology of the Rans. Legal basis for the development of the peoples of the North-East of Siberia Housing of small peoples

Constitutional norms and international legal regulations concerning the indigenous peoples of the North are implemented through federal legislation. The Federal Law of April 30, 1999 "On Guaranteeing the Rights of Indigenous Peoples of the Russian Federation" has a basic meaning. It includes norms that link the traditional way of life of small peoples with nature management, recognize the presence of their original habitat as a historically established area within which peoples carry out their livelihoods (clauses 2 and 3 of article 1) and oblige public authorities to ensure the rights of small peoples peoples on the original socio-economic and cultural development, protection of their original habitat, traditional way of life and management (Article 4). The Federal Law of July 29, 2000 "On the General Principles for Organizing Communities of Indigenous Peoples of the North, Siberia and the Far East of the Russian Federation" grants members of indigenous communities the right to use objects of the animal and plant world, minerals and other natural resources for the needs of management and traditional crafts. resources (part 2 of article 12).

The most complete relations related to the right of the indigenous peoples of the North to land and other resources are regulated by the Federal Law of May 7, 2001 "On the Territories of Traditional Nature Management of the Indigenous Minorities of the North, Siberia and the Far East of the Russian Federation". According to the meaning of the said law, the allocation of territories of traditional nature management is an organizational and legal form of realization by small peoples of the right to land and related rights.

It should also be noted that incomes (excluding wages of employees) received by members of duly registered tribal, family communities of small peoples of the North, engaged in traditional sectors of management, from the sale of products obtained by them as a result of traditional types of fishing, are not taxed. on the basis of the Tax Code of the Russian Federation of July 24, 2002, part 2 of article 217.

A number of federal laws on natural resources contain additional norms affecting the interests of the indigenous peoples in the use of land and other natural resources. Among them are the Federal Law of June 19, 1996 "On the Fundamentals of State Regulation of the Socio-Economic Development of the North of the Russian Federation", "On Specially Protected Natural Territories" of July 12, 1996, "On the Wildlife" of April 24, 1995 G., "On the subsoil" of March 3, 1995, etc.

Federal regulation of the use of land and other natural resources carried out by the indigenous peoples of the North is supplemented by regional legislation. The Koryak Autonomous Okrug adopted a normative act on the territories of traditional nature management. In the Chukotka Autonomous Okrug, on February 3, 1999, the Okrug Duma adopted the law "On state regulation of marine fur hunting in the Chukotka Autonomous Okrug." The legislative base of the Kamchatka region in relation to fishing and sea mammal hunting is represented by the laws of the Kamchatka region "On the fauna of the Kamchatka region", "On fisheries and aquatic biological resources in the Kamchatka region".

The legislation of the Koryak Autonomous Okrug regarding the rights of national enterprises is more developed than in the Kamchatka region. In 1998, by a resolution of the Duma of the Koryak Autonomous District, the regulation "On the national enterprise and the main directions of traditional types of folk crafts" was approved. In the same year, the law of the Koryak Autonomous Okrug "On Fishing in the Koryak Autonomous Okrug" was adopted, in which the main principle indicates "the priority of the indigenous peoples of the North in the use of fish resources along with other natural resources, which together form the basis of their livelihoods in their places of residence" .

At the regional level, there is also the problem of Russian old-timers of Siberia in areas where the indigenous and newcomers have lived in the neighborhood since the 17th - 18th centuries and whose dependence on the natural resources of the territories is almost equivalent. The problem of Russian old-timers is solved in the context of nationality: for example, the Kamchadals of the Kamchatka and Magadan regions, whom many scientists and residents themselves considered as an ethnographic group of Russians, were recently recognized as a separate people of the North, thanks to many years of appeals from residents to the legislative institutions of these regions. They were able to prove their "rootedness" in this land and get legislative access to resources and benefits for their use.

The guarantors of the rights of indigenous peoples in the Russian Federation are the Commission on Human Rights under the President of the Russian Federation, the Commissioner for Human Rights in the Russian Federation, the Prosecutor's Office of the Russian Federation. They guarantee not only the equality of peoples and the equality of human rights and freedoms, but also special rights in the socio-economic, cultural and other spheres.

• Indigenous peoples of the Far East: economy, life, culture.
• Consequences of Russian colonization.
• State policy towards the indigenous peoples of the Far East

Indigenous peoples of the Far East: economy, life, culture
The Russian Far East is not a single ethnographic region. Historically, the ethnic map of the region was extremely varied. Hundreds of tribes and clans inhabited a vast territory from the coast of the Arctic Ocean to the borders of China and Korea. In the reports of Russian explorers of the XVII century. Chukchi, Koryaks, Eskimos, Kamchadals, Yukaghirs, Tungus, Aleuts, Gilyaks, Natki, Achans, Goldiks, Solons, Daurs, Duchers and others are mentioned. Far Eastern aborigines have come a long way of their development. They were the first to settle in the taiga and tundra, came to the shores of the Arctic and Pacific oceans, created unique cultures. The features of the historical path of the natives of the Far East and the originality of their cultures largely depended on the geographical environment against the background and conditions of which these peoples lived.

Ethnically, the territory of settlement of the Far Eastern aborigines represented several large areas, each of which has its own specifics, due to the geographical environment, the process of the historical development of peoples, their belonging to a particular language group, the production activities of peoples and relationships.

The Far North-East of Asia - the Chukchi-Kamchatka ethnographic region - is inhabited by the Chukchi (self-name - Chavchu); Eskimos (self-name - Innuit); Koryaks (self-name - namylan, chauch), Itelmens (Kamchadals), Aleuts (Unchans). The formation of these peoples, according to sources, began during the protracted Neolithic period. Chukchi, Koryaks, Itelmens are the autochthonous population of Chukotka, Kamchatka. Their ancestors - the natives of the Far Northeast - were continental hunters of wild deer, and also hunted sea animals and were engaged in fishing. Inter-ethnic and intra-ethnic relations were poorly developed. At the beginning of a new era, the Eskimos appeared in the Far Northeast with their specialized culture of marine hunting. They influenced the production activities, culture and language of the Chukchi and Koryaks. In turn, the language of the Eskimos absorbed a significant amount of the Chukchi-Kamchatka vocabulary. According to I. S. Vdovin, with the advent of the Eskimos, conditions appeared for the gradual development of the exchange of products of marine hunting for products of land hunting and reindeer breeding.

By the beginning of the XVII century. socially, the peoples of the Far Northeast were at the stage of the primitive communal system. In terms of language, they belonged to the Paleo-Asiatic and Eskimo-Aleut groups. By the end of the XVII century. the population of the Far North-East, according to I. S. Gurvich, B. O. Dolgikh, was 40 thousand people. The economic activity of the peoples of the Far North-East had a complex character. Thus, the sea fur hunting of the Eskimos and Chukchi was combined with hunting, fishing and gathering, and fishing, the leading branch of the economy of the coastal Koryaks, was combined with sea fur hunting. Pastoral reindeer husbandry coexisted with wild deer hunting. Fishing was the main occupation of the Itelmens, and land and sea hunting and gathering were ancillary. The Aleuts were engaged in sea hunting.

The taiga-tundra regions of the Okhotsk coast, Northeast Asia and the north of the Amur region were the residence of the Evens (Lamuts, self-name - Even, Oroch), Evenks (old name - Tungus), Yukagirs (self-name - Odul), who were also at the stage of the primitive communal system . The languages ​​spoken by these peoples belong to the Tungus group of languages. The ethnogenesis of the Yukagirs, Evens and Evenks (Tungus) is complex. Many researchers of Siberia consider the Yukagirs as direct descendants of the most ancient aboriginal population of the north of the Far East - continental hunters of reindeer and fishermen. According to I.S. Gurvich, the Yukagir tribes, for all their isolation, were in contact with the northeastern Paleo-Asian, Tungus-speaking peoples and themselves took part in their ethnogenesis. In the middle of the XVII century. Three Yukagir tribes lived in the north of the Far East - Khodyns, Chuvans, Anauls. The autochthonous tribes of Siberia took part in the ethnogenesis of the Tungus (Evens and Evenks). A.P. Okladnikov, G.M. Vasilevich believe that once the distant ancestors of the northern Tungus lived near Lake Baikal. From the south and southeast, Turkic, Mongolian, Manchurian tribes came to the Baikal region, which mixed with the local population and, probably, gave rise to Evens and Evenks. Later, the ancient Tungus began to migrate both to the west and to the east up to the coast of Okhotsk. However, according to researchers, the ethnic features that make it possible to distinguish Evens from Evenks developed after the arrival of Russians in Siberia. By the middle of the XVII century. the number of Evens and Evenks amounted to 8.4 thousand people. All these peoples led a nomadic lifestyle. They were divided according to the type of management into foot and deer. For the former, fishing, gathering and hunting were of paramount importance in the economy. The second were engaged in reindeer herding and hunting for wild deer. They also had a few herds of domestic deer, which were used as transport animals.

The third major ethnographic region - Amur-Sakhalin - covers the Amur region, Primorye, Sakhalin. These are the areas of residence of Nanais (self-name - Nani, former - Goldy), Ulchi (self-name - Olchi), Udege (Ude, Udege), Orochs (self-name - Nani), Oroks (old name - Ulta), Negidals (self-name - Elkan, Beyenian ), Nivkhs (the old name is Gilyaks), Ainu. There is no consensus among researchers about the ethnogenesis of the peoples of the Amur region and Sakhalin. Is not it. Schrenk argued that the Nivkhs are the original inhabitants of the Lower Amur and Sakhalin, and their Tungus-speaking neighbors - Ulchi, Oroks, Nanais - are very late newcomers who borrowed from the Nivkhs the basic methods of economic activity and forms of life. In turn, the Tungus-speaking groups, according to L.I. Shrenk, had a great influence on the Nivkhs. L. Ya. Sternberg, having studied the Tungus-speaking peoples, came to the conclusion that the Ulchi, Nanais, Orochi and Oroks are representatives of a single tribe (nationality). Based on the analysis of similarities in some elements of dwellings among the Nivkhs and the peoples of Northeast Asia, it was concluded that the ancestors of the Nivkhs came from more northern regions. A.P. Okladnikov believed that already in the Neolithic on the Amur and Sakhalin, the culture of the ancestors of the modern Nanai, Ulchi and Nivkhs began to take shape. According to A.P. Derevyanko, at the beginning of a new era, the agricultural population of the Mohe had a great influence on the peoples of the lower Amur, and exchange relations developed between them. All these nationalities were at the stage of disintegration of tribal relations. The inhabitants of the south of the Far East in the Neolithic period, judging by the archaeological data, led a settled way of life. Fishing was the basis of their economy. In the period of the early Iron Age, the population of the middle and upper Amur had already switched to agriculture. Agriculture was combined with hunting and, possibly, reindeer herding, which led to the penetration of the Tungus tribes into the Amur valley. Among the Nivkhs, such crafts as blacksmithing, boating, rope weaving, dressing of animal skins and fish skins have reached a fairly high level of development. The Nanais achieved great skill in building boats, in the manufacture of various types of sleds, skis, etc. Nanai products made of birch bark were distinguished by high artistic merit. Metal casting has long been known to the Orochs. The Ainu, in addition to fishing and hunting, were engaged in ocean fishing. Agriculture was mainly developed among the Duchers and Daurs. Agricultural products provided the needs for bread, cereals and flour. Some of them were exchanged. In addition to agriculture, the Daurs were engaged in horse breeding and hunting. Horses were used for riding. Daurs were also known for crafts. They sawed logs and beams, built dwellings and made boats, weaved ropes and ropes from nettles, and knew how to work metal. In essence, the economy of all the peoples of the south of the Far East was complex, semi-natural in nature.

The natives of the southern part of the Far East actively developed interethnic contacts. Nivkhs, Ulchis, Nanais were engaged in the exchange of raw materials and local products. In the process of communication, interethnic marriages were concluded. For example, among the Ulchi, clans of Nivkh, Nanai, Negidal origin arose, and among the Nanais - Ulch, Nivkh, etc. Linguistically, most of these peoples belonged to the Tungus-Manchurian language group, the Nivkhs to the Paleo-Asiatic language group. In the documents of the pioneers of the XVII century. Daurs, duchers are mentioned, who were at a higher stage of social development, led a sedentary lifestyle, experienced a strong cultural influence from the Manchus and Chinese. The language of the Duchers was close to the Tungus-Manchu language, and that of the Daurs was close to Mongolian.

The centuries-old history of indigenous peoples is complex. Despite all the difficulties of life in the harsh climatic conditions of the Far East, the natives managed to create a rich material culture. The material culture of the natives was maximally adapted to the harsh geographical conditions of the region, the nature of production activities, taking into account those materials, means, products that nature provided them with the required amount: taiga, rivers, ocean. Traditional occupations corresponded to tools and means of transportation. The tools of sea hunting, the means of transportation by sea among the Eskimos and the settled Chukchi had much in common. For hunting cetaceans, walruses, seals, the Eskimos and Chukchi used a rotary harpoon. In addition to this device, the Koryaks used fixed tips made of bone with symmetrically arranged teeth-beards. They were also used for hunting small pinnipeds. The Chukchi and Eskimos used nets made of thin belts to catch seals. Land hunting tools were rather uniform among all the peoples of this region: bows, spears, arrows with stone, iron, bone tips of various shapes and purposes; spears, darts, belt loops. Tools and means of fishing - constipation, snouts, spears, hooks, etc. The main means of transportation by sea for the Eskimos, Chukchi, Aleuts were canoes and kayaks. The petroglyphs of Pegtymel give an idea of ​​the use of canoes for hunting marine mammals, and kayaks for hunting wild deer at river crossings. The Itelmens and Koryaks used baty-boats, hollowed out of a single log, to sail along the rivers and in the bays. The settled population - Koryaks, Chukchis, Eskimos and Itelmens - used deer, dog teams, various types of sleds (for light driving, for transporting goods, children), and walking ski-poles as transport. The Yukagirs hunted the land animal with a bow and arrows. In fishing on rivers, lakes, and bays, a variety of tackle was used: rides with muzzles, hooks, spears, horsehair nets, hooks, etc. The Evens and Evenks used sleds to which the nomads harnessed deer. For the Yukaghirs, rafts, light birch bark shuttles, dugouts served as a means of transportation in summer along the rivers, in winter they used walking kamus skis, similar to those of the Chukchi, and riding sledges, into which dogs were harnessed in a train. The natives of the south of the Far East - Nanai, Ulchi, Nivkh used hooks, traps, nets from wild hemp and nettles in fishing. Large fish and sea animals were caught with harpoons. The Ainu used harpoons with detachable bone or iron tips to catch large fish. Seines - tools for collective fishing - appeared relatively late, when fish began to be caught for sale. Adzes, which performed the functions of an ax, were widespread among the natives. With their help, wood, bone, walrus tusk were processed. The Russian explorer of Kamchatka, S.P. Krasheninnikov, noted that even in the middle of the 17th century. The natives of Kamchatka made their tools - axes, knives, spears, arrows, needles - from deer and whale bones and stone. Boats, bowls, troughs and so on were hollowed out with axes. At the same time, as archaeological excavations in Sarychev Bay have shown, the natives of Northeast Asia were familiar with iron in the 1st millennium AD. e. But the widespread use of iron tools became possible only with the arrival of the Russians.

The natural conditions in which the Far Eastern natives lived and their economic activities determined the nature of the settlements, the type of dwelling, the way of life, and clothing. Archaeologists have found that permanent settlements were only among those peoples who led a sedentary lifestyle and were mainly engaged in fishing or sea hunting. At the same time, the settled peoples - the Eskimos, the coastal Koryaks, the Nivkhs, the Ulchi, the Nanais - had both permanent settlements and temporary ones - fishing, seasonal. The nomadic peoples (Chukchi, Koryaks), who were engaged in taiga hunting and reindeer herding, did not have permanent settlements. The main settlements were winter. Some settlements of the Eskimos and settled Chukchi have been in one place for tens or even hundreds of years. The Itelmens lived in summer in temporary villages, where they were engaged in fishing, and in winter they moved to settlements consisting of dugouts. For the majority of the settled population of the Amur, the main life was concentrated in winter villages, where there were barns, as well as summer dwellings. The types of dwellings were varied. In Kamchatka and Chukotka, semi-dugouts with an entrance through a smoke hole in the roof were widespread. Such dwellings in the XVIII century. were preserved among the Itelmens and Koryaks, several related families lived in them. Reindeer Chukchi and Koryaks had a portable yaranga (yurt) in which they lived all year round. It was a multifaceted frame with wooden supports and a roof. Sometimes a vestibule made of poles covered with deer skins was attached to the winter Koryak dwelling. The Itelmens moved in the summer to a booth - these are round or quadrangular double buildings, based on nine or twelve pillars. The Aleuts lived in dugouts, and in the summer they settled in land dwellings. The Yukaghirs lived in large settlements - prisons in dugouts, in the summer they moved to logged rectangular buildings. The winter dwelling of the Even nomads was a portable conical tent. For settled groups, a log house or semi-dugout with a hearth made of poles coated with clay served as a winter dwelling. The settled Nanai, Ulchi, Oroch, "grassroots" Negidals and Nivkhs had permanent dwellings in the 17th-18th centuries. was a building in the form of an ordinary house with pole frames, a roof, an earthen floor, with pit heating. The summer dwelling of each nation differed in form and design. For example, the Daurs lived in settlements (of 60–70 frame-type houses). The buildings resembled the ground dwellings of the peoples of the Amur region and Manchuria. Settlements (fortress-towns) were surrounded by earthen ramparts and walls. Around them were fields, places of grazing. In the XVIII-XIX centuries. the peoples of the Far East gradually mastered the technique of Russian log house construction. Russian stoves appeared, and bunks or beds were installed in place of the cans. Russian izba at the beginning of the 20th century. became the main type of housing.

The clothes of the peoples of the Far East developed in ancient times and changed over the centuries. The nature and type of clothing of the natives was influenced by climatic conditions, fishing activities of peoples. The peoples of Northeast Asia used deaf clothes of the northeast type. Winter clothing for men was a short double kukhlyanka. Koryaks and Itelmens wore kukhlyankas with a hood and a small bib sewn to the front of the collar. Among the Aleuts, winter clothing made from bird skins (parkas) was common. In summer, they wore worn out winter clothes, and also sewed special summer clothes from thick smoke, rovduga (suede), guts of marine animals, and bird skins. The clothes of the Evens, Evenks, Yukaghirs were of a swing type and cut and had two variants of the cut of the caftan: it was sewn from skins, less often from rovduga; he also served as summer clothing. The Yukagirs sewed clothes from dressed deer skins; had armor, kuyaks and helmets made of bone plates. Nanais, Ulchis, Nivkhs, Oroks, Udyges wore overcoat type clothes with a doubled left floor. They sewed clothes from cloth, suede, fish skin. Ainu winter clothes are dressing gowns made of cloth, animal skins or elk skin. In summer, the Ainu wore headbands, and in winter, fur hats. Festive clothes did not differ in cut from everyday clothes, but they were richly decorated with embroideries, appliqués, fur mosaics, and beads. The Koryaks sewed fringe and tassels of thin white mandarka sewn with colored beads on festive clothes, appliqués in the form of stripes cut from mandarka with denticles. The Itelmens sewed festive parkas from sable, deer or dog fur, decorated the fur with decorative stripes. During the celebrations, the Aleuts put on a new parka, richly decorated with fur straps.

The food of the Far Eastern peoples was also varied. The main food of polar hunters - Eskimos, coastal Chukchi and Koryaks - is walrus, seal and whale meat in various forms (ice cream, boiled, dried). Whale skin was eaten raw; venison was highly valued. Vegetable food, seaweed, shellfish served as seasoning. The Itelmens' main food was fish - "Kamchatka bread". They used dried fish (yukola), smoked and pickled fish. Russian traveler V. M. Golovnin noted that “Kamchadals very rarely salt fish. A small part is smoked, the rest is dried in the air or fermented; that is, they put fresh fish in a hole and bury it in earth, where it spoils and rots. Such an abomination is called sour fish here, but Kamchadals are extremely fond of sour fish. The Evens and Evenkis ate mainly the meat of deer and elk, which was prepared by drying in the sun in finely chopped form. Soup with the addition of blood was cooked on meat broth. From the intestines they made sausage, from dried fish - yukon, and from dried fish - flour. In the summer they consumed large quantities of reindeer milk, berries, wild garlic, and onions. The main drink is tea with reindeer milk and salt. The food of the population of the southern part of the Far East was mainly fish. They used fish in different forms: boiled, raw, canned. Soups from fresh or dried fish, as well as from meat, were prepared with many seasonings - wild herbs and roots. A lot of fish oil was added to a dish of purchased products (cereals, pasta, noodles). It was also eaten with berries, which were used in large quantities in salads, mainly from fish and various roots. Tea was brewed from chaga, lingonberry leaves, mint, wild rosemary shoots, etc.

The centuries-old experience of the life of the indigenous peoples of the Far East is reflected in the spiritual culture. Being the creators of a unique spiritual culture and original applied art, they made an invaluable contribution to the treasury of world culture.

Folklore occupied a significant place in the spiritual life: myths, fairy tales, legends. All the peoples of the Far North had a myth about a cultural hero - the Crow-Creator. In Chukchi folklore, Raven's main feat is getting light. Raven stole the Sun from evil spirits, created mountains, rivers, people and animals, using seal bones, wood chips, grass and flint as material. In Eskimo myths, there are stories about the creation of the Raven land. In the Koryak-Itelmen myths, much attention is paid to Raven's family life: his wife, brother, sister, as well as children and grandchildren usually appear. Heroic tales among the peoples of the Far North-East arose in the era of the decomposition of the tribal system and the beginning of the stratification of primitive society. The main protagonist of the heroic tales is a human wolf-hunter, distinguished by physical strength and ingenuity. The basis of many heroic tales were genuine historical events: major clashes, internecine feuds between individual communities and families. So, in the Chukchi tales, the Koryaks act as opponents, in the Koryak tales - the Chukchi. In Itelmen folklore there is a single cycle of legends about the hero Tylval.

Among the peoples of the south of the Far East there are cosmogonic, totemic and other myths. Cosmogonic myths tell about the origin of the universe. For example, the myths of the peoples of the Amur region tell about the participation in the creation of the world of the Swan and the Eagle. Totemic myths tell about the relationship of a person with an animal, which then becomes the patron of the family. So, the Orochi and Nanais considered the tiger as their ancestor, the Nivkh - the bear. They all believed that animals, if they wanted to, could always take off their skin and become human.

Folk decorative art occupied an important place in the life and way of life of the natives. It reflected not only the original aesthetic worldview of peoples, but also social life, the level of economic development and interethnic, intertribal ties. The traditional decorative art of the peoples has deep roots in the land of their ancestors. A vivid evidence of this is the monument of ancient culture - petroglyphs (drawings-scribbles) on the rocks of Sikachi-Alyan. The art of the Tungus-Manchus and Nivkhs reflected the environment, aspirations, creative imagination of hunters, fishermen, gatherers of herbs and roots. The original art of the peoples of the Amur and Sakhalin has always delighted those who came into contact with it for the first time. The Russian scientist L. I. Shrenk was very struck by the ability of the Nivkhs (Gilyaks) to make crafts from various metals, decorate their weapons with figures made of red copper, brass, and silver. A great place in the art of the Tungus-Manchus and Nivkhs was occupied by cult sculpture, the material for which was wood, iron, silver, grass, straw, combined with beads, beads, ribbons, and fur. Researchers note that only the peoples of the Amur and Sakhalin were able to make amazingly beautiful applications on fish skin, paint birch bark, and wood. The art of the Chukchi, Eskimos, Koryaks, Itelmens, and Aleuts reflected the life of a hunter, a sea St. John's wort, and a tundra reindeer breeder. For many centuries they have achieved perfection in walrus bone carving, carving on bone plates depicting dwellings, boats, animals, scenes of hunting for a sea animal. The famous Russian explorer of Kamchatka, academician S.P. Krasheninnikov, admiring the skill of the ancient peoples, wrote: “Of all the work of these other peoples, which they do very cleanly with stone knives and axes, nothing was more surprising to me than a walrus bone chain ... She consisted of rings, similar to chiseled smoothness, and was made from one tooth; her upper rings were larger, the lower ones smaller, and her length was a little less than half a yard. I can safely say that, in terms of the purity of work and art, no one would consider another for the labors of a wild Chukchi and made with a stone tool.

Throughout the historical development of the peoples of the Far East, their songs were formed. The most ancient layers of musical culture are manifested in the "bear holiday" of the peoples of the south of the Far East. The main hero of the songs and tales of the Yukagirs was a smart and brave hare. Folklore - legends, myths, legends - kept the norms of law, ethics and morality. Traditions of musical art were passed down from generation to generation. The most widespread was a circular dance, round dance. The performance of songs and dances was accompanied by worgan music. The holidays ended with mass games, during which they competed in wrestling, running, archery. A very important place in the culture of the aborigines belonged to the art of dancing. Among the Eskimos, Chukchis, Koryaks, Itelmens, game dances were widely practiced. Ritual dances were of a magical nature, dedicated to the end of the hunt or the seeing off of the souls of the killed sea animals in the sea, or the solemn meeting of the hunted sea animals. They were performed by older women to the accompaniment of a tambourine or singing. The performers, dancing, imitated the habits of animals, tried to "appease", cheer him up.

Special dances are inherent in Evenks and Evens. Round dances were common among them, which moved in a vicious circle, along the course of the Sun, to the tune of the performers themselves.

Consequences of Russian colonization

The inclusion of indigenous peoples in the Russian state was of particular importance for the historical development of the indigenous population. Constant contacts with the Russian people led to various changes in the life of the indigenous population. This process was progressive, but difficult. Gradually, the involvement of the semi-subsistence economy of the aborigines in the all-Russian economy brought the Far Eastern peoples out of their primitive isolation and isolation. Under the influence of the Russian population, some of the aboriginal groups began to engage in horticulture and livestock, which were mostly subsistence. Many groups of the indigenous population gradually moved from reindeer herding, hunting and fishing to hunting for fur-bearing animals and trading in furs in exchange for industrial goods and European products, others, changing the nature of reindeer herding, moved from small herds to large herds.

In the XIX - early XX centuries. the farms of the indigenous population were drawn into the sphere of capitalist production. Furs are gaining commercial importance, products of reindeer breeding, fishing, and sea fur hunting have partially entered the market. The emergence of commodity-money relations contributed to the decomposition of the patriarchal-tribal system among the indigenous peoples. Gradually, the custom of dividing large meat prey, the most valuable hunting products (for example, antlers), disappeared. Private ownership of fishery products was extended; personal property appeared even among members of the same family: husband, wife, children. By the beginning of the XX century. national communities were divided into rich and poor. Separate representatives of the wealthy elite moved to the cities, breaking with their national environment. Ancient customs, norms of customary law, traditions were forced out of the indigenous population by private property interests. However, this process in different peoples had its own characteristics. Among the Nanai and Ulchi, the tribal organization disintegrated by the middle of the 19th century. For the Nivkhs, this process was slower. To the least extent, the changes affected the natives of the northern territories - the Koryaks, Chukchi, Evens and others. Social transformations in their midst were held back by continued isolation from the rest of the world, intermittent contacts with Russian, Japanese and American merchants and industrialists. In the XVII-XVIII centuries. migration and mixing of the population both within one group and between different ethnic groups intensified. In general, from the XVII to the beginning of the XX century. The ethnographic map of the region has changed significantly and become more complex: the territories of groups engaged mainly in appropriating industries (Koryaks, Eskimos, Itelmens) have decreased, and, on the contrary, reindeer herders (Evens, Evenks) have significantly expanded their territories.

The accession of the Far Eastern lands to Russia also had negative sides. The fiscal policy of tsarism, to a certain extent, contributed to the conservation of archaic social relations, doomed the natives to harsh exploitation and material stagnation. Unbearable yasak, lack of medical care, unsanitary living conditions, abuses by the administration, harassment by merchants and Cossacks gave rise to the aborigines' desire to free themselves from the oppression of the newcomer Russian population. In the XVIII - early XX century. there were several major clashes between indigenous peoples and Russian explorers. The most serious skirmishes took place on the coast of Okhotsk, Kamchatka, Chukotka. The Chukchi were the most stubborn in their struggle. The rampant robbery of Russian and foreign entrepreneurs affected the state of the economy of the indigenous peoples of the Far East. The number of sea game animals, valuable fur-bearing animals, and valuable species of fish has sharply decreased. The indigenous population was shamelessly exploited by both Russian merchants and industrialists, and their own. For furs and fish they paid with goods of the lowest quality; trading operations were often accompanied by the drinking of natives with vodka.

As a result of the decline of the traditional economy, there was a shortage of food, and the death rate of the indigenous population from starvation, epidemics of measles and smallpox increased sharply. So, according to Academician L.I. Shrenk, in the 1850s. 5216 Gilyaks (Nivkhs) lived in the Amur region, and the 1897 census registered only 4642 people. Such a difficult situation of the natives persisted at the beginning of the 20th century. The wide spread of previously unknown diseases, mass alcoholism led to high mortality, mental and physical degeneration. The aborigines' opportunities for farming were further reduced due to the withdrawal and redistribution of land in favor of Russian and foreign entrepreneurs, and the commercial exploitation of the indigenous population. The indigenous population, not being able to live off their traditional crafts, was forced to learn new occupations: to work for hire in the extraction and salting of fish, hay and firewood, and construction. In the mines and mines of the Amur region, Sakhalin, workers from among the indigenous people appeared.

State policy towards indigenous peoplesFar East

The Far East attracted the tsarist government of Russia as a territory for the implementation of the resettlement policy, while it tried to prevent the negative impact of the Russians on the indigenous peoples of Siberia and the Far East. In 1822, the Charter on the management of foreigners was adopted. It attempted to legally define the position of the indigenous population. The charter was imbued with the desire to preserve not only economic well-being, but also the original way of life. The government, despite all the measures, failed to legalize the flow of Russian colonization of the North, the Far East, which invaded deep into the lands, constantly violating the rights of foreigners. In 1892, a new regulation on foreigners was adopted, which was in effect until 1917. According to this law, a department of elders was established in the Amur region, subordinate to police or volost departments. By 1916, a special “Regulation on the management of foreigners in the Amur Territory” was adopted and began to operate, developed with the direct participation of the Amur Governor-General N. L. Gondatti. According to this "Regulation" most of the peoples of the south of the Far East were equated with the peasant class. However, the measures taken by the tsarist government did not have the desired result due to their unsystematic, episodic nature, and also due to the fault of the local authorities, who bypassed all decisions. At the same time, the indigenous peoples, as subjects of the empire, were exposed to the destructive manifestations of the policy of the indifferent, passive attitude of the authorities in relation to raising their living standards, their health, literacy, and maintaining national culture.

The situation that developed in the country during the First World War, the revolution and the subsequent civil war and foreign intervention aggravated the position of the indigenous peoples. The threat of the collapse of the country due to the claims of the interventionists and the fierce struggle of internal socio-political forces hit the economy of the areas inhabited by aborigines painfully. The fishing economy was in crisis, there were no connections with the southern regions, the trade in furs and timber fell and, as a result, the population decreased. It was possible to stop the process of extinction of indigenous peoples only in the 1920s. under Soviet rule.

The most important feature of the state policy of the Soviet government in relation to the indigenous peoples was that, unlike the policy of the tsarist government, it was carried out not only with the aim of preserving these peoples from extinction, but, mainly, a qualitative change in their culture, way of life, way of life. In a short time they were to become full-fledged and full-fledged citizens of the country. The country needed huge natural resources for restoration and construction. The attention of the state was riveted to the eastern regions. Minerals, timber, furs, fish, water resources - all these riches were hidden in the Far Eastern land. Back in the years of the Civil War, the Committee for the Study of Natural Resources was created in Moscow, which in the 1920s. launched a broad activity in Siberia and the Far East. In his work, he faced the problem of the state of the aboriginal population. Numerous expeditions to the places of residence of the northern peoples in the early 1920s. revealed a horrific picture. Due to the military-political events of 1917-1922. these peoples were on the verge of extinction, so the Committee for the Study of Natural Resources in the 1920s. took a number of measures aimed at maintaining the life of the northerners. Often this was expressed in the gratuitous supply of food, weapons, ammunition, and the provision of reindeer for use. Many areas of fishing and hunting grounds were returned to the peoples. They were exempt from state and local taxes.

In 1924, under the Presidium of the All-Russian Central Executive Committee, the Committee for Assistance to the Peoples of the Northern Outskirts was created, which began to deal with the problems of the indigenous peoples of the USSR. Local committees were soon formed. In 1926, the Far Eastern Committee of the North was established under the Far Eastern Executive Committee under the leadership of the outstanding organizer and scientist K. Ya. Luks. The inhabitants of the Amur region, Chukotka and Kamchatka called him the head of the "Big Committee". The main task of the activities of the central and local committees was to study the life of indigenous peoples and to provide them with assistance in the conditions of new social relations. These institutions organically fit into the created management system.

In the second half of the 1920s. the policy of lending and pricing in relation to indigenous people has changed. Local products of crafts found a market, the purchasing power of the local population grew. Cooperative forms of management were born. In 1927, about 70 seasonal fishing artels were registered in the lower reaches of the Amur. These were the simplest partnerships based on collective labor, associated with state and cooperative organizations in supply and marketing relations. There were no hard limits on the production of fish for own consumption.

At that time, marine hunting was of great importance. In 1927, 800 bearded seals, 2205 seals, 927 belugas were caught in the Amur Estuary. At the same time, local residents handed over 1/5 of the products to the state and cooperative enterprises, and used the rest in their farms. Thus, by the end of the 1920s. the economic situation of the Nivkhs has improved significantly due to the expansion of the ability to use natural resources for traditional use. During this period, many Nivkh families got acquainted with animal husbandry, the sale of livestock for them was carried out on preferential terms. In 1927–1928 40% of Nivkh farms had horses, 16.7% - cattle, 20% - poultry, 82.7% - dogs. Horticulture also developed. In 1924, 30% of households had vegetable gardens.

However, a number of factors hindered the modernization of farms. These include tribal relations, lack of a common culture, remoteness of places of residence. To overcome them, the Committee of the North undertook organizational, political and administrative measures. During 1927–1936 according to his decision, 18 northern cultural bases were built, including 4 in the Far East. They were intended to solve pressing life problems and serve the needs of the population. The cultural base included a complex of social, economic and cultural institutions: a shop, a school, a hospital, a bathhouse, a native's house (something between a club and a hotel).

Features of the socio-economic development of the peoples of the Far East, their living conditions (scale of the territory, small population, remoteness from the centers of the country), the nature of their crafts gave rise to traditions of free use of fishing grounds. Interethnic ties were also facilitated by the exchange of locally produced products. However, the peculiarities of the way of life and culture of the indigenous peoples contradicted the policy of accelerated construction of socialism, which had been carried out in the country since the late 1920s. – early 1930s As a result, the indigenous peoples experienced the negative consequences of industrialization and collectivization, which were exacerbated by the ill-conceived national policy of the state. There is an opinion that in the conditions of the industrial development of the Far East, the national traditions, way of life, customs, economy of small peoples, in principle, could not be preserved.

The first blow to the fragile ethno-social environment of the peoples of the Far East was inflicted in the 1930s and 1950s. XX century, when collectivization began among them. The creation of collective farms and state farms was provided with financial support from the state. The first agricultural artels appeared in 1928. By 1930, there were already several dozen fishing and hunting collective farms among the indigenous population of the Far East. The decisions of the party and state bodies became the basis for collectivization. In many ways, they did not take into account the peculiarities of the situation of the indigenous peoples of the North, they were distinguished by formalism and ill-conceivedness. The Far Eastern Executive Committee decided to carry out collectivization among the ethnic groups of the North as part of a tough political course in 1931. Although the pace of collectivization was different for the territories, the indigenous inhabitants of the Amur region were 95% collectivized already in 1934. This indicator testified to the mass coercion of residents to enroll in collective farms . Historians are aware of documents that testify to the weak attempt of the ruling elite to justify the excesses in the dispossession policy, to find the true culprits of violence against the people. Also since the late 1980s. materials about illegal repressions of citizens became public. "Enemies of the people" were also found among the Far Eastern peoples, hundreds of people were thrown into the camps of the NKVD. But nothing could justify the threat of starvation. The country was hard going through the consequences of collectivization. There was a gradual displacement of the indigenous peoples from the traditional forms of management: hunting, fishing, sea fur hunting.

A special role in the economic transformations in the Far East (?) was assigned to the Integral Cooperation (Integral Union), established in 1926 to supply and market products, promote fishing, and lend to the aboriginal population. An analysis of its activities showed that excessive attention to the national fishing areas for the harvesting of furs and valuable fish species, low purchase prices forced hunters to rapaciously destroy fur-bearing animals in order to ensure their existence. Social competition, overfulfillment of plans led to the undermining of biological resources, did not ensure the reproduction of fish stocks, fur and sea animals. This was especially characteristic of the fishermen of the Khabarovsk and Nizhne-Amur regions. In this regard, the activities of the Integral Cooperation in 1938 were terminated.

Only from the second half of the 1930s. positive changes began to emerge. Along with traditional crafts (hunting, fishing, reindeer breeding), collective farms began to engage in vegetable farming, cage fur farming, and beekeeping. In order to mechanize traditional trades, motor-fishing stations, marine fur-slaughtering stations, sea-animal plants were opened, which served as MTS in agricultural collective farms. But it was not possible to overcome the deep consequences of continuous collectivization to the end. In 1935 An independent economic unit was created - the Middle Amur Rybaksoyuz. It united 48 fishing collective farms, territorially located in two districts (Komsomolsky and Nanaisky) with a total length of 500 km along the banks of the river. Amur. Collective farms were created on the ground, that is, in the camps of the traditional use of natural resources by the indigenous population. Moreover, the number of collective farmers was constantly increasing, and the planned targets for catching fish grew significantly from year to year, despite the fact that during its entire existence the Rybaksoyuz has never coped with the task assigned to it.

Simultaneously with collectivization, a number of settlements were liquidated, sometimes forcibly resettled in unsuccessfully located villages. A unified approach began to be implemented in life, the peculiarities of cultures, customs, and lifestyles of indigenous peoples were not taken into account at all. This policy led to the destruction of people's connection with the traditional economic system, to the loss of the national and cultural identity of peoples, to their forced inclusion in another way of life alien to them.

After the Great Patriotic War, the remaining population was settled in enlarged collective farms; in some localities, national and Russian collective farms were merged.

In the 1950s–1960s The life of the indigenous people began to improve due to changes in the material and technical support of collective farms, but the process of resettlement from traditional villages to enlarged settlements continued until the end of the 1970s. Separation from the native soil (native village) of many families, their resettlement to new places led to the rapid destruction of the national culture. In the 1960s with the organization of industrial farms, the alienation of the natives from the hunting economy began. This process had a particularly strong impact on the life of the Negidals, for whom hunting has always played an important role. They were gradually forced out by alien hunters from the lands. At the same time, some conclusions of scientists regarding the negative consequences of resettlement and the ability of the hunting resource base to ensure the sustainable development of the fishery without the threat of extinction from starvation continue to be controversial. Habitat of the Indigenous Minorities by 1950–1970 has been significantly transformed; the population could no longer live on the existing resource base. At the same time, there was no necessary critical mass of the population among the natives, which could live according to the laws of their fathers and grandfathers. The artificial concentration of the population, the "internalization" of children, the loss of communication between generations, all this led to alienation from the past traditional way of life.

The activities of local Soviet authorities were accompanied, on the one hand, by a total impact on the traditional ethnic cultures of the peoples of the North in order to increase their modernized potential, and on the other hand, by the deployment of large-scale social programs designed to minimize the possible negative consequences of such modernization. The real changes that took place in the life of peoples in the 1930s–1960s, interpreted by official propaganda and substantiated by Soviet science as unambiguously positive, for a long time did not make it possible to notice, much less make public, the negative consequences of such a policy.

At the same time, one cannot fail to note the positive shifts in the position of indigenous peoples that have occurred as a result of policies aimed at maintaining health, developing education, and changing their lifestyle.

In the 1920s Traveling medical teams became the main form of medical care for the indigenous population. In the Far East, such detachments first appeared in 1924. At first there were 2 of them, later there were 23. Since 1932, they began to create a permanent network of paramedical and medical stations in crowded places. Many diseases were cured, and people believed in the effectiveness of medicine. Within ten years of the 1926–1928 Aboriginal Census. in the districts and districts of the Far East, the number of indigenous peoples by 1937 increased from 49,902 to 62,761 people, which accounted for 123% of the increase.

The situation was also bad with the literacy rate of the natives, which was 3%. After the establishment of Soviet power, the eradication of illiteracy began. Schools and mobile learning centers were opened. When organizing studies, the peculiarities of the life of the population were taken into account. In the adopted resolution of the Central Committee of the All-Union Communist Party of Bolsheviks of July 25, 1935 “On universal compulsory primary education”, it was prescribed to conduct universal education in the Far North no later than 1934, and for areas with a nomadic population by 1935. In 1934, the general literacy of the indigenous of the population was 25%, and the Nanai - 50%. However, despite the measures taken, including the introduction of universal primary education in the country, it was not possible to enroll all children in school education even by 1940.

The creation of national scripts took place in 1931–1936. Nanais, Nivkhs, Ulchis, Evenks, Chukchis began to use Russian letters. This contributed to the inclusion of the peoples of the Far East in the world cultural process. The publication of magazines, newspapers, books in national languages ​​testified to certain successes in cultural policy. However, even here there were some kinks. The unification of the educational process had a particularly painful effect on the schooling of children. Since 1963, in all schools located in areas densely populated by indigenous peoples, the process of teaching in native languages ​​has ceased. The Russian language supplanted national languages, printed publications began to decline. The ousting of national "survivals" was considered an indispensable condition for the formation of a person with a socialist worldview. Many traditions, rituals, beliefs were condemned, many positive and invaluable customs of antiquity were subjected to ideological pressure. The way of life among the peoples has changed radically and has become little different from the way of life of the Russian people. The color and attractiveness of national villages, household utensils, clothing, games and entertainment are a thing of the past. All this together caused great damage to the upbringing of the younger generation of indigenous people.

The dual result of Russification is recognized by scientists in relation to all the small peoples of the country, including the peoples of the Far East. Along with the negative manifestations of the policy of planting Russian culture, national cultures have reached significant heights, which is confirmed by the formation of scientific, creative intelligentsia from among the small peoples. A major role in this was played by higher educational institutions created to train national personnel - the Institute of the Peoples of the North, opened in 1926 in Leningrad, the branch of the peoples of the North at the Khabarovsk Pedagogical Institute, opened in 1934. Dozens of people gained worldwide fame, among them such writers , as Nanaian G. Hodzher, Udege D. Kimonko, Ulch A. Valdyu, Chukchi Y. Rytkheu, Nivkh V. Sanga, singer and collector of folklore of the peoples of the North K. Beldy, Doctor of Philology S. Onenko, Doctor of Historical Sciences Ch. Taksami and etc.

In the 1960s–1980s various and in many respects contradictory trends in the social development of the indigenous peoples of the North were identified and consistently strengthened. An increase in the standard of living of the population, the stability of socio-economic development contributed to an increase in their number.

Dynamics of the number of indigenous peoples of the Amur region

Small peoples were finally involved in the economic turnover. In the country, employment in social production in 1970 was 88.3%, in the region - 89%. The proportion of the population employed in social production (out of the entire able-bodied population) among the indigenous peoples of the Lower Amur in 1970 was: among the Nanais - 80.9%, Ulchi - 76.2%, Nivkhs - 73.9%, Udeges - 77.1 %., including the male population, respectively - 89.5%, 82.6%, 84.2%, 88.6%. In the first case, the decrease in indicators gave lower, in comparison with men's, women's employment. This was due to the persistence of national traditions, a temporary reduction in the demand for labor in connection with the reorientation of the national fishing collective farms to new industries. The socio-professional differentiation of the rural population of the peoples of the Lower Amur was growing. By the end of the 1970s. the share of those employed in collective farm production among the Nanais - rural residents was 59.7%, the Ulchi - 40.4%, and the rural population was quite widely employed in the state sphere of the national economy. In industry and public education, it ranged from 8.2% to 20.8%. The Nanai and Ulchi mostly lived on collective farms that specialized in fishing. In the 1960s–1970s there was a change in the sectoral structure of fishing collective farms - the share of fish production was reduced in favor of other industries. This led to a redistribution of labor within the collective farms, between collective farm and state production in the countryside, and also between town and country. More than 40% of the Nanai and about 60% of the Ulchi in the 1970s. were employed in state production, which could not but affect the preservation of national crafts and habitats. Negative phenomena generated by ill-conceived and hasty modernization began to grow. The Decree of the Central Committee of the CPSU and the Council of Ministers of the USSR of February 7, 1980 "On measures for the further economic and social development of the regions inhabited by the peoples of the North" was a belated step and could not fundamentally change the unfavorable situation.

The significant loss of the national cultures of the indigenous peoples of the North, the ongoing and intensifying attack on their habitat from year to year - these are the results of such a policy. In the region, the consolidation of settlements continued during these years. In the Khabarovsk Territory, 50 small villages, which were predominantly inhabited by ethnic minorities, ceased to exist.

During the years of perestroika, scientists were involved in the development of state policy in relation to indigenous peoples who develop the state concept for the development of the indigenous peoples, taking into account both positive and negative experience in solving the most complex interethnic problems in the country and abroad. In 1989, a large team of scientists led by the Siberian Branch of the USSR Academy of Sciences proposed a concept for the social and economic development of the peoples of the North for the period up to 2010. Within the framework of this concept, the key problems of supporting and developing the country's indigenous peoples were identified. These include issues of socio-economic, socio-cultural, medical and social development, the problems of resettlement, the architectural environment of life, the system of self-government of indigenous peoples

However, the hasty and ill-conceived policy of restructuring the entire economic mechanism in the second half of the 1980s. ultimately led to the collapse of the economy and the deterioration of the situation of the entire population of the country, including the indigenous peoples.

The employment of the aboriginal population in social production was less than 50% of its population. This major problem arose after the cessation of state support that existed during the years of Soviet power, the collapse of consumer cooperatives that accepted wild plants from indigenous peoples, a significant reduction in the number of deer, and the collapse of fishing collective farms. According to the opinion of the Governor of the Khabarovsk Territory, V.I. Society's understanding of the importance of the problems that arose radically influenced the awakening of national self-consciousness. The development of national movements was especially active in the late 1980s. of the last century, when people's fronts, movements, political parties begin to be created. The indigenous peoples of the North did not bypass this process either. In 1990, on March 30, in Moscow, at the first Congress of the Indigenous Peoples of the North, the Association of Indigenous Peoples of the North, Siberia and the Far East was created. It included 30 regional ethnic associations created on the basis of the territorial and territorial-ethnic principle, some of them were created at the time of the congress: in the Koryak Autonomous Okrug, in the Kamchatka, Magadan, Sakhalin, Amur regions, Khabarovsk Territory. After the congress, associations of indigenous peoples are being actively created in the Republic of Sakha (Yakutia), the Chukotka Autonomous Okrug, and Primorsky Krai. Associations are being formed: a branch of the Inuit circumpolar conference of the Chukotka Autonomous Okrug, an association of the Aleut people "Ansarko" of the Kamchatka region. In 1997, the Far Eastern Union of the Indigenous Minorities of the Russian Federation was formed as a representative of the regional and ethnic Associations of the Indigenous Minorities of the Far East.

The supreme body of the Association of Indigenous Minorities of the North, Siberia and the Far East is the congress, convened once every 4 years. Between congresses the Coordinating Council headed by the President works. SN Kharyuchi was elected the first President. P. V. Sulyandziga became the President of the Association of Indigenous Minorities of the North of the Far East. The Association held 3 congresses of indigenous peoples. By 2000, 3 large-scale projects have been implemented. The first project is aimed at developing the institutions of the indigenous peoples of the North and includes three parts. The first is “indigenous peoples to indigenous peoples”. In February 1998, representatives of regional associations established close contacts with the Inuit community in Canada and studied their experience. The second part is “government to government”. The State Committee for the Development of the North of the Russian Federation and the Ministry of Indian Affairs and the Development of the North of Canada discussed aspects of the development of the policy of the two countries in relation to the Arctic. One of the successful results was the provision of humanitarian aid in Chukotka in January 1998. The third part of the program is the provision of modern technological equipment to the indigenous associations.

The second project “Development of circumpolar cooperation of indigenous peoples in the protection of rights and habitats” at the theoretical and methodological level was implemented by 2000. Seminars and conferences on the problems of indigenous peoples have been held, a data bank has been created on project proposals from the regions, data is being collected on environmental problems. The association strengthens its influence on monitoring the processes of development and rehabilitation of the environment.

At the turn of the XX-XXI centuries. Indigenous peoples of the Far East are faced with numerous problems that are of vital (vital) importance to them. The situation in some cases worsened for them by the beginning of the 21st century. But it is impossible to consider the situation as catastrophic. Statements about the disappearance of small peoples from the ethnic map of the region are, to say the least, erroneous. The ethno-social problems of small peoples are not something unique and exclusive in the world. In countries where indigenous peoples live, similar tasks of helping them are solved.

In the life of the peoples of the Far East, there are also processes of slow development towards a market economy. The authorities are faced with the task of creating conditions for effective "adaptation" to the new socio-economic and political conditions, developing protective mechanisms against the negative impacts of ill-conceived reforms and restructuring. For several years, the perseverance of regional authorities, the public, scientists, specialists from various sectors of the economy managed to “turn the tide” towards the revival of the economy and culture of the Far East. This, in turn, provides a broad opportunity to address the pressing issues of life and further progress of indigenous peoples. In 2004, the 10th anniversary of the world's indigenous peoples, declared by the UN, ended. The main guidelines for development have been determined. In the Far Eastern regions of the Russian Federation, measures have been outlined and are being implemented to overcome the negative consequences of state policy in the socio-economic sphere. The reduction in the number of individual indigenous peoples takes place in modern conditions, but it cannot be called catastrophic.

Indigenous Minorities of the Khabarovsk Territory (according to census data)

In the Khabarovsk Territory, the "Basic Directions for the Development of Indigenous Minorities for 2002-2005" have been approved. For three years, 4 regional laws, more than 20 resolutions of the governor and the regional government on the development of small peoples have been adopted. The development of the Program for the Development of Indigenous Minorities for 2006-2008 is nearing completion. The issue of representation of indigenous peoples in the legislative duma of the region is being worked out.

Since 2001, there has been a protected item in the regional budget that provides for the allocation of funds for the socio-economic development of the indigenous peoples of the North. More than 10 million rubles are planned to be allocated in 2005, 7.5 million of which are included in the federal budget. Work is being carried out in two main directions: to create normal living conditions and to boost the economy of national villages. There are such programs as "Fresh Bread" - installation of bakeries, "Clean Water" - construction and repair of water supply sources, training and advanced training of personnel for national enterprises. For the economic potential, the idea of ​​creating basic enterprises in national villages is being implemented. About 19 million hectares of hunting grounds, more than 100 fishing grounds have been allocated to national farms, the volumes of wood harvested by them reach 100,000 cubic meters per year, and the catch of slaves of various species in 2004 reached 2,700 tons. The problems of preserving the catch of fish persist, it is often sold for a pittance at the place of catch, which causes damage to the state, nature and the population itself, which does not receive decent pay for their work. There is also no system for processing and selling wild plants. At the stage of organization is the regional center "Priamure", intended for these purposes. Processing of various taiga fees will be carried out on the basis of Forest Products LLC. Over the past 3 years, 10 sawmills have been transferred to national farms. The national community "Amur" from the village of Sinda in the Nanai region launched a wide range of work. She managed to develop logging and lumber production, in 2004 a brick factory was opened in the village.

Gradually, the issue of training specialists from among the indigenous peoples of the North and replenishing the labor resources of the Far East is being resolved. There are schools that have the status of schools of the indigenous peoples of the North, for example, in Nikolaevsk-on-Amur there are two of them: medical and pedagogical. Students receive free education, being fully supported at the expense of funds from the regional budget. A branch of a technological college was opened in the Bulava village of the Ulchi district; in 2004, the first graduation of 14 young specialists took place. At the same time, the problem of employment persists, of which only half got a job. Purposeful work with indigenous peoples is carried out at the Far Eastern Medical University, the preparatory department of which is financed from the regional budget. Khabarovsk State Pedagogical University has been training specialists at the Faculty of Indigenous Peoples since 2003. The regional government is developing programs in various areas: publishing books in national languages, preserving cultural values, supporting healthcare and education.

According to experts, speaking about the protection of the rights and interests of indigenous peoples, solving their problems, it should be recognized that this requires the development and implementation of the principles of a new policy of the Russian state on the basis of cooperation and partnership of all sectors of human and civil society, taking into account international experience and a frank and objective recognition of the whole complex of difficulties that have arisen in the preservation of the unique culture of the indigenous peoples of the North.

Civilizational changes in the modern world could not but affect the process of economic and socio-cultural development of small peoples living in different countries. Russia in the 20th century, which entered the period of global changes associated with revolutions, world wars and attempts to create a democratic state, invariably faces the most important problem of creating or maintaining conditions for the original development of indigenous peoples.

Of the 45 Indigenous Peoples (Indigenous Minorities) of Russia, a significant part of them live in the Far East. On the territory of the Khabarovsk Territory there are Nanais (Golds), Ulchis, Negidals, Nivkhs (Gilyaks), Evens (Tungus - Lamuts), Evenki (Tungus), Udege (Ude), Orochi. In Primorsky Krai - Evenks (Tungus), Nanais (Golds), Orochs, Udeges, Tazy; Sakhalin region - Evenks (Tungus), Oroks, Nivkhs; Magadan region - Evens (Tungus - Lamuts), Chukchi, Yukagirs (oduls), Chuvans; Kamchatka region - Evens (Tungus - Lamuts), Aleuts, Koryaks, Itelmens (Kamchadals); Amur region - Evenki (Tungus); in the Chukotka Autonomous Okrug - Evens (Tungus - Lamuts), Eskimos (Inuit), Koryaks, Kereks, Chuvans (etels); in the Koryak Autonomous Okrug - Evens (Tungus - Lamuts), Aleuts (Ungans), Chukchi, Koryaks, Itelmens (Kamchadals), in the Republic of Sakha (Yakutia) - Evenks (Tungus), Evens (Tungus - Lamuts), Yukaghirs (oduls), Dolgans. When examining areas of compact residence of indigenous peoples in the Far Eastern regions of the Russian Federation, other small nationalities are noted. So, in the Khabarovsk Territory live the Chukchi, Koryaks, Aleuts, Nenets, Khanty, Mansi, Dolgans, Eskimos. Indigenous peoples of the Amur region live compactly in 54 villages. Among the indigenous peoples of the North, only Evens and Evenks live in the subjects of the Far East and beyond, the number is 17,199 and 30,163 people, respectively (data for 2000). The remaining peoples are settled both compactly and throughout the region.

Indigenous peoples of the Far East (data for 2000)

In general, the peoples of the North are small in number - this is one of their specific features. Their small number is not the only factor influencing the nature of ethnic processes, including linguistic and cultural assimilation and the preservation of native languages. The level of urbanization of peoples is lower in the autonomous regions than outside them. Ethnic processes proceed more rapidly if the foreign environment is long-standing and significant. Peoples who have preserved their traditional economy better preserve their national culture and, as a rule, their native language. A number of indigenous peoples tend to move beyond the traditional settlement zones to other areas. At the same time, the stable centuries-old settlement of small peoples is confirmed by the phenomenon of constancy identified by researchers as a characteristic feature of the ethnic group, which ensured the regional stability of their life. It is a historical national property and wealth of the small peoples of the Far East. It must be taken into account when solving a complex of economic, medical and social problems in the places of residence of the indigenous peoples.

There are changes in the nature of traditional sectors of the economy, employment of the population, and in the ratio of types of labor. Differentiation of types of activity progresses. Indicators of the nature of employment of the population still differ significantly in individual regions of residence of the peoples of the North. If among the peoples of Sakhalin and the Lower Amur, the percentage of people employed in traditional areas reached 25%, then in the Chukotsky and Koryaksky districts it was 80%, which is explained by differences in the settlement and demographic structure of the regions.

Studies in the 1990s show that alienation from the past traditional way of life among the indigenous peoples is a fait accompli. In the conditions of technogenic civilization, the adaptation of the aboriginal population to the changed factors of vital activity is weak, the competitiveness is low. The peoples of the North, being in their native habitats, are forced to adapt, to develop resilience, flexibility, mental stability. At the same time, one cannot rely only on the internal potential of peoples, their ability to self-renewal, because this process can drag on for many decades and its consequences will be devastating.

Negative trends in the position of the aboriginal population were identified by scientists in the late 1990s. The traditional structure of the economy has not been fully preserved anywhere. It exists in the form of separate elements: hunting, fishing, reindeer herding equipment; a set of national clothes, means of transportation (boats, skis, sleds), techniques and methods of fishing. The number of people engaged in applied types of national craft is decreasing. Among the interviewed Nivkhs and Negidals, only 54.9% are engaged in such activities, namely: dressing skins, knitting nets, making skis, making clothes, shoes, carving, and embroidery. No more than 57% expressed a desire to master the types of crafts. The previous socio-economic development has changed the structure of professional skills, lifestyle, needs, spiritual values. Orientation by the state of peoples towards their return to their original culture, towards the revival of national types of economic management without serious financial, material, organizational support, without involvement in social production is disastrous.

The processes of degradation of industrial-type production in the areas inhabited by indigenous peoples of the North have had a decisive impact on employment in the “official economy”. The reduction in the share of social production in the country's economy has led to the problem of employment in various sectors. The solution to this problem is associated with a change in the entire socio-economic situation in the areas where the indigenous peoples of the North live. Over the past ten to fifteen years, the number of people who believe that traditional crafts should be the main occupation has decreased. The reality is that, with all the costs of socio-economic development, taking into account the equalizing and distributive system of socialism, the indigenous peoples of the North have become conditionally subjects of established production relations. Therefore, the revival of all types of economic activity should take place at the junction of the community-clan (collective), state-territorial and private business.

The selection of this problem in the context of fulfilling the tasks of overcoming the difficult legacy of the past in the policy of the central authorities in relation to the Far East is directly related to an important point. This is the definition of the regional constitutional and legal status of the indigenous peoples of the Far East. According to experts, it is a set of constitutional rights, freedoms and obligations of citizens of the Russian Federation, representatives of indigenous peoples living in the Far East, enshrined in the norms of the Constitution of the Russian Federation, the Charters of the subjects of the Far Eastern region and specified by sectoral legislation, as well as constitutional guarantees that ensure the exercise of these rights.

At the international level, this problem has been solved especially actively in recent years. Since 1995, the United Nations has declared the International Decade of the World's Indigenous Peoples. The purpose of this action is to strengthen international cooperation in solving the problems facing indigenous peoples in such areas as human rights, culture, health, environment, education. Almost every year was held under a certain motto:

• 1996 - "Indigenous peoples and their connection with the land"
• 1997 - Indigenous Health
• 1998 - "Education and language"
• 2000 – “Rights of Indigenous Children”

Many legislative acts and various resolutions have been adopted in Russia. For 1996-1998 The Federal Assembly of the Russian Federation held 15 hearings on the problems of indigenous peoples. The following decisions are the result of active legislative activity of the state:

• Law of the Russian Federation "On national-cultural autonomy" of June 17, 1996;
• Law of the Russian Federation "On the Fundamentals of State Regulation of the Socio-Economic Development of the North of the Russian Federation" dated June 19, 1996;
• Law on Employment of the Population in the Russian Federation, 1996;
• RF Law “On Education” 1996;
• Decree of the Government of the Russian Federation of December 31, 1997 No. 1664 "On reforming the system of state support for the regions of the North";
• Regulations on the State Committee of the Russian Federation for the Development of the North. Approved by the Decree of the Government of the Russian Federation of June 30, 1998;
• Law of the Russian Federation “On Guarantees of the Rights of Indigenous Minorities of the Russian Federation; April 30, 1999;
• Law of the Russian Federation "On the general principles of organizing communities of indigenous peoples of the North, Siberia and the Far East of the Russian Federation" of July 20, 2000;

Apparently, the main document for the protection of the rights and interests of the indigenous peoples of Russia is the federal law "On Guarantees of the Rights of the Indigenous Peoples of the Russian Federation". For the first time at the federal level, the possibility of legal regulation of issues vital for indigenous peoples is provided. This allows the work of Article 69 of the Constitution of the Russian Federation on guaranteeing the rights of indigenous peoples in accordance with the generally recognized principles and norms of international law and international treaties of Russia. At the same time, a number of issues arise that require further legal and practical elaboration. These should include the following:

• the space of the law and the circle of subjects and objects of law in the locks of the mechanism of the law;
• resolution of the problem of employment of the indigenous population;
• habitat and its influence on the development of ethnic groups;
• correlation of the role of the federal state and local authorities, ensuring the representation of indigenous peoples, in creating conditions for preserving their identity and a decent standard of living for them;
• resolution of the issue of ownership, possession and use of lands of various categories;
• exercising the right to compensation for damages to the habitats of indigenous peoples.

Specialists of the Far East subject the federal law “On the general principles of organizing communities of indigenous peoples of the North, Siberia and the Far East of the Russian Federation” to serious analysis. It can be concluded that it is not aimed at protecting the rights of small peoples. The impression from the Law is as follows: in order not to think for a long time, they combined certain provisions of the Law on Public Associations with Chapter 4 “Legal Entities” of the Civil Code of the Russian Federation, and this legal “vinaigrette” was submitted for “digestion” to the indigenous population. Article 5 of the Law states that "the activities of communities are non-commercial", and in Article 17, paragraph 3, "communities have the right to sell the products of labor produced by their members." If the community is a non-profit organization, then for what activities is it provided with tax benefits and benefits (Article 7, Clause 1)? Article 8, paragraph 4 of the Law permits the admission of members of the community of persons who are not related to the small peoples, who carry out management and are engaged in crafts traditional for the small peoples. But now the entire rural population of the Far East is on the verge of survival, which, due to lack of work and money, is forced to engage in personal subsidiary farming, as the main activity, trade, temporary work in the city.

In general, by the beginning of 2000. according to a number of researchers and scientists, the most acute ethno-social problems are:

• Destruction of traditional economic and cultural types;
• Degradation of historical and cultural areas that have long been inhabited;
• Decrease in the birth rate as a result of the rejection of the installation on large families;
• Increase in the number of incomplete families;
• Assimilation with Russians and other resettlement population;
• Changes in the sex and age structure of nomadic householders, leading to the separation of potential brides and grooms;
• An increase in the number of single men and women associated with the complication of concluding marriage unions between representatives of certain ethnic groups of the Far East;
• Growth of out-of-wedlock birth rate and increase in mixed marriages;
• Growing socio-demographic and environmental crises in the places of traditional residence of indigenous peoples;
• Destruction of the traditional way of life;
• Eradication of "religious prejudices" (shamanism, animism), which for centuries have regulated the interaction of representatives of indigenous ethnic groups with each other and with the "enclosing landscape";
• An increase in the number of suicides and alcoholization of the population as one of the forms of response to the collapse of the traditional worldview in the course of integration into an industrial society
• Detachment of the education of indigenous children from their traditional economy;
• Mass unemployment.

The creation of a legal framework for resolving the accumulated problems over the past decades made it possible to determine some guidelines for the further work of state, public organizations, and the communities of indigenous peoples themselves. At the same time, the adopted laws revived production activities, but failed to ensure the effective operation of the communities themselves. New economic conditions, socio-psychological factors prevent the peoples of the Amur region from being actively involved in production activities. Unemployment, which has engulfed the whole of Russia, is manifested on a particularly large scale among the natives. In particular, in Primorye in 1996, the Samarga Udege had 64% of the unemployed, the Iman Udege had 60.5%, the Bikin Udege, Nanais and Orochs from. Krasny Yar - 58.3%, among the basins of the Olginsky district - 8.9%. The purchasing power of pension allowances has decreased 10 times. The average monthly salary of the Bikin Udege in the public sector is much lower than the subsistence level. In the late 1990s, studies of individual places of residence in Primorsky Krai revealed serious problems in the provision of housing, education, health status, and the birth rate. According to a sociological study conducted on the Lower Amur in early 2000. the proportion of the able-bodied population from among the indigenous peoples of the North, not employed in social production, was a significant part, exceeding more than half, and in the Nikolaevsky district 73.2%. At the same time, SIPN households were employed in agriculture - 90.8%, animal husbandry - 15.4%, hunting - 11%, fishing - 66.4%, berry picking - 62.7%, mushrooms - 57.3%. Most likely among the indigenous peoples there is a redistribution of activities. A significant share is occupied by traditional types of work, which make it possible to better achieve an acceptable level of providing families with food and consumer goods. At the same time, the situation in the early 2000s allows you to correct the opinion about the situation of the indigenous peoples of the Far East. According to the researchers, the idea of ​​higher unemployment rates among indigenous peoples, as well as the extremely low level of socio-economic status of their families, is a significant exaggeration. Evidence of the erroneousness of the stable public opinion about the plight of peoples is another indicator identified by sociologists - the material and technical security of their families. In 1999 in the national families of the Lower Amur, with the level of officially registered incomes that were two or more times less than the subsistence level, only 8.6% of families did not have any equipment, 4% owned cars or trucks, 18% - motorcycles, 37% - motor boats , 2.6% - snowmobiles, 32.3% - TVs, 54.7% - refrigerators, 64.7% - washing machines. At the same time, the level and quality of life of the surveyed families of indigenous northerners almost did not differ from Russian families living in the same villages.

Currently, there is a real consolidation of indigenous peoples, caused by changes in both global and domestic development. Therefore, the new policy of the Russian state towards small peoples should take into account the peculiarities of their life. The most important instrument of state policy in relation to the indigenous peoples is the federal target program "Economic and social development of the indigenous peoples of the North until 2010", which is aimed at "creating conditions for the sustainable development of the indigenous peoples of the North in places of compact residence based on the restoration of traditional nature management and management on the basis of the existing natural, industrial and infrastructural potential”.

To solve the pressing problems of the further development of a unique original culture, it is important to study the historical path traveled by the peoples of the Far East. It was preserved in the conditions of a radical breakdown of the established order, the formation of a new type of statehood, the development and implementation of state policy, which did not always meet the interests and needs of ethnic groups. Therefore, an important factor in the coexistence and mutual enrichment of the cultures of all the peoples of our country is the care and maintenance of the progress and prosperity of small peoples.

The publication was carried out with the financial support of the Russian Humanitarian Science Foundation (RGHF) project No. 08-01-16099d

Responsible secretary of the series
"Peoples and Cultures"
L.I. MISSONOVA

Reviewers:
candidate of historical sciences V.G. SMOLITSKII,
Doctor of Historical Sciences Ch.M. TAXI

Peoples of the North-East of Siberia / otv. ed. E.P. Batyanova, V.A. Turaev; Institute of Ethnology and Anthropology im. N.N. Miklukho-Maclay RAS; Institute of History, Archeology and Ethnography of the Peoples of the Far East FEB RAS. - M. : Nauka, 2010. - 773 p. - (Peoples and cultures). - ISBN 978-5-02-036993-1 (in translation).

The next volume of the series "Peoples and Cultures" is devoted to the ethnography of the indigenous peoples of the North-East of Siberia: the Ainu, Aleuts, Itelmens, Kamchadals, Kereks, Koryaks, Nivkhs, Chuvans, Chukchis, Eskimos, Yukagirs. This is the first generalizing work, which presents a detailed description of the ethnic cultures of all the Paleo-Asiatic peoples of the Far East. The book introduces the reader to the results of the latest research on anthropology, archeology, the ethnic history of these peoples, traditional economy, social organization, beliefs, customs and holidays, unique folk and professional art, folklore, social life. New materials from museums, state archives, and private collections are introduced into scientific circulation. Of particular interest are the photographic materials of the Northern Expedition of the Institute of Ethnology and Anthropology of the Russian Academy of Sciences in the 1950s-2000s.
For ethnologists, historians and a wider range of readers.

Through the "Academkniga" network
ISBN 978-5-02-036993-1
©Institute of Ethnology and Anthropology. N.N. Miklukho-Maclay RAS, Institute of History, Archeology and
ethnography of the peoples of the Far East of the Far Eastern Branch of the Russian Academy of Sciences, 2010
© Russian Academy of Sciences and Nauka Publishing House,
series "Peoples and Cultures" (development, design), 1992 (founded year), 2010
© Editorial and publishing design. Publishing house "Science", 2010

FOREWORD
The collective monograph "Peoples of the North-East of Siberia" presented to the readers is the next volume of the "Peoples and Cultures" series. It was prepared as part of the "Peoples and Cultures" project implemented by the Institute of Ethnology and Anthropology of the Russian Academy of Sciences in cooperation with scientific centers of the Russian Federation and a number of foreign countries with the support of the Presidium of the Russian Academy of Sciences, the Russian Humanitarian Science Foundation and the Nauka publishing house. The preparation of the manuscript was carried out within the framework of the research project of the Russian Humanitarian Foundation No. 05-01-01167a.

The monograph is dedicated to the Ainu, Aleuts, Itelmens, Kamchadals, Kereks, Koryaks, Nivkhs, Chuvans, Chukchis, Eskimos, Yukagirs - indigenous peoples
North-East of Siberia - a special ethno-geographic region of the Far East, which includes the eastern part of Yakutia, Chukotka, Kamchatka, about. Sakhalin, Commander and Kuril Islands. The aboriginal ethnic communities living in this part of Russia are the original inhabitants of these territories, the creators and keepers of unique cultures that form an important part of human civilization. For many centuries, the inhabitants of the North and the Far East have mastered the Arctic and mountain-taiga landscapes, adapted to extreme natural conditions, and developed original traditions. The vast territories inhabited by the aboriginal peoples of the Northeast are the most important resource regions of Russia. Historical colonization and modern industrial and economic activity almost always contained a complex conflict between the traditional life support systems of the natives and industrial innovations, the demands of immigrants from the European part of the country, who became numerically predominant.
As shown by recent experience in the implementation of international oil and gas projects on about. Sakhalin, a solution to the fundamental conflict of interest noted above has not yet been found. Fishing, reindeer herding and seafaring are under constant threat and suffer serious damage, often without support and compensation from companies and the state. The future of the aboriginal economy is likely to be culturally oriented modernization. Apparently, this strategy should combine the development (taking into account modern technologies) of traditional occupations as a condition for maintaining ethnocultural continuity and new, more profitable and specialized occupations in the economy, including private entrepreneurship.
One of the conditions for the implementation of such a strategy is the involvement of representatives of indigenous peoples in the field of higher education and the system of professional development. Well-trained specialists for education, health care, management, science, entrepreneurship are an indispensable prerequisite for the progressive development of the indigenous peoples of the region. The measures taken in this direction during the Soviet era cannot be underestimated. However, in modern conditions, the policy of "soft acculturation" requires special attention and delicacy. It is especially important that trained specialists remain in the region and work for the benefit of their peoples and for their own pleasure. Of course, this is realistic only with a serious and comprehensive approach to the economic, social and cultural development of the northern territories.
The cultures of the peoples considered in the volume, especially their languages, are in a vulnerable position. Assimilation in favor of the dominant cultural systems (Russian or Yakut), the widespread assertion of all-Russian cultural norms, as well as the spread of global cultural phenomena through modern means of communication, television, and international contacts determine new, more complex cultural strategies.
Complex and ambiguous in its consequences is the problem of the loss of native languages ​​and the transition to the Russian language. The crux of the problem is whether the data can
cultures to be reproduced and developed on a different language basis. World practice shows that the consequences can vary. The relationship between acculturation and assimilation, which was written about at the end of the first half of the last century by R. Linton, R. Redfield and M. Herskovits (Redfield, Linton, Herskovits, 1940), varies in each specific case. It is encouraging that the indigenous peoples of the region, after centuries of being part of the Russian state - with all the attendant difficulties - have discovered remarkable properties of adaptation to dramatically changing external conditions and the ability to maintain functional traditions - those traditions that still meet the needs of people today.
From the point of view of state interests, it is necessary, in particular, to understand that in the future, representatives of the small peoples of the Northeast will constitute one of the foundations for the development of this territory of the country. It is they who will remain the bearers of adaptation practices, unique folk knowledge, and unique spiritual values. The preservation and provision of the socio-economic and ethno-cultural development of the peoples of the North-East is a national priority and one of the important priorities of the world cultural heritage.
The strategy of state policy towards the peoples of the region, as well as the peoples of other "aboriginal" areas of the country, should be
support of ethno-cultural orientations, strategies of these peoples and their social segments. Equally wrong are the rigid paternalism that was carried out in the USSR, and the "museum approach" of preserving the old way of life with all its might, which is often called for by some scientists and activists of national movements (usually, by the way, who prefer an urbanized lifestyle).
People should have the right to choose. And the authorities are obliged to provide opportunities for the implementation of this choice.

The preparation of this volume was coordinated by the Institute of Ethnology and Anthropology of the Russian Academy of Sciences, together with the Institute of History, Archeology and Ethnography of the Peoples of the Far East, Far East Branch of the Russian Academy of Sciences. Well-known researchers of history, ethnography, archeology, folklore, languages ​​of the peoples of the Northeast from the scientific centers of Moscow, St. Petersburg, Vladivostok, Magadan, Khabarovsk, Yuzhno-Sakhalinsk, Yakutsk were involved in writing the monograph.
The book provides general information about the studied peoples, discusses their ethnogenesis and ethnic history, characterizes the material and spiritual
culture, social and family relations. Particular attention is paid to ethno-cultural processes in the Soviet period and post-Soviet transformations associated with the growth of the ethnic self-consciousness of the northern peoples, with changes in the economy, culture, in relation to their native language, religion, and traditions.
A separate essay is devoted to each of the peoples. The volume of the essay, its structural and content features are determined by the size of the people under consideration, the degree of its ethnographic study and the ethnic representativeness of one or another sphere of its culture.
New archival documents and materials of ethnographic expeditions have been introduced into scientific circulation. Funds and collections of domestic and foreign museums, archives, including the American Museum of Natural History (New York), the Institute of Ethnology and Anthropology of the Russian Academy of Sciences, the State Archives of the Russian Federation, the Russian State Archives of Ancient Acts, the Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera), district and regional archives, statistical offices, household lists of rural administrations. A rich illustrative material is presented, most of which is published for the first time. Of particular interest are photographs from the IEA RAS Photo Archive (Funds of the Northern Expedition) taken in 1950-2000. during the field work of the Institute staff in the North-East of Siberia, as well as photographs of samples of bone carving art from the collection of V.A. Tishkov. The preparation of photographs for printing was carried out by M.B. Leibov and N.V. Khokhlov. The illustrations published in the volume are accompanied by brief annotations with a mandatory indication of the shooting location in accordance with the modern administrative-territorial division.
The editors of the series express their gratitude to the director of the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) Yu.K. Chistov, head of the Siberian Department of the MAE L.R. Pavlinskaya, director of the Museum of Oriental Peoples A.V. Sedov, who allowed the use of illustrative materials from the funds of these museums for the preparation of the volume, as well as to researchers who submitted photographs from their personal archives for the volume: T.S. Balueva, E.P. Batyanova, SV. Bereznitsky, M.M. Bronstein, A.Yu. Vakhrushev, K.A. Dneprovsky, N.A. Krenke, N.A. Meshtyb, O.A. Murashko, V.V. Podmaskin, A. Sukhonin, V.A. Turaev, N.V. Khokhlov, T.S. Shentalinsky, V.I. Shadrin.

We express our sincere gratitude to the reviewers of the volume: Ph.D. V.G. Smolitsky and Doctor of Historical Sciences. Ch.M. Dachshunds.
We thank the staff of the Institute of Ethnology and Anthropology of the Russian Academy of Sciences Ph.D. V.V. Stepanov - the author of electronic maps, G.P. Petukhov, E.A. Yurin and N.V. Pavlov for the technical preparation of the volume, N.L. Petrov, her colleagues.

V.A. Tishkov, SV. Czech

Foreword (V.A. Tishkov, SV. Cheshko) 5
Introduction (E.P. Batyanova, V.A. Turaev) 8
Languages ​​of the peoples of the North-East of Siberia: the current situation (N.B. Bakhtin) 19
Anthropological characteristics of the indigenous peoples of the North-East of Asia (T.S. Balueva) 33
Ancient cultures of the North-East of Russia and the ethnogenesis of the North-Eastern Paleo-Asians (A.I. Lebedintsev) 46

Ainu

Chapter I. General information (V.A. Turaev) 74
Chapter P. Ethnogenesis and ethnic history (V.A. Turaev) 76
Chapter III. Economy and material culture (V.A. Turaev) 83
Chapter IV. Social organization (V.A. Turaev) 89
Chapter V. Spiritual culture (V.A. Turaev) 92

ALEUTS

Chapter I. General information (N.A. Lopulenko) 96
Chapter II. Ethnogenesis and ethnic history (N.A. Lopulenko) 102
Chapter III. Economy and material culture (N.A. Lopulenko) 108
Chapter IV. Social organization and family and marriage relations (N.A. Lopulenko) 123
Chapter V. Spiritual culture (N.A. Lopulenko) 130
Chapter VI. Social and cultural development in the XX century (N.A. Lopulenko) 138

ITELMENS

Chapter I. General information (V. A. Turaev, A. P. Volodin, O. A. Murashko) 140
Chapter II. Ethnogenesis and ethnic history (I.S. Vdovsh, V.A. Turaev) 146
Chapter III. Traditional economy (V.A. Turaev) 155
Chapter IV. Material culture (V.A. Turaev) 163
Chapter V. Social system and social relations (I.S. Vdovsh) 178
Chapter VI. Spiritual culture (A.P. Volodin, S.F. Karabanova, N.V. Kocheshkov,
N.K.Starkova) 182
Chapter VII. Modern ethnic processes and social movement (O.A. Murashko) 195

KAMCHADAL

Chapter I. General information (O.A. Murashko) 201
Chapter II. The history of the formation of Kamchadals (O.A. Murashko) 205
Chapter III. Traditional culture (O.A. Murashko) 213
Chapter IV. Social structure (O.A. Murashko) 227
Chapter V. Spiritual culture (O.A. Murashko) 231
Chapter VI. Transformation of ethnic identity and culture of Kamchadals in the Soviet and post-Soviet periods (O.A. Murashko) 236
Chapter VII. Kamchadals of the Magadan Region (L.N. Khakhovskaya) 247

KEREKI

Chapter I. General information (E.P. Batyanova) 262
Chapter II. Ethnogenesis and ethnic history (E.P. Batyanova) 266
Chapter III. Household activities and material culture (E.P. Batyanova) 268
Chapter IV. Social organization and family relations (E.P. Batyanova) 286
Chapter V. Spiritual culture (E.P. Batyanova) 289
Chapter VI. Transformations in the ethnic status of the Kereks in the Soviet and post-Soviet periods (E.P. Batyanova) 296

KORYAKS

Chapter I. General information (V.A. Turaev) 299
Chapter II. Ethnogenesis and ethnic history (V.A. Turaev) 303
Chapter III. Traditional economy (V.A. Turaev) 308
Chapter IV. Material culture (V.A. Turaev) 321
Chapter V. Social organization (V.A. Turaev) 347
Chapter VI. Spiritual culture (V.V. Gorbacheva, E.G. Demidova, M.Ya. Zhornitskaya, L.Ya. Ivashchenko, N.V. Kocheshkov) 351
Chapter VII. Ethnocultural processes in the Soviet and post-Soviet periods (E.P. Batyanova) 372

NIVHI

Chapter I. General information (V.A. Turaev) 380
Chapter II. Ethnogenesis and ethnic history (E.V. Rudnikova) 383
Chapter III. Traditional economy (V.A. Turaev) 388
Chapter IV. Material culture (V.A. Turaev) 397
Chapter V. Social organization (E.V. Fadeeva) 412
Chapter VI. Family ritual (E.V. Fadeeva) 416
Chapter VII. Spiritual culture (N.V. Kocheshkov, N.A. Mamcheva, S.N. Skorinov, L.E. Fetisova) 422
Chapter VIII. Nivkhs in the post-Soviet period (V.A. Turaev) 442

CHUVANTS

Chapter I. General information (E.P. Batyanova) 445
Chapter II. Main types of economic activity and material culture (E.P. Batyanova) 452
Chapter III. Public and family relations (E.P. Batyanova) 474
Chapter IV. Spiritual culture (E.P. Batyanova, T.S. Shentalinskaya) 478
Chapter V. Ethnic development of the Chuvans in the Soviet period and post-Soviet transformations (E.P. Batyanova) 499

CHUKCHI

Chapter I. General information (V.A. Turaev) 507
Chapter II. Ethnogenesis and ethnic history (I.S. Vdovin) 510
Chapter III. Economy and material culture (I.S. Vdovin, E.P. Batyanova) 517
Chapter IV. Social organization and family and marriage relations (I.S. Vdovin, E.P. Batyanova) 544
Chapter V. Spiritual culture (E.P. Batyanova, I.S. Vdovin, S.F. Karabanova, N.V. Kocheshkov, V.A. Lytkin, V.A. Turaev) 553
Chapter VI. Ethnic and social processes in the Soviet and post-Soviet periods (E.P. Batyanova, V.A. Turaev) 571

ESKIMOS

Chapter I. General information (N.A. Lopulenko) 583
Chapter II. Ethnogenesis and ethnic history (N.A. Lopulenko) 588
Chapter III. Economy and material culture (N.A. Lopulenko) 590
Chapter IV. Social organization and family and marriage relations (N.A. Lopulenko) 606
Chapter V. Spiritual culture (N.A. Lopulenko) 611
Chapter VI. Social and cultural development in the XX century (N.A. Lopulenko) 631

Yukaghirs

Chapter I. General information (N.V. Pluzhnikov) 636
Chapter II. Ethnogenesis and ethnic history (N.V. Pluzhnikov) 640
Chapter III. Economy and material culture (N.V. Pluzhnikov) 643
Chapter IV. social organization. Family and marriage (N.V. Pluzhnikov) 664
Chapter V. Spiritual culture (N.V. Pluzhnikov) 668
Chapter VI. Ethno-cultural development of the Yukagirs in the Soviet and post-Soviet times (V.I. Shadrin) 677
Bone carving art of the peoples of coastal Chukotka (M.M. Bronshtein) 686
Archival material 711
Bibliography 712
Accepted abbreviations 768

The peoples of the North and the Far East are called small. This term includes not only the demography of the ethnic group, but also its culture - traditions, customs, way of life, etc.

The legislation clarified the concept of smallness. These are peoples with a population of less than 50 thousand people. Such manipulation made it possible to “throw out” the Karelians, Komi, and Yakuts from the list of northern peoples.

Who's left

What are known today small Russia? These are Yukaghirs, Enets, Tuvans-Todzhins, Kereks, Orochi, Kets, Koryaks, Chukchis, Aleuts, Eskimos, Tubalars, Nenets, Teleuts, Mansi, Evens, Evens, Shors, Evenks, Nanais, Nganasans, Alyutors, Veps, Chulyms, Tazis , Chuvans, Soits, Dolgans, Itelmens, Kamchadals, Tofalars, Umandins, Khanty, Chulkans, Negidals, Nivkhs, Ulta, Sami, Selkups, Telengits, Ulchi, Udege.

Indigenous peoples of the North and their language

All of them belong to the following language groups:

• Saami, Khanty and Mansi - to the Finno-Ugric;
• Nenets, Selkups, Nganasans, Enets - to the Samoyed;
• Dolgans - to the Turkic;
• Evenks, Evens, Negidals, terms, Orochs, Nanais, Udeges and Ulchis - to the Tungus-Manchurian;
• Chukchi, Koryaks, Itelmens speak families;
• Eskimos and Aleuts - Eskimo-Aleut.

There are also isolated languages. They are not included in any group.

Many languages ​​have already been forgotten in colloquial speech and are used only in the everyday life of the old generation. Mostly they speak Russian.

Since the 90s, they have been trying to restore the lessons of the native language in schools. This is difficult, because he is not well known, it is difficult to find teachers. When learning, children perceive their native language as a foreign language, because they rarely hear it.

The peoples of Russia: features of appearance

The appearance of the indigenous peoples of the North and the Far East is monophonic, in contrast to their language. According to anthropological properties, the majority can be attributed to Small stature, dense build, light skin, straight black hair, dark eyes with a narrow slit, a small nose - these signs indicate this. An example is the Yakuts, whose photos are given below.

During the development of the north of Siberia in the 20th century by the Russians, as a result of mixed marriages, some peoples acquired a Caucasoid outline of faces. The eyes became lighter, their incision was wider, blond hair began to appear more and more often. For them, the traditional way of life is also acceptable. They belong to their native nation, but their names and surnames are Russian. The peoples of the North of Russia try to adhere nominally to their nation for a number of reasons.

Firstly, to maintain benefits that give the right to free fishing and hunting, as well as various subsidies and benefits from the state.

Secondly, to preserve the population.

Religion

Previously, the indigenous peoples of the North were mainly adherents of shamanism. Only at the beginning of the 19th century. they converted to Orthodoxy. During the Soviet Union, they had almost no churches and priests left. Only a small part of the people kept icons and observes Christian rites. The majority adheres to traditional shamanism.

The life of the peoples of the North

The land of the North and the Far East is of little use for agriculture. The villages are mainly located along the shores of bays, lakes and rivers, since only sea and river trade routes work for them. The time at which goods can be delivered to the villages across the rivers is very limited. Rivers freeze quickly. Many become prisoners of nature for many months. It is also difficult for anyone from the mainland to get to them in the villages. At this time, you can get coal, gasoline, as well as the necessary goods only with the help of helicopters, but not everyone can afford it.

The peoples of the North of Russia observe and honor centuries-old traditions and customs. These are mainly hunters, fishermen, reindeer herders. Despite the fact that they live according to the examples and teachings of their ancestors, in their everyday life there are things from modern life. Radios, walkie-talkies, gasoline lamps, boat engines and much more.

The small peoples of the North of Russia are mainly engaged in reindeer herding. From this trade they get skins, milk, meat. They sell most of it, but they still have enough for themselves. Reindeer are also used as transport. This is the only means of transportation between villages that are not separated by rivers.

Kitchen

The raw food diet prevails. Traditional dishes:

• Kanyga (semi-digested contents of the stomach of a deer).
• Deer antlers (growing antlers).
• Kopalchen under pressure).
• Kiviak (carcasses of birds, decomposed by bacteria, which are stored in the skin of a seal for up to two years).
• Deer bone marrow, etc.

Work and trade

Some peoples of the North have developed But only the Chukchi, the Eskimos are engaged in it. A very popular form of income is fur farms. They breed arctic foxes, minks. Their products are used in tailoring workshops. They make both national and European clothes.

In the villages there are mechanics, sellers, mechanics, nurses. But the majority of reindeer herders, fishermen, hunters. Families who do this all year round live in the taiga, on the banks of rivers and lakes. They occasionally visit villages to buy various products, essential goods or send mail.

Hunting is a year-round activity. The peoples of the Far North of Russia hunt on skis in winter. They take small sledges with them for equipment, mostly dogs carry them. Most hunt alone, rarely - in the company.

Housing of small peoples

Mostly these are log houses. Nomads move with plagues. It looks like a tall conical tent, the base of which is reinforced with multiple poles. Covered with chum deer skins sewn together. Such dwellings are transported on sledges with deer. Chum is put up, as a rule, by women. They have beds, bedding, chests. In the center of the plague there is a stove, some nomads can see a fire, but this is rare. Some hunters and reindeer herders live in the ravines. These are rack houses, also covered with skins. They are similar in size to a construction trailer. Inside there is a table, a bunk bed, an oven. Such a house is transported on a sleigh.

Yaranga is a more elaborate wooden house. There are two rooms inside. The kitchen is not heated. But the bedroom is warm.

Only the indigenous peoples of the North are able to build such dwellings to this day. Modern youth is no longer trained in such a craft, as they mainly seek to leave for the cities. Few remain to live according to the laws of their ancestors.

Why do the peoples of the North disappear?

Small nations are distinguished not only by their low numbers, but also by their way of life. The peoples of the European North of Russia retain their existence only in their villages. Once a person leaves, and over time, he moves to another culture. Few settlers come to the lands of the Northern peoples. And children, growing up, almost all leave.

The peoples of the North of Russia are mainly local (autochthonous) ethnic groups from the West (Karelians, Vepsians) to the Far East (Yakuts, Chukchis, Aleuts, etc.). Their population in their native places is not growing, despite the high birth rate. The reason is that almost all children grow up and leave the northern latitudes for the mainland.

In order for such peoples to survive, it is necessary to help their traditional economy. Reindeer pastures are rapidly disappearing due to oil and gas extraction. Farms lose profitability. The reason is expensive food and the impossibility of grazing. Water pollution affects fisheries, which become less active. Small peoples of the North of Russia are disappearing very rapidly, their total number is 0.1% of the country's population.

In the history of polar research, several moments can be distinguished, such as: the search for the northern eastern and northern western passages and then the exploration of the polar countries, which were carried out directly for scientific purposes. For the latter, see Polar countries. ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

The peoples of Siberia religious beliefs- More than 30 aboriginal peoples belonging to 9 language groups live in Siberia: 1) Samoyedic (Nenets, Enets, Nganasans, Selkups); 2) Ugric (Khanty, Mansi), Ugrians and Samodians are often included in one, Uralic, family of languages; 3) standing ... ... Religions of the peoples of modern Russia

LITERATURES OF THE PEOPLES OF THE EXTREME NORTH AND FAR EAST OF THE USSR- LITERATURE OF THE PEOPLES OF THE EXTRENE NORTH AND FAR EAST OF THE USSR, literature of the peoples of the Asian and partly European territory of the USSR. These include the following nationalities: Mansi (former name Voguls) and Khanty (Ostyaks), Nanais (Golds), Nenets ... ... Literary Encyclopedic Dictionary

Commemorative coins of the Bank of Russia dedicated to the development and exploration of Siberia in the 16th–17th centuries. Main article: Commemorative coins of Russia "Geographical series" Contents 1 Development and exploration of Siberia, XVI-XVII centuries. 1.1 Development of Siberia ... Wikipedia

Paleo-Asians, ancient Asian peoples, a term proposed by the Russian scientist L. I. Shrenk in the middle of the 19th century. to designate a number of small peoples of Northern and North-Eastern Siberia with archaic cultural features characteristic of ... ... Great Soviet Encyclopedia

This article lacks links to sources of information. Information must be verifiable, otherwise it may be questioned and removed. You can ... Wikipedia

See also: The Chinese threat and the Chinese in Russia Map of Manchuria [source not specified 308 days] ... Wikipedia

See also: Chinese threat and Chinese in Russia Map of Manchuria Chinese provinces of Heilongjiang, Jilin and Liaoning ... Wikipedia

Self-name Shoromo, Shoromba Extinct in the first half ... Wikipedia

This page needs a major overhaul. It may need to be wikified, expanded, or rewritten. Explanation of the reasons and discussion on the Wikipedia page: For improvement / March 5, 2012. Date of setting for improvement March 5, 2012. Alai ... ... Wikipedia

Anauly is a clan-tribal group of the Yukagirs, who lived along the upper reaches of the Anadyr, disappeared by the present time. They spoke the taiga version of the Yukagir language. Anauls on Anadyr represented the "coastal", "river" Yukagirs who settled on the banks of the rivers ... Wikipedia