Chukotskii ethnos in the ethno-cultural space

The presence of the Chukchi ethnic group in the Russian ethno-cultural space is undoubtedly scientific, social and edu- cational interest. Chukchi, or luoravetlany (self - "lygoravetlet", "oravetlet") - small indigenous peoples of the far north-east Asia, scattered across a vast territory in the Arctic from the Bering Sea to the River Indigirka and from the Arctic Ocean to the Anadyr River and Anyuya.

The research on the ethnogenesis allows the assessment of the Chukchi as Aboriginal continental Chukotka. Their ancestors were formed here at the turn of the IV-III millennium BC. e. The basis of the culture of this population was hunting for wild deer. By the I millennium BC. e., with tame deer and partly by going to a settled way of life on the coast, the Chukchi established contact with the Inuit. The transition to a settled way of life most intense occurred in XIV-XVI centuries. after entry into the valleys of Kolyma and Anadyr Yukagirs grab a spot of hunting season for wild deer. Eskimo population of the coasts of the Pacific and Arctic oceans continental Chukchi hunters and partly supplanted in other coastal areas, partially assimilated. In the XIV-XV centuries, as a result of the penetration of the valley Yukagirs Anadyr happened territorial office of the Chukchi Koryak related to recent common origin [11, p. 14].

Further spread of Russian and Yukagirs on the Anadyr River, capturing their hunting grounds led to a 60-year-old (since 1720) of the military expansion in the territory of the Chukchi reindeer Koryak. After the liquidation in 1771 Anadyr fortress remained obstacles to the penetration of the Chukchi south of Anadyr. Only when the individual groups had the pastoral herding Chukchi, Russian administration failed to stop the war in 1781. By the middle of the XIX century economic and cultural ties with the Chukchi and Koryak normalized strengthened, contributing to the peaceful penetration of the Chukchi far south, deep into the territory of the Koryak. In the XIX century Chukchi reindeer herders began to spread to the west of the Kolyma River, at the same time moving to the south of the Anadyr. At the end of the XIX century. They have roamed the rivers and Indigirka Alazeya, occupying vast areas of the Pacific Ocean in the east to the west and Indigirka Kamchatka isthmus in the south [7, c. 113].

Chukchi live in four regions of Russiain the twenty-first century. Chukchi live in four regions of Russia: the Chukotka Autonomous Area, the Republic of Sakha (Yakutia), the Koryak Autonomous District, Kamchatka, Magadan region.: the Chukotka Autonomous Area, the Republic of Sakha (Yakutia), the Koryak Autonomous District, Kamchatka, Magadan region.

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Language family –is the Chukchi-Kamchatka, which structure includes the Chukchi except Koryak, Alyutor, Kerek, Itelmen [4, c. 12]. In the eastern Chukchi stand (Uelen) dialect, which is the basis of writing, the Western (Kolyma) dialect group and the southern dialects (south-east Chukotka) enmylinsky, nunli-Granskov and hatyrsky [6].

In the mythological writings, Chukchi have no coherent views of the creation of the world, animals and humans. It is reported on the establishment of the Creator of the special types of the life on the earth. N. Galkin said that one of the texts tell us that once it was dark, but there were two lands "Luren" and "Kenychvey " (names of actual settlements on the Chukchi Peninsula). Creator sat and thought about how to make the light. Occupied with this idea, he creates a crow, then a little bird, which instructs and "prodolbit dawn." Raven did not fulfill it, for which he was ba- nished by the Creator, and the little bird has made a big hole splattered dawn, there was light. Creator came to the earth Nerpichye sketched bones, said "Be men," and went out again to him. To see how people live, it creates a partridge, then snowy owl, fox, fox, wolf. All of them are afraid of people and can not find anything. Then he left for the land, and teaches people how to multiply. He made the deer from the willow, clothing, wood for making fire a projectile. Out of the ground made the brown bear, and the camp of the forgotten Flint - human [5, p. 43].

But the Creator did not create the proper harmony in the nature, are not arranged the man's life. Further improvement of the world was watching Raven "Kurkyl." At the request of the people Raven made the river, the mountains, the rock of the sea. Created and put on her birds. Raven turned the Chukchi in "god" and not included in the pantheon of the creatures, which should have recourse for help, he did not bring the victims. Supernatural function of its limited only to the device world, the fate of the world and all that it is already dependent on other creatures and circumstances [5, p. 45].

Like other ethnic groups studied, the Chukchi present tripartite understanding of the structure of the world. At the top, the heavenly worlds are living ancestors. And they lead the same lifestyle as on the ground. There are also camps, deer. This universe is replenished after the death of people on the ground. However, not all get there, but only those who die a dignified death: like a true warrior or a man who has expressed a desire to ask the relatives of the violent killing (voluntary death), and finally, as a result of the natural death of old age. People who have died from the disease fell into the underworld, the abode of the malicious creatures "Cal" [9, p. 341].

The special reverences enjoyed by the Chukchi are the gods - patrons of the game animals: the god of wild deer "Pisvusyn", the god of the marine animals "Keretkun." These anthropomorphic gods. Evil spirits in the Chukchi myth called "Cal." They take the form of animals or multiheaded humanoids with long teeth and claws. The moon is the sun Cal. Spirit-helpers shamans are called "enen." They may take the form of the animals, birds, or a variety of household items - a hammer, a kettle, needles, etc. According to legend, the fishing grounds, individual habitats of people were in charge of the mystical creature’s host, who should make sacrifices. A special category of the beneficent beings - home supporters, so each yaranga stored ritual figures and objects "[9, p. 354].

In the traditional beliefs of the Chukchi are the most animism and cults fishing. In the Chukchi each family had domestic (family) protectors - "tyynykvyt." This usually miscellaneous binder, preferably residues of the animals and birds. Mandatory in these bundles were the images of the ancestors (wood, leather), board-Flint and traditional in this household objects: a crow's

beak, claw bear, fox fur, fox skull wolf, fox, white or brown bear. On representations of the Chukchi, all these things have an inherent human, this type of animal, bird life properties. But they were not gods, but only the guardians of family, home, herds of evil spirits and other misfortunes. Between humans and certain types of animals was not an absolute distinction, so a person could live with wolves, marry a white bear, a woman could marry an eagle, seal, man - marry off a duck, wolverine educates and teach people to live an orphan (human) [9 , p. 330].

Like other indigenous people of the Arctic and the North Chukchi develops shamanism. The peculiarity of the Chukchi shamans in that they are not separated from the industrial, economic and commercial activities of the family. For most of them voodoo not become a profession, a constant source of existence. It was developed by the Chukchi family shamanism, when many ceremonial functions associated with the gods, to carry out the head of the family. A lot of shamans are the disease control, prolonged failures in the fisheries and deer farms [1, p. 223].

Of the particular interest in the culture of the Chukchi cause the economic calendar and holidays and some family rituals. Among these holiday canoe, a whale, a young deer and ritual of voluntary death. Holiday canoe back to the notion that the soul is all that surrounds us. There is a soul in the sea and canoes - boats, covered with walrus skin, which even today are located on the Chukchi sea hunting. Up until recently, each spring to the sea took the canoe, hunters arranged a special celebration. It began with the fact that the boat officially removed from the pillars of the bowhead whale jawbones, where it was stored in the winter. Then sacrificed to the sea: the water throwing chunks of boiled meat. Canoe was taken to yaranga -

Traditional accommodation Chukchi, and all the participants of the event bypassed around yaranga. The first was the oldest woman in the family, then the master canoe, steering, rowers, the rest of the holiday. The next day, the boat was transferred to the shore, again made a sacrifice to the sea and then the canoe float [14, p. 450].

At the end of the fishing season in the late autumn or the early winter, coastal Chukchi arranged holiday whale. It was based on the rite of the reconciliation with the hunters killed the animals. People dressed in the festive clothes, including a special waterproof raincoats made of the walrus intestines, asked for forgiveness from whales, seals and walruses. "It's not the hunters kill you! The stones rolled down the hill and kill you! "- Sang, referring to the whales, Chukchi. Men staged fights fighters, performed dances, reproduce the full danger of death scenes of hunting sea animals. On the day of China certainly sacrifices "Keretkunu" - the owner of all marine animals. After all, it is from him, according to the people of Chukotka, the success of the hunt ¹ . In yaranga, which hosted the festival, hung woven from deer sinew network "Keretkuna" set carved from bone and wood figurines of the animals and birds. One of the wooden sculptures portrayed himself master of the marine animals. The culmination of the festival was sinking into the sea the whale bones. In the seawater, considered the Chukchi, the bones become the new animals, and the following year off the coast of Chukotka whales appear again [6, c. 178]. As noted earlier, the idea that the bones again turn into the animals present and the Eskimos.

Chukchi of the continental tundra as the Nenets, celebrate a young deer "Kilvey." His staged spring during calving. It began with a celebration of what the shepherds to the flock Fit yarangas and women laid out the sacred fire. The fire was mined for such a fire by friction only, as it did hundreds of years ago people. Deer greeted with loud shouts and shots to scare away evil spirits. This purpose is served, and the diamonds "yarary", which in turn played by men and women. Often, along with reindeer herders in the festival was attended by the residents of the coastal villages. Their advance was invited to "Kilvey", and the family was prosperous, the more guests to move down to the feast. In return for their gifts to the residents of coastal villages received reindeer skins and venison, which they considered a delicacy. At the celebration of a young deer is not only fun for the birth of calves, but also performed an important job: vazhenok with calves were separated from the rest of the herd to feed them in the most abundant pastures. During the hol i-day part of the adult deer were killed. This was done in order to prepare the meat for future use. After a holiday camp inmates were divided into two groups. The elderly, women and children remained in winter quarters, where they fished and gathered berries in the summer. The men went to the reindeer herds in the long journey to the summer parking. A summer pasture north of Winter nomads, near the shores of the polar seas. The long jump with a herd has been a difficult and often dangerous. So the celebration of a young deer was also a farewell to the long separation [3, p. 186].

The ritual of the voluntary death is often made men Chukchi, feeling the approach of the death. Relatives usually do not have to be upset about his death, but rejoice that he found enough courage not to be expected as it was considered "women's" death and managed to escape from the torment of devils [1, p. 229].

Currently, the Chukchis culture still play a significant role and have traditional view that due to the remoteness and small population of the region. In the contrast to many other regions of the North Chukchi Christianization of the first attempts to begin to take until the end of the XVIII century. As the EP Batyanova, Chukchi attend Christian churches, missionaries opened during fairs, but did not understand the basics of the Christian religion, remote and alien to their worldview. Only with the help of gifts could pay Chukchi missionaries of the Christian faith that is to perform the ceremony. However, after receiving a gift, Chukchi again became pagan. By the beginning of the twentieth century only 1.5 million Chukchi number of Orthodox [10, c. 529]. Modern religious composition of the Chukchi extremely difficult to detect. As noted earlier official statistics on the religious composition of the population in the regional and the ethnic slice there. However, several studies have recorded that the majority of the representatives of a number of peoples in the Arctic (Chukchi, Eskimos, nganasans, Evens) are followers of the traditional beliefs. Large groups of the supporters are among the Nenets people. [15]

Folklore Chukchi –is the most important part of the spiritual culture created by the efforts of many generations of the polar hunters and reindeer herders. Chukchi folklore, like the folklore of other non-literate people, preserved for the science a lot of valuable information about the life and the social relations in the distant past, cosmogony ideas, contacts with neighboring people. In artistic terms folklore Chukchi very peculiar and, unlike the folklore of other nations, has the features associated with the specifics of the Chukchi stories.

The basis of the oral tradition Chukchi and in the particular its most ancient formations are the mythological ideas of the polar hunters about the world. Chukchi folklore is distinguished by high saturation of the mythological images and stories that quite clearly in its different layers. The main thing that distinguishes the Chukchi mythology, this is the deepest antiquity of its origin, the essence of hunting with the same man-hunter victory in its struggle for the existence.

The main genres of folklore –are myths, fairy tales, historical tales, legends and personal stories. The main character of the myths and fairy tales - the Raven, the demiurge and cultural hero (a mythical character who provides people with a variety of cultural objects produced fire like

Prometheus from the ancient Greeks, teaches hunting, crafts, introduces a variety of regulations and rules of behavior, rituals, is the primogenitor of people and creator of the world). Also common myths about the marriage of man and animal: whale, polar bear, walrus, seal. Chukchi divided into mythological tales, domestic and tales about animals. Historical legends tell of wars with the Eskimos Chukchi, Koryak, Russian. Also known mythological and everyday stories [9, p. 320].

Chukchi folk music is genetically related to the music Koryak, Eskimo and Yukagirs. For one of its specific features is the phenomenon of personal songs. Personal song –is a song composed by a man or for himself or for another person. Her performance was strictly regulated and limited to only such persons as had a particular sacred significance. Generic (family) song was a personal song of the deceased person, inherited by his descendants in the male line, and thus providing intrapartum and intergenerational broadcast of the ethnic culture in its personal and, at the same time, the social dimensions [2].

In the Chukchi everyone had at least three "personal" melodies composed by him in the childhood, adulthood and old age. A children's tune, as a rule, were a gift from her parents. In the course of a person's life have emerged and new tunes associated with the events in your life recovery, parting with a friend or lover, etc. Personal song is a song-talisman and carried with it not only a protective role, but became a link between the present and the past, memory of his father and of his kind. In this respect the personal nature of the songs have a hereditary songs, standing on a par with the holy family pieces - family heirlooms. Shamans were his "personal tunes." They performed on behalf of the patron spirits - "Song of spirits" and reflect the emotional state of the singing [8, p.67].

The main musical instruments were tambourie "yarar" and the plate harp "vannyyarar." ² . Distinguish between men, women and children varieties drum. Shamans played the tambourine thick soft rod, and the singers at the holidays - a thin stick of whalebone. Tambourine is a family shrine, its sound symbolized the "voice of the hearth." Another traditional musical instrument – is the harp plate - "oral drum" of birch, bamboo, bone or metal plate. Later, there was an arc dvuyazychkovy harp. At the same time stringed instruments in the Chukchi are lutes. The lute mostly

played song melodies "[8, p. 78].

For many centuries the Chukchi create original decorative folk art, which reflected the life of a hunter, sea hunters, herders, their unusually sharp observation, subtle knowledge of the habits and way of life of the animals. Ethnic specificity of the Chukchi folk decorative arts determined mainly a kind of the ornament, very small and strictly geometric. This pattern varied considerably depending on the materials from which it was made, and those items which he decorated [6, p. 93].

Leather and fur deer, seals, dogs and wolverine –are the most ancient and widely used materials for sewing clothes, shoes, curtains, bags, and other household and household goods. The same materials were used for jewelry items made of leather and fur. The art of leather and fur entirely in the hands of women. That they have been taught from an early age in the family. The decor items made of soft materials dominated the various points, circles, semi-circles, stripes, performed as a kind of embroidery techniques and applications in engineering. When clothes are widely used in the ornamentation of the brush of fur and yarn, dyed wool young seals and fur edging [6, p. 98]. In addition to sewing clothes and other items made of leather and fur, and their ornamentation, Chukchi woman knew how to weave amazingly beautiful bags from the fibers of fireweed and wild rye growing in the polar tundra. These bags are kept sewing accessories.

Art processing of hard materials (bone, wood, metal) in pre-revolutionary times in the hands of men. Greatest perfection achieved artistic treatment of the bone. The ability to process necessary for bone tools and fishing was the source of the ivory carving in the Chukchi and Eskimos. Products from the bone XVIII-XIX centuries well represented in the collections of our museums and most of the published [3, p. 323].

Sculpture of the bone was of mainly animalistic nature. Were distributed images of deer, walruses, whales, seals, dogs, and birds. Typical of this art has been a steady size pieces (2-8 cm). Many of the sculptures were decorated with engraved designs in the form of dots, stripes short, rhythmically organize the surface of the sculptural form. With the passage of time changed the value of the ornament. If the art of the past centuries performed magic ornament and decorative role, in the XIX century. It loses the first function [3,p. 336].

In the graphic arts Chukchi expressed the same ideas as in the plastic: complex relationship with the beast hunter. These were the figures on wooden objects prior to engraving on the bone -the images of whales, walruses, whales on the seats in the canoe and rowing. The drawings were performed with blood seals, walrus or soot and were completely covered in color. Their silhouette was very simple and expressive, and resembled in his laconic sculpture [3, p. 337].

Contemporary folk art under the influence of the factors such as isolation from the traditional way of life, the growth of literacy, learning and interaction with forms, types of arts and crafts of other peoples of Russia, the formation of the all-Russian culture could not mutate. But retained its ethnic specificity: the forms of the oral and musical creativity, the use of the traditional materials, geometric and zoomorphic ornamentation.

The basis for the preservation of the traditional culture Chukchi is a small percentage of urbanization (21.6%), a relatively high share of the employment in the traditional economic activities (19.1%), a significant body of the native speakers (70.4%).

Chukchi language is taught in many towns. Since 1992, it is studied in the framework of the high school. In Chukchi systematically publishes educational, artistic and socio-political literature, broadcasts are at the county radio and television. In 1953, newspaper "Sovetken Chukotka" (now -"Murgin nuteneut" application to the district newspaper "Far North"). Chukchi language teachers prepare Anadyr Teachers College RGPU Herzen in St. Petersburg, Magadan Pedagogical Institute [4, p. 489].

In the XVII-XVIII centuries the basic social and economic unit was the patriarchal family unit, consisting of a number of the households with a single household and the total dwelling. The structure of the community contained up to 10 or more adult males, bound by ties of kinship. In the coastal Chukchi production and social relations were formed around the canoe, the size of which depended on the number of the members of the community. At the head of the patriarchal community was the foreman - "Head Boat". Chukchi tundra united in patriarchal communities around the common herd, who were led by elders - "strong men". By the end of the XVIII century due to an increase in the number of reindeer herds became necessary to split the latter in order to more convenient grazing, leading to a weakening of the intra-community relations. [12].

The nomadic Chukchi lived in the camp, also contains the several patriarchal communities. Each community consisted of two to four families and occupied a separate yaranga. 15-20 camps formed a circle of the mutual aid. The nomadic Chukchi existed patrilineal kinship groups associated blood feuds, the ritual transfer of the fire, rituals of sacrifice. Settled Chukchi lived in towns. On common areas selilos several related communities, each of which was placed in a separate semi-dugouts. But by the end of the XIX century large patriarchal family as the basic social unit of production and Chukchi broke up, she was replaced by a small family [12].

Modern processes of the socio-political self Chukchi, as well as other study groups are closely related to the administrative division of the country and the functioning of the public associations of the indigenous people. The functions of the social organization to protect the interests and the rights of the Chukchi performs Association of Indigenous People of the Chukotka Autonomous District, established in 1989 and has in each area of its territorial district offices [13, p. 142].

Chukchi –is one of the few indigenous people of the Russian Federation, has retained its autonomous entity in the Russian ethno-cultural space. However, in the government Chukchi are purely symbolic. So, at the end of 1980, the Governance and Economic Management worked a total of 96 Chukchi, most of them on unimportant positions. Unfortunately, this trend continues today. As of 2000-2008, the governor of the Chukotka Autonomous District was one of the richest businessmen in Russia - Roman Abramovich.

R.Abramovich. Photo. URL: