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Text content of presentation slides: MIKHAIL VASILIEVICHLOMONOSOV (1711 - 1765) (Literature lesson 6th grade) Historian, rhetorician, mechanic, mineralogist, artist and poet, he experienced everything and went through everything. A.S. Pushkin CHILDHOOD Born on November 21, 1711 in the Arkhangelsk province in the village of Denisovka near Kholmogory in the family of a Pomor peasant. The deacon of the local church taught Mikhail to read and write. A passion for knowledge and a difficult family situation forced Lomonosov to make a decision - to leave his home and go to Moscow. TO MOSCOW Kholmogory Moscow YEARS OF STUDY In 1730 he entered the Slavic-Greek-Latin Academy in Moscow, where he not only acquired a taste for scientific studies, but studied Latin language, got acquainted with the sciences of that time and academic disciplines. At the beginning of 1736, as one of the best students, Lomonosov was sent to the university at the St. Petersburg Academy of Sciences. Despite the difficult living conditions, the inquisitive young man showed great interest in science from the first days of his arrival at the Academy. And in the fall of 1736, the three best students, including Lomonosov, were sent by the Academy of Sciences to Germany to study mathematics, physics, chemistry, philosophy and metallurgy. MARBURG Student at a German university In 1741, Lomonosov returned to Russia. Scientific interests Lomonosov were truly all-encompassing. He owns works in the fields of physics, chemistry, astronomy, geography, and philology. SCIENCE Diploma of professor of chemistry In 1748 he created a chemical laboratory in which he conducted Scientific research, including developing the composition of glass, porcelain and smalt, which he used for his mosaics created in 1751. Lomonosov in his chemical laboratory. MOSAIC PICTURES M.V.Lomonosov shows his works to Empress M.V.Lomonosov. Poltava battle. Mosaic. In 1755, on the initiative of Lomonosov and according to his project, Moscow University was founded, “open to all persons capable of science,” and not just to nobles. MOSCOW UNIVERSITY Lomonosov died in St. Petersburg on April 4, 1765. Lomonosov’s grave in the Alexander Nevsky Lavra “Two astronomers happened together at a feast” Happened together - met together. They argued in the heat - hot, hotly argued. The circle of the Sun walks - it walks around the Sun. How do you reason about this doubt? - How do you reason, what do you think about it? controversial issue? Zharkov (noun) - roast (roast - fried food, usually meat. Nicolaus Copernicus (1473 -1543) - Polish astronomer, mathematician and economist. Best known as the author of the medieval heliocentric system of the world. Heliocentric system world Claudius Ptolemy (c. 87-165) - ancient Greek astronomer, mathematician, music theorist and geographer. Lived in Alexandria, where he spent astronomical observations. Geocentric system of the world What is the theme of the poem? What makes it so unusual? Who are Copernicus and Ptolemy? When did they live? Could they really meet each other? Why do you think Copernicus and Ptolemy meet in Lomonosov’s poem? Where do they meet? What is the contrast between the views of scientists? Who does the owner of the house turn to to resolve this dispute? How does the cook resolve this dispute? What is the idea of the poem? LET'S DISCUSS WHAT WE READ
Mansi Presentation prepared by 9th "B" class
The origin of the ethnonym Mansi is a self-name, meaning “man”. External name“Voguls” comes from the name of the Vogulka river and begins to be used in Russian documents from the 14th century. There are southern, eastern, western and northern ethnographic groups of Mansi. Language related to Ugric languages, has many dialects. In the 1930s Writing was created on the basis of Russian graphics.
Mansi live in Khanty-Mansiysk Autonomous Okrug-Yugra, Tyumen region
The number of Mansi in Russia is 8.3 thousand people, of which over 6.5 thousand people are in the Khanty-Mansi Autonomous Okrug-Ugra. The Mansi are related to the Khanty. The Mansi speak the Mansi language of the Finno-Ugric group of the Uralic family. Over 60% of Mansi consider Russian their native language. Mansi writing has existed since 1931 based on the Latin alphabet, since 1937 - based on the Russian alphabet
Religion Officially converted to Orthodoxy in the 18th century, the Mansi retained various pre-Christian beliefs (cult of patron spirits, bears, shamanism, etc.). The system of religious ideas as a whole is traditional - it is the belief in the existence of several souls in a person: five for men, four for women. The soul as a vital substance is represented in different ways: as a shadow, breath, ghost-double or spirit of a person.
National costume Traditional Mansi women's clothing is represented by a dress, an embroidered satin or cloth robe, and a fur coat.
National men's suit consists of a shirt, trousers, close-up clothing with a hood made of cloth or reindeer skins (malitsa, goose).
Mansi hair head decoration old times didn't get a haircut. Men, having parted their hair in the middle, tied it at the sides into two buns and wrapped them with a red or other colored cord. Women braided their hair in two braids. Both men and women wove braids into their braids. Women's braids were connected at the bottom with a thick copper chain, which prevented them from swinging and hanging, interfering with work. Rings, bells, beads and other decorations were hung from the chain. Mansi women wore a large number of copper and silver rings. Women's beaded jewelry was widespread; collars, various chest decorations, etc.
Reindeer husbandry Hunting Fishing Activities:
Settlements and dwellings Mansi led a semi-sedentary lifestyle, moving to different seasons year from one fishing site to another. Settlements were permanent (winter) and seasonal (at fishing grounds). Traditional home in summer - conical birch bark plagues or quadrangular huts made of poles covered with birch bark, in winter - rectangular log houses, among reindeer herders - covered with plague skins.
Dwellings Chum (portable dwelling made of poles and skins) Kurnaya Izba
Songs and dances The musical folklore of Mansi has a rich and ramified genre system, including groups of ritual and non-ritual genres: songs of the bear festival (sacred, invocation, song-performances, songs-stories of the gods), shamanic songs, sung fairy tales.
Connecting forests and mountains, lakes, rivers and meadows, the Khanty-Mansiysk land spreads out in its vastness! Everyone writes poems about you, They fly to all lands. You are now known to the whole earth, Khanty-Mansiysk land!
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The Khanty-Mansi Autonomous Okrug is home to two indigenous related peoples - the Khanty and Mansi - with ancient traditions. Both of them were once called in general terms"Yugra". And the self-name Khanty, just like Mansi, is simply translated: “man”. The ethnonyms “Khanty” and “Mansi” are derived from the self-name of the Khante, Kantakh and Mansi peoples. As official names they were adopted after 1917, and in the old scientific literature and in documents of the tsarist administration the Khanty were called Ostyaks, and the Mansi were called Voguls or Vogulichs (and the city was Ostyako-Vogulsk).
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All of them are excellent taiga hunters-fishermen and skilled nomadic cattle breeders. Hunting, fishing and reindeer herding, gathering provide them with their usual food, and fur, as well as swan, duck and loon skins, is an excellent help in sewing beautiful and warm national clothes.
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Use of traditional methods by indigenous peoples natural resources contributed to the conservation of a significant part of the planet's biodiversity. At the same time, these peoples are heavily impacted by the processes of globalization and climate change. In conditions of forced relocations, confiscation of the lands they occupy, and the inaccessibility of the most basic social services, these peoples are gradually losing the opportunity to preserve and pass on their knowledge, values, understanding of the world and way of life to future generations. Chum - a hut covered with animal skins
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The traditional women's craft of the Ob Ugrians is sewing and decorating clothes and shoes. The winter one is decorated with fur mosaics, trimmed with stripes and edgings of colored cloth, and the summer one is generously ornamented with beads, bugles and colored buttons. Patterns and ornaments in the form of stylized hare ears, deer antlers or sable marks are passed down from generation to generation. Women in such embroidered clothes can be found in the forest, and on the streets of Khanty-Mansiysk or Kogalym, and not only on holidays.
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Tuchu (tuchan) Tuchu (tuchan), a woman’s bag, is the main household attribute of a Khanty and Mansi woman. Exists great amount according to their purpose, ranging from a large shopping bag to a small wallet. It is most often made from suede, sometimes from rawhide, and there are tuchans made from cloth. Richly ornamented using both mosaic and appliqué techniques. The pattern is mainly centric and is located on both sides. There are no fasteners. The neck of the cloud is pulled together with a rawhide cord, which is tied. The carrying handles are small, made of rawhide or suede, and there are no equivalent shoulder straps. Small tuchan is a type of modern handbag for jewelry, tools and handicraft materials. Tuchan is constantly with the owner.
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Hunters take out their prey on sleds. This is a kind of sled, up to 2 meters long, made from spruce or birch without a single nail, using one knife. The entire fish catch is cut up by women. They use burbot skins to make decorations for their winter clothing. Birch bark (birch bark) is used to make dishes (they store salt, bread, fish), cradles for children, and boxes for berries.
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Labaz - a barn on poles for storing food. The Khanty name comes from “sopass” - stock. Lupas means: food for the next days.
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For the indigenous peoples of the North, deer is a means of transportation, food, shelter, and clothing. You can travel up to 100 km per day on a reindeer sled across the tundra. And there is nothing better than skis lined with kamus (fur from the lower part of deer legs) for walking on snowy expanses. Delicious venison is a common treat for northerners. They cover the tents with skins, they also line the floor and sleeping bed, and unsurpassed clothing, mittens and shoes are sewn from fur. Once upon a time, deer bones were used to make arrowheads and bow linings, but now real works of art are carved.
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In the architecture of the cities of Ugra, the national motifs of the traditional Ugric dwelling are clearly discernible - the strict pyramidal forms of the tent.
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TRADITIONAL TOYS OF THE PEOPLES OF THE NORTH A doll is a children's toy in the form of a human figure, as well as a human or animal figure in special theatrical performances. This definition can be read in the “Dictionary of the Russian Language” by S.I. Ozhegova. A traditional northern doll does not quite fit this definition, since northern dolls lack features human - facial features, torso, arms, legs, which indicates the archaic nature of the doll, preserved among the Ob peoples.
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Two traditional types of dolls are described: the first, archaic type - a doll with a head made of a duck's beak. It was widespread among the Nenets and northern Khanty, and was recorded among the eastern Khanty. The image of a bird is firmly associated with the idea of the human soul - as the idea of connection with the upper world; and with a waterfowl - the idea of the soul of ancestors and the idea of eternal renewal of life. The image of a duck and waterfowl formed the basis of the Ob doll. This image is associated with procreation and a protective function. Mansi, in order to see off the soul of the deceased, burned a duck in the spring so that the soul would fly again. If a woman died, then a female duck was burned; if a man died, a male duck was burned - a drake. The Mansi believed that the burning duck would help the deceased cross “to the south.” The Ob Ugrians considered newborns to have returned from the lower world of the dead. The Yugan Khanty have a ritual of honoring the duck. In addition to the home patron spirit, the noses of the sacred merganser bird are kept. These noses are also wrapped in colored rags and seated at the table during worship.
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The second type is fabric dolls. Fabric is a later material. The main structural element of this type of doll is the vertical rod of the “body” made of a strip of fabric folded into several layers and bent in the middle. The top part of the folded fabric, at the fold, is the “head” and essentially replaces the duck’s beak. Different kinds heads and clothes give expressive local variants: they differ between the northern and eastern Khanty. The dolls of the northern Ob Khanty, who were the subject of descriptions by ethnographers (the Mansi doll is also close to them), structural element the vertical head appears in its simplest, purest form. Moreover, in old dolls, unlike modern ones, top part the verticals, the “face,” were covered with horizontal colored stripes. These stripes performed the function of prohibiting the depiction of a face; they “closed” it - in a similar way in traditional clothes stripes, like ornaments in general, played a protective, and not just a decorative role. It is clothing that is the main component of dolls of all types: there are no prohibitions on it, it imitates an adult, acting in a protective role for a person.
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Traditional northern dolls are divided into men, women, children based on clothing, and, as a rule, a girl has a set of dolls that reproduces her own family. The cut of clothes for traditional dolls very simple - usually these are pieces of cloth or chintz, trimmed with fur or decorated with beads. Men's and women's clothing differ in color, method of tying the belt and headdress. Dolls representing children are placed in toy cradles made by one of the elders like exact copies real ones. Among the traditional northern dolls there are plant dolls: berry dolls (kanek-pakyt), tree dolls (yuh-pakyt), grass dolls (pom saveli). Currently, purchased dolls are also used for games, which are dressed with special care so that their clothes replicate the real traditional costume.
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“Playing with dolls” (“Pakileli Anki-Ati”). Girls played it at any time of the year, usually 2-3 people. Dolls for playing were made from rags. The girls made toy cradles from aspen bark, built small tents from poles, using old robes (sakis) for covering. Inside the chum they set up beds on which they laid “children” (dolls), set up a “hearth”, made “cakes” out of sand, visited each other, acted out family scenes, etc. The game contributed to the development of independence and initiative; training in child care skills; housekeeping.
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Planed chip deer are a type of toy that is rare in its simplicity and stability of the visual canon. A deer is made from a chipped block with the branched antlers marked by sastrugi. A more complex version of the chip deer is found among the eastern Khanty, on the Vakh. The chipped deer was intended mainly for boys and, as they grew older, they made it themselves - thus, through play, the idea of the “birth” of the deer herd and its future owner, as well as the master, was materialized. A skilled craftsman makes the deer either winged or swimming - such is the plastic expressiveness of the structural form of this type of product.
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Various imitative games, with the help of which Khanty children learned various movements, learned fishing and economic activity. For example, playing with deer bones was popular among the Shuryshkar Khanty. In the village Lopkhari called her “Tupa”, and in the village. Shuryshkar - “Toba”. Boys and girls usually played it on the floor (ground). The number of players is from three to five people. Their parents selected phalanges of deer legs of various sizes (pre-boiled and peeled) for them. Children depicted deer, sledges, shepherds, and dogs with these bones (various in size). They composed various episodes from nomadic life (moving, reindeer herding, etc.). The game contributed to the acquisition of knowledge and skills in fishing activities and housekeeping; nurturing independence and initiative.
Education levels:
initial general education
basic general education
additional education children
Class(es):
2nd grade
3rd grade
4th grade
5th grade
6th grade
Item(s):
Extracurricular activities
Local history
The world
Librarian
Teacher (teacher)
Resource type:
lesson script
Short description resource:
This presentation can be used in lessons on local history and the surrounding world and talks about the life of the peoples inhabiting northern territories of our country - Khanty.
People of the North.
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There are also wonderful places in Russia where the soul rejoices in pristine forests, where mysterious mountain peaks are reflected in crystal lakes, where people run transparent rivers, which have not yet become metallurgical and chemical waste streams, where the head is dizzy with oxygen, and not the gasoline stench of suffocating megacities.
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You look at the map and you see a God-forsaken place: all lakes, rivers, swamps, and here and there forests.
But from the helicopter window everything is seen differently: rivers with sandy banks, covered mainly with riverside cedar forests. The pattern of the bends of the river beds is reminiscent of the patterns on the clothes of the local Khanty.
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Khanty and Mansi are two northern people, similar in culture and language. These peoples live mainly on the territory of the Khanty-Mansiysk Autonomous Okrug.
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The combination of tundra, forest-tundra and taiga landscapes has long made it possible to combine types of economic activities. Here you can practice reindeer herding, which is a traditional economic activity. Scientists believe that it is reindeer husbandry that shapes the material and even spiritual culture of the people.
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A unique reindeer herding has been developed, belonging to the “taiga type”, in which small herds of deer predominate. Grazing is carried out without the constant supervision of shepherds, and migration from place to place has short distances.
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Hunting included the production of meat and fur animals. Among meat products, the first place was occupied by elk and deer, boar and waterfowl. Fur hunting has long been of commercial importance, with squirrel hunting in the first place.
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The traditional Khanty way of life involved extensive consumption of fish. It was one of the important components of their diet. The Khanty are able to catch fish at all times of the year.
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And they know a great many ways and techniques - more than 200! These people have a special respect for fish. It was expressed in ideas and rituals associated with water and fishing. The Khanty not only consumed fish as food, but also fish skin sewed clothes, made household items and toys. Until now, the Khanty have preserved ancient ethical principles and observed customs that reflect a respectful attitude towards fish as the main breadwinner of the human race.
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The Khanty revere nature, spiritualize it, and endow it with human traits; for them she always remained and remains “alive.” The love of nature, which is taught from childhood, is an unwritten law. People rejoice at the first snow, rain, wind and blizzard, frost and heat, they sincerely rejoice at the arrival of spring birds, even the appearance of mosquitoes, the beginning of ice drift, i.e. any change in nature and protect it.
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The basic law of relationships with human nature was:You can take as much as you need to live, but not more. Everything that you have taken from nature must be used usefully, but not greedily.
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One of striking features traditional culture of the Khanty - big variety types of housing. Some of them were permanent, while others were temporary, dismountable. For overnight stays on the road, in the summer they built a temporary canopy or shelter near the fire, and in the winter they dug a snow pit. Frame buildings made of poles and covered with birch bark had the shape of a hut with a gable roof, hemispherical, semi-conical and the most common conical - chum. It was covered not only with birch bark, but also with skins, and currently a tarpaulin is used for this.
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Stationary non-demountable dwellings include dugouts or semi-dugouts and above-ground buildings made of logs and boards. Of these, the most interesting are the ancient half-dugouts mentioned in folklore with supporting pillars and a hip roof, in which the entrance to the dwelling was located. Log buildings differed in roof design: flat, lean-to, gable.
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A storehouse or barn reminds us in its design of a house on chicken legs. It is a necessary accessory for every household. Food, winter clothes, tools, and household utensils are stored here. High pile legs protect the contents of the storehouse from animals and rodents. The storehouse is well ventilated, snow does not linger under it, so clothes and food could be stored for a long time.
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Under the storage shed they usually stored sleds, traps for fishing and hunting, oars, skis and other items, and hung winter clothes. They climb up to such a storage room using a ladder, then it is removed. Storehouses were set up not only in residential premises, but also in individual craft areas. According to Khanty traditions, sleeping in a storage shed was strictly forbidden. According to beliefs, evil spirits can live in them.
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Everyday life residents of this region are a shining example harmonious interaction with nature, it is no coincidence that the Khanty and “Forest Nenets” are figuratively called peoples who “fit” into nature. Material culture is harmoniously complemented by spiritual culture, together they form a worldview and understanding of the world based on the peculiarities of the nature of the harsh region.
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While men hunt in winter, women do housework and sew clothes. Winter materials for making clothing are deer skins and fur.
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Traditional winter clothes are malitsa and kisa. A striking feature of the Khanty material culture is its rich ornamentation. Ornament is not a meaningless design. In him the world, life in all its movement and bizarre rhythm. Patterns were used to decorate clothes, shoes, mittens, and hats.
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The natural taste and sense of beauty of a northern woman are expressed in the skillful selection of fur.The Khanty and Forest Nenets still skillfully make national clothing from reindeer skins, which no factory samples can replace in the harsh northern conditions.
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Household utensils were made almost exclusively from local materials. IN taiga zone each family had many birch bark containers different shapes and purposes: flat-bottomed vessels, bodies, boxes, snuff boxes, etc. They were made by women.
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Men's crafts were made of wood - dishes, mortars, tubs, shards, spoons. Original boxes and plates were woven from split cedar roots or bird cherry branches.
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Doll (akan) serves as a favorite children's toy for the Khanty girl. These are more or less successful miniature images female figure. The dolls were never painted with a face, eyes, mouth, and they also should not have arms and legs. The torso, folded from a piece of shreds, hardly resembled a human figure. The sizes of the dolls were also strictly determined. They should not have been larger than a human hand.
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Sewing a doll yourself is a rare happiness. Embody your fantasies, images and feelings in it. Children, starting from the age of four or five, handled the needle quite confidently and sewed their first akaneks with the help of their mother. Grandmothers and mothers monitored the work so that the seam was neat, small, beautiful and durable. They sewed similar clothes that relatives wore on holiday, decorated with beads, but in a reduced size.
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Since ancient times, the Khanty have revered various animals that were considered their ancestors. The cult of the bear is especially developed. In his honor, holidays were held with songs, dances, and meals, which has survived to this day. The Khanty believed that a bear looks like a human, especially when its skin is removed. He can turn into a human and vice versa. The bear can hear human speech, so it is called by false names: “master”, “man dressed in a fur coat”. Bear skins had never been sold before. The Khanty had a custom of taking an oath on the skin of a bear. To break this oath was the most terrible crime of oath.
Over time, the prohibitions weakened. The bear turned into a commercial animal, and the rituals of the commercial cult have already spread to it. While tracking the animal, the hunter apologizes, saying that he wanted to make the bear better, that death has come to him, and the hunter will only make it easier. The Nenets have a legend according to which the bear was once a man, but cursed by his father, he turned into a beast. When a Nenets kills a bear, he bows to it, then the hunter always runs his hand from his nose to his ears. Then he shoots. The hunter with the killed bear was greeted as a guest.
When the bear carcass was brought to the village, a cleansing ceremony was performed: in the summer everyone was doused with water, in the winter they were covered with snow.
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First, the head of the killed bear is placed behind the sacred corner of the house and a fortune-telling ritual is performed. Sacred iron objects - ritual arrows, a knife - are placed under the bear's head. Those present at the ceremony take turns approaching the bear and raising their heads. If the head becomes heavy, this means that the bear is ready to talk to this person.
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First of all, the bear is asked for consent to hold the games. When consent is obtained, the animal that needs to be sacrificed is determined, as well as what spirit he wants to be seated at the end of the holiday: domestic, ancestral, local. Attributes for the bear ceremony (ritual robes, mittens, hats, arrows, skins of fur-bearing animals, masks) are stored in special places (sacred boxes) and taken out before the holiday. With a specific date for the games, the owners are determined - the hunters or the hunter who killed the bear.
Usually residents of the village or nearby camps are invited to the evening; performers of sacred songs and dances can come without an invitation. All guests bring treats for the bear. The evening itself consists of singing songs and stories, and treating those present. The obligatory dance at the festival was “the bear and the hunter.” It was performed by two masked men. One of them represented a man and was wearing a birch bark mask. This dance was dedicated to the fraternization of man and beast. Singing is accompanied by facial expressions and gestures; for this, the singer puts on a special birch bark mask and changes into different robes. Depending on the number of folklore experts present at the festival, up to 300 “numbers” are performed at the bear games: songs, dances, pantomime scenes, dialogues, and puppet shows. All types are concentrated here folk art. At the bear party, songs and stories are sung, mainly of satirical and humorous content and mainly from hunting life. They ridicule, for example, boasting, unsuccessful business, lack of intelligence, etc.
Bear games are a special space, opposite to the ordinary, mundane. Day and night seem to change places here. The ceremony usually begins around lunchtime and ends in the morning. Everyone present at the bear games must dance for the bear, otherwise the offended animal may cause trouble. The presence of a shaman at the evening is not necessary and he does not play a special role in it. After the required number of songs have been sung, each of those present tries to find out what kind of crafts he will have this year; for this purpose they raise the bear's head; whoever lifts it easily will have good fortunes, and whoever lifts it with difficulty will have bad fortunes.
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Raven day. Spring is coming rapidly in the North. It is heralded by bright sunny days, streams and the loud cawing of crows. Everyone is waiting for the birds to arrive. They bring warmth and sun. The crow is one of the first to arrive, in April, when there is still snow and frosts. With her cry, she seems to awaken nature and seems to bring life itself.
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The Khanty and Mansi consider the crow to be the patroness of women and children and dedicate a special holiday to it - Crow Day, which is celebrated on April 7. The purpose of the holiday is the desire for the well-being of the family, especially children. During the holiday, on the edge of the village, a sacrifice was made to this bird: hot porridge and tea were placed on the table, from which steam came. Only little girls and old ladies could come here.
There are signs and rules of conduct for “Crow Day”. On this day you cannot sew, cut down wood, or chop wood. Note: if a crow sits on a low tree, spring will be quick, and if on a high tree, spring will be prolonged. If a crow sits on the very top of a tree, there will be “big water” in the spring. The amount of snow on this day determines whether there will be a lot of fish and berries.
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The most revered deity among the Khanty is
Nai-Anki – Mother Fire,called “seven-tongued”, “many-faced”. Everywhere Nai-anki was considered the patroness of family and children.
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The outbreak was located both in the house and on the street. A later version of the home stove is the chuval. Chuval is a fireplace-type hearth on a base made of logs or boards. The frame of the chuval is made of spruce poles intertwined with branches. All this was coated with clay. When lighting the first fire in a new chuval, a piece of red cloth was thrown into it so that the fire deity would protect the house from fire. There are many customs, signs and fortune telling associated with fire. Red scarves and miniature robes made of red fabric were sacrificed to the fire - the so-called bloodless sacrifice. It was believed that if the placed cloth was charred evenly, then the sacrifice was accepted.
It was believed that each hearth has its own spirit, the daughter of fire. The daughters of fire could visit each other and talk about their affairs. The very spirit of the house lives in the hearth. The fire also has children; if they put candy papers or straw on the fire, they say: “Sorry that we’re giving you this. These are toys for your children." The fire, like the spirit, is also given “tuvten pores” - a treat. A scarf or sak (robe) of red color is brought as a gift. Only the woman makes the treat. “Everything that a woman cannot do to the upper spirits (meaning rituals of refreshments, prayers and appeals), she does to Fire.” In communication with Nai-anki, older women played the leading role. To maintain her favor, it was necessary to treat fire with respect; it was forbidden to scold it, throw garbage at it, stab it with a knife, as one could cut it, or injure Nai-anki.
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Keeping the laws and customs of your ancestors and subordinating yourself to them means preserving your family and yourself in your family.
Our Motherland-Russia
Our Motherland is Russia. The coat of arms of Russia is a red heraldic shield with a golden double-headed eagle with spread wings raised upward. Eagle crowned
Our Motherland is Russia. Russian coat of arms - redheraldic shield with golden double-headed
an eagle raising up the loose
wings. The eagle is crowned with two small
crowns and above them one large crown,
connected with tape. In the eagle's right paw is a scepter, in the left is an orb. On the eagle's chest,
in a red shield, - a silver horseman in blue
cloak on a silver horse, striking
with a silver spear of a black overturned
lay down the snake.
Russia is very big country, wherein
There are many people of different nationalities living there.
Russia is a large and vast country, it
extends from west to east and from north to
south. There are many lakes in Russia and big rivers, such
as – Volga, Yenisei, Ob, Irtysh, Don
The capital of our homeland is Moscow
The capital of our homeland is MoscowThe flora and fauna of our Russia is diverse
The district in which we live is called the Khanty-Mansiysk Autonomous Okrug - Ugra. The history of our district began a very long time ago. Ancient name
The district in which we live is called Khanty-Mansiysk autonomous region- Yugra. Storyour district began a very long time ago. Ancient name
our district - YUGRA (“ug” - water, “ra” - people).
The big cities of our district are Surgut, Nefteyugansk,
Khanty-Mansiysk, Nizhnevartovsk, Kogalym, Megion,
Nyagan, Poke.
The coat of arms depicts a figure of a bird, the symbol “Kat ukhup”
howl" (two-headed bird) in a field of dissected azure
(blue, cyan) and green shield. The bird is depicted in
in the form of pairs located, combined with tails
mythical birds. With your bird's wings
support the rising sun,
A crown made in the shape of horns represents
The main occupation of the indigenous population is reindeer herding.
Coniferous branches are a symbol of the flora of the region.
Blue color symbolizes beauty and grandeur, green
color means life, White color stands for snow.
Gifts of nature from our district
Our Khanty-Mansiysk Autonomous Okrug - YUGRA
Indigenous people of our district
The indigenous inhabitants of our region are the Khanty and Mansi peoples) - The Khanty live on the banks of rivers, In the summer they live in birch bark tents, in the winter in dugouts
The indigenous people of our region are the Khanty andMansi)
- The Khanty live on the banks of rivers, In the summer they live in birch bark chums,
in winter in dugouts and huts. Main means of transportation
on the river - these are boats, and in winter time, reindeer sleds. Deer near
indigenous people are domestic animals, they are very
beautiful, proud and resilient. They run very fast
so people domesticated them. They are used as transport. For
This reindeer is harnessed to a sleigh (sledge).
Several reindeer are harnessed to a team at once.
The team is driven by the driver (musher). Deer – very strong
an animal that can run for a long time and will not get tired.
His thin legs do not fall into the snow. Deer fur
used for sewing clothes, houses are built from it -
yurts. And people lubricate their hands and face with reindeer fat so as not to
frostbite.
Deer for northern man- very good helper
Native buildings
MUSEUM OF THE PEOPLES OF KHANTY AND MANSI
National clothes
In our city of Pyt-Yakh, there is a local history museum of the indigenous peoples of the North. There are many things of the indigenous peoples of our district there.
In our city of Pyt-Yakh, there is a local history museumindigenous peoples of the North. There are a lot of things there
indigenous peoples of our district
This includes dishes made from tree bark. Birch bark bowl,
which the Khanty use to raise dough, and this is a box
made from fir bark (tuesok), fish oil is stored in it.
Collect wild berries.
Nearby we see a pincushion, notice what
the ornament is depicted on it (a bear).
After all, among the indigenous peoples of the north, a bear is
sacred animal, and therefore it is very often
depicted on various household items.
"Akan - Khanty doll
Akan" - Khanty doll. These are homemade dolls made from fabric, cloth or fur. Previously, the Khanty gave these dolls to their relatives and
Akan" - Khanty doll. These are like thishomemade dolls made from fabric, cloth
or fur. Previously, the Khanty gave these dolls
to their relatives and themselves received
present. There was an unpleasant look on Akan's face
make eyes, nose, mouth like a doll
was considered sacred. I believe in this
the doll could have been possessed by an evil spirit
Houseware
The indigenous peoples of the north love to decorate their household items with various ornaments, embroidery from beads, buttons, and braid. Look how
The indigenous peoples of the north are very fond ofdecorate your household items
with different ornaments, embroidery from
beads, buttons, braid. Look,
what beautiful handbags and jewelry
for beaded head The capercaillie bird is a symbol of indigenous peoples
our region, symbol of PytYakh
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