МАНСИ СЕВЕРНОГО УРАЛА: ХОЗЯЙСТВО, МИРОВОЗЗРЕНИЕ, СВЯЗИ С ДРУГИМИ НАРОДАМИ В ПЕРВОЙ ТРЕТИ ХХ В

• Main Author: Чагин, Г.
• Format: Text
• Language: unknown
• Published: Федеральное государственное бюджетное образовательное учреждение высшего профессионального образования "Пермский государственный национальный исследовательский университет" 2012
• Subjects: МАНСИ; РУССКИЕ; ТОВАРООБМЕН; ВЕРОВАНИЯ; БОГИ; ДУХИ; ОБРЯДЫ; ПРАЗДНИКИ; Unya; nenets; Pechora; taiga; Mansi
• Online Access: http://cyberleninka.ru/article/n/mansi-severnogo-urala-hozyaystvo-mirovozzrenie-svyazi-s-drugimi-narodami-v-pervoy-treti-hh-v; http://cyberleninka.ru/article_covers/14030677.png

Рассматриваются традиции в материальной и духовной культуре одной из дисперсных групп манси. Особое внимание уделено взаимным контактам манси с русскими, ненцами, коми-ижемцами и последствиям этих контактов. Статья основана на архивных источниках и записках наблюдателей. Mansi inhibiting the heads of the rivers Pechora and Sosva (river basin Lozva) among the peaks of the Urals range had a nomadic lifestyle. In winter they lived in the head of the river Sosva, in summer they located in the head of the river Unya (Pechora's tributary). Mansi had divided among themselves the peaks of the Urals range, taiga forest hunting and fish territories. Every Mansi deer-hunter had his own mountain, sites which were inherited by the next generations. In winter they lived in wooden houses and framed pillared earth-houses, at the time of migration they stayed in raw-hide tents. Mansi communicated with the Russians, Komi-Zyryan, Komi-Izhenets and Nenets peoples. The spheres of interests for communication were mainly connected with some material and spiritual needs of Mansi. For example, Mansi bought horses from the Russians for the rituals, the Russians, on the other hand, could buy products of deer hunting. The Nenets people supplied Mansi with the adornments for the clothes and head covers, patterns for the ornaments and from time to time the ready-made clothes. For a long time there was a special attitude towards a woman. She was respected as a landlady and handy woman in skin finishing, fish and meat smoking. However, she was considered to be «an evil person», it was forbidden for her to store her personal belongings in the front corner of a raw-hide tent, touch some objects and step over them. A Mansi woman was not allowed to look into the face of the older relatives of her husband and the male relatives. That's why she had to cover her face with a scarf and to look out through a tiny hole. A groom's parents had to pay a bribe for a bride, for example, deer, sable furs, beautiful clothing. As soon as a girl acquired the status of a wife, a husband covered her face with a scarf. The scarf symbolizes the status of a married woman. Although Mansi were Christianized, they also recognized pagan rituals. They visited sacred placed and praised Gods and Spirits. The trees were decorated with the ribbons with the coins in them. In the forests and mountains they kept the wooden images of the God and Spirits, so called idols-woodenheads. The rituals were accompanied with the music performed on a sangolpt, a string instrument. Besides the Gods and Spirits Mansi worshiped family and personal patrons. Their images in the form of a piece of wood covered with a cloth and fur were kept in a special box and taken on migrations. On the whole, Mansi people preserved a lot of traditional features of culture, household, believes, although they were in the zone of ethnocultural contacts with several ethnical groups. The consequences of Mansi and other peoples interactions were mutual. The article presents ethnocultural materials which are very topical being both very illustrative and contributing a lot into the Mansi ethnography.