К ВОПРОСУ О ТРАДИЦИОННОМ МИРОВОЗЗРЕНИИ ОХОТНИЧЬИХ НАРОДОВ СИБИРИ

• Main Author: КУЛЕМЗИН ВЛАДИСЛАВ МИХАЙЛОВИЧ
• Format: Text
• Language: unknown
• Published: Федеральное государственное бюджетное образовательное учреждение высшего профессионального образования «Национальный исследовательский Томский государственный университет» 2016
• Subjects: КУЛЬТУРА,ТРАДИЦИЯ,УСТОЙЧИВОСТЬ,ИЗМЕНЧИВОСТЬ,МИРОВОЗЗРЕНИЕ,ДУХИ,CULTURE,TRADITION,STABILITY,VARIABILITY,WORLDVIEW TRANSFORMATION; khanty; Selkup
• Online Access: http://cyberleninka.ru/article/n/k-voprosu-o-traditsionnom-mirovozzrenii-ohotnichih-narodov-sibiri; http://cyberleninka.ru/article_covers/16937913.png

Автор на основе личных наблюдений за эволюцией обязательных обрядов у селькупов, чулымских татар и хантов рассматривает явления изменчивости и устойчивости традиций в мировоззрении народов Сибири. Он отмечает, что даже в связи с формированием материалистического уклада и урбанизацией место человека в иерархии живых существ с точки зрения носителя традиционной культуры не изменяется. Человек уравнен с вещами, а иногда даже находится ниже их, над ним всегда высится иерархия духов и божеств. The article focuses on the mandatory rites of the Selkup, Khanty and the Chulym Tatars and examines the causes of the variability and sustainability of traditions. The author emphasizes the traditional worldview through environmental, demographic and economic factors with the direct and reverse connections. A number of factors determine worldview as the total view of the world. The worldview stratification distinguishes the following layers: 1) the fetish layer: there are no ubiquitous disembodied spirits; things act. Relationships are very simple: man needs things and things need people; 2) the animistic layer: human life is determined by omnipresent spirits and shamans act as mediators; 3) the polytheistic layer: there are various types of deities; they differ from spirits not by having specific strength or form, but by the possibility of being or not being punished. A person has power over spirits and can punish him or replace, but deities cannot be punished; 4) the monotheistic layer: it presupposes the existence of a single creator, Lord of the world, who has full power over everything including weather and seasons. It is characteristic that spirits are under his authority, as well as shamans; for unclear reasons though there are no deities in this system of relations (deities of smithcraft, agriculture, cattle breeding). A person can send their requests to the heavens through the shaman or in person (through the fire, the smoke, the cuckoo). The role assigned to people is very modest: they can only ask for something. However, the world outlook is conditioned by various factors. The author notes that man's place has not changed from the perspective of traditional culture (and even in view of the development of materialistic lifestyle and urbanization). Man is equal to things and may be positioned below them. Local spirits, as well as tribal and family idols, are much greater and stronger. All the property of the clan belongs to them. For this reason, the newcomers on a foreign territory primarily sought to destroy the local idol, the informants say. Perhaps, the answer is to be found in the absence of great battles and great sacrifices in the folklore. Confrontations are usually terminated with an idol's deposition. In the scholarly literature, it refers to individual, family, clan and tribal spirits (idols). The higher the status of an idol, the more sacral it was.