The most original dwelling of the Dolgans is a beam, borrowed from the Russian old-timers of the North. It is a frame house made of slats, mounted on skids.
The living beam has six to eight spears, the upper ends of which are inserted into the holes of the flooring boards flush with it, at a distance of 15-25 cm from the edge. They try to make the foundations of the walls grooved, slightly movable, only occasionally using nails. Otherwise, when moving on an uneven surface of the tundra, the frame will warp and break.
In a light large beam without bunks, there are usually ten main vertical walls 4-6 cm thick. Four of them are vertically inserted into the flooring grooves at the corners, two at an equal distance from the corners in the longitudinal sides. Their upper ends are connected by two crossbars along the longitudinal sides and by four transverse upper ceiling arcs. Two vertical posts reinforce the end walls. Additional racks and crossbars form walls, window and door openings, and a ceiling. In any frame, the corners are reinforced with oblique stops, often on nails. When warped, they hold back the slats, allowing them to remain slightly mobile. Glazed window frames are tightly inserted into the openings and secured with leather loops. When the beam moves, they are released so that the glass does not break.
When the construction of the base is completed, the frame is covered with chintz, satin or other, preferably cotton, fabric (front side inward). First, a cover is put on over the fabric, sewn from dressed winter deer skins with the fur outward, and then a cover made of light linen fabric. The coating is nailed from the outside with a thin bar to the edges of the boards so that the edge is 5-10 cm below the floor, remaining free.
Outside, in place of doors and windows, the cover is cut. The door flap is reinforced with additional planks, and the window flap is lifted up and supported from the outside with a pole.
In the beam, everything is carefully thought out. In the right corner from the door there is a kuchigar, this is a firewood box lined with tin on the inside. Nearby, on stands, is a small iron stove. Its pipe is brought out through the coupling in the ceiling and rises half a meter above the roof. There is also an outlet, hot air comes out from here. It is plugged with a bag of deer hair. Behind the stove and near it, on the shelves, kitchen utensils. A washbasin is also hung here, a table and seats are by the window.
Opposite the kitchen half is a sleeping compartment, right there is a baby's cradle. But in a large beam, sleeping places can also be located on the side of the stove. They sleep both on featherbeds and on thick reindeer skins. During the day, the bed is rolled up to the wall or completely taken out of the beam into the air, leaving only the skins for the seat.
A piece of coal smoldering in the oven helps to keep warm all night. Crossbars are built over the stove - clothes are quickly dried here.
Reindeer herders quickly realized the advantages of the balk. It is not just warm and cozy here, housing is also mobile, compact, it does not need to be dismantled and reassembled like a chum, wandering with the herd. Already at the beginning of the last century, the indigenous population of Taimyr adapted the beams to the conditions of their life. But now its size has increased, the design of attachment to the sled has changed.
Residential beams were also ordered from Russian craftsmen. It was clear that it was expensive, only the families of wealthy Dolgan reindeer herders could afford it.
Today, beams are the main winter dwelling for reindeer herders in the tundra and forest tundra of Taimyr. It gradually enters the life of reindeer herders and far beyond Taimyr. Movable beams appear, diverse in appearance and size, design and purpose.
Hunting - they are transported on deer, dogs, and sometimes with the help of motonart. The fisherman harnessed one tame deer to the hunting beam and left, say, for a week in the taiga to check the traps.
There are beams up to 9 meters long, more than 2.5 meters wide, and up to 2 meters high. Reindeer herders make them themselves or order them from recognized masters.
Small beams were adapted for storing and transporting clothes and utensils. Heavy - replaced stationary housing for fishermen.
To protect the entrance to the beam from snow drifts, sometimes they make additional frame canopies covered with tarpaulins. Particularly convenient are mobile consoles-canopy - gule.
When moving, some of the things are taken out of it and placed on sleds, and 4-10 deer freely transport it to a new place. In the summer, when the family moves to the tent, fur covers from the beam turn into a covering for a stationary dwelling. The stove is also transferred to the chum, having accordingly increased the pipe. The uncovered beam is left at the last winter camp (winter road) along with sleds, on which winter clothes are folded.
During the long polar night, the beams are illuminated by a kerosene lamp. Outbuildings were barns or storehouses, which were installed on high pillars.
federal state
educational institution
higher professional education
"SIBERIAN FEDERAL UNIVERSITY"
Law Institute
Faculty of Law
ABSTRACT
"Culture of Dolgans"
Lecturer N.M. Libakova
Student YuYu10-07 K.R. Kudryavtseva
Krasnoyarsk 2010
Introduction………………………………………………………………………………………………...3
1 Ethnogenesis………………………………………………………………………….…………………..4
2 Traditional activities……………………………………………………………………….………5
3 Traditional dwelling………………………………………………………………………….……6
4 Religious beliefs…………………………………………………………………….……..7-10
5 National costume……………………………………………………………………………...11
6 National food………………………………………………………………………………… 12
7 Family and household relations…………………………………………………………………………………………………13
8 Folklore and folk art…………………………………………………………………..14
9 Culture .
Conclusion…………………………………………………………………………………………….16
List of sources used…………………………………………………………………...17
INTRODUCTION
Many different peoples live on the territory of the Krasnoyarsk Territory: Buryats, Ukrainians, Kets, etc. But I would like to focus my attention on such people as the Dolgans.
Dolgans (self-named: Dolgan, Tyakihi, Sakha) are the indigenous people of the north of the Krasnoyarsk Territory (5.8 thousand people). Most of them live in the eastern Khatanga region of the Taimyr (Dolgano-Nenets) Autonomous Okrug along the Kheta and Khatanga rivers. A smaller part is in the west of the district, in the Avam tundra on the Yenisei. An insignificant number of Dolgans are found in the Anabarsky Ulus of the Republic of Sakha (Yakutia). In total, there are 7.3 thousand Dolgans in Russia.
The Dolgan language was considered a dialect of the Yakut language. At present, it is defined as an independent language, close to Yakut. It belongs to the Turkic group of the Altaic language family. Dialects are distinguished: Western, Eastern and Popigay-Anabar. Writing - based on the Russian alphabet.
Believing Dolgans are Orthodox. The common faith was one of the factors in the consolidation of the Dolgans into a single ethnic community. There are adherents of the traditional cult (shamanism, deification of the forces of nature, animism). Animism, in particular, manifests itself in the worship of saytans (unusually shaped stones, trees and other objects), who were considered the patrons of hunting and fishing.
1 ETHNOGENESIS
The Dolgans are one of the "youngest" peoples of the North. As an ethnic group, it developed in Taimyr in the 18th-19th centuries. as a result of the interaction and mixing of three ethnic components: Russian old-timers (the so-called "tundra peasants" who lived there since the 17th century), who migrated in the 18th century. Tungus (Evenks and Evens) from Yakutia and resettled in the 19th century. from Yakutia northern Yakut reindeer herders. The final registration of the Dolgans as an independent ethnic group occurred at the beginning of the 20th century.
The ethnonym "Dolgans" is of Evenki origin, from the name of one of the Tungus-speaking tribal groups - Dolgan, Dongot.
In December 1930, the Taimyr (Dolgano-Nenets) National Okrug was formed (three districts, the administrative center, the city of Dudinka), since 1987 - an autonomous region, since 1992 - an independent subject of the Russian Federation, since 2007 - a municipal education in the Krasnoyarsk Territory.
2 TRADITIONAL ACTIVITIES
Dolgan traditional occupations include reindeer herding, hunting for wild reindeer and fur-bearing animals, and fishing. The routes of seasonal nomadic pastures of the Dolgan reindeer farms were much shorter than those of the Nenets, Enets and other peoples of Taimyr. In summer, the herds went to the tundra to the north, and spent the winter in the south - in the forest tundra. Dolgan reindeer breeding has features borrowed from neighboring peoples. The sledges are of the Samoyed type, however, like the Evenks, they are mounted on the right, the leading deer is also harnessed to the right. Like the Evenks, the Dolgans use reindeer for packs and also for riding. From the Nenets and Nganasans, they borrowed a shepherd dog. At present, reindeer breeding has disappeared in most of Taimyr, it has survived only in two or three eastern villages, the number of domestic deer has decreased tenfold.
Of the objects of hunting, the reindeer is of the greatest importance. Collective knocks of deer were used on seasonal river crossings. Hunting was practiced with the help of a deer decoy and a camouflage shield. Hunting was widespread. For movement on snow, wide Tungus-type skis were used.
From fur-bearing animals, the Dolgans produce arctic fox, ermine, and fox. Fishing gear: traps and makeshift traps. In the autumn, collective hunting for molting geese was carried out with the help of nets. Currently, the bird is hunted individually with a gun. Fishing is developed, with the help of nets, valuable species of fish are mined. Small boats, which were purchased from Russians and Yakuts, served as a means of transportation on water, at present - motor boats. In the XX century. animal husbandry appeared on a limited scale.
3 TRADITIONAL HOUSING
In the villages (stands) along the Khatanga tract, the Dolgans lived in Russian-style huts, in the tundra and forest-tundra they used portable and stationary frame buildings: an Evenki-type pole tent, covered with rovduga in summer and reindeer skins in winter, golomo (a structure made of wooden planks covered with bark and lined with turf, earth), as in the Evenks, or booths (of the Yakut type).
The most original dwelling of the Dolgans is a beam, borrowed from the Russian old-timers of the North. It is a frame house made of slats, mounted on skids. The wooden frame was covered with chintz, a tire made of reindeer skins and a canvas cover were put on top. There were windows, an iron stove, and bunks in the beam. At present, chumas and beams have become a rarity, preserved by a few reindeer herders, hunters and fishermen in distant lands. Outbuildings were barns or storehouses, which were installed on high pillars.
After the mass transition to a settled way of life in the second half of the 20th century. Dolgans live in settlements built up with typical houses. A feature of the northern villages is the absence of yards, fences, gardens.
4 RELIGIOUS BELIEFS
Dolgans Orthodox. Christianization All of them were baptized, but at the end of the 19th - beginning of the 20th centuries, they were defined as "tribelievers" (cults of nature, shamanism, Christianity). Nevertheless, it was the common faith, in this case we are talking about Christianity, that acted as one of the factors in the consolidation of the Dolgans into a single ethnic community.
The Dolgans were officially baptized and observed the outward side of Christianity, but they also retained traditional religious beliefs. It was a complex complex of very diverse animistic and magical ideas, superstitions, prohibitions. The population was registered to the Yenisei parish. The two Orthodox churches that existed on the territory of Taimyr in Khatanga and Dudinka were rarely visited. Priests also rarely visited the tundra. Competent Dolgans, who graduated from the missionary school in Turukhansk, performed some of the functions of the clergy: baptism, weddings, funerals. The myths about the creation of the world, the origin of mankind, animals, plants, which existed among the "upper" and "lower" Dolgans, were short, concise and contradictory stories that largely coincided with the Yakut ones. “Nevertheless, the older generation viewed them as events that had actually taken place at one time or another. With all the obliteration, fragmentary nature of these myths, the ideas that permeate them stand out quite distinctly. All the narrators are unanimous in their opinion that “once, in the distant past, chaos reigned in the world. The main elements - sky and water were not separated from each other, there was no earth, but now the loon dived into the water and pulled out several grains of earth in its beak. From these grains of sand she created the earth. In one of the stories about the creation of the earth, the good spirit Aiyn-Toyon takes an active part. Allaraa-Ogonyor (lower old man), Elijah the prophet and even Jesus Christ. Basically, these variants describe the dispute between Aiyn-Toyonm and Allaraa-Ogonyor about who will create the land. The lower old man refuses to do this, and Aiyn-Toyon was forced to force his older brother, evil, but not very powerful, to get a handful of earth. “Myths about the creation of the earth have a pronounced dualistic character. In them, the forces of good and evil principles, closely connected with each other, are fighting. The universe, according to the Dolgans, consisted of three worlds: the upper-heavenly, middle-terrestrial and lower-underground. However, the population was not alien to a planar view of the universe. In this case, the lower world was considered as the country that is in the north. There were ideas about some other worlds where half-humans, half-spirits live. The Dolgans did not have a clear idea of the upper world either. According to some reports, it was divided into 9 tiers, according to others, into 12. Most of the Dolgans had a very vague idea of the upper world. They thought that it was very cold there, because the shaman who went up there to get the soul of a child for a childless family returned covered in icicles. The upper world was inhabited by deities and good spirits of the aiyy. In the middle world, people and the spirit of the earth live - Aaan doidu ichchite, spirits-owners of places, part of the evil spirits that send various diseases hover in the air. All the animals living in the middle world were arranged in a certain order depending on their importance. Above all was a deer, then other animals. Of the birds, the first places were occupied by an eagle, a hawk, a swan, an owl. The man himself, or rather his family, also belonged to a certain group of the animal world. Researches of scientists prove that in the past each clan had its own bird, which was considered the main god. Thus, the god of the Botul and Chardu clans was an eagle, the Maimaga-swan clan. Women belonging to a foreign clan uttered the name of the totem bird and covered their heads with their hands, if they were without a headdress, when the totem bird flew over them. Harming one's bird was believed to cause illness and misfortune. The lower world was represented by the land of Allaraa - Ogonyoro. Various monsters lived here. Deities and spirits, according to the Dolgans, were divided into three categories: ichchi - incorporeal, invisible creatures that, settling in any object, make it alive; aiyy - spirits, benevolent to people; abaasy-spirits, benevolent to people. The man was sick and dying, according to the Dolgans, because the abaasy kidnapped his soul and carried him to the underworld, and then, having settled in the man, they ate him. Dolgans did not make sacrifices and did not pay honors to these supreme deities and spirits. Only the patroness of women in childbirth and the spirit of fire, to which the Dolgans were especially respectful, were revered. Before a hunt, a long trip, while eating, they threw pieces of meat, fish or fat into the fire, sprinkled with blood or alcohol. They thought that the spirit of fire hears and understands human speech, so the fire was never scolded. If during the discussion of important matters relating to the life of life and the production activities of the family, a burning log crackled, then this was perceived as a voice of fire, warning that the work begun would not be successful. In this case, a trip for fishing, hunting or migration was postponed. They were very careful about the burning coals that fell from the fire. Fire was protected in every possible way from defilement. It was strictly forbidden to pour water into it, spit, turn the coals with a sharp iron object. If a fire broke out or clothes or shoes were burned, it was considered as the wrath of fire. It happened that fire could send illness, failure in fishing. The spirit of fire was addressed with requests, spells. They were usually recited by the most respected elderly person or shaman. The spirit of fire was considered a good creature, which was opposed to evil, harmful spirits, therefore, a spark was struck over a sore spot, over an abscess or tumor, hoping that, frightened by fire, the evil spirit would leave the body. The origin of man was explained with the help of a modified biblical legend adapted to local conditions. Here, for example, one of them: Aiyn-Toyon decided to create a man. First, he created two creatures covered with wool, and, not completing them sexually, he left. Aiyn-Toyon placed his creation in a barn, locked it and put a watchman creature specially created by him for this purpose. The watchman was naked and resembled a man. In the absence of Aiyn-Toyon, an evil spirit appeared and wanted to get inside the barn, but the watchman steadfastly defended the door and did not succumb to temptations and threats. Then Allaraa-Ogognior let in the cold. The naked watchman began to freeze and hid in the barn, but even here he could not get warm. Finally shuddering, the watchman agreed to let Allaraa-Ogonyor into the barn on the condition that he would grow warm wool. Allaraa-Ogonyor gave him wool and was let into the barn. The hungry creatures in the barn asked him for food. To one creature he gave a berry, and to another half a berry. Because of this, the wool came off them, and the first creature turned into a woman, and the other into a man. When Aiyn-Toyon returned, he cursed the watchman in anger and turned him into a dog. Since then, the dog is doomed to serve man, eating his leftovers. The creation of the animal and plant world was depicted by the Dolgans in a very primitive way. Aiyn-Toyon created all useful plants: birch, willow, medicinal herbs. Allara-ogonyor imitated Aiyn-Toyon and created poisonous plants. The same thing happened with fish, birds, animals. Aiyn-Toyon created all good fish and birds used for food - whitefish, sturgeon, whitefish, omul, partridge, duck, goose. Lower old man - pike, taimen, small bony fish, loons. All useful animals are associated with Aiyn-Toyon, all insects are associated with Allaraa-Ogonyor, and in conclusion, he wanted to create a mosquito the size of a cow. Heavenly bodies: the moon, the stars - were not associated with the creation of the earth. The stars were seen either as lakes or as holes in the sky. The legend about the origin of the moon tells: Once upon a time, when the stone people lived, there was no moon. One day, stone people captured an ordinary girl and made her a slave. One night she was awakened and sent for water to the hole. She went with a yoke and buckets for water along the way, crying, complaining about her fate to the sky. The sky heeded the pleas of the girl and saved her from troubles, taking her to heaven and turning her into the moon, and the yoke and buckets formed spots on the moon. The existence of the world was threatened by stone people (wars), which the good spirit of Aiyn-Toyon had to fight. The biblical character Elijah, the prophet, who appeared on earth in the form of thunder, gave birth to these warriors. Thunder, according to the ancestors of the Dolgans, is the embodiment of the spirit of fire. The stone people were so strong that they wanted to destroy the earth. But a good spirit in a fierce struggle defeated them and turned them into petrified mountains, and allowed Elijah the prophet to appear only in the form of thunder. The Dolgans also honored the Christian Saint Nicholas the Wonderworker. Apparently, the influence of the Russian Cossacks, who ruled Taimyr, had an effect, and in their huts the Dolgans saw icons of their beloved saint. They did not forget their gods either, revering the so-called Saitans. Saitans could be various objects: an unusually shaped stone, an ugly god of a wild deer, any object in which the shaman instilled the spirit-ichchi. The main function of the Saitans is to protect, patronize the hearth, family, hunters. Saitans were in every possible way gratified, carefully kept, fed, transported with them during migrations. But in plagues, beams, on graves, one could often find icons depicting the faces of saints. Dolgans and Christian holidays were celebrated: Christmas, Easter, Epiphany, newborn babies were baptized. Shamanism. The most striking form of religious beliefs of the northern peoples, in particular the Dolgans, was shamanism. This area of Dolgan culture has not yet been sufficiently studied, despite a number of available publications. Meanwhile, it is not only of historical interest, but also of practical importance. After the establishment of Soviet power in Taimyr, shamanism as a belief was banned. Some studies of this phenomenon are available from ethnographers A.A. Popova, I.S. Gurvich. Although they did not formally define the term "shamanism", but on the basis of their research, it can be concluded that they considered the essence of it to be faith in spirits and the possibility of their submission to shamans, the ability of the latter to move to the upper and lower worlds in the course of rituals in order to fight and win. evil spirits. Like many peoples, a Dolgan shaman could be a person who had shaman ancestors, since it is the ancestors who are the shaman's main assistant in the fight against evil spirits. But this alone was not enough. A person became a shaman not by his own will, but by the command of the spirits. The Dolgans believed that the shaman had special qualities. If after the death of a shaman there were no followers left in the family, then people believed that they were in danger. However, the chosen one could become a shaman only after a special initiation ceremony. Usually the period of formation of the future shaman began at the age of 15-16. Both men and women could become shamans. Being the chosen one of the spirits, the future shaman began to hear and see what was inaccessible to others. He behaved very strangely: either he sang loudly, or slept for whole days, then he went alone into the tundra, then he walked around the camp, not noticing anything. And one day the future shaman disappeared from the camp. Sometimes he was absent for six months. He returned to his native places tattered, hungry, thinner. At this time, he was many miles away from his place, and the future shaman began to “go crazy” in childhood, about 10 years old. He became especially ill during puberty. Then the parents turned to the shamans for help. Neighboring shamans gathered for a common ritual, where they decided whether a boy or girl could become a shaman. If the spirits said that this person would become a shaman, they asked the spirits of the former shaman to help the chosen one in his development. After that, the chosen one retired to the tundra, where the ritual of initiation into shamans took place. The future shaman was "chopped" into pieces and given his own body to eat. There was a belief: "if a future shaman eats parts of his body, then when he becomes a real shaman, he will have power over the fate of his neighbors." Then the spirits gave him to eat various representatives of the family of reptiles. If the future shaman ate this too, then he was predicted success in his future activities. The Dolgans believed that the purpose of dissecting the body by the spirits was to count the bones. Only one who had 41 bones in his body could become a shaman. If there were fewer bones, then a person could only become a soothsayer. Dolgan shaman Afanasy Aksyonov said that when he was born, his grandfather and grandmother predicted to him that he would be a shaman, since he fell backwards, and not on his stomach. Then, over the course of three days, the crowing of a raven was often heard over the camp. This was also considered a prediction by others. “At the age of nine, he went crazy. Suffered from seizures. I saw the devil. It was like a dream." Shamans obeyed the main shamanic spirit. He raised them, in their own words. “The shaman himself sees this spirit only three times in his life: the first time, when he is called to shamanism, the second time, in the middle of his shamanic activity, and the third time, before his death.” Many shamans believed that after death they would be resurrected in their son. Kamlanias were arranged under various pretexts, but more often to heal the shaman himself and his relatives. Shamans performed rituals to help pregnant women, learn about missing things, about the cause of sudden death, or asked the spirits for well-being. Kamlanie is a way to communicate with spirits. Scientists believed that during the ritual, the shaman brings himself to a state of ecstasy, while hypnotizing the audience. There were several types of rituals: The shaman gathered his helper spirits; The soul of the shaman embarked on a journey into the world of spirits; Spirits inhabited the shaman himself; The Dolgan shaman had a special costume, a tambourine and a mallet for the ritual. The tambourine consisted of a flat leafy rim, bent into a ring and covered with a wild or domestic deer. A cruciform handle was attached to the inside of the rim, and 7.9 or 12 protrusions made of wood - muos (horns) were strengthened with deer tendons under the rovduga. Several holes were cut in the rim - kulgaak (ears). In addition to the cruciform handle, which was attached with four straps, metal pendants were hung from the inside of the rim. The beater was usually made from birch. On the convex side, it was sheathed with deer skins, and on the concave handle, images of a human face were cut out. Instead of eyes, two or four beads were inserted. If the mallet was cut out of larch, then at least a birch sliver was tied to it. Sometimes the handle was decorated with beads. To make a tambourine, the shaman asked the spirits for instructions on what kind of wood the shell should be made of. To do this, it was necessary to find a tree with a hollow, usually it was a larch with a broken top, growing near the water, in the hollow of which, according to the Dolgans, shamanic spirits could live. The tambourine was made after the initiation of the shaman. "The spirits themselves tell the shaman to make a tambourine, sew an apron." The tambourine, according to shaman Alekseev, was not made by the shaman himself, but by his order, someone from those around him. Yuyuyen was used by the shaman either as "a tool for summoning spirits, or as a mount." The protrusions on the rim are interpreted as horns for protection from a hostile shaman. Holes in the rim (resonators) are needed in order to look out for spirits. Before the ritual, the shaman “attaches a handle to all four straps to the rim; after the ritual, one or two straps are untied.” If this is not done, then the ritual will continue - the spirits will not leave the tambourine. The beater was considered the receptacle of the helper spirit. It was through him that the shaman called the rest of the spirits. By the mallet they learned about whether the spirit-helper had already appeared or not yet. She was thrown up, and if she fell on the concave side, this meant that the spirits had gathered. The tambourine was kept in a special case along with the shaman's attire, and a piece of reindeer fat was placed in it. Throughout his life, the shaman had the right to only three tambourines. If the rovduga burst on a tambourine, this meant some kind of misfortune for relatives. In case of damage to the tambourine for the second time, this meant the imminent death of one of the shaman's relatives. If the tambourine broke for the third time, it was believed that the shaman would die. Strong shamans, as a rule, had three beaters for the tambourine: one made of wood, another made of bone, and the third made of horn. The Dolgan shaman costume is very close to the Evenki one. Shamans ordered separate parts of it at the suggestion of the spirits. Sewing and embroidery were entrusted to women. The main part of the costume is the apron. 7-9 deer tails were sewn onto it. An image of deer antlers was sewn onto a rovduga hat - protection from hostile shamans. To illuminate his costume, the shaman conjured helper spirits and instilled them into the image on the costume: Sitting on a great tree, Looking at us, With a colorful adornment of the Great Country, the spirit, Being our ancestor, The formidable hawk-bird ... The day has come when the glorified family is in mortal danger From the evil spirits. Spirits of the great earth, Extinct generations, Do not look askance at me. The day has come when the oscillating foundation of the lower world is cursed. After the death of the shaman, his clothes were left near the grave, the tambourine was pierced and hung on the nearest tree.
5 NATIONAL COSTUME
Men's and women's outerwear Dolgan - a caftan made of cloth (sontap), embroidered with beads, similar to the Evenki. Men's shirts, trousers and women's dresses were sewn from purchased fabrics and did not differ from the clothes of Russian old-timers of central Taimyr. Shirts were decorated with narrow colored piping and many buttons.
In winter, they wore parkas made of deer fur, similar to Nganasan ones, and sokui of the Nenets type (deaf fur clothes with a hood with fur outside). Sokui were also worn in summer, but made of cloth. Hats (bersege) of a kapor-shaped cut made of cloth, embroidered with beads (summer), or made of fox kamus (winter). Shoes were made of reindeer kamus or rovduga (like Evenk fur boots) and decorated with beads.
At present, national clothes are quite widespread; among the villagers, especially among women, it is used mainly as festive clothing.
6 NATIONAL FOOD
The basis of Dolgan food is venison in raw, boiled or frozen form. Freshly caught fish is eaten raw, slightly salted, or frozen (stroganina), as well as boiled. Geese caught in the spring are dried, harvested for future use, or boiled. Soup is cooked from poultry or deer meat, seasoned with flour or cereals. They also eat onions, the roots of some plants, and berries. Women bake Dolgan cakes and pancakes. Store-bought products have now spread, but traditional dishes are still prepared regularly.
7 FAMILY AND HOUSEHOLD RELATIONS
Dolgans, as a rule, have small families, tribal relations are almost forgotten. In some rituals, ethnic specificity is steadfastly preserved. In particular, Orthodox and national traditions intertwined in the funeral rite. Unlike other peoples of Taimyr, the Dolgans bury the dead in the ground, but a tree is felled on the grave (in the west) or a wooden frame (in the east) decorated with carvings is placed. Crosses are erected on all the graves, but next to them they leave the clothes belonging to the deceased, sleds cut in half, at the reindeer herders they put a pole with a deer's head.
8 FOLKLORE AND FOLK ART
Dolgan art is represented by folklore, in which Yakut and Russian influences can be traced. Epics are performed in the form of songs close to the Yakut olon-ho. Fairy tales are widespread, in which merchants, peasants, Ivan Tsarevich appear. Evenk borrowings are found in the legends. Songs, riddles, proverbs and sayings are also composed. Of the musical instruments, there is a Yakut type jew's harp. Dancing art bears the features of the Evenki influence (round dance - heiro). In Taimyr, various Dolgan folklore groups are famous: the choral "Arodui", the vocal and choreographic ensemble "Chokurkaan".
Today in Dolgan villages they celebrate such national holidays as Heiro, Reindeer Breeder's Day, Fisherman's Day.
The peculiarity of the ethnogenesis of the Dolgan people was reflected in the terminology and methods of counting. Until the beginning of the 20th century. Dolgans, depending on their origin, were called Tungus, Yakuts, and peasants. The 1926 census revealed 656 Dolgans, but in fact there were four times as many. According to the population censuses of 1939 and 1959, the Dolgans were included among the Yakuts (Sakha). However, in the 1930s the word "Dolgansky" appeared in the name of the district, and in the 1950s. in all official documents, the ethnonym "Sakha" was replaced by "Dolgan". At present, as shown by special studies, the majority of Dolgans consider themselves a special people, separate from the Yakuts.
Of the 5.8 thousand Dolgans of the Krasnoyarsk Territory, 5.5 thousand people (95%) live in the Taimyr (Dolgano-Nenetsky) municipal district and 3.7 thousand people live in the Khatanga region (there are eight monoethnic settlements). In the latter region, the Dolgans make up 53% of the total population.
Men make up 45.1% of Dolgans, city dwellers - 17.9%. The age structure is similar to other northern peoples: up to 16 years old - 34.9%, working age - 57.5%, older - 7.6%. Knowledge of the Russian language - 95.6%, native language - 80.9%.
9 CULTURE
The Dolgan script was created in the late 1970s. The first book in the Dolgan language was published in 1973, the first Dolgan primer - in 1981. After that, the teaching of the Dolgan language began in the lower grades of secondary schools. The district newspaper Taimyr periodically publishes a page in the Dolgan language. The local radio in Dudinka broadcasts in the same language. The international conference dedicated to the 30th anniversary of Dolgan writing aroused great interest in the scientific world.
Dolgans have developed applied arts: making jewelry from beads, ornamenting clothes and shoes with reindeer fur and beads.
Carving on deer and mammoth bones is common (decoration of reindeer team plates, knife handles, etc.). Currently, traveling exhibitions "Modern Dolgan Art", "Products from mammoth tusk and fur" are operating in Taimyr in the Khatanga and Dudinsky districts. A manual on the production of traditional Dolgan souvenirs "Ardai" was published. Works by the master of decorative and applied arts M. G. Bettu are presented at various expositions.
One of the founders of the development of professional art in Taimyr is the Dolgan graphic artist and artist B. N. Molchanov (1938-1993). His personal exhibitions were held in Dudinka, Krasnoyarsk, Abakan, Kyzyl, Moscow, St. Petersburg. A memorial museum of B. N. Molchanov was created at the Taimyr District Center of National Cultures, in 1995 an art album “Star of the Polar Region” dedicated to his work was released.
An annual award named after B. N. Molchanov was established for the winners of the regional competition of arts and crafts.
The founder of Dolgan literature in the native language is considered to be the poetess Ogdo Aksenova (1936-1995) - the author of more than a dozen poetry collections. She was one of the co-authors of the Dolgan alphabet, various linguistic dictionaries (from school to academic). In 2002, the complete works of O. Aksenova were published. Nikolai Popov writes in Dolgan. In 1989, in Krasnoyarsk, the first collection of his stories "From the Karanto clan" was published.
Candidates of Sciences G. Popov and T. Eremina made a great contribution to the study of the history of their people.
Dolgans are represented in the Association of Indigenous Peoples of the North of Taimyr.
CONCLUSION
Such a state of Dolgan culture may give rise to the idea that they do not have their own culture. But it is precisely in this that the specificity of the Dolgans is manifested, since not a single people of the north of the Krasnoyarsk Territory has such a culture. In general terms, “the commercial production of Dolgans was a Tungus economy modernized under Russian, Yakut and Samoyed influence, adapted to the specific conditions of the forest-tundra and tundra of Taimyr.”
BIBLIOGRAPHY
1. http://www.krskstate.ru/society/nations/etnoatlas/0/etno_id/21
2. http://ru.wikipedia.org/wiki/%D0%94%D0%BE%D0%BB%D0%B3%D0%B0%D0%BD%D1%8B
3. http://www.hrono.ru/etnosy/dolgany.html
Number - 6945 people. The language is a Turkic group of the Altaic family of languages. Settlement - Taimyr (Dolgano-Nenets) Autonomous Okrug, Republic of Sakha (Yakutia), Krasnoyarsk Territory. In addition to the ethnonym - haka, regional self-names are also common - dulgaan, tya kihite, tyalar. Dolgans differ in dialects: Western, Eastern, and Popigai-Anabar; in 1989, over 83% of the Dolgans spoke their native language. Dolgan writing based on the Russian alphabet was officially adopted in the late 1970s, the first book was published in 1973, the first Dolgan primer - in 1981. The Dolgans formed as an ethnic group relatively recently, in the 17th - 19th centuries, by mixing and merging groups of other peoples - Evenki (Tungus), Yakuts, Entsy (Samody) and Russians (the so-called tundra peasants), as well as the assimilation of individual elements of the culture of neighbors - Evens, Nganasans. In the 17th century Tungus clans with the name Dolgan were known in the regions of Anadyr, Gizhiga, on Kamchatka, the coast of Okhotsk; genera Ejen (Edyan) - in the basin of the river. Aldana, in the Ayan region on the Okhotsk coast, etc. At the end of the XVII century. in the river basin Khatanga and on the river. Hete, the first Yakut settlers appear, who later formed the Nizhne-Zatundrinskaya Yakut volost here. Even earlier, from the first half of the 17th century, along the river. Pyasina, Dudyp-te, Boganide, Hete, Khatanga were settled by Russian "industrial" people (engaged in fishing), which laid the foundation for the old-timer Russian population, later known as the tundra peasants. Evenki clans, which later became the core of the Dolgans, in the 17th - 18th centuries. contacted with the Yakut settlers and, having adopted their language, migrated (moved) along with them across the common territory. During the XVIII century. groups of Dolgans moved to the north-west, on the river. Popigai and Khatanga, Dongot and Ejen - to the area of Norilsk lakes, Karyn-tuo - to the Boganida basin. Remaining on the river Lene entered the local Yakut naslegs as separate clans.
In the 19th century on Taimyr, the process of mutual rapprochement of various groups of the population was actively proceeding. The Yakut language became dominant for the Tungus clans and most of the tundra peasants. Interethnic marriages increasingly erased the differences between them. On the eve of the October Revolution, several clans were formed, headed by tribal elders: Dolgan-Yenisei (Dolgan proper), Zhigan-Tungus (Ejen), Dolgan-Tungus (Dolgot) and Boganid-Tungus (Karyntuo). The economy and culture reflect the complex origin of the people. Its traditional occupations are reindeer herding and hunting, and in some areas - fishing. The Dolgans led a nomadic life, not going beyond the forest-tundra. In winter, the Norilsk and Popigay Dolgans lived apart from each other, other groups - together, five or six households, some - settled in permanent huts. With the onset of spring, nomadic groups formed from several families who owned the land. The deer were guarded around the clock by guards from each farm. In autumn, the groups broke up, the family independently prepared fox traps for winter and hunted wild deer. Reindeer breeding combined the traditions of the Tungus riding and the techniques of sledge reindeer husbandry, borrowed from the Samoyeds (Nenets). In summer, reindeer were used as saddles and packs, and in winter they were used in harness. The sleds were mostly skew-dusted, similar to the Nenets and Nganasan ones, but there were also the Yakut type, with low, straight-set spears. The leading deer was harnessed and controlled by the reins on the right, while among the Nenets, Enets and Nganasans - on the left. Like the Evenks, the Dolgans milked reindeer and, like the Nenets and Nganasans, they used a shepherd's dog. The saddles and method of riding were of the Tungus type.
They hunted foxes, geese, ducks, partridges. According to legend, wild deer were hunted with a bow and arrows, crossbows were placed (a large bow alert on the animal path). From the end XIX V. began to use firearms, often with poisoned bullets. The poison was extracted from the rancid fat of a wild deer. Of great importance were the autumn collective knocks of deer when crossing rivers (the animals were stabbed in the water with spears). In summer and autumn they were hunted down with the help of a hunting dog. In autumn, during the rut of wild deer, they used a tamed deer decoy, which was allowed to go to the wild ones. In winter, they hunted deer by chasing: they harnessed four deer to light sledges and chased the hunted herd for hours. Creeping up to a herd of wild animals, the hunters disguised themselves with a shield placed on runners, and moved on wide skis of the Tungus type (like the Evenks). Nets, snares, and traps were set up for waterfowl, and traps for the arctic fox: the beast grabbed the bait, pulled out the bait stick, and dropped the oppression log on itself. Fox hunting was mainly of commercial importance. During ice fishing, set nets made of thread or horsehair were used. The nets were tied to poles and let go with the flow. When fishing with forests, like seines on mountain rivers, riding deer served as draft power. Hooks for pike, grayling, sesame were made in a handicraft way from nails. Small boats were bought from Russians and Yakuts. The traditional nomadic dwelling is a conical tent of the Tungus type (like that of the Evenks), covered in summer with tires made of rovduga (roughly dressed reindeer or elk suede), and in winter with deer skins.
In the old days, golomo and booths of the Yakut type were installed (frame dwellings made of inclined poles, planks, planks lined with turf), without windows and bunks. With the advent of the Russians, they began to live in beams (nartyan tents), houses on skids. Beam - a rectangular frame, covered with reindeer skins on the outside, and chintz on the inside. It is installed on a large sleigh, transported by a team of five to seven deer. The windows are glazed, there is an iron stove, bunks, a table, sometimes chairs.
Balk is still used, it is convenient for migrations. Outbuildings were used to construct storehouses-platforms and barns on high pillars. Men's and women's clothing differed. Outerwear was sewn from purchased fabrics. Men wore shirts and trousers, women - dresses, over which they put on closed aprons and belts embroidered with beads (small glass or porcelain colored beads); there was no underwear. Men and women wore cloth caftans (sontap) in summer and winter, fox and hare fur coats in winter. Deer swing (with a slit in front) parks are similar to Even ones, although their floors converge. They wore parkas with bibs similar to those of the Evenks. A characteristic feature of men's and women's clothing is a slightly elongated hem at the back. Hats (bergese) had the shape of a bonnet with a top made of cloth or fox kamus (skin from the foot), embroidered with beads and colored strips of fabric.
Winter shoes up to the knees and above were made of deer skins, embroidered with beads, summer shoes were sewn from rovduga. Festive clothes and shoes were richly decorated with beads, appliqués from colored strips of fabric, embroidered with reindeer neck hair on rovduga, dyed red with decoction of alder bark or ocher, and black with graphite.
In the past, on the straps and belts of a reindeer team, there were embroideries with threads made from tendons. Carving on mammoth ivory was a male craft, it was characterized by carved cheek plates of a deer halter, inlaid knife handles with tin with an original geometric ornament. They ate mainly boiled and dried meat and fish. Stroganina was made from frozen fish. They used roots, berries for food, baked cakes, pancakes. Dolgan kinship was kept in the male line. The terminology was Yakut. The tribal organization disintegrated by the 19th century, but collective forms of hunting for wild deer and birds, fishing, etc. were preserved. The hunted reindeer and the caught fish were divided among relatives and neighbors, the marketable furs remained the property of the hunter. Wealthy owners - owners of large herds of deer used their poor relatives as workers. In the second half of the XIX century. intermediaries appeared among the Dolgans to interact with the Russian and Yakut merchants, who exploited their relatives.
The Dolgans retained animistic views. They divided deities and spirits into three categories: invisible beings capable of inhabiting any object (ichchi); spirits benevolent to people (aiyy); spirits, unfriendly to people, living in the underworld (abaasy). The shamans (oyun) had a suit and a tambourine of the Yakut type. Like the neighboring Samoyed peoples, Dolgan shamans differed in their level of mastery of magical skills: “singers-healers” (yryakhyt), who did not have a suit with rattles and a tambourine; "a shaman who seeks help from the spirits of the Lower World" (muolin oyun); “a shaman with a bit” (uostugan oyun), i.e. possessing a set of ritual attributes. Like the Evenks and Yakuts, Dolgan shamans could be “small, weak” (ylgyn), “medium” (ortho), and “great” (atyyr) chosen spirits. The people revered family and hunting patrons (saitaans). They could be various objects (a bizarrely shaped stone, deer antlers, etc.), into which the shaman instilled a spirit - ichchi. Along with this, there was an iconic wooden sculpture. The dead were buried in the ground. Eastern Dolgans made a frame over the grave, decorated it with intricate patterns, killed a deer at the grave, and left the clothes and personal belongings of the deceased right there on the ground, or hung on a tree. Western (Norilsk) - they didn’t make a log house, but they dumped a tree on an earthen mound.
In Dolgan folklore, original features are combined with elements of the Yakut folklore olonkho (by the nature of the performance, it is the embryo of a folk opera), Evenki legends, Russian fairy tales, etc. The original folklore genres reflect the real nature of the North, nomadic life. Borrowed stories describe sedentary life, a different nature, social relations that are not characteristic of the North. The following genres of folklore are distinguished: riddles, songs, fairy tales, legends, stories. Tales about animals, magical and household - the most common genre today. Traditions and stories reflect ancient tribal, intertribal and intra-family relations. Short lyrical, love and long songs are improvised by "song people". Riddles are widely used by children and adults. Proverbs and sayings are mostly borrowed from the Yakuts. Music in genre and stylistic terms is a variant of the culture of the northern Yakuts and has family ties with the music of the Evenks, Evens, Nganasans, Enets, Nenets and North Siberian Russian old-timers. Of the genres, epic, ritual, instrumental and phono-signal music, as well as songs, are distinguished. They are always associated with the personal singing tradition characteristic of the Tungus and Samoyed ethnic groups. Songs-addresses of boys and girls are of great importance in the formation of family and marriage relations in the traditional ethnic environment. The elderly perform songs-reflections about the life they have lived, about man, about the surrounding nature. Ritual genres can be divided into tribal and shamanic. The first include circular dance songs, the second - the rituals of a shaman (or shaman) with chanting, onomatopoeia, recitative, exclamations, playing the tambourine, sounds of rattles.
Since the beginning of the XX century. they play the Yakut self-sounding plucked harp - a metal plate with a tongue cut out in it, to which a string is attached. The circle dance of Heiro is also widespread, helping to ask the spirits of fertility, the well-being of the family, and the reproduction of livestock. Men and women, holding hands, become in a circle, moving either in one direction or the other and humming to the beat of the kicks: “Ehor-e, ehor-e, chah, Czech, Czech, ekher-e” or “Hey -nan-hachu, hai-nan-khachu. An indispensable attribute of the dance is a pole (trochee) driven into the ground or ice in the center of the circle, which is used to drive deer. Musical instruments reflect the peculiarities of the economic structure, ritual traditions and the specifics of artistic thinking: a botalo pendant on deer antlers (kaangalda); a botalo (bell) around the neck of a draft deer to scare away a wolf (kupuleen); rattles-bells on children's festive clothes (kobo), for women and in shaman attire pendants (wastaak kobo), in reindeer breeding metal balls on deer (kaagyr kobo); bells on a baby's cradle and clothes (chuoraan); jingling jewelry-pendants on clothes (tingkines). A special place is occupied by shamanic attributes: a tambourine (dingur); rattle pendants symbolizing bones and feathers (kyyraan); a belt with three bells, which the shaman holds during the ritual (shitim) - the ritual of communicating with spirits.
Dolgans live compactly in the villages of the Khatanga and Dudinsky districts of the Taimyr Autonomous Okrug and in the city of Dudinka. They are still engaged in reindeer breeding, which is also associated with folk art and applied art - carving on deer and mammoth bones, processing clothes and shoes with deer fur and beads, tailoring national clothes, decorating household utensils for nomadic life. Teachers of the Dolgan language are trained by the Pedagogical College in Dudinka. Textbooks of the native language have been published for elementary schools. Among the Dolgans of the Taimyr (Dolgano-Nenets) Autonomous Okrug and the Republic of Sakha (Yakutia) there are well-known writers, poets, journalists, professional artists, scientists and specialists in the field of linguistics, history, geography, and pedagogical sciences. In the Republic of Sakha (Yakutia), the national children's ensemble "Heiro" is popular. The Taimyr State Television and Radio Company prepares programs in the Dolgan language, and the Taimyr newspaper publishes materials on the revival of the traditional way of life, the development of the Dolgan language and culture.
Dolgans of the Anabar River.
The Anabar Dolgans are a small local sub-ethnic group, one of the indigenous peoples inhabiting the territory of the Anabar Ulus of the Republic of Sakha. According to the All-Russian census of 2002, there were 988 Dolgans in the ulus. They speak the Dolgan dialect of the Yakut language. Traditional occupations are nomadic reindeer herding, hunting and fishing. At present, the Dolgans live compactly in the settlements of the modern type Yuryung-Khaya and Saskylakh.
The Anabar land, located far beyond the Arctic Circle on the northwestern outskirts of Yakutia, which is part of the geographic zone of the Arctic territories, is a place of compact residence of the Dolgans, one of the indigenous peoples of the North. From time immemorial, nomadic tribes lived in these northern latitudes - the distant ancestors of modern Anabar people. Here, in the harsh conditions of the Arctic tundra, in the land of polar nights and cold winds, their centuries-old history has developed, a unique culture of nomadic reindeer herders has been formed.
The problem of origin and ethnic history of the Dolgans, including the Anabar ones, remains insufficiently studied to this day. The earliest mention of the Tungus of the Dolgan family is found in the books of the yasak collection of Russian Cossacks in the first half of the 17th century. Their habitat has been noted in the middle reaches of the Lena River at the mouth of the Vilyuy River. Later, the Dolgans gradually migrated to the northwest, to the area of the Olenek, Anabar and Khatanga river basins, where they found themselves among other ethnic groups of various origins. Judging by the yasak books, by the time the Russian Cossacks arrived, the ethnic composition of the regular yasak payers here was quite diverse. The names of different tribes and clans of Tungus, Samoyed and Yakut origin are noted. Many researchers believe that the ethnic core of the Dolgan people goes back to the Tungus clan Dulgan. This is also confirmed by the fact that modern Dolgans are divided into groups that have ties with different peoples and their territorial groups living within the Krasnoyarsk Territory and Yakutia (Ilimpeian Evenks, Essene and Anabar Yakuts, Russian old-timers). Thus, the Dolgans as a separate nationality developed as a result of a long process of gradual advancement of various groups of Evenks and Yakuts in the territory of Taimyr.
The ancestors of modern Anabar Dolgans originally occupied a vast territory between the basins of the northern rivers flowing into the Laptev Sea. Before the formalization of the modern borders between Yakutia and the Krasnoyarsk Territory, the bulk of the local nomadic population administratively belonged to the Yenisei province. The Turukhansk authorities called them the "Lower Zatundra" Yakuts. As a result of the establishment in 1930 of new territorial boundaries of the Taimyr (Dolgano-Nenets) Autonomous Okrug and the Yakut Republic, the local indigenous population was divided into two parts. Thus, in the lower reaches of the Khatanga and Anabar, two separate groups were formed, territorially cut off and belonging to different administrative entities. In Soviet times, the connection between related groups was practically lost.
The origins of the ethno-cultural traditions of the Dolgans go back to ancient times, to the cultures of nomadic aborigines who in the past inhabited the vast territory between the basins of the Khatanga and Anabar rivers. This ethno-cultural area has long been a special contact zone of various tribes and ethnic communities - carriers of original nomadic cultures.
Dolgan culture contains a number of ethnic features that are different in nature and origin. The combination of the latter creates that unique originality that distinguishes the Dolgans not only from their closest neighbors, but also from other kindred peoples, leading similar economic and cultural activities and connected with them by a common origin.
There is much in common between the Anabar and Khatanga Dolgans in ethnic and cultural terms. The Anabar Dolgans, like their Khatanga relatives, are excellent reindeer herders, hunters and fishermen. The Anabar reindeer herders also have many characteristic features of the Dolgan reindeer herding, which have ancient features of the Tungus traditions. Hunting and fishing are distinguished by the presence of both Yakut and northern elements. For the forest-tundra zone, shooting of wild deer, fox hunting, summer hunting for waterfowl, and catching partridges were typical. The methods and techniques were quite developed, and the influence of neighboring peoples was also observed in fishing traditions.
Traditional economic activities still play a special role in the life of the Anabar people. Nomadic reindeer husbandry, hunting and fishing, despite the rapid development of the mining industry here in recent decades, remain the main areas of economic activity of the indigenous population. The reindeer farms of the ulus are considered to be among the best in the republic. There are many families in the ulus engaged in this type of traditional industry and leading a nomadic lifestyle. Mobile nomadic schools have been created for the children of reindeer herders.
Researchers attribute the language of the Anabar Dolgans to the northern dialects of the Sakha language, which are distinguished by the presence of significant lexical and phonetic differences. Household vocabulary mainly reflects the specifics of economic activity. It contains words of various origins. A special layer is made up of words related to the ancient Tungus language. The vocabulary also includes the words of Russian old-timers, who have been related to the local population since ancient times. Despite the modern spread of the Yakut literary language, the originality of the local dialect is preserved among the Anabar Dolgans. However, today the Dolgan language, like many northern languages, is going through a difficult time, the task of its preservation and further development is quite relevant.
The culture of the ancient nomadic reindeer herders is original and unique with its inimitable folklore and musical traditions. In the ulus, traditional folklore is carefully preserved, modern creativity is developing. Among the elderly Dolgans, oral genres of folklore, fairy tales, legends, song melodies, traditions of the circle dance of the heiro are alive. The Anabar Dolgans are known as skillful wood and bone carvers, as well as masters of embroidery with beads and colored threads. Dolgan clothing is distinguished by rich fur and leather trim, bright ornamental decor.
Since the beginning of the 1990s, as a result of the ethnocultural policy aimed at supporting the indigenous peoples of the North, much has been done in the Anabar ulus to revive the Dolgan ethnic group. In recent years, their numbers have increased significantly, the Dolgan section of the Republican Association of Indigenous Peoples of the North has been created. Over the years, the ulus has acquired the official status of the national Dolgan-Evenk region. As representatives of the indigenous population, the Anabar Dolgans enjoy federal and republican social support.
Currently, active work is underway to preserve the language and culture. In the Yuryung-Khain secondary school, the Dolgan language and traditional culture are taught optionally, there are circles "Lessons of the Ancestors", needlework and many others.
Anatoly Savvinov, Candidate of Historical Sciences
Dolgans
DEBTS-gan; pl. The people of the Turkic ethno-linguistic group living in the north of the Krasnoyarsk Territory; representatives of this people.
◁ Dolganin, -a; m. Dolganka, -i; pl. genus.-nok, dates-nkam; and. Dolgansky, th, th.
Dolgans(self-name - Dolgan, tya-kihi, Sakha), people in Russia, in the Taimyr Autonomous Okrug (about 5 thousand people). In total, there are 7 thousand people in Russia (1995). Dolgan language. Believers are Orthodox.
DEBTSDOLGAN (self-name - Dolgan), people in the Russian Federation, the indigenous population of the Taimyr district (5.5 thousand people). The term "Dolgan" comes from the name of one of the tribal groups of the northern Tungus. Dolgans live mainly in Avamsky, Khatangsky, Dudinsky districts of the Taimyr district, a small number live in the lower reaches of the Yenisei, as well as in Yakutia (1.2 thousand people). In total, there are 7 thousand Dolgans in the Russian Federation (2002). Believing Dolgans were Orthodox, old animistic beliefs were preserved, in particular shamanism, a fishing cult.
Anthropologically, like the Yakuts, the Dolgans approach the Central Asian type of the Mongoloid race, with an admixture of the Baikal (Tungus) type. They speak the Dolgan dialect of the Yakut language. Dolgans are often called the northernmost Turkic-speaking people in the world. This is one of the youngest peoples of the North and the most numerous of the indigenous inhabitants of Taimyr. In the 17th century, when Russians appeared on Taimyr, the Dolgan people had not yet formed. The first mention of the Dolgans, as one of the peoples of Taimyr, dates back to 1841.
The Dolgan people developed in the 19th and early 20th centuries from the Evenks, Yakuts, as well as local Taimyr Evenks, individual families of the Enets, Nenets and Russians (the so-called tundra peasants), who moved to Taimyr from the Lena and Olenek rivers. At first, the Dolgans were nomadic reindeer herders and hunters, then they settled down; began to engage in pasture reindeer husbandry, hunting, fishing, as well as cage farming, dairy farming and gardening. The old dwellings of the Dolgans - the Tungus tent, the Yakut booth - are replaced by log houses of the Russian type. Vocabulary related to clothing is Yakut among the Dolgans, but its main constructive types have Tungus and Samoyedic roots. Among women, Yakut clothes prevailed to a greater extent, but more decorated. The combination of different ethnic elements is reflected in folklore and the traditional Dolgan worldview.
encyclopedic Dictionary. 2009 .
See what "dolgans" are in other dictionaries:
- (self-name Dolgan, Tyakihi, Sakha) a nationality with a total number of 7 thousand people living on the territory of the Russian Federation. Dolgan language. Religious affiliation of believers: Orthodox ... Modern Encyclopedia
- (self-name Dolgan tya kihi, sakha), people in the Taimyr Autonomous Okrug (about 5 thousand people). In total, there are 7 thousand people in the Russian Federation (1992). Dolgan language... Big Encyclopedic Dictionary
Dolgans- (self-name Dolgan, Tyakihi, Sakha) a nationality with a total number of 7 thousand people living on the territory of the Russian Federation. Dolgan language. Religious affiliation of believers: Orthodox. … Illustrated Encyclopedic Dictionary
"Debts" redirects here; see also other meanings. Dolgans ... Wikipedia
- (self-name Dolgan, Tya Kihi, Sakha) a people living in the Taimyr (Dolgano Nenets) National District of the Krasnoyarsk Territory of the RSFSR. Number of 4.9 thousand people. (1970, census). They speak the Dolgan dialect of the Yakut language. Believers D... Great Soviet Encyclopedia
A disappearing foreign tribe in the Turukhansk Territory, Yenisei Gubernia, similar in language to the Yakuts, and in their way of life with the Tungus. D. consist of 3 genera; roam on pp. Dudina, Dorilskaya and near the Norilsk lakes. All D. in the 60s. XIX century ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron
The people living in the Taimyr (Dolgano Nenets) nat. env. Krasnoyarsk region. Self-name Dolgan (dulgan), tya kihi, sakha; in the past called also according to the tribal groups included in the D., dongot, adyan (edigen), karyn tuo. In 1959 D. ... ... Soviet historical encyclopedia
Mn. 1. The people of the Turkic ethno-linguistic group living in the north of the Krasnoyarsk Territory. 2. Representatives of this people. Explanatory Dictionary of Efremova. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language Efremova
Dolgans- debt of ana, an, unit. h. anin, and ... Russian spelling dictionary
Dolgans- ha/n; pl. see also Dolganin, Dolganka, Dolgan People of the Turkic ethno-linguistic group living in the north of the Krasnoyarsk Territory; representatives of this people ... Dictionary of many expressions
Books
- Dolgan literature. Collection, . The Dolgans are one of the smallest peoples of the North. According to the latest census, there are almost six thousand of them. They live in the spaces between the rivers Anabar and Yenisei.…
The Dolgans are a native tribe in the Turukhansk region, related in language to the Yakuts, in their way of life - to the Tungus (Evenks). D. consisted of 3 genera and roamed mainly along pp. Dudinka, Dorilskaya and near the Norilsk lakes. They paid yasak to the Moscow Tsar.
Vladimir Boguslavsky
Material from the book: "Slavic Encyclopedia. XVII century". M., OLMA-PRESS. 2004.
People in Russia
Dolgans (self-name: Dolgan, Tyakihi, Sakha), people in Russia. The number of 6584 people. They live in the Taimyr (Dolgano-Nenetsky) Autonomous Okrug of the Krasnoyarsk Territory, mainly in the Khatangsky District and in the territory subordinate to the Dudinsky City Council, as well as in Yakutia. The total number is 6945 people. They speak the Dolgan dialect of the Yakut language. Believing Dolgans are Orthodox.
The final formation of the Dolgans as an independent ethnic group took place at the beginning of the 20th century, and the Evenks played a leading role in the ethnogenesis of the Dolgans. The Dolgans were based on four Evenk (Tungus-speaking) tribal groups: Dolgan, Dongot, Edyan and Karanto. During the XIX - early XX centuries. The Dolgans also included separate families of Yakuts, Enets, Nenets and Russian old-timers of Taimyr, the so-called tundra peasants.
The traditional occupations of the Dolgans are reindeer herding, hunting for wild reindeer, fur-bearing animals, poultry and fishing. The routes of seasonal nomadic pastures of the Dolgan reindeer farms were much shorter than those of the Nenets, Enets and other peoples of Taimyr. In summer, their herds went out into the tundra, and spent the winter in the forest-tundra. Dolgans use a shepherd dog for grazing. In modern conditions, domestic reindeer breeding is developing as a branch of collective production. Of the new industries, the Dolgans are developing domestic animal husbandry on a small scale.
The social relations of the Dolgans back in the 19th century were patriarchal, based on tribal structures. In the second half of the 19th century, property stratification intensified, and a stratum of small merchants emerged.
In the settlements along the Khatanga tract, the Dolgans lived in Russian-style huts; in the tundra and forest-tundra they used portable and stationary frame buildings: an Evenki-type pole tent, covered with rovduga in summer and reindeer skins in winter, or golomo - a structure made of wooden planks covered with bark and lined with turf or earth. A specific dwelling of the Dolgans was a beam or sled tent. Beams are preserved mainly by reindeer herders. Modern Dolgans live mainly in wooden two- or four-apartment houses in settlements. The Dolgans are one of the most urbanized peoples of Taimyr.
Men's and women's outerwear - a caftan made of cloth, embroidered with beads, is similar in cut and appearance to the Evenk. Men's shirts and trousers and women's dresses did not differ from the clothes of Russian old-timers of Central Taimyr. In winter, the Dolgans wore parkas made of reindeer fur, similar in cut to the Nganasan ones, only longer, or sokui made of the same material of the Nenets type. In summer - the same sokui, but made of cloth. Hats for men and women in the form of a bonnet made of cloth embroidered with beads (summer) or fox kamus (winter). Shoes made of reindeer kamus (winter) or rovduga (summer) in the likeness of Evenk fur boots. Purchased modern clothes.
The basis of food is venison, raw, frozen or boiled. Fish is eaten raw, frozen (stroganina), and also boiled. They eat poultry meat, onions and the roots of some plants. At the beginning of the 20th century, purchased products entered the diet of the Dolgans.
Folklore is developed, in which Yakut (epic legends) and Russian (fairy tales) influences are traced. Dancing art bears the features of the Evenki influence (round dance - heiro). Applied art: jewelry made of beads, ornamentation of clothes and shoes with reindeer fur and beads. Carving on deer and mammoth bones is widespread: decoration of reindeer harness plates, knife handles, etc.
Many traditional beliefs are preserved (animism, deification of the forces of nature, shamanism).
V. I. Vasiliev
Peoples and religions of the world. Encyclopedia. M., 2000, p. 163.
Basic information
Auto-ethnonym (self-name)
dulgan: The self-name dulgan comes from the name of one of the tribal groups of the northern Tungus.
Main settlement area
Currently, they are settled in the Avamsky, Khatanga and Dudinsky districts of the Taimyr (Dolgano-Nenets) Autonomous Okrug, a small number of Dolgans live in the lower reaches of the Yenisei.
population
Number according to censuses: in 1897, 226,739 were counted together with the Yakuts, of which 967 were Dolgans, 1926 - 656, 1959 - were not counted by the census, according to local statistics - 3932, 1970 - 4877, 1979 -5053, 1989 - 6932.
Ethnic and ethnographic groups
Due to the late time of the formation of the Dolgans into a single ethnic community (the first half of the 19th century), local ethnic features are not recorded.
Anthropological characteristics
Anthropologically, like the Yakuts, they are close to the Central Asian Mongoloids, but with some admixture of the Baikal (Tungus) anthropological type.
Language
Dolgan: The Dolgan language forms a distinct Dolgan dialect of the Yakut language. Often they are defined as the northernmost Turkic-speaking people of the world.
writing
The language is unwritten.
Religion
Orthodoxy: Orthodox. For the history of the Christianization of the region, see Nganasany.
Unlike the Nganasans, the Christianization of the Dolgans had other consequences for their history. All of them were baptized, but at the end of the 19th - beginning of the 20th centuries, they were defined as "tribelievers" (cults of nature, shamanism, Christianity). Nevertheless, it was the common faith, in this case we are talking about Christianity, that acted as one of the factors in the consolidation of the Dolgans into a single ethnic community.
Ethnogenesis and ethnic history
The Dolgans are one of the “youngest” peoples of the North and the most numerous of the indigenous inhabitants of Taimyr. During the period of the appearance of Russians here (XVII century), they had not yet formed as an independent people. The first mention of the Dolgans, as one of the peoples of Taimyr, dates back to 1841. But even in the 19th century. their ethnic self-consciousness was not stable, it was dominated by attitudes towards tribal unity, although kinship with other divisions of the Dolgans was also taken into account.
The formation of Dolgans took place in the north of the Yenisei province in the 17th - 19th centuries. The lake-river region of the south of Taimyr, rich in commercial resources (wild deer, waterfowl, fish, fur-bearing animals) was attractive to different groups of the population, promoted territorial contacts and economic and cultural interaction.
The Dolgans were based on the Tungus clans Dolgan, Dongot, Edyan, Karanto, the Ilimpi Evenki, who fell under the Yakut influence, the Tundra Yakuts and the Tundra peasants, the Olenek Yakuts, and individual families of the Enets and Nenets. Despite this, the Dolgans are sometimes defined as "the obyakuchennye Tungus".
economy
The main territory of Dolgan settlement is forest-tundra. The multicomponent composition determines the direction of the economy and the appearance of their culture. The Dolgan economic complex has a commercial orientation.
According to the Circumpolar Census, about 55% of income came from hunting. It is characterized by a combination of elements of the culture of wild deer hunters with Russian hunting techniques. The Yakut-Russian vocabulary is presented in the trade terminology and economic calendar.
About 25% of the income was provided by reindeer breeding (about 59,000 deer). Evenk summer reindeer pack and riding transport, Samoyed winter transport, there is an Evenk tradition of deer milking, but for reindeer grazing, like the Samoyeds, a shepherd dog is used.
The third economic component was fishing.
traditional clothing
Dolgans have Yakut vocabulary related to clothing, but its main constructive types have Tungus and Samoyedic counterparts. Women wore mainly Yakut clothes, but unlike the Yakuts, Dolgan clothes are more decorated, which corresponds to the Dolgan tradition.
Traditional settlements and dwellings
The dwellings of the Dolgans are very diverse - a Russian hut, a Yakut booth, a Tunguska tent, a golomo. Dolgan reindeer herders use a sled chum-beam as a mobile dwelling - a frame dwelling covered with reindeer skins, placed on reindeer sleds.
Modern ethnic processes
Such a state of Dolgan culture may give rise to the idea that they do not have their own culture. But it is precisely in this that the specificity of the Dolgans is manifested, since not a single people of the north of the Krasnoyarsk Territory has such a culture. In general terms, “the commercial production of Dolgans was a Tungus economy modernized under Russian, Yakut and Samoyed influence, adapted to the specific conditions of the forest-tundra and tundra of Taimyr.”
Bibliography and sources
General works
Northern Yakuts and Dolgans./Gurvich I.S.//M.//Ethnic history of the peoples of the North.-1982
Selected aspects
Mobile housing for reindeer herders in the North of Western and Central Siberia // Monuments of the material culture of the peoples of Siberia./Gracheva G.N.//L.-1996
Origin of Dolgans./Dolgikh B.O.//M.//Siberian ethnographic collection V.-1963 92-141
Nomadic life and types of dwellings among the Dolgans./Popov A.A.//M.//Tr. Institute of Ethnography. T. XVIII.-1963142-172
On the issue of the influence of Christianization on the religious ideas of the Nganasans // Christianity and Lamaism among the indigenous population of Siberia (the second half of the 19th-20th centuries)./Gracheva G.N.//L.-1979 29-49
Separate regional groups
Tundroviki. Ecology and self-consciousness of the Taimyr Evenks and Dolgans./Anderson D.J.//Novosibirsk-1998
