Draw or glue pictures of animals. Symbolic images of animals in the folklore of the peoples of the north

Images of animals in folk art

For a long time, animals have occupied an important place in the culture of all peoples of the world. Over the centuries of their economic activity, people have tamed many animals. Pets are faithful helpers and friends of man. And wild animals and birds since ancient times invariably evoke his respect for their power and love for freedom. Therefore, in any kind of folk art, we meet with images of animals.

Draw or glue images of animals characteristic of the creativity of the peoples of your region.

Briefly write down the plot of the fairy tale of the peoples of your land, where magical animals help people. Draw an illustration for the story.

"Ivan Tsarevich and the Grey Wolf"


The talking wolf is one of the central characters. The fairy tale tells about the royal family, the king had three sons. The heirs constantly compete not only for the love of their father, but also for the right to receive the throne and wealth after his death. To this end, fulfilling the instructions of the parent, they are trying to catch the Firebird, which has gotten used to their garden. Unable to catch the feathered beauty on the spot, they went in search of her. The younger, Ivan, meets the Gray Wolf, who eats his horse. At the same time, the animal begins to serve the prince, fulfilling his instructions: first, he turns into the Firebird, then into the golden-maned horse and Elena the Beautiful. By the way, the restless priest also ordered to present the latter. Unfortunately, the envious brothers betray Ivan, taking away the princess and the Firebird from him. But the wolf comes to the rescue without the slightest delay - everything falls into place.

GDZ to the second part of the workbook World around 3rd grade >>

Answers to tasks in the workbook on the subject of the world around for grade 3, part 1 of the workbook, authors Pleshakov and Novitskaya, program Perspective. The guide will help you with your homework. The workbook is organized in the same style as for the previous grades 1 and 2 (the answers to them are also on our website), but the tasks, which is logical, are more complex, and it is becoming increasingly difficult to find answers to them. Our ready-made homework assignments will help you navigate the world around you and do your homework easily and for 5 plus!

If you have already finished working with the first part of the workbook, go to the second: GDZ to the second part of the workbook World around 3rd grade >>

Answers to tasks around the world Grade 3 Part 1

Scroll through the pages to see the answers to them.

GDZ to the topic Joy of knowledge

Page 3-5. Light of Knowledge

1. Pick up the proverbs of the peoples of your region about the power of the mind, knowledge, skillful hands. Write them down.

As is the mind, so are the speeches.
Growth from you, and mind from the body.
Learning is light and ignorance is darkness.
Repetition is the mother of learning.
It's not a shame not to know, it's a shame not to learn.
Skillful hands do not know boredom.
With a prayer in your mouth, with work in your hands.
You can't even pull a fish out of a pond without difficulty.
There is no rest for the feet behind a bad head.
Knowledge is a crown on the head.

2. ...Compose and write down questions about what you would like to learn in the classroom at school.

Why does the wind blow?
Why does a bear hibernate in winter?
How is the solar system organized?

Pseudotsuga Menzies

3. Consider the corner of nature in the photo above. Tell her what you already know about this plant.

This is the Pseudo-Tsuga of Menzies. The second name of the plant is Douglas fir. It is an evergreen coniferous tree. It grows along the entire Pacific coast from British Columbia to California, Montana, Colorado, Texas and New Mexico.

Make up and write down questions about what else you would like to know about him. Try to find answers to your questions.

What are the red flowers on the branches? Red flowers are young cones.
How tall can this tree grow? It can grow over 50 meters in height.

4. Tell about the photo on p. 5, what do you already know about Red Square in Moscow.

Red Square is located in the very center of Moscow. On it are located: St. Basil's Cathedral, a monument to Minin and Pozharsky, Lenin's Mausoleum, the Moscow Kremlin.

Compose and write down questions about what else you would like to know about the cultural monuments depicted in the photograph. Try to find answers to your questions.

What is the height of the Spasskaya Tower? 71 m
What year was built St. Basil's Cathedral? The cathedral was built in 1555-1561 by order of Ivan the Terrible in memory of the capture of Kazan and the victory over the Kazan Khanate, which happened precisely on the day of the Intercession of the Most Holy Theotokos - in early October 1552.

Page 6-11. Answers to the lesson How to study the world around

1. What ways of studying the world do these students use?

From left to right: Definition of natural objects, observation, experience, modeling, measurement.

2. Practical work "Observation"

Observe the behavior of aquarium fish (or other animals) during feeding. Think through the steps and take notes.

1. The purpose of the observation: to find out which food the fish like more, dry or live.
2. Observation plan: throw dry and live food into the aquarium at the same time, observe the fish, which food they will eat first.
3. Observation results: We saw that the fish first ate the live food. They showed great interest in him.
4 Conclusions: Fish love live food more than dry food.

3. Practical work "Experience"

Experiment with a magnet. Think through the steps and take notes.

1. The purpose of the experiment: to find out which items in the kitchen are made of iron.
2. Plan for the experiment: attach a magnet to objects, see if it sticks to them.
3. Results of the experiment: the magnet stuck to several objects.
4. Conclusions: with the help of a magnet, we found out that there are iron objects in the kitchen: a refrigerator, a battery, spoons, knives, forks, a sink.

5. Practical work "Measurement of mass".

Add.

A scale is a device for measuring weight.

6. Practical work "Measurement of length".

Add.

A ruler and tape measure is a tool for measuring length.

Page 12-13. GDZ from 7 gurus to the lesson The book is a source of knowledge

1. Write down information about a popular science book that you especially liked:

Title: Hot Ice Facts

3. Read statements about the importance of books and native language in a person's life.

Mark Tullius Cicero is an ancient Roman politician and philosopher, a brilliant orator. Information taken from the Internet, Wikipedia.

Konstantin Grigoryevich Paustovsky is a Russian Soviet writer who wrote in the genre of romanticism, best known as the author of short stories and novels for children. Information taken from the Internet, Wikipedia.

4. Make up your own statement about the benefits of books and reading. Write it down.

By reading books, we learn a lot of new and informative things, as well as develop our speech.

5. In what reference publications can you find out what the ancient Greek city of Troy is famous for? Write it down.

In encyclopedia, dictionary, guidebook, atlas.

Page 14-17. Answers site on the topic Let's go on a tour

2. Give 1-2 examples.

Art museums: Tretyakov Gallery, Hermitage.

Museum-apartment, house-museum, museum-estate: Chukovsky's house-museum, L.N. Tolstoy.

Reserves, national parks: Caucasian Biosphere Reserve, Sochi National Park, Losiny Ostrov (in Moscow).

4. On your own or with the help of additional literature, on the Internet, determine which museums are shown in the photographs in the Appendix. Cut and paste them into the appropriate boxes.

Page 18-21. GDZ What the plan will tell

A local plan is an accurate drawing of a locality, made with the help of conventional signs.

2. On your own or with the help of a textbook, sign the symbols of the plan.

city; Orchard; meadow and trail; dirt road.

3. Cut out the symbols of the plan from the Appendix and stick them in the appropriate boxes.

5. At the lesson, the teacher asked: "What does the scale of the plan depicted in the textbook mean?" ... Who answered correctly? Mark with a tick.

Answer: Ira is right.

6. Practical work "Tourist plans"

1. Review the plan of the zoo in the textbook. Orient yourself on the sides of the horizon and determine in which parts of the zoo they live:

a) tigers - in the northern part

b) lions - in the southern part

c) bullfinches and other birds - in the Western part

d) camels - in the Eastern part.

2. Consider a fragment of the plan of Moscow in the textbook. What sights are depicted on it.

Answer: Moscow State University, Sparrow Hills, University, Luzhniki Stadium, Botanical Garden, Olympic Village.

3. Consider the plan of the central part of St. Petersburg. Determine how to get from the Moscow railway station to the Winter Palace. Write what you can see on this route.

Answer: You need to go along Nevsky Prospekt to Palace Square. On the way you can see: Anichkov Bridge, Kazan Cathedral, Alexander Column.

Page 22-23. Answers to the topic Planet on a sheet of paper

1. Using the textbook, complete the definition.

A map is a reduced image of the earth's surface on a plane using conventional signs.

3. Color as indicated on the map:

water - blue, land: plains - green and yellow, mountains - brown.

4. Using the textbook, complete the definitions.

The mainland is a huge tract of land, surrounded on all sides by water.

Part of the world is the mainland or part of the mainland with islands located nearby.

5. Write in the table the names of all the continents and parts of the world.

Continents: Eurasia, Africa, North America, South America, Australia, Antarctica.

Parts of the world: Europe, Asia, Africa, America, Australia, Antarctica.

6. Use the textbook map to give examples.

Seas: Black, Yellow, Okhotsk, Laptev, Barents, Red.

Rivers: Ob, Lena, Yenisei, Volga, Mississippi, Amazon, Ganges.

Islands: Madagascar, Sri Lanka, Crete, Tasmania, Wrangel.

Page 24-25. GDZ on the topic Countries and peoples on the political map of the world

1. Rome is the capital of Italy. Neighbors (neighboring states) - Switzerland, France, Austria, Slovenia.

3. Consider representatives of different nations in traditional costumes. Write down the names of their countries and capitals.

Belarusians. Country - Belarus (Belarus), capital - Minsk.

Mexicans. Country - Mexico, capital - Mexico City.

Turks. Country - Turkey, capital - Ankara.

Chinese. Country - China, capital - Beijing.

Page 26-27. Traveling, discovering the world

Make a travel plan for your city.

If you are in Moscow, write about the local history museum "House on the Embankment", in St. Petersburg - about the state museum of local history "Nevskaya Zastava". There is a local history museum in every city.

Purpose of travel: to learn more about the history of the native land.
Place of travel: Regional Museum of Local Lore.
Sources of information about the place of travel: the Internet.
Reference literature: official site of the museum.
Maps, diagrams, plans, guides: city map to get to the museum.
Equipment: pen and notebook.
Weather forecast: doesn't matter.
Dress code: business suit.
My companion (companions): parents.

The museum has a lot of interesting antiques, the guide told us in detail about the history of our city and region.

3. On the farm "On the Edge" of the Belgorod region, we will learn the skill of a beekeeper. Cut out the drawings from the Application. Complete the photo story with them, observing the order in the work of working bees and in the worries of the beekeeper.

Page 28-31. Answers to the topic Transport

1. Draw an old vehicle for the peoples of your region or paste a photo.

3. Project "Inquisitive Passenger"

Project name: bus - aquarium.

Name of means of transport: bus.

Drawings, photos and texts for decoration inside:

Texts: names of fish and their brief description (where they live, what they eat)

Page 32-33. Means of information and communication

1. Come up with symbols to convey information. Draw them on the flags.

You can assign a fictitious symbol to each letter of the alphabet and write words with these symbols.

2. Letter to a friend..

Enter your details! Design example:

From whom Ivanova Ivana
Where Moscow, Nekrasov street 67-98

Departure index 105120

To Smirnov Sasha
Where Moscow, Nekrasova st. 67-99

Destination index 105120

3. Frame information from a local newspaper or magazine about natural phenomena or cultural events that interest you, about the people of your region.

If you don't have a newspaper or magazine, find some interesting news on your city's news site and print it out.

4. Write down from memory the names of the media and communications.

Answer: Television, radio, newspapers, magazines. internet media.

Telephone, telegraph, mail - means of communication.

GDZ to the section of the workbook World as a home

Page 34-35. The world of nature in folk art

1. The word "ekos" (oikos) in Greek means "house", "dwelling".

The word "logos" in Greek means "knowledge", "word".

The ancient Greeks called the word "oecumene" the land inhabited and mastered by man.

2. A fragment of an old spinning wheel. Determine how many tiers of the universe it depicts.

This fragment of an old spinning wheel shows two tiers. The upper one is the realm of light and sun, as well as the middle tier - the tier where animals and people live.

In the ancient traditions of many peoples of the Earth, a single world consists of three tiers. Here is one of the legends.
The lower tier is the abode of the serpent, the ruler of the underworld and water. The fairy-tale serpent swallows the sun in the evening when it goes to the west, and releases it in the morning - in the east.
The upper tier is the sky, the realm of light, the sun, heavenly life-giving waters. From here, the mighty luminary governs order in the universe.
Animals and people live in the middle tier. This tier is the meeting place of man with the vast Universe, with all nature around. Man is inside, in the center of the world. Man is the middle part of a larger whole.

3. Make a chain of questions and answers on the model of the song "Where, Thomas, are you going?".

- "Where, Masha, are you going?" - "To the store." - "Why go to the store?" - "For products." - "Why do you need food?" - "Dinner to cook." - "Why do you want lunch?" - "Family to feed." - "Why do you need a family?" - "Pick apples." - "Why do you need apples?" - "Pie oven." - "Why do you want a pie?" - "Set the table, roll up the feast!"

Page 36-39. What is everything made of

1. Find an extra photo in each row. Explain your choice.

Answer: in the top row - a mug, since this is a human product, and everything else is natural objects. In the bottom row is a titmouse, since it is a natural object, and everything else is objects created by man.

2. Give examples of natural objects:

Objects of inanimate nature: stone, sand, water, air, cloud.

Wildlife objects: bird, fish, cat, spider, cactus, jellyfish.

3. Fill in the table using the text and illustrations of the textbook.

Solids, liquids and gases.

Solids: stone, pencil, bed, watch, glass.

Liquids: water, milk, sunflower oil, juice, kerosene.

Gases: oxygen, hydrogen, carbon dioxide.

4. Find out by the description of the substance and write their names in the boxes.

This substance is part of any living organism. The human body is 2/3 of this substance. - WATER

This substance is found in the form of a stone underground, and also dissolved in the water of the seas and oceans. It can be found in every home in the kitchen. SALT.

This substance is added to many products - sweets, pastries, cakes. In nature, it is found in plants. SUGAR.

This substance is our helper in the kitchen, because it burns well. But in the event of a leak, it can spread throughout the apartment, and this is very dangerous. NATURAL GAS.

These substances are artificially created. They are used to make household items, window frames, toys and many other products. PLASTICS.

5. Underline the names of solids with a blue pencil, and the names of substances with green.

Solids (in blue pencil): nail, horseshoe, wire, gas can, icicle, ice floe, candy, salt shaker.

Substances (in green pencil): salt, iron, aluminum, copper, plastic, gasoline, water, sugar.

Page 40-41. Answers 7gurus to the lesson The world of celestial bodies

1. Using the textbook information, write the numbers into the text.

Sun diameter in 109 times the diameter of the earth. The mass of the sun in 330 thousand times the mass of our planet. The distance from the Earth to the Sun is 150 million kilometers. The temperature on the surface of the sun reaches 6 thousand degrees Celsius, and at the center of the sun 15 million degrees Celsius.

2. Fill in the table.

The difference between stars by color.

White: Regulus, Deneb.

Blue: Sirius, Vega.

Yellow: Sun, Capella.

Red: Aldebaran, Cepheus.

4. Solve the crossword.

2. A planet with rings clearly visible in a telescope - SATURN.

5. The planet we live on is EARTH.

6. Planet - a neighbor of the Earth, located closer to the Sun than the Earth - VENUS.

7. Planet - a neighbor of the Earth, located farther from the Sun than the Earth - MARS.

8. The planet located between Saturn and Neptune is URANUS.

5. Using various sources of information, prepare reports about a star, constellation, or planet that you would like to learn more about.

Mars is the fourth planet from the Sun. It is called the "red planet" because of its reddish color. Mars has two moons - Phobos and Deimos. Scientists have been studying Mars for a long time. Mars rovers are currently operating on the surface of the planet. Source - Wikipedia, Internet.

Page 42-43. GDZ from the site Invisible treasure

1. In the text of the textbook, find the paragraph that explains the occurrence of wind. Read it carefully. Imagine and draw a diagram of the occurrence of wind.

3. Study the properties of air and write down your findings.

1. Is air transparent or opaque? - transparent.

2. Does air have color? No

3. Does the air have an odor? No

4. What happens to air when heated and cooled?

This experience indicates that when heated, the air expands.

This experience indicates that when air is cooled, it compresses.

5. How does air conduct heat?

Answer: Air is a poor conductor of heat.

Page 44-45. The most important substance

Practical work "Investigation of the properties of water".

Experience 1. Dip a glass rod into a glass of water. Is she visible? What property of water is this talking about?

The wand is visible. This means that the water is transparent.

Experience 2. Compare the color of the water with the color of the stripes shown on this page. What do you see? What does it say?

Water has no color, it is colorless.

Smell the clean water. What property of water can be established in this way?

Pure water does not smell, which means it has no smell.

Immerse a flask with a tube filled with colored water in hot water. What are you watching? What does this indicate?

Conclusion: The water began to rise up the tube. This means that water expands when heated.

Experience 5. Place the same flask in a plate with ice. What are you watching? What does this indicate?

Conclusion: The water level drops, which means that the water contracts when it cools.

General conclusion: water is transparent, colorless, odorless, expands when heated, contracts when cooled.

Page 46-47. Answers to the topic of the workbook Natural elements in folk art

1. Cut out photos from the application. Stick them under the names of natural elements. At the bottom of the table, draw images of fire, water and air, characteristic of the fine arts of the peoples of your region.

Images of fire, water and air in the art of the peoples of your region.

2. Write down riddles about fire, water and air, created by the creativity of the peoples of your region.

Riddles about fire, water and air in the work of the Russian people:

Feed - live, give drink - die. (the fire)

The red cow ate all the straw. (the fire)

With a tongue, but not barking, without teeth, but biting. (the fire)

Droplets fly to the bottom, invisible to the top. (water)

No arms, no legs, but destroys the mountain. (water)

What can’t be rolled up the mountain, what can’t be carried away in a sieve, what can’t be held in your hands? (water)

Flows, flows - does not flow out, runs, runs - does not run out. (river)

Peas scattered along a hundred roads, no one will collect them: neither the king, nor the queen, nor the fair maiden, nor the white fish. (air)

Peas scattered on seventy roads; no one can collect - neither the priests, nor the clerks, nor us fools. (air)

3. Consider patterns of folk embroidery. Define the images of fire, water and air.

The image of water is the waves below, the image of air is a bird. The image of fire is usually depicted as a wheel or the sun. In the middle of the picture there is a sun - this is the image of fire.

Page 48-49. GDZ Storage lands

1. Complete the definitions on your own or with the help of a textbook.

Minerals are natural substances.

Rocks are natural compounds of minerals.

2. Practical work "Composition of granite"

Fill in the diagram based on the results of the study.

composition of granite. Granite: feldspar, mica, quartz.

3. Do you know what is stored in the pantries of the Earth? Cut out photos from the application and paste them into the appropriate boxes.

4. Write down the names of minerals in your region: oil, marl, sand, clay, chalk, shale (Krasnodar Territory).

Page 50-51. GDZ to the lesson the world around The miracle underfoot

Practical work "Study of soil composition"

Experience 1. Throw a lump of dry soil into the water. What are you watching? What does it say?

Conclusion: The soil settles to the bottom, but not all. There is air in the soil.

Experience 2. Heat some fresh soil over a fire. Hold a cold glass over the soil. What are you watching? What does it say?

Conclusion: The glass is fogged up. This indicates that there is water in the soil.

Experience 3. Continue heating the soil. Wait for smoke and bad smell to appear.

Conclusion: The soil contains humus.

Experience 4. Pour the calcined soil, in which the humus has burned, into a glass of water and stir. Watch what settles to the bottom first, and what after a while. What does this experience say?

Conclusion: First, sand settled to the bottom, then clay. This means that the composition of the soil includes sand and clay.

Experience 5. Place a few drops of water on the glass, in which the soil has been for a long time. Hold the glass over the fire. What happened to the water? What happened to the glass? These are mineral salts. What does this experience say?

Conclusion: The water evaporated, a residue remained on the glass. This indicates that the soil contains mineral salts.

General conclusion: the composition of the soil includes air, water, humus, sand, clay, mineral salts.

Page 52-55. plant world

1. Find out the groups of plants according to the descriptions. Write the names of the groups in the boxes.

These plants have roots, stems, leaves, flowers and fruits in which seeds ripen. FLOWER

These plants do not have roots, stems, leaves, flowers or fruits. Their body is called the thallus. SEAWEED.

Plants of this group have stems and leaves, but no roots, flowers, or fruits with seeds. MHI.

These plants have all parts except flowers and fruits. Their seeds ripen in cones. CONIFEROUS.

Plants of this group have roots, stems and leaves that look like large feathers. But they do not have flowers, fruits, seeds. FERN.

2. In class, the teacher asked for examples of flowering plants. The children answered like this ... Which of the guys answered correctly? Who made mistakes?

Nadia has the correct answer, Serezha has one mistake (the wrong answer is pine), Ira has two mistakes (seaweed, spruce), Vitya has three mistakes (thuja, larch, fern).

3. Identify these plants. Write the names of the plants and the groups they belong to.

Answer: In the top row from left to right: fuchsia (flowering), salvia (flowering), toadflax (flowering), chicory (flowering). In the bottom row from left to right: bracken (fern), funaria (mosses), fir (coniferous), cedar pine (coniferous).

4. Using the book "Green Pages", prepare a report about one of the plant species of any group. Write down the name of the species, group and brief information for your message.

Cedar pine is a coniferous plant (tree) that grows in Siberia and the North-East of the European part of Russia. In the people it is often called the Siberian cedar. The needles of this tree are collected in bunches of 5 pieces. Tasty seeds ripen in large cones - pine nuts.

Page 56-57. GDZ Fertile land and plants in folk art

1. We color the pattern as we want. Second towel:

2. Draw an illustration for the fairy tale of the peoples of your region, in which the plant plays an important role in the development of the action.

Fairy tales in which plants are involved: The fairy tale "The Golden Scallop Cockerel and the Miracle Melenka" (a bean or acorn seed sprouted in the house and grew to the sky), "Turnip", "Rejuvenating apples", "Wild swans" (the girl wove shirts from nettles).

Illustration for the fairy tale "Turnip"

3. Pick up and write down the riddles and proverbs of the peoples of your region about the land-nurse and plants.

Proverbs: The land is black, and white bread will give birth. Earth is a plate: whatever you put in, you take out.

Riddles about the earth: The rain pours - she drinks everything, everything else turns green and grows. Everyone calls her mother, everyone runs along her legs.

Page 58-61. Answers to the lesson Animal World

1. Write the names of the groups of animals listed.

Frog, toad, newt is amphibians.
An earthworm, a leech is worms.
Snail, slug, octopus, squid is shellfish.
Crayfish, crab, shrimp is crustaceans.
Starfish, sea urchin, sea lily is echinoderms.
Spider, scorpion, haymaker - this is arachnids.
Lizard, snake, crocodile, turtle is reptiles.

2. Identify the animals. Write the names of the animals and the groups they belong to.

On page 58 from left to right: amber snail (mollusk), goldfinch (birds), haymaker spider (arachnids).
On page 59 from left to right in the top row: otter (animals), king crab (crustaceans), rhinoceros beetle (insects).
On page 59 from left to right in the bottom row: burbot (fish), tree frog (amphibians), grass snake (reptiles).

3. Compare a frog and a toad in appearance. Tell (orally) what are their similarities and what are their differences.

First, about the differences. Toads are usually larger than frogs. Toads have a thick, broad body and shorter legs. Frogs do not have the large parotid glands found in toads at the back of their heads. The skin of frogs is tender and moist, while that of toads is dry and covered with tubercles. The eggs of frogs are round, while those of toads look like long cords.
Similarities: Both the toad and the frog are amphibians. They have bulging eyes. The hind legs are longer than the front. They move by jumping. They live more often near water bodies. They feed on insects.

4. Cut out the details from the application and build development models.

Models of development of fish, frogs, birds.

5. Think up and write down 2-3 questions for the quiz "In the animal world".

How many days will it take for a chick to hatch from an egg?
How is a frog different from a toad?
Does a hare feed her babies?

6. Using the Green Pages book, prepare a report about one of the animal species of any group.

Pink salmon. Pink salmon is a fish that usually lives in the sea but spawns in rivers. The length of pink salmon reaches 50 cm. Pink salmon feeds on small fish and crustaceans. During spawning, pink salmon change color, and males grow a large hump on their backs. Hence the name of the fish. Pink salmon is a valuable fish that needs protection and protection.

Page 62-63. GDZ to the topic Our journey into the world of animals

Page 64-65. Images of animals in folk art

1. Complete the carving ornament...

You can stick photos of a towel with embroidered roosters, a photo with a Dymkovo toy in the form of a turkey, horses, wooden decorations for the garden and at home in the form of animals.

3. Briefly write down the plot of the fairy tale of the peoples of your land, where magical animals help people.

Recall the fairy tales: "The Tale of Ivan Tsarevich and the Gray Wolf", "Tiny-havroshechka", "Turnip", "Magic Ring", "Goby - a tar barrel".

Ivan Tsarevich and the Grey Wolf.

The king had three sons. He had an apple tree in his garden with golden apples, and every night the apples began to disappear. The king sent his sons to trace who was stealing the apples. Two sons fell asleep, but Ivan did not sleep, he saw that the Firebird was eating apples. The king ordered his sons to get the firebird. They each went their own way. Ivan arrived at a fork on which stood a pillar with an inscription. Whoever goes straight will be cold and hungry all the way. Whoever goes to the left will die, but his horse will live. And whoever goes to the right will remain alive, but the horse will die. Ivan went to the right. The Gray Wolf ran out of the forest, ate the horse, and then began to serve Ivan faithfully. That wolf helped Ivan and get the firebird, and the bride, and stay alive.

The Little Humpbacked Horse

The peasant had three sons. Their father sent them to guard the wheat. Two sons overslept, and Ivan caught the horse. The horse gave him the Little Humpbacked Horse. The Little Humpbacked Horse helped a friend find a firebird, a ring and a beauty for the king. The king wanted to marry, but he had to bathe in boiling water. The king called Ivan first to bathe. Horse helped Ivan and he became handsome. And the king got screwed. Ivan and the Tsar Maiden played a wedding. (Written by Maxim Egorov)

Page 66-67. GDZ from 7 gurus to the lesson Invisible threads in wildlife

1. Read the text carefully. Underline the names of animals of different groups in different colors: green - herbivores, blue - predators, red - insectivores, brown - omnivores.

Summer is a generous season for a wide variety of animals. We often see swallows in the sky. They catch numerous flying insects in the air. Near the water, the frog hunts for mosquitoes. In the forest they find their prey - small rodents - fox and owl. A rich table is laid here for the hare and moose- these are different branches, leaves, bark. And for a crow and a wild boar, any food will do - both vegetable and animal.

In art, in particular in literature, the symbol acts as a universal aesthetic category, revealed through comparison with related categories of the artistic image, on the one hand, sign and allegory, on the other. In a broad sense, we can say that a symbol is an image taken in the aspect of its symbolism, and that it is a sign endowed with all the organicity and inexhaustible ambiguity of the image. Every symbol is an image (and every image is, at least to some extent, a symbol); but the category of a symbol points to the image going beyond its own limits, to the presence of a certain meaning, inseparably merged with the image, but not identical to it.

Passing into a symbol, the image becomes "transparent"; the meaning "shines" through it, being given precisely as a semantic depth, a semantic perspective. The fundamental difference between a symbol and an allegory is that the meaning of a symbol cannot be deciphered by a simple effort of reason, it is inseparable from the structure of the image, it does not exist as some kind of rational formula that can be “inserted” into the image and then extracted from it.

The very structure of the symbol is aimed at giving a holistic image of the world through each particular phenomenon. Therefore, the study of this topic is relevant and deserves a more detailed study.

1. 1. The concept of circumpolar culture

About forty officially recognized "indigenous peoples of the North" live in the Russian Federation, occupying a vast territory covering the northern and eastern borders of the country along the coast of the Arctic and Pacific oceans. The northern peoples are the indigenous population of this area, partially preserving the traditional way of life.

With all the originality of each of the traditional cultures of the North, they are united by many similar phenomena, which in science (archaeology, ethnography, cultural studies) was the basis for raising the question of circumpolar culture. Moreover, this cultural area includes not only the Russian North, but also the northern regions of Europe and America. Scientists interpreted the similarity of the peoples of the circumpolar culture by the commonality of natural and geographical conditions and the possible unity of the ethnic layer.

As P.E. Prokopyeva notes, “the problem of circumpolar culture is still open and attracts the attention of scientists from a wide range. In attempts to approach the solution of this issue, works in the field of comparative folklore are of great importance. Thus, an analysis of the epic monuments of peoples

The Far North, according to Zh.K. Lebedeva, “provides a lot of evidence of their commonality, which is characterized either by genetic or by their historical unity.

The study by I. A. Nikolaeva of the folklore texts of the northern peoples, connected with the theme of marriage to the daughter of the owner of the lower world, “allows us to speak of a high degree of mutual influence of folklore traditions in this area or even (in the Nganasan-Yukaghir case) of the preservation of mythological ideas that go back to the general source." Conducted by V. V

Napolskikh's reconstruction of the Proto-Ural cosmogonic myth of the creation of the earth by drawing on extensive comparative material suggests the existence of an ancient ethno-cultural community, which included the ancestors of the Urals, Yukagirs, Tungus, and North American Indians.

The peoples of the North created a unique culture, including rich oral folk art - folklore. Fairy tales are the most widespread genre of folklore. A fairy tale brightened up the difficult existence of people, served as a favorite entertainment and recreation: they usually told fairy tales at their leisure, after a hard day. But the fairy tale played a great educational role. In the recent past, fairy tales among the peoples of the north were not only entertainment, but also a kind of school of life. Young hunters and reindeer herders listened and tried to imitate the heroes who were glorified in fairy tales. Fairy tales paint vivid pictures of the life and life of hunters, fishermen and reindeer herders, acquaint them with ideas and customs.

1. 2. Animals in the folklore of the peoples of the North.

Various animals appeared on earth together with man, always surrounded him and played a big role in the life of human society. Since ancient times, man has been looking closely at these creatures of nature, outwardly so unlike himself, but also endowed with mind and character, he was amazed that many species of animals, just like people, unite in groups that have their own leaders. From such observations, ideas were formed that animals are also “people”: they can talk to each other, understand, marry, go hunting. They thought that animals are people with their own special life, but since they live together with people under the same sky, on the same earth, it means that they have the same rights. These beliefs were embodied in a fairy tale, in which one could give free rein to fantasy and creativity. Therefore, in fairy tales, animals and people are equal in dialogue, they can live together, visit, help each other.

The choice of fairy-tale heroes always depends on the place of residence of the people, therefore, in the tales of the inhabitants of the south, we will never meet polar bears and walruses, and the northerners will not have lions, monkeys and elephants.

The actions of animals are often determined by the historically established attitude of the people towards this or that hero. Students will remember and name the popular heroes of Russian folklore, list the qualities assigned to them. So, the fox in the Russian fairy tale is a cunning and insidious animal, the hare is cowardly, the bear is trusting and stupid.

Tales about animals occupy a large place in the folklore of the peoples of the North. They explain the habits and appearance of animals in their own way, talk about the mutual assistance of man and beast. P. E. Prokopyeva writes the following about this:

“Animals are popular heroes of Northern mythological tales. Animals, by virtue of the projection of tribal relations on nature, are conceived as members of a collective, similar in its organization and functions to a human one. They also unite in clans and tribes, which have their own councils. Animals, like people, go hunting, get married, leaders and shamans stand out among them.

The content of such mythological tales demonstrates the amazing powers of observation of the northern inhabitants, their amazingly accurate knowledge of the animal world. The hunter-gatherers who created these works were not only well versed in the features of the appearance and habits of animals, but also, in accordance with the behavior, endowed this or that animal with a certain psychology. The wood grouse in fairy tales is lazy, the arctic fox and the fox are cunning, the eagle is smart and wise. A close examination of the ancient northern folklore makes you convinced that this subtle, peculiar psychologism is constantly present in it. Therefore, the appearance of elements of morality in a fairy tale is natural - for actions that are not compatible with the rules of a harmonious natural community, retribution is sure to await.

A distinctive feature of fairy tales about animals of the peoples of the North is etiologism. Animals in fairy tales find themselves in various situations, which causes a change in their original appearance, living conditions. Migratory birds did not wait for the gluttonous capercaillie and flew away, and his eyebrows (Evens) turned red from tears; the bear got angry with the chipmunk and left traces of its claws (Nivkhs) on its skin; the swan's beak and paws are black because he tried the crow's stew and dropped it out of fright (dolgane).

The views of folklore researchers on the origin of such works are interesting. G. I. Keptuke correlates the etiological tales about animals with the most ancient stories about the first creation - “the time of improvement of the world”, when “the world is still unstable and changeable”. According to L. V. Belikov, "the fantasy of these fairy tales is already breaking away from its mythological basis and is actively invading everyday working life."

According to folklorists, there is a big difference between the archaic animal tale of the northern peoples and the "classical" animal tale. In northern folklore, the priority is the ancient idea of ​​the equality of people and animals, which originates in the totemic era and is filled with a different - ecological - meaning in subsequent times. In a classic fairy tale, the principle of the unity of people and animals, writes E. A. Kostyukhin, loses its mythological significance and turns into a poetic fiction.

Animal tales are usually short in length. Folk fantasy endows the heroes of these fairy tales with human character traits, reason, and speech. If a person is present in fairy tales, then he is just a minor character. They usually provide a lot of information of a cognitive nature: they vividly reflect the harsh and beautiful nature of the northern region, the habits and characteristics of animals and birds living in the north. Often such tales in an allegorical form express the social relations of people. And this is their strongest side - in whatever form the heroes of fairy tales fight with many-sided evil, they always bring up good in our souls.

The researchers emphasized the relationship of fairy tales with the mythology of the people. In the mythology of the peoples of the north, very ancient myths about animals have been preserved, explaining some of their visible features. There are myths that explain some of the anatomical features of domestic animals and their relationship with the natural conditions of the region. In the Nanai fairy tale “How the bear and the chipmunk stopped being friends,” the fox quarrels two friends - the bear and the chipmunk. The bear, angry with his friend, hit him with his paw, five black stripes from the bear's claws remained on his back for the rest of his life. In the Yakut fairy tale “The Deceiver Fox and the Bird Tekey, who laid four eggs”, a chipmunk helps to save the last remaining egg for the bird Tekey, in revenge, the Fox fastened it to an iron cradle with an iron wire, which left traces on the back of the chipmunk.

Other tales about the origin of certain phenomena: “How did the weasel remain without a tail?”, “How the tip of the ermine’s tail turned black” (Yakut), “Why does the Hare have long ears?”.

In addition, there are some archaic myths of the totemic type. These are myths about an eagle, a swan, a crow, etc. As A. E. Kulakovsky wrote, “besides the eagle, the bear, the crow, which will be discussed separately, the loon, the cuckoo, the snail, the swan, the stork, the chipmunk, and in general are considered totems all birds of prey (“tykgyrakhtaah kyyllar”).

These animals, that is, each species separately, do not enjoy universal respect and reverence, for example. , the owl is revered in the Ust-Yansky ulus, but not in others; each animal is honored in one or more naslegs, etc. Concerning the reverence of animals, there are expressions like: “kuba tanaralaakh uluus”, “mototy tanaralaakh nehiliek”, that is, an ulus that has a swan as its deity; nasleg, having a chipmunk as a deity, etc.

The attitude towards these deities is extremely simple - they are not killed, they are not frightened, that's all. Loons, cuckoos and snails are considered shamanic birds. Probably, as a result of reverence, the ancient Yakuts did not eat the meat of any predatory animals and birds, except for the bear.

Chapter II. Symbolic images of animals in the folklore of the peoples of the North.

2. 1. The image of a bear

P. E. Prokopieva notes that “the famous bear ceremonies of the northern peoples, which have been preserved until recently, were accompanied by incantations, well-wishes, songs, dramatic performances, and dances. From the point of view of K. F. Karyalainen, “the basis of bear ceremonies is the task of appeasing the soul of a killed bear and convincing him and the kind of bears he represents of respect and reverence on the part of the organizers and participants of the feast. for the cosmogonic, shamanic and ritual mythology of the peoples of the North".

The bear in the mythology of the peoples of the North, in particular among the Yakuts, is a rather revered creature, as written, for example, by V. L. Seroshevsky and A. E. Kulakovsky.

“Sometimes Ulu-toen, taking on the form of a big black bull or a black stallion, a huge bear or an elk, runs through the ground with a roar and noise.

Of all these animals, the big black bear, very ferocious and bloodthirsty, made the strongest impression on the Yakuts. They consider him "the king of groves and forests" (oyur toen, tye toen, tya tali toen)"

In the north, they are wary of speaking badly about a bear, one should not even mention his name out loud; his name is “grandfather”, ese, but this name is not good, and the beast is angry with him, because of this he is called cook, or simply “black”, often quietly called him “evil forest spirit”, or even Ulu-toen.

There are many legends, legends, stories that prove the extraordinary, magical qualities of a bear. "The bear is the same devil, but the most dangerous of them is the tailed one!" “Don’t talk badly about a bear, don’t brag: he hears everything, although he’s not close, he remembers everything and does not forgive.” However, it must be admitted that the figure of this forest robber is surrounded by a certain aura of generosity and chivalry: he does not attack the weak, women, the submissive.

“The bear is a highly revered animal, as supernatural qualities are prescribed for it. Eg. If you kill a bear without first waking up from hibernation, then other bears avenge him by attacking a sleeping hunter who also killed a sleeping bear earlier.

Being wary of such revenge, the hunters will certainly wake up the bear lying in the den, and then enter into battle with it. This custom continues to this day.

Sometimes a bear gets in the way of a traveler who is not armed with anything. Then the traveler begins to bow to him and beg (out loud) not to touch him unarmed, reminding him that he (the traveler) had no sin before to harm the bear. If the speech pleases the bear in terms of its content, which happens in most cases, then he graciously gives the traveler a pass. In winter, one cannot speak ill of a bear even at home, in the circle of his family, since he learns through dreams everything that is said about him, and then takes revenge on the offender. Between the bears there is a bear "shaman", which differs from its counterparts in intelligence, invulnerability, piebald skin, mane and tail. There was no chance of him being killed. He usually meets with a famous hunter who has exterminated hundreds of bears in his lifetime, therefore, with a ripe "set". This meeting is fatal for the hunter.

There is a legend that a pregnant woman who gave birth to two cubs turned into the first bear. This legend is supported by the belief that the bear still does not touch the woman who shows her breasts and begs him. According to the Yakuts, the she-bear, from which the skin was torn off, is strikingly similar to a naked woman. Probably, this opinion served as the basis for the emergence of the said legend.

The Evenks had amulets with the image of a female figurine. The human body, according to the Evenks, is like a skinned bear carcass, which emphasizes the relationship between man and bear. And the bear or Duenta (the spirit of the owner of the taiga) is the protector of all Evenks.

It is believed that the relationship between a bear and a man is from the marriage of the first bear with a woman. According to myths, the brother of a woman who married Duente, torn by jealousy, killed Duente, and then his sister, who, dying, bequeathed to her brother the upbringing of cubs, the rules for holding a bear festival, including growing a bear in a cage, its subsequent ritual killing, ceremonial food exchanges with representatives of other clans and seeing off the bear's soul to the owner of the taiga, which ensures the rebirth of the dead bear.

The image of a female figurine among the Yukaghirs is always accompanied by the image of a bear figurine: both in drawings, and in ornamental decorations, and in legends, the bear and the woman occupy the main positions. Researcher V. Yokhelson explained this by the fact that in the mythological ideas of the Yukaghirs, a woman and a bear are either relatives, or husband and wife, or lovers, i.e. they are initially connected with each other.

VD Lebedev also writes about the cult of the bear that existed among the Evens and ritual songs dedicated to it.

However, in fairy tales, the bear is the personification of strength, but is often stupid. In the Tofalar tale “How the Bear Was Punished”, the bear was punished for being angry. Previously, the bear did not give life to anyone. Big and strong, he either barked loudly and frightened someone, then accidentally, clumsily, crushed small animals and birds to death, then broke trees and ruined nests made with such difficulty. As punishment, the bear had to sleep all winter. In the Sami fairy tale "Tala the bear and the great sorcerer" the stupidity of the bear is ridiculed. In the Yakut fairy tales "The Dog and the Bear", "The Fox and the Bear", the bear also personifies stupidity.

2. 2. The image of a fox.

The most frequent character in the tales of the peoples of the north - the Fox - acts as the personification of cunning.

In the Kerek tale "The Fox and the Raven", a fox tricked him into stealing food from a raven.

In the Eskimo fairy tale “How the bear and the chipmunk stopped being friends,” the fox “befriended no one, because she was always cunning and strove to deceive everyone.”

In the Koryak fairy tale "Raven", the old and greedy Raven was deceived by a fox, which led to his death.

In the non-Gildai tale “Hunter Khuregeldyn and the fox Solakichan”, the fox deceives the hunter by stealing all the food.

In the Aleut tale "The Fox Woman", a woman turned into a fox for leaving her husband.

In the Yakut fairy tale "The Fox and the Wolf", the fox ate the supply of hayak left for the winter. In the fairy tale “The Fox and the Bear”, the opposition of the images of the fox and the bear is built as a contrast between stupidity and cunning, and in the fairy tale “The Deceiver Fox and the Bird Tekey”, the Fox stole three eggs from the bird Tekey and only with the help of a wise chipmunk she managed to get rid of the fox.

However, Lisa can be deceived. So, in the Yakut fairy tale "The Fox and the Burbot", the fox was outwitted by the burbot, arranging a false competition. In the Eskimo fairy tale "Mouse Vyvultu", the mouse deceived the fox, although "they say that there is no animal more cunning in the tundra".

However, in the fairy tale "The Giantess Mayyrakhpan" it was the fox that saved the little girls from the giantess, and not the bear, nor the raven.

2. 3. The image of a horse.

According to Yakut mythology, domestic animals are created by good deities (aiy). In one myth it is said that Yuryung ayy toyon created a horse at the same time as a man, in another - the creator first made a horse, from him came a half-horse-half-man, from the latter - a man.

According to the ideas of the ancient Yakuts, a horse, a stallion is an animal of divine origin, he was generally revered by the Yakuts everywhere. The cult of the horse was identified among the ancient Turks with the cult of the sky (Ksenofontov G.V., Gogolev A.I.). The highest deity was called Dzhesegey Aiyy, and his wife, Dzhesegeljun Aiyy Khotun, they were addressed in Ysyakh (Alekseev N.A.). Dzhesegey Toyon “in the myths of the Yakuts, a deity that promotes the reproduction of horses, their patron. Dzhesegey Toyon was represented as a man or a neighing stallion. In some myths, he is the younger brother of the creator of the universe Yuryung Aiyy Toyon. Dzhesegey Toyon and his wife live in the fourth heaven in the northeast in an old hexagonal log house, sheathed on the outside with white horseskin.

According to the materials of the olonkho, the deity was called Kun Dzhesegey Toion, where the word kun means the sun, Gogolev A.I. connects it with the cult of the sun and at the same time deduces “the presence in the Yakut mythology of the Central Asian myth about the solar origin of the divine horse.”

In the fairy tales of the peoples of the North about the horse, of course, there are no fairy tales. There are Yakut fairy tales "Horse and Deer" and "Stallion and Poroz"

The horse/horned cattle opposition has long been recognized as one of the key for the Yakut culture. I. A. Khudyakov, V. Seroshevsky, V. M. Ionov and many other Yakut researchers wrote about how important this opposition is.

For the emergence of this dichotomy in the Yakut culture, there were undoubtedly both economic and social prerequisites. Of the five types of livestock characteristic of the economy of the nomads of Central Asia, where the ancestors of modern Yakuts come from, the Yakuts were able to save only horses and cattle.

Although most of the population of Yakutia has always been fed by cattle, horses among the Yakuts were considered the most prestigious type of property, while the possession of only cattle was considered a sign of poverty and low status.

Seroshevsky V. L. wrote that “in relation to cattle, there is no special worship, good heroes and deities of the Yakut epics never ride bulls, a story about which is so often found in Buryat and Mongolian legends. On the contrary, oddly enough, bulls are mostly ridden by evil characters of fairy tales, hostile to the Yakuts.

One of the reasons for such an attitude towards horse cattle should be considered the distant nomadic past of the Yakuts and the importance that the horse had in military affairs.

One of the most important manifestations of the opposition between the horse and the bull in Yakut culture is the myth of the origin of the long winter, where the horse represents summer and the bull represents winter. Quite often, the bull acts as the personification of winter and in songs about the change of seasons.

Finally, in the Yakut epic olonkho, horses are a mount of the epic Aiyy tribe (ancestors of people and the first people), and bulls are of the Abaasy (demons) tribe.

Thus, in calendar mythology and epic, the main correlates of this opposition are the oppositions of heat and cold, winter and summer, life and death.

Here is this tale in the retelling of Kulakovsky:

Stallion (atyyr) and poroz (atyyr o5us) (or winter and summer)

When Ypyn Aiyy Toyon created the world, he asked a person: “how would it be desirable for him - that winter be longer or summer?” The man replied: "Let my comrades choose - a stallion and a poroz, thanks to which I should exist." God turned with a question to the stallion, and the noble stallion gave the decisive vote to his comrade - poroz. Poroz mumbled, “My!. If the summer is long, then my constantly wet nose will rot, so I ask God to create a longer winter! As the stallion heard such an absurdly stupid request of his comrade, he became very indignant at him and kicked him right in the nose (after all, the nose is to blame!) And knocked out all the front upper teeth; the bull, in turn, was offended by the stallion for this - and hit him with a horn in the stomach, he pierced him with bile, which flowed out. For these reasons, cattle now have no upper front teeth, and horse gall; therefore winter was created by God longer than summer.

It seems to us that rather clear traces of primitive thinking can be traced in the fairy tale, it is possible that ancient mythological ideas are displayed in the image of a stallion and a porosa bull. According to the researchers, the fairy tale grew out of myths, the dynamics of the mythological beginning is manifested in the genres of folklore (Propp, Meletinskaya). They believe that the evolution of mythology as sacred knowledge is manifested in fairy tales.

In the fairy tale “Atyyr vonna atyyr o5us”, the system of calendar representations of the ancient Yakuts is still revealed, we associate the actions of the stallion, acting for the summer, with the division of the year into two halves, associated with the climatic conditions of the north. The economic year of the Yakuts was divided into two parts: winter and summer, where the summer period was the most responsible and difficult. Such a division was typical "among the ancient Greeks, Romans, the peoples of medieval Europe, Central Asia, the Caucasus and Siberia, so the economic year of the Mongolian nomads also consisted of two main seasons: spring-summer and autumn-winter."

The Yakuts are considered the northernmost pastoralists. Only thanks to their industriousness and the presence of horned and equestrian livestock, they survived in the harsh conditions of the north. Winter - the most severe and difficult time of the year - was personified in the form of a white, formidable, blue-spotted Ox of winter. He, according to the ideas of the ancient Yakuts, had huge horns, frosty breath. By the apogee of winter, he began to rage when he went around the expanses of the Yakut land, everything in nature froze, people and animals suffered from the cold. The Yakuts, in addition to the Bull of winter, have mythological images of Uu o5yha (Bull of water), Uluu doidu o5yha (Bull of the Universe).

It should be emphasized the presence of rites of worship of the poroz: when moving to the letniki, an algys was performed to the deity - Ynakhsyt Khotun, when the poroz was slaughtered, the rite of thanksgiving was obligatory observed (Ergis G.U., Sleptsov P.A.). There was also a shamanic rite “Ynakhsyt tardyyta-doydu ichchitiger kiirii”, which was in effect until the twenties and thirties of the XX century, according to Ergis, “these deities give cattle, they live on the border of the middle and lower worlds.”

Thus, it is possible to admit the fact that the ancestors of the Yakuts worshiped cattle - the cult of the bull, which was supplanted in later history by the cult of the horse. In the fairy tale "Atyyr wanna atyyr o5us", perhaps such mythological representations of the ancient Yakuts are also presented.

Kulakovsky also cites the following tale:

“Christ hid from the persecution of the Jews by burying himself in a seed of hay. When he was lying there, hiding, a horse came up and began to dig hay with his hoof and dug up Christ. Immediately a bull came up and with his nose moved the hay dug by the horse so that Christ was again invisible. And then, later, Christ, being extremely dissatisfied with the horse, ordered the people that he cursed that half of the horse on which the leg was, tearing it off, and that this half should not be eaten by people. People, not knowing which side of the horse is guilty, stopped eating all the horse meat. And as a sign that the bull did good to God with his nose, they still put the nose of the bull on the table on great holidays.

2. 5. The image of an elk and a deer.

The cult of elk and deer existed among many tribes already in the Neolithic and Bronze Age, as evidenced by petroglyphs, petroglyphs, deer stones of Siberia, the Caucasus and Europe. Some researchers believe that in the folklore of different peoples, these inhabitants of the forest are quite interchangeable. Apparently, the ancient man was struck by the similarity of deer antlers with the branches of a tree, which served as the transfer of the image of the world tree to the divine deer.

The elk in the night sky among the Yakuts was associated with the constellation Orion (“Tayahtaah Sulus”), among the Evens with the Polar Star.

In the olonkho, Nurgun Bootur, going on a campaign for heroic deeds, asks the deity of the rich forest Baai Bayanay for good luck in hunting. Baai Bayana responds to his request in her own way; an elk appears, which challenges the hero to a fight. The warriors themselves in the Yakut olonkho are often compared with deer, and the khosun warriors often take on the appearance of this beast.

The deer-elk cult was significant, it personified the taiga, and therefore, in religious ideas, a specially dedicated deer, like a world tree, communicated with heavenly deities.

Thus, in mythology, deer and elk were revered animals. The same attitude is found in fairy tales. In the Mansi fairy tale “The Proud Deer”, the main character-hunter “knew the habits of the beast, knew how to track down the cunning fox, find bear dens in winter, and catch the elk. Only he never caught deer, he felt sorry for them. Deer are mentioned. As friends of the heroes, in the Nganasan fairy tale “The Girl and the Moon”, in the Tofalar fairy tale “Aigul”, the girl, the main character, runs like a musk deer.

In the Yakut fairy tale "The Horse and the Deer", the horse, having asked the man to drive the deer out of the clearing, itself fell into slavery to the man.

In the fairy tale "Why does the Hare have long ears?" the elk, the just ruler of the forest, wanted to give him horns at first, but, seeing his cowardice, gave him long ears.

2. 6. The image of a hare.

The image of a hare, like that of all peoples, is the personification of cowardice, but in general the image is positive. In the Eskimo fairy tale “How the animals and birds got the sun”, the animals sent not a bear, not a wolf, but a hare for the sun.

In the fairy tale “Why does the Hare have long ears”, instead of the long horns that he distributed, the elk gave the hare long ears.

In the Yakut fairy tales “Someone is afraid of the Hare”, “The Tale of the Hare”, the hare acts as the most cowardly animal in the world.

Kulakovsky cites the following tale about the Hare: “The hare stole kalachi from God and ate it. God suspected him and began to interrogate him, then the hare began to swear: "If I ate your rolls, then let them form in my gut similar to your rolls." For the sin of a false oath, the hare's litters became like rolls.

2. 7. Other looks

Individually in the tales of the peoples of the north there are images of other animals associated with the neighborhood of these peoples with certain animals, for example, the image of a tiger is the Nivkh fairy tale "The Hunter and the Tiger", the image of the seal is the Nivkh fairy tale "White seal".

As for the Yakut fairy tales, the use of the image of a lion in the Yakut olonkho and in some Yakut fairy tales is a mystery. On this occasion, V. L. Seroshevsky writes: we will present those indications to the south that stand separately in our materials and are more striking.

These, in our opinion, include representations and names: a lion, a snake, a camel - animals that are not found at all in the present homeland of the Yakuts. The Yakuts name the snake the same as the Mongols, moxo; it is not found north of 60 °, and south it is so rare that it is unlikely that there will be a dozen people among the local Yakuts who saw it, Camel is also familiar to them; True, they consider it a fabulous creature and often call it the Russian name merblud-kyl, merblud-sar), but they also have another name for it, namely: tyaben, very close to the South Turkic name for a camel te v e, or rather: you, the Kachin Tatars. The heroic horse tyaben is usually called a horo-taben, and “southern” can also be translated well! "Khorolorsky" (Khudyakov, p. 54); some tales speak of two of his withers. Bogatyrs, hostile to the Yakuts, always ride on tension. Then, in the legend about the stay of camels in Yakut, region. , these animals are directly called tyaben-kyl. Camels at the beginning of the last century, controlled by Vost. Sib. , were sent to the Okhotsk tract for the transport of heavy loads). The Yakut legend says that the Chinese (ky-ayder) carried goods on them from Okhotsk and tied them to some sacred tree along the way, not far from the upper reaches of the Kolyma (?),

The spirit of the place, offended by this, flew away, the tree withered, and the animals died. (Western Kangalsky ulus, 1891).

Lion in Yakut x a x a y. In fairy tales, the Yakuts depict ha ha ya rem strong, dexterous, with a lush mane around his neck and chest, with a long elastic tail, equipped with a bump at the end). In a word, their presentation is quite clear and close to the truth. Some doubt is caused only by the fact that the word ha ha y among the Mongols and Buryats means with in inya. The pig has also never been found in the wild in the Yakutsk region. nevertheless, it would be interesting to know which of these two animals was called ha hay in the old days. Wild boars are found both in the reeds of the Syr-Darya region and in Mongolia, but there are especially many of them on the Amur, where since ancient times the pig has been considered a pet among the local settled Tungus. Chinese sources speak of a people of hoary antiquity, "who lived somewhere in the northeast in dugouts and had herds of domestic pigs." in the Yakutsk region. the pigs were introduced very recently; they were brought there by the Russians; the Yakuts give them a Russian name and with p and n I; they, like the Mongols, disdain pigs and do not eat their meat.

In those places where pigs have not been seen, the idea of ​​​​them is more fantastic than the image of a lion. In the tales of the far north, under the name of the iron pig (timir-ispinya), a monster is depicted, either a snake or a dragon. Everywhere she is considered by the Yakuts to be a stupid, nasty and cruel animal, while the lion is a proud, courageous and noble king of four-legged animals. It is also characteristic that in the title of the highly revered Yakut deity of fire there is, among other things, hahai sangyakh - a lion's cloak) and that one of the most famous Yakut shamans, whose grave is on the river. Bayage is still sacredly revered by the Yakuts, it was called X a x a ya r, which means "roaring like a lion."

In the tale of Tuluyakh, the first hitching post in the hero's house, which is considered especially sacred, "roars like a lion" (хахаяр); the second "screams like an eagle" (b a ry ly r); the third "cuckoos like a cuckoo" (ko g o yo r). It is remarkable that in the same tale the "supreme lord of the country of 26 clans" is called Arsan-Dolai, obviously, but rslan - dalai - the holy lion). The same name, Arsyn-Dalai, is found in Khudyakov (see pp. 134, 156, 218, 225); in olongo he is called the head of the hostile to the Yakuts "devilish eight-clan, dormant tribe, with a mouth on the crown of the head, with eyes on the temples." The word arslan, arslyn, arystan, used by the southern Turks to designate a lion, is not familiar to the Yakuts.

The special attention to the lion of the Yakut legends is all the more remarkable because the Yakuts know very little about the tiger, which is no less terrible and well known to the southern Turks). There were even cases when a tiger ran into the territory inhabited by the Yakuts, stories about him are constantly brought by merchants who travel annually to Zeya, Bureya and Niman, where the natives are well acquainted with the tiger; meanwhile, the Yakuts constantly confuse it with a serpent and a dragon, indiscriminately calling all their elemes-kyllars - striped animals. In the remote corners, where they knew the name of the lion (hahai) and described it tolerably, where they heard about the "pig", they could not tell me anything about the tiger. The researcher explains all this by the southern origin of the Yakuts.

Conclusion

Nomadic peoples are always with cattle, and, consequently, their symbolism is more than animal. First of all, the vital animals for these ethnic groups are deer and horse (for the Sakha people). Man here, as well as in the nomadic south, is a centaur: a human head, an animal body.

For the peoples of the Arctic and the North, living by the sea, the symbolism is animal and fish, while for the neighbors from the south it is mainly vegetable: forest, tree, grass, leaf, flower, grain. A metaphorical and symbolic symbiosis arises, because the animal feeds on plants, and in the North the vegetation is completely different than in the south, it is thin, therefore, with the combination of cultures, the northerners should be replenished, that is, with a plant culture - sedentary.

Thus, as a result of the study of this topic, we come to the following conclusions:

In Yakut mythology, archaic myths of the totemic type partly exist. These are myths about a bear, an eagle, a crow, etc.

There is some discrepancy between the attitude towards animals in myths and fairy tales. If in myths animals are revered and sacred animals, then in fairy tales some of their features are sometimes ridiculed, for example, let's compare myths and fairy tales about a bear.

4. If we evaluate the frequency of the use of images of animals, birds and fish in fairy tales, then depending on the place of residence of the people, the ratio changes. Among the peoples living on the seashore, images of fish and marine animals, birds are more often used, among the inhabitants of the taiga - animals and birds, etc.

Conversation on the topic: "The image of animals in the works of folk decorative art"

with younger students.
Gorbova Nadezhda Yuryevna, teacher of MBOU DOD "Children's School of Arts" of the Yaransky district of the Kirov region, the city of Yaransk.
Description: This lesson summary describes, using the example of Russian painting, clay and wooden toys, how the image of animals was embodied in Russian folk art.
Purpose: designed for teachers of fine arts, teachers of additional education, parents.
Target: continuation of children's acquaintance with the animalistic theme on the example of folk decorative art, education of love for the Motherland and its cultural heritage.
Tasks:
- acquaintance with the images of animals and birds in Gorodets, Zhostovo paintings;
- acquaintance with the images of animals on the example of Dymkovo, Filimonov, Bogorodsk toys, as well as in Russian folk embroidery;
- Familiarity with such a concept as image stylization;
-development of aesthetic taste in children.
Materials and equipment: samples of folk toys, embroidery, painting; photo albums about folk crafts.

During the classes:

Organizational moment, preparation of jobs.
Hello guys!
Today we will talk about the image of animals in the works of folk decorative art.

Our Russia is great
And our people are talented
About Russia native craftsmen
The whole world is talking.
Russian toy
You don't like her
Both Paris and New York
Our bear is flaunting.
I will buy myself a whistle
I will trill out
Masters from the glorious "Dymka"
We will never forget.
Toys are made in Tver
How much joy for the eyes
Craftswomen are growing up
Maybe among us.
The guests admired the miracle
Loudly admired -
Painted beauty
Remained smitten.
Our Russian toy
Doesn't age for hundreds of years.
In beauty, in Russian talent
Everything is a secret.
You play my harmonica
you friend sing along
Masters of Great Russia
Praise with all your might!

The artist has always been inspired by nature! Images of animals have found their embodiment in various types of arts and crafts.

In Dymkovo, over the Vyatka River,
Precious continuing work,
Not looking for peace in old age,
Glorious craftswomen live.

Red viburnum outside the windows,
The steamboat is moving smoke.
There is still damp clay on the table,
Rough, unformed lump.

An old woman at work
He sits low on a bench.
Clay Vyatka toy
Sculpting... no, not sculpting, but creating!

Nice painted toy!
All sings, artlessly bright,
And young joy is visible in it
Became an art of craft.

(Leonid Khaustov)

The history of the Dymkovo toy has more than four hundred years. For the first time, this folk craft appeared near the city of Kirov (in those days it was called Vyatka), in the small settlement of Dymkovo. Local peasants sculpted bright figurines from clay painted with colors of juicy sunny flowers for the Vyatka Svistunya holiday, which was traditionally celebrated in the spring.
Dymkovo toys are quite diverse in form and appearance. As a rule, these are figurines of gentlemen and young ladies, bears, horses, molded from clay, hollow inside.

bushy-tailed turkeys, roosters, cows and goats.

Look closely at these tables. Here are clearly shown the stages of modeling clay toys.

The main element of the painting is geometric patterns, zigzags, circles, stripes, wavy lines, round spots, dots and a cage. In the design of the finished toy, the brightest, even contrasting colors are used - red, green, yellow, blue, crimson, light blue and others, as well as gilding.

There is a village near Tula,
The name is Filimonovo.
And the masters live there,
What good is brought to the house.
And good there is not simple,
And not gold, silver.
Filimonovo toy
It's called.
Strongly elongated necks
And a cow, like a giraffe,
And the bear, that the Serpent Gorynych,
It's just that.
To animals, birds, horses,
Young ladies, soldiers,
Both cows and bears
The guys liked it.
So that the heart warms with goodness and beauty
And so that the fairy tale never leaves us.

The main type of products is whistles of traditional shapes (horse, bear, etc.). They are characterized by elongated proportions associated with the plastic properties of the local "siniki" clay. When fired, the clay gives a white surface, on which a colored painting with characteristic rhythmic stripes is applied. According to local legends, the village was named after the potter Filimon, who discovered deposits of high-grade clay.
Teacher: Guys, what colors are typical for the Filimonovo toy?
Students: Three main colors were used - crimson red, yellow and green.
Teacher: Correctly! Sometimes blue or purple colors were used. What is another feature of the Filimonovo toy?
Students: The Filimonovo toy is characterized by elongated shapes and a major, unusually bright painting of a solid color, with alternating colored stripes.
Also used to decorate dots, circles, ovals, stars, triangles.
Teacher: Details of the painting can be deciphered. The circle is the sun, the triangle is the earth, Christmas trees and sprouts are a symbol of vegetation and life. All these patterns remind us of the connections between man and nature.
In the village of Filimonovo, toys were mainly made by women.

Oh, what a whistle
Striped duck!
Unusual, funny
And a little chubby!
-Wait a minute,
Where are you from, duck?
My duck whistles:
- Filimonovskaya me!

Rich deposits of oily, like oil, clay - blueberries were the best suited for modeling toys. It was the peculiarities of clay that gave such an unusual appearance to the figurines: they have elongated necks, elongated proportions. The fact is that oily clay settles and cracks during drying, and the master has to correct it several times until the figure is completely dry. And correcting, he involuntarily pulls it out - and this is how the Filimonov style was born, which cannot be confused with others.

Unlike Dymkovo toys, all Filimonov toys are whistles, even ladies and gentlemen. But the whistle was never made in the figurine, but only in the tail of animals or birds, which were given into the hands of the character. The burnt toy acquires a white or slightly pinkish color. The painting is done with aniline dyes ground on egg yolk or white, chicken feather.
Guys, what material is this toy made of?
Students: From a tree.
Teacher: Correctly!

In Bogorodsk-gorodok
Everyone walks light
On the wide streets
Never frown.
There from a lime board
There is a cure for sadness:
Because old and young
Everyone makes toys.
Even old ladies
They make their own toys.

Bogorodskaya toy" owes its birth to the village of Bogorodskoye, now located in the Sergiev Posad district of the Moscow region. In the 15th century, the famous Moscow boyar M.B. Pleshcheev.
Bogorodsk toys are traditionally made from soft woods - linden, aspen, alder, as it is easier to work with soft wood. Harvested linden logs are dried using a special technology for at least 4 years, so linden harvesting is a continuous process. Dried logs are sawn and sent to the notch. The master marks the resulting blanks according to the pattern and then cuts out the toy with a special Bogorodsk knife. In the work of the carver, a chisel is also used. The finished parts of the toy are sent to the assembly shop, and at the final stage they are painted. Toys that are not subject to coloring are covered with a colorless varnish.
A kind of symbol of the "Bogorodsk style" is a toy on a moving bar "Blacksmiths", which is more than 300 years old.

Skillfully carved wooden figurines of a man and a bear are beaten in turn with hammers on the anvil, one has only to move the bar on which funny figurines are fixed.
The “Long-liver” is also considered the toy “Chicken”, which was amused by the children back in the days of Alexander Sergeevich Pushkin.

A distinctive feature of the Bogorodsk toy is a bar, button or balance, with the help of which the toy begins to move, performing simple movements. As in the case of chickens, who take turns pecking at grains.
The plots of the first Bogorodsk toys were taken by carvers from peasant life and folk tales, the main characters of which were a hard-working peasant, a rustic gullible bear, domestic animals and birds.

There is an ancient city on the Volga,
By name - Gorodets.
Be famous all over Russia
With his painting, the creator.
Bouquets open up
Bright colors of grief,
Miracle - the birds flutter there,
As if in a fairy tale calling us.
look at the boards
You will see miracles!
Gorodets patterns Subtly brought out by hand!
Gorodets horse runs
The whole earth beneath him trembles!
Birds fly bright
And the water lilies are blooming!

Look, guys, what a painted chest, spinning wheels ....
Gorodets painting is one of the traditional decorative crafts and is among the highest achievements of Russian folk art.
You will never confuse with anything the joyful colors of Gorodets painting, its black horses with a hooked leg and swan neck, its birds with outlandish tails in the form of a butterfly wing. Horses are always depicted in profile, and people - only full face. And all this - surrounded by luxurious flower garlands.

Gorodets painting is symbolic. The horse in it is a symbol of wealth, the bird is a symbol of happiness, and the flowers are health and prosperity in business.

But each of these images is attractive in its own way and has its own special history. The most beloved character, one might say, the symbol of Gorodets art in the old days was a horse. These were horses of officers and Cossacks, horses in the arena and horses harnessed to carriages and tarantasses. The traditions of writing a horse date back to the first works of the legendary Melnikov brothers. Gradually, the image of the horse became more and more fabulous, and this is how it has come down to our days. It is not easy to write a real Gorodets horse, but it is even more difficult to portray a pair team or a troika. Gorodets masters do it truly virtuoso.
No less traditional characters of Gorodets painting are cats and cats.

From the everyday life of Gorodets, small dogs with sharp ears and famously curved tails also turned into paintings. Once upon a time, back in the era of carved bottoms, they certainly ran after carriages or, standing on their hind legs, barked at birds in hunting scenes.
If horses, cats and dogs are associated with everyday life, then the lions that never lived in the Volga region were undoubtedly borrowed by the masters of painting from the art of wood carvers. Being one of the most common characters in house carving throughout the 19th century, lions did not remain in the distant past only thanks to the masters of painting. Today, lions are indispensable heroes of many fairy-tale compositions, amazing characters are the embodiment of the kindness of Russian folk art, in which even a ferocious overseas beast does not evoke any other feelings than surprise and sympathy.

And look at this tray, what a beautiful peacock is depicted here.
What is this bird
Proud of her beauty!
Tail - like a golden fan
That wonderful bird!

This is a Zhostovo forged metal tray. Such trays are made and painted in the village of Zhostovo, Mytishchi district, Moscow region.
The main motif of Zhostovo painting is a flower bouquet.
In the art of the Zhostovo masters, a realistic feeling of the living form of flowers and fruits is combined with decorative generalization, akin to Russian folk brush painting on chests, birch bark tues, spinning wheels, etc. The main motif of the painting is a flower bouquet of a simple composition, in which large garden and small field flowers. There is also an image of a bird. These are peacocks and capercaillie ... ..

and colorful fiery roosters.

The painting is usually done on a black background (sometimes on red, blue, green, silver).
The artist must learn to see in nature what is not subject to the eye of a hurrying person, it is necessary to stop, look closely, peer and listen to the sounds and images of nature.
In order to convert a realistic image into a stylized form, an artist needs imagination, creative thinking, and the ability to improvise.

Stylization means decorative generalization and emphasizing the features of the shape of objects by simplifying or complicating the form.
We must try to see the most characteristic features in the object and preserve them so that the cockerel remains a cockerel, and the peacock remains a peacock. The main thing in the work is imagery.
Let's see what kind of animal looks like in embroidery.

The art of embroidery has a long history. The existence of embroidery in the era of Ancient Russia is evidenced by the finds of archaeologists dating back to the 9th-10th centuries. These are fragments of clothing, decorated with patterns, made with gold threads. In ancient times, household items, clothes of noble people were decorated with gold embroidery.
So, by the age of 13-15, peasant girls had to prepare a dowry for their wedding (which included a large number of shirts, aprons, sundresses, towels, valances and countertops) and decorate them with bright, multi-color or snow-white embroidery.
Colorful and varied were towels, which were not only used in everyday life, but were also a traditional Russian gift: at a wedding - to the groom, all his relatives, matchmaker, friends and guests of honor, at christenings - to the godfather, priest, deacon, etc.
Before the wedding, at the exhibition of dowry, by the amount of canvas, by the perfection of the embroidered pattern, fellow villagers evaluated the bride's hard work, her ability to do homework. According to the things made by the hands of the bride, it was determined which mistress enters the house.
One of the first animals, judging by the numerous traces left in folklore, rituals, in embroidery, was a deer.
The deer cult was very widespread. The deer is a sign of a successful marriage, a sign of abundant life. Two deer, brought together by their heads, is the plot of a female kokoshnik. He was not only a sign of heaven, but also a sign - of mother and daughter, giving birth to all life on earth.
A frequent subject of Russian embroidery is a horse.

The horse was endowed with divine power and was considered a sign of the sun and sky. Horse, equestrian, wheel are equivalent signs of the sun and heat.
The bird is one of the most widespread images of Russian folk art.

On embroideries, it is most often included in the overall composition with a female figure or a tree. This is a sign of the resurrection of nature, the awakening of the earth, dawn - the rooster sings at dawn when the sun rises. Two birds head to head are a symbol of a happy marriage, which is why this plot is so common in ritual women's clothing. Birds on a towel are a sign of memory of the dead, a symbol of the soul, a messenger of another world. They are also a sign of a good harvest.

Thus, the embroideries reflected the beliefs of the ancient Slavs, the worship of the Deities, requests for happiness, kindness, abundance, harvest, help in a difficult life.
One hundred roads, one hundred different destinies,
And everyone has one dream
People are looking for the bird of happiness,
Which is born from the ashes.

But where is the bird of happiness?!
Who will see? Who will find?
Walk, roam somewhere people
Trampled a hundred roads.

Only a few know
That they can't find her.
This bird, next to them,
Invisible on the way

Those people are wiser than many
And they live - loving ....
To keep the bird close
You have to start with yourself!

Love! The Bird of Happiness,
Will knock on your window...
Because, to those who love,
That dream flies...

And you don't have to look for it
Outgoing a hundred roads,
You make friends with love
Well, the bird will find you!

And today Russian folk art is an inexhaustible source of inspiration. Young artists first copy the work of experienced masters, studying their experience, why they begin to improvise and create their own creative works.
Reflection at the end of the lesson. Decorative and applied art at school

Khanty and Mansi have the richest oral folk art. For the first time, works of folklore were recorded by Hungarian and Finnish scientists, starting from the middle of the last century.

Among them are:

Mythic tales. This is a popular worldview about the origin of the earth and life on earth (about people, about the animal and plant world). The myths are written in prose, in a very foldable language.

Heroic songs, legends. These are historical rituals. They are written in verse and prose.

Calling songs dedicated to the spirits - ancestors. These ritual works are written in verse. This rite is performed when necessary; in the presence of people in need of help from the spirit of the ancestor.

Songs dedicated to the chanting of a bear, a strong beast, the owner of the forest. They are written in verse. They are performed before the start of the performance at the bear festival.

If this is a she-bear, then four people stand in front of her, holding their little fingers, dressed in silk robes and putting caps with sharp ends on their heads. Cups with treats and a saucer with steaming chaga are placed in front of the bear. If the bear is male, then five songs are performed, all songs are long. The stories are written in prose.

Satirical, humorous songs that are performed only at the bear festival.

Lyrical songs or "songs of fate". They are sung throughout the year in good and bad mood, during rest and work. They are in verse.

Fairy tales. They are written in prose and are devoted to the most diverse topics of life. These can be retellings about the heroic deeds of ancestors, about the customs of people, about the animal world.

Children's fairy tales. They are usually told by women - mothers or old grandmothers. The language of fairy tales is short, clear, clear, the sentences are simple. In them, unlike fairy tales for adults, dialogue is used. The strength of the little creature is its intelligence, its cunning. Children's fairy tales are almost all moralizing.

A lot of riddles that reflect the whole world around, riddles about animals, fish, earth, man.

Proverbs and sayings

Moral teachings and prohibitions, ultimately reduced to the preservation of human health, environmental protection.

From all of the above, we can conclude that each genre of oral folk art has its own artistic style of presentation and is performed under certain, limited conditions, dictated by the customs of the people, their vital needs.

Extremely interesting in the traditional culture of the Khanty and Mansi is the interaction of the animal world and people.

An original tradition in the context of the principle of conformity to nature is, for example, the humanized cult of the frog, which enjoyed great reverence and was called "a living woman between the bumps." She was credited with the ability to give family happiness, determine the number of children, facilitate childbirth, and even play a role in choosing a marriage partner. According to the Khanty, a young man could "dry" the woman he liked. The image of a frog, embroidered with beads on a scarf, was held in front of a woman giving birth in order to ensure good health and long life for the newborn. The Khanty have a ban on catching frogs and using them as baits.

Of the animals, the Khanty and Mansi enjoyed the greatest respect for the bear.

In the possessions of each Ugric community there is no man's land - the land of spirits.

These are not seedy places, but, on the contrary, the most abundant bird and animal areas of the taiga. Access to the sacred land is closed to strangers and women, you can’t fish here, pick berries, if the beast pursued by the hunter runs there, then the chase stops.

According to legend, a hunter wandered into one of these lands in the upper reaches of the B. Yugan and killed two elks. At night, a bear - a dead man and a dead man - a man, appeared alternately at his fire. The hunter, escaping from the "guests", sat all night in the swamp, holding a burning brand in his hand. In the morning, the dead moose got up and went into the forest.

As in this instructive story, in many other cases, along with the spirits, the bear also acts as natural avengers.

The so-called bear cult (especially in the form of a bear holiday) is one of the brightest signs of Ugric culture. The bear is considered to be the likeness of a man (another man), the co-owner of the earth. He is called the younger brother of man and all animals. The bear is the opposite of man. It is not for nothing that bear skins, according to the Mansi, serve as beds for menkvams in their larch houses, built in the most remote places, surrounded by impenetrable swamps.

The image of the bear among the Khanty and Mansi has taken a significant place in their mythological representations, beliefs, rituals and fine arts. The most striking manifestation of his cult was the rites called the bear festival. In the mythological plots of sacred songs performed at the games, the traditional picture of the world is most fully represented.

So in the legend “They are a bear” it is said that the god Torum was sent to the earth “they are a bear”. He differed from all animals in disobedience and pride. Falling from the sky, the bear fell into an impenetrable urman, caught on a huge, old, moss-covered cedar. He saw it there for a long time until it was overgrown with moss. Pride did not allow him to ask Torum for forgiveness and help. Finally couldn't resist. Torum listened to him and said:

“As long as people live on earth, you will be a bear. Everyone will be afraid of you. A bad person won't leave you. You will be worshiped, even if you are killed. Go to the ground. So live."

All peoples have a concern for the upbringing of Man. This is very instructive and proves the incorrectness of the division of peoples into historical and non-historical. The ideal of a real Nivkh involves the education of courage and courage, respect for folk customs, hard work, etc. Thus, the Nivkh ideal, according to V. Sangi, is presented as follows:

“The heart of a bear was given to me so that the spirit of the mighty owner of the mountains and taiga would scare away the feeling of fear from me, so that I would grow into a courageous man, a successful earner.”

P. E. Prokopieva notes that “the famous bear ceremonies of the northern peoples, which have been preserved until recently, were accompanied by incantations, well-wishes, songs, dramatic performances, and dances. From the point of view of K. F. Karyalainen, “the basis of the bear ceremonies is the task of appeasing the soul of the killed bear and convincing him and the kind of bears he represents of respect and reverence on the part of the organizers and participants of the feast. It should be noted that complex and therefore extremely interesting images of a bear and an elk are characteristic of the cosmogonic, shamanic and ritual mythology of the peoples of the North.

The bear in the mythology of the peoples of the North, in particular among the Yakuts, is a rather revered creature, as written, for example, by V. L. Seroshevsky and A. I. Kulakovsky.

“Sometimes Ulu-toyon, taking on the form of a big black bull or a black stallion, a huge bear or an elk, runs through the ground with a roar and noise.

Of all these animals, the big black bear, very ferocious and bloodthirsty, made the strongest impression on the Yakuts. They consider him "the king of groves and forests" (oyuur toyon, tya toyon, tyataa5y toyon)"

In the north, they are wary of speaking badly about a bear, one should not even mention his name out loud; his name is “grandfather”, ehhe, but the name is not good, and the beast is angry with him, because of this he is called cook, or simply “black”, often quietly called him “evil forest spirit”, or even Uluu-toyon.

There are many legends, legends, stories that prove the extraordinary, magical qualities of a bear. "The bear is the same devil, but the most dangerous of them is the tailed one!" “Don’t talk badly about a bear, don’t brag: he hears everything, although he’s not close, he remembers everything and does not forgive.” However, it must be admitted that the figure of this forest robber is surrounded by a certain aura of generosity and chivalry: he does not attack the weak, women, the submissive.

“The bear is a highly revered animal, as supernatural qualities are prescribed for it. For example, if you kill a bear without first waking up from hibernation, then other bears avenge him by attacking a sleeping hunter who also killed a sleeping bear earlier.

Being wary of such revenge, the hunters will certainly wake up the bear lying in the den, and then enter into battle with it. This custom continues to this day.

Sometimes a bear gets in the way of a traveler who is not armed with anything. Then the traveler begins to bow to him and beg (out loud) not to touch him unarmed, reminding him that he (the traveler) had no sin before to harm the bear. If the speech pleases the bear in terms of its content, which happens in most cases, then he graciously gives the traveler a pass. In winter, one cannot speak ill of a bear even at home, in the circle of his family, since he learns through dreams everything that is said about him, and then takes revenge on the offender. Between the bears there is a bear "shaman", which differs from its counterparts in intelligence, invulnerability, piebald skin, mane and tail. There was no chance of him being killed. He usually meets with a famous hunter who has exterminated hundreds of bears in his lifetime, therefore, with a ripe "set". This meeting is fatal for the hunter.

There is a legend that a pregnant woman who gave birth to two cubs turned into the first bear. This legend is supported by the belief that the bear still does not touch the woman who shows her breasts and begs him. According to the Yakuts, the she-bear, from which the skin was torn off, is strikingly similar to a naked woman. Probably, this opinion served as the basis for the emergence of the said legend.

The Evenks had amulets with the image of a female figurine. The human body, according to the Evenks, is like a skinned bear carcass, which emphasizes the relationship between man and bear. And the bear or Duenta (the spirit of the owner of the taiga) is the protector of all Evenks.

It is believed that the relationship between a bear and a man is from the marriage of the first bear with a woman. According to myths, the brother of a woman who married Duente, torn by jealousy, killed Duente, and then his sister, who, dying, bequeathed to her brother the upbringing of cubs, the rules for holding a bear festival, including growing a bear in a cage, its subsequent ritual killing, ceremonial food exchanges with representatives of other clans and seeing off the bear's soul to the owner of the taiga, which ensures the rebirth of the dead bear.

The image of a female figurine among the Yukaghirs is always accompanied by the image of a bear figurine: both in drawings, and in ornamental decorations, and in legends, the bear and the woman occupy the main positions. Researcher V. Yokhelson explained this by the fact that in the mythological ideas of the Yukaghirs, a woman and a bear are either relatives, or husband and wife, or lovers, i.e. they are initially connected with each other.

VD Lebedev also writes about the cult of the bear that existed among the Evens and ritual songs dedicated to it.

However, in fairy tales, the bear is the personification of strength, but is often stupid. In the Tofalar tale “How the Bear Was Punished”, the bear was punished for being angry. Previously, the bear did not give life to anyone. Big and strong, he either barked loudly and frightened someone, then accidentally, clumsily, crushed small animals and birds to death, then broke trees and ruined nests made with such difficulty. As punishment, the bear had to sleep all winter. In the Sami fairy tale "Tala the bear and the great sorcerer" the stupidity of the bear is ridiculed. In the Yakut fairy tales "The Dog and the Bear", "The Fox and the Bear", the bear also personifies stupidity.

An important role in the life of the Khanty and Mansi, as well as in their folk art, is assigned to the dog. She is simply an assistant for the hunter, but rather, figuratively speaking, "having found herself with adults, the dog takes part in the upbringing of children." They are ashamed of her, not allowing in her presence, not approved actions. All household activities of a person in the North are based on a deer or a dog. In settlements where dogs have been preserved as “permanent citizens”, in numbers significantly exceeding the population, the way of life, the very “spirit of human habitation” is much higher than in those where dogs were utilitarianly “distilled” into hats and fur boots. And it's not that dogs destroy almost all waste, but also the opportunity to communicate with animals. Especially for the younger generation. Dogs and deer, therefore, are not only a mode of transport, but an element of the cultural and ecological system.

Among the people, older dogs are not abandoned or killed, but are kept on an equal basis with everyone else. After death - they bury, tying red and black ribbons to the leg. There is a belief among the Khanty that the dog takes on misfortunes and even the death of the owner.

They dedicated many good tales, songs, riddles to these animals. Here are some examples:

Folk song.

Oh, dogs, don't bark, what are you driving through the forest! You can't catch a cunning squirrel and you can't catch a marten! On the tops of a slender spruce, nimble squirrels live, Only they will show you the tail and instantly slip away!

Puzzles:

• 1. It’s not a bird, it doesn’t sing, if someone goes to the owner, she lets you know.
• 2. Sensitive ears stick out, the tail is disheveled with a hook, she lies at the door, the bunny guards the house.
• 3. On four paws, with a tail, he walks around the yard, his ears are sensitive and his nose is our friend, faithful (dog).

Here's what people say:

• -A dog is a man's best friend.
• -Dogs ride: in winter - to snow, in summer - to rain.
• -The dog lies curled up - it will get colder.

In the oral folk art of the small peoples of the North, many traits are attributed to animals that reveal the riches of human nature. Understanding of the nature of the surrounding world by the Khanty allows us to imagine how the humanization of nature took place. The system of folk philosophy fully contributes to the mode of existence of small collectives in a row without a mortal sea of ​​taiga, society, people, among many animals.

The mythologized culture of the Khanty people, who maintain unity with the world, is a healing spring, touching which, a person gets the opportunity to feel himself a part of the Universe. The whole life of the northerners is connected with the tundra. For them, it was the center of the universe. Salvation for people is deer, about which the best fairy tales and songs, the best beliefs and legends. The deer is sung as something the best in the world, the first prayers and supplications are to him. Already small children know a lot about a deer, almost everything - up to the point that they distinguish up to 18 age periods in a growing deer. “The pedagogy of the tundra and the deer” is transformed in a special way into the “pedagogy of the northern peoples”, there is even a transfer of age characteristics, a search for parallels, analogies: “A child, it is always a child: is it a deer, is it a small person,” say the Mansi. In such comparisons, the nationally specific is manifested.

Almost all works of oral folk art of the Khanty and Mansi perform pedagogical functions. Young hunters and reindeer herders listened and tried to imitate the heroes who were glorified in fairy tales. Their tales draw vivid pictures of the life and life of hunters, fishermen, reindeer herders, introduce them to their customs, ideas about the surrounding reality, about life.

So in the Mansi tale "The Proud Deer" the story is told as about real events: "Mansi in the Northern Urals have a favorite lake - Vatka-Tur. Not far from him lived the hunter Zakhar with his family. He was hardworking, he walked all day long in the taiga, hunting. He knew the habits of each animal, knew how to track down a cunning fox, find bear dens in winter, and catch a elk.” Love for the native lake, diligence, intelligence and wisdom - everything is in this passage. However, in the tale itself, through the relationship between the hero and the deer, the main themes are revealed - kindness and gratitude, which determine the moral character of a real person.

The moral code of hunters and reindeer herders was also reflected in proverbs. And here it does not do without images of animals.

For example: “For a strong deer, the big road is not terrible, but for a weak one, even a small one is difficult.”

The Khanty-Mansi have a special relationship with fur-bearing animals: fox, marten, wolverine, otter, beaver, sable, hare, etc.

And they are given a place in oral folk art.

So in the Khanty fairy tale "Why does a hare have long ears" there is a condemnation of such a human quality as cowardice.

“No, brother,” the elk says to the hare, “Your heart is cowardly, and even the biggest horns will not help a coward. Get long ears. Let everyone know that you like to eavesdrop."

And here is how human qualities are revealed through the image of a squirrel in the Khanty fairy tale “Neln ai lanki” (“Greedy squirrel”). It tells about how the squirrel decided to profit at someone else's expense. But her stomach could not stand it and burst. Relatives had to urgently sew it up. Greed is a sin of the Khanty, a sin is punishable.

But through the image of a hare, not only a negative character trait is revealed. In the fairy tale "The Greedy Crow" the image of a hare carries kindness.

“In the deep forest lived “urn-ike” (crow) with crows, and under the bush “tegor” (hare). There was a misfortune, with the mother of the crow and the hare fed the crows. And when the crow recovered, ate, began to take care of herself, she always remembered the hare with a kind word.

I would like to mention the games of children associated with knowledge about the animal and plant world.

“The animals came to the Yugorsky meadow. They began to pick grass for themselves: - foxtail, mouse - mouse peas, sheep - sheep fescue. Everyone had enough. Even a bison who arrived from afar found a bison. Only the cat keeps walking around the meadow and crying: “Meow - meow! Didn't find anything for my cat!

A hare came running with a whole heap of rabbit cabbage: “Here, kitty, take it. Delicious!" The cat cried even harder: “This is your weed, not mine. My grass leaves are soft, pubescent.

Help the cat find grass with a "cat's" name in the meadow (cat's paws)

Recently a collection of fairy tales by Anna Mutrofanovna Konkova was published. Two dozen fairy tales in Grandma Anna's book. Some sound like a measured narrative on long winter nights, others are very short stories about forest animals and plants - friends of man. Animals often act as characters in fairy tales. So in the "Tale of Clever Soytyn" it is told about a fox and a mouse. While playing hide-and-seek, the fox wanted to outwit Soytyn (mouse), but everything turned out the other way around. The meaning of this tale can be defined in a few phrases: for any trick, you can find a worthy answer (or your own trick).

The most frequent character in the tales of the peoples of the north - the Fox - acts as the personification of cunning.

In the Kerek tale "The Fox and the Raven", a fox tricked him into stealing food from a raven.

In the Eskimo fairy tale “How the bear and the chipmunk stopped being friends,” the fox “befriended no one, because she was always cunning and strove to deceive everyone.”

In the Koryak fairy tale "Raven", the old and greedy Raven was deceived by a fox, which led to his death.

In the non-Gildai tale “Hunter Khuregeldyn and the fox Solakichan”, the fox deceives the hunter by stealing all the food.

In the Aleut tale "The Fox Woman", a woman turned into a fox for leaving her husband.

In the Yakut fairy tale "The Fox and the Wolf", the fox ate the supply of hayak left for the winter. In the fairy tale “The Fox and the Bear”, the opposition of the images of the fox and the bear is built as a contrast between stupidity and cunning, and in the fairy tale “The Deceiver Fox and the Bird Tekey”, the Fox stole three eggs from the bird Tekey and only with the help of a wise chipmunk she managed to get rid of the fox.

However, Lisa can be deceived. So, in the Yakut fairy tale "The Fox and the Burbot", the fox was outwitted by the burbot, arranging a false competition. In the Eskimo fairy tale "Mouse Vyvultu", the mouse deceived the fox, although "they say that there is no animal more cunning in the tundra".

However, in the fairy tale "The Giantess Mayyrakhpan" it was the fox that saved the little girls from the giantess, and not the bear, nor the raven.

According to Yakut mythology, domestic animals are created by good deities (aiy). In one myth it is said that Yuryung ayy toyon created a horse at the same time as a man, in another - the creator first made a horse, from him came a half-horse-half-man, from the latter - a man.

According to the ideas of the ancient Yakuts, a horse, a stallion is an animal of divine origin, he was generally revered by the Yakuts everywhere. The cult of the horse was identified among the ancient Turks with the cult of the sky (Ksenofontov G.V., Gogolev A.I.). The highest deity was called Dzhesegey Aiyy, and his wife, Dzhesegeljun Aiyy Khotun, they were addressed in Ysyakh (Alekseev N.A.). Dzhesegey Toyon “in the myths of the Yakuts, a deity that promotes the reproduction of horses, their patron. Dzhesegey Toyon was represented as a man or a neighing stallion. In some myths, he is the younger brother of the creator of the universe Yuryung Aiyy Toyon. Dzhesegey Toyon and his wife live in the fourth heaven in the northeast in an old hexagonal log house, sheathed on the outside with white horseskin.

According to the materials of the olonkho, the deity was called Kun Dzhesegey Toion, where the word kun means the sun, Gogolev A.I. connects it with the cult of the sun and at the same time deduces “the presence in the Yakut mythology of the Central Asian myth about the solar origin of the divine horse.”

In the fairy tales of the peoples of the North about the horse, of course, there are no fairy tales. There are Yakut fairy tales "Horse and Deer" and "Stallion and Poroz"

The horse/horned cattle opposition has long been recognized as one of the key for the Yakut culture. I. A. Khudyakov, V. Seroshevsky, V. M. Ionov and many other Yakut researchers wrote about how important this opposition is.

For the emergence of this dichotomy in the Yakut culture, of course, there were both economic and social prerequisites. Of the five types of livestock characteristic of the economy of the nomads of Central Asia, where the ancestors of modern Yakuts come from, the Yakuts were able to save only horses and cattle.

Although most of the population of Yakutia has always been fed by cattle, horses among the Yakuts were considered the most prestigious type of property, while the possession of only cattle was considered a sign of poverty and low status.

Seroshevsky V. L. wrote that “in relation to cattle, there is no special worship, good heroes and deities of the Yakut epics never ride bulls, a story about which is so often found in Buryat and Mongolian legends. On the contrary, oddly enough, bulls are mostly ridden by evil characters of fairy tales, hostile to the Yakuts.

One of the reasons for such an attitude towards horse cattle should be considered the distant nomadic past of the Yakuts and the importance that the horse had in military affairs.

One of the most important manifestations of the opposition between the horse and the bull in Yakut culture is the myth of the origin of the long winter, where the horse represents summer and the bull represents winter. Quite often, the bull acts as the personification of winter and in songs about the change of seasons.

Finally, in the Yakut epic olonkho, horses are a mount of the epic Aiyy tribe (ancestors of people and the first people), and bulls are of the Abaasy (demons) tribe.

Thus, in calendar mythology and epic, the main correlates of this opposition are the oppositions of heat and cold, winter and summer, life and death.

Here is this tale in the retelling of Kulakovsky:

Stallion (atyyr) and poroz (atyyr ous) (or winter and summer)

When Uryn Aiyy Toyon created the world, he asked a man: “how would he like it - that winter be longer or summer?” The man replied: "Let my comrades choose - a stallion and a poroz, thanks to which I should exist." God turned with a question to the stallion, and the noble stallion gave the decisive vote to his comrade - poroz. Poroz mumbled, “My!. If the summer is long, then my constantly wet nose will rot, so I ask God to create a longer winter! As the stallion heard such an absurdly stupid request of his comrade, he became very indignant at him and kicked him right in the nose (after all, the nose is to blame!) And knocked out all the front upper teeth; the bull, in turn, was offended by the stallion for this - and hit him with a horn in the stomach, he pierced him with bile, which flowed out. For these reasons, cattle now have no front upper teeth, and horses have bile; therefore winter was created by God longer than summer.

It seems to us that rather clear traces of primitive thinking can be traced in the fairy tale, it is possible that ancient mythological ideas are displayed in the image of a stallion and a porosa bull. According to the researchers, the fairy tale grew out of myths, the dynamics of the mythological beginning is manifested in the genres of folklore (Propp, Meletinskaya). They believe that the evolution of mythology as sacred knowledge is manifested in fairy tales.

In the fairy tale "Atyyr wanna atyyr ous", the system of calendar representations of the ancient Yakuts is still revealed, we associate the actions of the stallion, acting for the summer, with the division of the year into two halves, associated with the climatic conditions of the north. The economic year of the Yakuts was divided into two parts: winter and summer, where the summer period was the most responsible and difficult. Such a division was typical "among the ancient Greeks, Romans, the peoples of medieval Europe, Central Asia, the Caucasus and Siberia, so the economic year of the Mongolian nomads also consisted of two main seasons: spring-summer and autumn-winter."

The Yakuts are considered the northernmost pastoralists. Only thanks to their industriousness and the presence of horned and equestrian livestock, they survived in the harsh conditions of the north. Winter - the most severe and difficult time of the year - was personified in the form of a white, formidable, blue-spotted Ox of winter. He, according to the ideas of the ancient Yakuts, had huge horns, frosty breath. By the apogee of winter, he began to rage when he went around the expanses of the Yakut land, everything in nature froze, people and animals suffered from the cold. The Yakuts, in addition to the Bull of winter, have mythological images of the Bull of water, the Bull of the Universe.

It should be emphasized the presence of rites of worship of the poroz: when moving to the letniki, an algys was performed to the deity - Ynakhsyt Khotun, when the poroz was slaughtered, the rite of thanksgiving was obligatory observed (Ergis G.U., Sleptsov P.A.). There was also a shamanic rite “Ynakhsyt tardyyta-doydu ichchitiger kiirii”, which was in effect until the twenties and thirties of the XX century, according to Ergis, “these deities give cattle, they live on the border of the middle and lower worlds.”

Thus, it is possible to admit the fact that the ancestors of the Yakuts worshiped cattle - the cult of the bull, which was supplanted in later history by the cult of the horse. In the fairy tale "Atyyr vonna atyyr ous", such mythological representations of the ancient Yakuts are probably presented.

The cult of elk and deer existed among many tribes already in the Neolithic and Bronze Age, as evidenced by petroglyphs, petroglyphs, deer stones of Siberia, the Caucasus and Europe. Some researchers believe that in the folklore of different peoples, these inhabitants of the forest are quite interchangeable. Apparently, the ancient man was struck by the similarity of deer antlers with the branches of a tree, which served as the transfer of the image of the world tree to the divine deer.

The elk in the night sky among the Yakuts was associated with the constellation Orion (“Tayahtaah Sulus”), among the Evens with the Polar Star.

In the olonkho, Nurgun Bootur, going on a campaign for heroic deeds, asks the deity of the rich forest Baai Bayanay for good luck in hunting. Baai Bayana responds to his request in her own way; an elk appears, which challenges the hero to a fight. The warriors themselves in the Yakut olonkho are often compared with deer, and the khosun warriors often take on the appearance of this beast.

The deer-elk cult was significant, it personified the taiga, and therefore, in religious ideas, a specially dedicated deer, like a world tree, communicated with heavenly deities.

Thus, in mythology, deer and elk were revered animals. The same attitude is found in fairy tales. In the Mansi fairy tale “The Proud Deer”, the main character-hunter “knew the habits of the beast, knew how to track down the cunning fox, find bear dens in winter, and catch the elk. Only he never caught deer, he felt sorry for them. Deer are mentioned. As friends of the heroes, in the Nganasan fairy tale “The Girl and the Moon”, in the Tofalar fairy tale “Aigul”, the girl, the main character, runs like a musk deer.

In the Yakut fairy tale "The Horse and the Deer", the horse, having asked the man to drive the deer out of the clearing, itself fell into slavery to the man.

Individually in the tales of the peoples of the north there are images of other animals associated with the neighborhood of these peoples with certain animals, for example, the image of a tiger is the Nivkh fairy tale "The Hunter and the Tiger", the image of the seal is the Nivkh fairy tale "White seal".

As for the Yakut fairy tales, the use of the image of a lion in the Yakut olonkho and in some Yakut fairy tales is a mystery. On this occasion, V. L. Seroshevsky writes: we will present those indications to the south that stand separately in our materials and are more striking.

These, in our opinion, include representations and names: a lion, a snake, a camel - animals that are not found at all in the present homeland of the Yakuts. The Yakuts name the snake the same as the Mongols moha; it is not found north of 60 °, and to the south it is so rare that it is unlikely that there will be a dozen people among the local Yakuts who saw it, Camel is also familiar to them; True, they consider it a fabulous creature and often call it the Russian name merblud-kyl, merblud-sar), but they also have another name for it, namely: tyaben, which is very close to the South Turkic name for a camel te in e, or rather: you, Kachin Tatars. The heroic horse taben is usually called a horo-taben, and “southern”, “horolorsky” can also be translated well; some tales speak of two of his withers. Bogatyrs, hostile to the Yakuts, always go to the tyab. Then, in the legend about the stay of camels in the Yakut region, these animals are directly called tyaben-kyl. Camels at the beginning of the last century, by the administration of Eastern Siberia, were sent to the Okhotsk tract for the transport of heavy loads). The Yakut legend says that the Chinese (ky-ayder) carried goods to them from Okhotsk and tied them to some sacred tree along the way, not far from the upper reaches of the Kolyma. The spirit of the place, offended by this, flew away, the tree withered, and the animals died. (Western Kangalsky ulus, 1891).

Leo in Yakut hahai. In fairy tales, the Yakuts depict hahaya rem as strong, dexterous, with a lush mane on his neck and chest, with a long elastic tail, equipped with a bump at the end). In a word, their presentation is quite clear and close to the truth. Some doubt is caused only by the fact that the word hahay among the Mongols and Buryats means a pig. The pig has also never been found in the wild in the Yakutsk region, however, it would be interesting to know which of these two animals was called hahai in the old days. Wild boars are found both in the reeds of the Syr-Darya region and in Mongolia, but there are especially many of them on the Amur, where since ancient times the pig has been considered a pet among the local settled Tungus. Chinese sources speak of a people of hoary antiquity, "who lived somewhere in the northeast in dugouts and had herds of domestic pigs." in the Yakutsk region. the pigs were introduced very recently; they were brought there by the Russians; the Yakuts give them a Russian name and with pinya; they, like the Mongols, disdain pigs and do not eat their meat.

In those places where pigs have not been seen, the idea of ​​​​them is more fantastic than the image of a lion. In the tales of the far north, under the name of the iron pig (timir-ispinya), a monster is depicted, either a snake or a dragon. Everywhere she is considered by the Yakuts to be a stupid, nasty and cruel animal, while the lion is a proud, courageous and noble king of four-legged animals. It is also characteristic that in the title of the highly revered Yakut deity of fire, among other things, hahai sangyakh (lion's cloak) is found, and that one of the most famous Yakut shamans, whose grave is on the river. Bayage is still sacredly revered by the Yakuts, he was called Khakhayar, which means "roaring like a lion."

In the tale of Tuluyakh, the first hitching post in the hero's house, which is considered especially sacred, "roars like a lion" (khakhayar); the second "screams like an eagle" (barylyr); the third "cuckoos like a cuckoo" (kogoor). It is remarkable that in the same tale "the supreme ruler of the country of 26 clans" is called Arsan-Dolai, obviously, arslan - dalai - the holy lion). The same name, Arsyn-Dalai, is found in Khudyakov; in olongo he is called the head of the hostile to the Yakuts "devilish eight-clan, dormant tribe, with a mouth on the crown of the head, with eyes on the temples." The word arslan, arslyn, arystan, used by the southern Turks to designate a lion, is not familiar to the Yakuts.

The special attention to the lion of the Yakut legends is all the more remarkable because the Yakuts know very little about the tiger, which is no less terrible and well known to the southern Turks). There were even cases when a tiger ran into the territory inhabited by the Yakuts, stories about him are constantly brought by merchants who travel annually to Zeya, Bureya and Niman, where the natives are well acquainted with the tiger; meanwhile, the Yakuts constantly confuse it with a serpent and a dragon, indiscriminately calling all their elemes-kyllars - striped animals. In the remote corners, where they knew the name of the lion (hahai) and described it tolerably, where they heard about the "pig", they could not tell me anything about the tiger. The researcher explains all this by the southern origin of the Yakuts.

Introducing children to the culture of the peoples of the Khanty and Mansi????? ?????? ??????? ??????????. At present, in the conditions of modern socio-economic and cultural life in Russia, one of the priority areas for improving society is the spiritual revival of national traditions. The goals of education modernization can be achieved only in the process of interaction between the educational system and representatives of national science, economy and culture.

The North is an amazing land with amazing peoples. The northern man is essentially spiritual. His views were formed on the basis of the cult of nature and harmonious interaction with the environment, directly communicating with which he learned to understand it, adapted to life in it and worked, supporting nature in the interests of self-preservation.

The peoples of the North and Siberia created a unique culture, including rich oral folk art - folklore. Fairy tales are the most common genre of folklore. A fairy tale brightened up the difficult existence of people, served as a favorite entertainment and recreation: they usually told fairy tales at their leisure, after a hard day. But the fairy tale also played an important educational role. In the recent past, fairy tales among the peoples of the North and Siberia were not only entertainment, but also a kind of school of life. Young hunters and reindeer herders listened and tried to imitate the heroes who were glorified in fairy tales.

Fairy tales paint vivid pictures of the life and life of hunters, fishermen and reindeer herders, introduce them to their ideas and customs. The heroes of many fairy tales are the poor. They are fearless, agile, quick-witted and resourceful.

Fairy tales feature various elements of magic, prophetic forces, spirits - the masters of the elements (underwater kingdom, underworld and heavenly worlds, spirits of water, earth, forest, fire, etc.), death and resurrection.

A large place in the folklore of the peoples of the North and Siberia is occupied by fairy tales about animals. They explain the habits and appearance of animals in their own way, talk about the mutual assistance of man and beast.

The main idea of ​​the tale is simple: there should be no place on earth for suffering and poverty, evil and deception should be punished.

The culture of the peoples of the North is the property of all mankind, it is the creative self-expression of each people, its contribution to world culture. Each nation contributes its own culture, and each achievement of the people is common to all mankind.

Our task is to revive the national traditions and customs of the peoples of the North, because traditions and customs are more necessary for a small people than for a large people; only thanks to them, he can save himself as a people. And today it is very important not to miss a grain of folk wisdom, folk traditions and customs; preserve, multiply and pass them on to future generations.

Now, more than ever, the task of instilling in children a sense of love for the Motherland is urgent. To do this, it is necessary to educate them in an emotionally positive attitude towards the places where they were born and live, to develop the ability to see and understand the beauty of the surrounding life, the desire to learn more about the features of the region, about the people who inhabit it. The attention of society to the original culture of the small peoples of the North, which carries the wealth and beauty of their spiritual world, has increased.

Acquaintance of children with the folklore and life of the peoples of the North is currently of particular relevance, because it instills in the younger generation an interest and respect for the culture and life of the peoples of the North, and also contributes to the expansion of their horizons, the development of artistic taste, the education of respect and preservation of ethnic and national and cultural identity of the peoples of the North - Khanty, Mansi, humanistic traditions of their cultures, love for the "small" Motherland - the land in which they live.

Much has been written about the importance of introducing a child to the culture of his people, since turning to the heritage of his native land brings up respect, pride in the land on which you live. Therefore, children need to know and study the culture of the peoples of their native land. Moral and patriotic education of children is one of the main tasks of a preschool educational institution, it includes the education of patriotic feelings, the formation of a sense of national pride, the study of the origins of national culture and much more.

We must know the culture of the people living next to us and instill this knowledge in children. From early childhood, it is necessary to develop in them a desire for beauty, to cultivate respect for folk traditions, customs, and cultural values ​​of the indigenous peoples of the North. To acquaint with oral folk art. To form knowledge about friendship, good and bad qualities of the character of people through the national ethnos.

Problem: after talking with children and analyzing long-term planning, it turned out that children know little of the works of oral folk

Target: To introduce children to the culture of the Khanty and Mansi peoples through oral folk art (tales, legends).

To increase the activity of parents in educating the child's love for his native land.

Tasks:

• -Introduce children to the oral folk art of the indigenous peoples of the North - Khanty and Mansi.
• - to teach to feel and understand the figurative language of the indigenous peoples of the north;
• - to form in children an emotional and figurative perception of the works of oral folk art of the Khanty and Mansi;
• - to expand the knowledge and ideas of the parents of pupils about the traditions of the indigenous peoples of the north;
• - to expand and deepen children's ideas about their native land, life, life of the peoples of the Khanty and Mansi.
• - develop observation, speech, memory, creativity.
• - unleash creativity in the family.
• - to cultivate the ability to appreciate the beauty and richness of native nature, love for the native land.

Project implementation principles:

• 1. The principle of encyclopedia.
• 2. Local history (regional) principle.
• 3. Culturological principle - introducing children to the origins of culture.
• 4. The principle of visibility.

Methods and techniques for project implementation: Conversations, reading works about the native land, fairy tales of the Khanty and Mansi peoples, multimedia presentations, didactic games, role-playing games, observations, outdoor games of the Khanty and Mansi peoples, listening to music, watching cartoons, an excursion to the library.

Main areas of work with children:

• * joint activity of an adult and a child;
• * independent activity of the child.