Eskimos and Chukchi. Ethnogenesis and ethnic history of the Chukchi

Chukchi. Historical background

The Chukchi are the largest people in the group of northeastern Paleo-Asians, which, in addition to them, includes the Koryaks and Itelmens. The closeness of the Chukchi (and Koryaks) to the Itelmens is manifested almost exclusively in the field of language; The closeness between the Chukchi and Koryaks exists not only in language, but also in various areas of material and spiritual culture. Both the Chukchi and Koryaks were divided into coastal hunters and reindeer herders - inhabitants of the tundra. It should be noted that in the economy, life, and culture between the Reindeer Chukchi and the Koryaks there have long been similarities. neck than, for example, between deer and primor Chinese Chukchi.

The coastal Chukchi call themselves an'kalyn (plural an'kalyt) - "sea dweller", "Pomor", and the tundra Chukchi reindeer herders - chavchu (plural chavchuvat), like the reindeer Koryaks. In addition, how the coastal and reindeer Chukchi call themselves lygyoravetlyan, (plural lygyoravetlyat), which means “real person.”

The Russian name "Chukchi", "Chukchi" comes from the mentioned term "Chavchu".

In 1929-1930, when resolving the issue of the names of the small nationalities of the North, the name “Lygyoravetlan” was adopted as a common name for the Chukchi, transformed in Russian “Luoravetlan”, “Luoravetlany”.

However, in statistics and in all official documents in general (entries in passports, etc.), the term “Chukchi” (female name “Chukchanka”) is used; Only in the Nizhnekolymsk region of the Yakut Autonomous Soviet Socialist Republic did the term “luoravetlan” take root in official statistics, but even there it is not used at all in everyday speech.

The Koryaks neighboring the Chukchi call them Lygitanni’ytan - “true foreigner.” The same ancient name for the Koryaks is also in the Chukchi language.

In both languages, the original meaning of the term tanp’ytap was “enemy”, “foreigner”.

The Chukchi language belongs to the group of incorporating or including languages. Incorporation is expressed in a word complex consisting of two or three stems. The main stem (either a verbal predicate or a nominal modifier) ​​accepts all changes in number, case, person, mood and tense. There are no dialects in the Chukchi language; only morphological features distinguish the language of the western - Reindeer - from the language of the eastern - coastal - Chukchi. In the former, incorporation is preserved to a greater extent.

One of the features of the Chukchi language is the difference between female and male pronunciation.

Women pronounce “ts” where men pronounce “r”; for example, krym - ktsim (“no”). One can also note the presence in the Chukchi language of many ancient vocabulary elements of the Eskimo language.

The counting system in the Chukchi and Koryak languages ​​is characteristic - twenty-digit - counting by the number of fingers, so counting literally means “to finger”, 20 - literally “twenty fingers”, 40 - “two arms, two legs”.

According to the 1926-1927 census. The Chukchi numbered 12,364 people, including about 70% nomadic and about 30% sedentary. The Chukchi live only within the USSR. The bulk of them are concentrated in the Chukotka National District of the Magadan Region (the district center is the working village of Anadyr). The district includes six districts: Anadyrsky, Eastern Tundra, Markovsky, Chaunsky, Chukotsky, Iultinsky. About 300 Chukchi (according to the 1926-1927 census) lived in the Nizhnekolymsk region of the Yakut Autonomous Soviet Socialist Republic. About 1,000 Chukchi lived in the Koryak National District, mainly in the Parapolsky Dol area in the north of the Olyutorsky district.

Neighbors of the Chukchi: on the coast of the Bering Sea - Eskimos, in the south - Koryaks, to the west of Kolyma - Yakuts and isolated families of Yukaghirs. The Chukchi meet with the Evens in the basins of the river. Kolyma and Anadyr. The neighbors of the Chukchi are also the Chuvans, who in the past were a division of the Yukaghirs. The Chukchi and Koryaks called them, like the Yukaghirs, etel (atal).

The Chukchi-speaking Reindeer Chuvans live in the upper reaches of Anadyr in the Markovsky district of the Chukotka National District and can currently be classified as Chukchi. Descendants of sedentary Chuvans who speak Russian live in a number of villages in the Chukotka and Koryak national districts (Markovo, Penzhino, etc.). They can now be considered Russian.

The territory of the Chukotka District is 660.6 thousand km 2. The natural conditions of individual parts of this vast territory are very different. Let us note some common features inherent in the entire or almost entire territory. This is, first of all, the severity of climatic conditions. It must be said that, despite the relatively southern position of a significant part of the district, its climate is incomparably harsher than the climate of the Kola Peninsula, which lies entirely beyond the Arctic Circle. The climate is characterized by low, not only winter, but also summer temperatures, which is due to the influence of the seas, especially the Chukchi sea, which is abundant in ice throughout the summer.

The northern part of the Chukotka District, covering watersheds and the northern slope of the Anadyr Range, stretching from Cape Shelagsky to the bay. Cross, as well as the mountainous Chukotka Peninsula and the coastal areas up to Cape Medvezhiy (near the Kolyma Bay) entirely belong to the tundra zone. The climate of this part is characterized by dampness, fog and very low temperatures. In another vast part of the district - in the basin of its largest river, Anadyr - the climate, as you move westward from the Bering Sea, becomes more and more continental.

The vegetation of the Anadyr basin is dominated by bushes (elfin pine, alder). Rocky-lichen tundras are common in the mountains, and meadows and wetlands are common in the valleys. Along the river valleys, with the exception of the middle and lower reaches of Anadyr, there are even deciduous forests (poplar, birch). Coniferous forests (larch) are found in the upper reaches of Anadyr and along the river. Mainu. Thus, somewhat conditionally, we can consider that the described area belongs to the forest-tundra zone, with the exception of areas located north of the Anadyr Estuary, where only tundra is located.

The territory to the west of the ridge. The Gydan and Anadyr Plateau - mountainous regions in the basin of the right tributaries of the Kolyma (Omolon, Bolshoi and Maly Anyuy) - are distinguished by an even more continental climate and belong mainly to the forest-tundra and mountain-taiga strip of the forest zone.

The commercial terrestrial fauna of the district is represented not only by tundra animals and birds - such as, for example, white and, less commonly, blue fox, polar wolf, reindeer, partridge (the last two species are also found in the forest zone), but also forest ones: squirrel, ermine , elk, fox, brown bear, entering the tundra, wolverine, living mainly in the forest-tundra, but running into the tundra and taiga. There are also representatives of mountain fauna (ram, almost exterminated) and relict steppe fauna (European gopher). Marine mammals are richly represented: whale, beluga whale, killer whale, walrus (Pacific), different types of seals (nerpa, bearded seal), sea lion. There are polar bears on the coast. Of the marine fish, it is worth noting cod and anadromous salmon, the large migration of which, however, is observed only near Anadyr and to the south. The freshwater fish fauna is dominated by salmon (whitefish, nelma and others in the Kolyma basin; grayling in the rivers and lakes of the more eastern regions).

According to their economy and way of life, the Chukchi were recently divided into two main groups: reindeer herders - chaucha (chavcha) and coastal sea animal hunters (an'kalyt).

They were divided into several territorial groups: 1) Western Tundra Chukchi; were settled in the Nizhne-Kolyma region of the Yakut Autonomous Soviet Socialist Republic; 2) Maloanyu Chukchi; wandered between Anyui and the Arctic Ocean, in the summer they went to the seashore; 3) Omolon Chukchi; wandered along the river Omolon and its right tributaries below the river. The young people never went to the sea; 4) Chow some Chukchi; wandered near Chaunskaya Bay and Cape Schmidt; 5) Amguem Chukchi; wandered along the river Amgueme; 6) Chukchi of the Chukotka Peninsula; were settled in the territory east of the line connecting the hall. Cross and Kolyuchinskaya Bay; this group was more closely associated with the coastal Chukchi than others; 7) Onmylensky (internal) Chukchi; wandered along the left tributaries of the river. Anadyr: Belaya, Tanyurer and Kanchalan, as well as along the upper reaches of Anadyr, where the Chukchi mixed with the Chuvans assimilated by them;

Tumansky or Vilyunei Chukchi; were settled along the river. Velikaya and along the seashore south of the mouth of Anadyr. The same group included the Chukchi who lived in the territory of the Koryak settlement, as well as a small group of the Chukchi of the river basin. Maina.

The settlements of the coastal Chukchi on the coast of the Bering Sea were located from Cape Dezhnev to the river. Khatyrki. Somewhat west of Provideniya Bay, from the village. Serinek (Russian pronunciation of Sireniki) to the Strait. Senyavin, Chukchi villages were interrupted by Eskimo villages. In a number of villages the population is mixed, Chukchi-Eskimo. On the coast of the Arctic Ocean, the coastal Chukchi lived from the village. Uelena to Cape Shelagsky (Erri), with breaks between the mouths of the river. Vankarem and Amguema. As a rule, coastal villages were located on capes or spits prominent in the sea (Yandagai, Nunyamo, Uelen, etc.), i.e., where large sea animals are more abundant. These villages were previously very small: they had from 2 to 20 yarangs (dwellings). Recently, due to collectivization, there has been a consolidation of settlements. This process is taking place especially intensively in the Chukotka region.

The question of the origin of the Chukchi is inextricably linked with the problem of the origin of the Eskimos. On this nographic literature is widespreadThe most fully developed theory by the Russian researcher V.G. Bogoraz, according to which in the past there was a direct connection between the Paleo-Asian tribes of northeast Asia and the Indians of northwestern America. According to this theory, the Eskimos are relatively recent newcomers to the Bering Sea region, separating the Paleo-Asians and Indians like a wedge. This "Eskimo wedge" theory raises a number of objections. Archaeological, historical and linguistic materials show us a wider distribution of a population that did not know reindeer herding, lived sedentary in semi-underground dwellings, and was engaged primarily in hunting sea animals - a population in which one can see the ancestors of the Eskimos.

In the culture of the Chukchi, primarily the coastal ones, we find many elements characteristic of the Eskimos. The features of commonality in the Eskimo and Chukchi languages ​​were indicated above. Anthropological data also indicate a common basis in the formation of the Chukchi and Eskimos and thus contradict the “Eskimo wedge” theory.

If we take into account the very close proximity of the Chukchi and Koryaks both in culture and language, we can assume that the area of ​​formation of the Chukchi-Koryak group lay south of the modern territory of their settlement. From here, the ancestors of the Chukchi spread north, assimilating the Eskimos and, in turn, experiencing the influence of the Eskimo language and culture.

Chukchi folklore reflects clashes between the Chukchi and Asian Eskimos, and between the Chukchi and Koryaks. Although even an approximate dating of the Chukchi legends is difficult, V. G. Bogoraz still considers the legends about the Chukchi-Eskimo clashes to be more ancient than the Koryak-Chukchi ones: the first legends have been preserved less clearly and vividly, they lack proper names. In these tales, the Chukchi most often appear as reindeer herders. They raid the Eskimos, seize their prey - sea animals and captives, who are forced to graze their reindeer.

The archaeological excavations of S. I. Rudenko on the [coast in 1945 and the excavations of A. P. Okladnikov at Cape Baranov in 1946, as well as toponymy, indicate that the territory from Cape Schmidt to Cape Dezhnev was occupied in ancient times by Eskimos. Now the Chukchi live in most of this territory. Apparently, there was a process of merging of both groups, accompanied by the victory of the Chukchi language over the Eskimo language. As a result of this, the modern coastal Chukchi were formed, whose economy, culture and way of life bear traces of Eskimo influence.

Thus, it can be assumed that the methods and techniques of hunting sea animals and the tools of this hunt were borrowed by the Chukchi from the Eskimos. In the area of ​​beliefs, it should be noted the coincidence of many previously widespread rituals and holidays among the coastal Chukchi with the Eskimos, these include: sacrifices to the sea for good luck in fishing, a holiday

Keretkun "a - the spirit of the owner of the sea (among the Eskimos - Kanak "a, or “Big Woman”), “baidar festival”, “head festival”, whale festival, etc.

From numerous Chukchi legends about clashes with the Koryaks, it is clear that the purpose of the Chukchi raid on the Koryaks was to capture the reindeer herds. Frequent clashes between the Chukchi and Koryaks are confirmed by historical documents of the 18th and early 19th centuries.

The relationship between the Chukchi and neighboring peoples was not limited to clashes. Intertribal exchange also occupied a large place. According to legend, meetings between the Chukchi and Eskimos for exchange took place in Uelen and Naukan; both sides appeared fully armed and offered each other items of exchange at the ends of spears or exchanged them with naked knives in their hands. The exchange took place between the Eskimos of Alaska and the island. St. Lawrence, on the one hand, and the coastal Chukchi and Asian Eskimos, on the other. The American Eskimos needed reindeer skins and clothing made from the skins. The reindeer Chukchi, through the Asian Eskimos, exchanged blubber, walrus, sea hare and river beaver skins, and belts with them. In the tundra, the Chukchi had a wide exchange with the Koryaks, Yukaghirs and Evens.

The Russians first encountered the Chukchi in the mid-17th century. In 1642, the Cossack Ivan Erastov and his comrades met the Chukchi west of the Kolyma on the river. Alazee.

In 1644 the Nizhnekolymsky fort was founded, and in 1649 the Anadyr fort. From here the Cossacks subsequently came into direct contact with the Chukchi. Along with service people, industrial and commercial people penetrated into the northeast.

Attempts to impose yasak on the Chukchi ended unsuccessfully, since the territory where the Chukchi settled was poor in fur, and collecting yasak from the nomadic population in the tundra presented great difficulties. In the second half of the 18th century. The government completely abandoned the forced taxation of the Chukchi with yasak: trips to the Chukchi habitats - to completely unknown and inaccessible tundras caused large material costs and were not justified by any economic benefits. In 1770, the Anadyr fortress was liquidated, the maintenance of which from 1710 to 1764 cost 1,381 thousand rubles, and the yasak delivered through it during this time was estimated at only 29 thousand rubles. With the opening of the sea route to Kamchatka, the Anadyr fort lost its transit significance.

The last decades of the 18th and the beginning of the 19th centuries. characterized by the establishment of trade relations between the Russians and the Chukchi, in which the Chukchi themselves were interested. Russian goods (especially boilers and other iron products) and tobacco were in great demand among the Chukchi. Archival sources indicate that Western Chukchi reindeer herders repeatedly turned to the local administration with requests to expand trade.

By the end of the 18th century. refers to the emergence of the first Russian-Chukchi fairs, which lasted until the revolution. In 1788, the beginning of the Anyui Fair was laid (on the Anyui River, in the village of Ostrovnoye), which played a major role in the development of trade relations throughout the northeast. The rapid growth of its turnover, which already reached 200 thousand rubles in 1822. banknotes, is explained by the fact that not only the Chukchi reindeer herders, but also the settled population of Chukotka - the coastal Chukchi and Eskimos, and through them the Eskimos of Alaska - were drawn into trade relations. Thus, the population of a vast territory of several thousand kilometers was drawn into exchange relations. Later, several more Russian-Chukchi fairs arose: Tumanskaya (on the tributary of Anadyr - Maine), Markovskaya (on Anadyr), Chukotskaya (east of the village of Penzhino), etc. The main units of exchange in Russian-Chukchi trade were: on the Russian side, tobacco and cauldrons , from Chukchi - red fox. All other goods were calculated in these units.

Simultaneously with the organization of trade, the tsarist administration tried to impose tribute on the Chukchi and in this way finally subordinate them to its influence. In an effort to win over the Chukchi, local authorities acted very carefully. Yasak was paid on a voluntary basis, and its payment was encouraged by gifts. Every year the treasury allocated a certain amount to the local administration for the purchase of various goods (tobacco, boilers, knives). These goods were brought to the fair and presented to the Chukchi, who voluntarily paid yasak.

After establishing good neighborly relations with the Russians, the Chukchi were no longer prevented from expanding their nomadic territories. Therefore, from the beginning of the 19th century. The Chukchi began to gradually spread to the west and southwest into territories previously inhabited by the Yukaghirs. This was caused by the strong growth of Chukchi reindeer husbandry, which required new pastures.

According to the “Charter on the Administration of Foreigners” of 1822, the Chukchi were classified as a special section of “foreigners, imperfectly dependent on the government”, who “are governed and judged according to their customs and rituals” and pay tribute “at their own discretion, both in quantity and as".

By the end of the 50s of the XIX century. refers to the organization among the Chukchi “tribal administration”. Kolyma police officer G. Maydel, later known as a researcher of the Chukchi, divided them into “clans” and appointed a prince in each “clans,” thus seeking to use the wealthy elite of the Chukchi to collect yasak. Back at the beginning of the 20th century. the descendants of the princes retained daggers, medals and similar insignia issued to their ancestors. But these measures did not produce the expected results; the Chukchi did not recognize the authority of the appointed princes and did not pay yasak.

The Primorye Chukchi have been known from historical documents since 1648, since the voyage of Semyon Dezhnev. In the 18th and 19th centuries. They were repeatedly visited by Russian Cossacks sent from the Anadyr fort, as well as Russian travelers and sailors, topographers, merchants, etc. In the 50s of the 19th century. In the seas washing the Chukotka Peninsula, American industrialists appeared - whalers, who, at the same time as sea fishing, were also engaged in trade with the local population (the coastal Chukchi and Eskimos). The penetration of Americans into Chukotka had a devastating impact on the economy of the coastal population. The large-scale trade in alcohol and the massive destruction of the most valuable local fisheries - whales and walruses - had a detrimental effect on the well-being of the coastal Chukchi and Eskimos.

In the last decades of the 19th century. The tsarist government is taking some steps to expel foreigners. In 1889, a special administrative Mariinsky post was opened in Anadyr. The development of Russian trade in Chukotka is encouraged, and the Russian merchants begin to successfully compete with foreigners. Coal mining is also being established, mainly for steamships. This continued until the First World War. The war years were accompanied by a significant influx of small, mainly foreign traders to Chukotka. On the coasts of the Arctic Ocean and the Bering Strait, many English, American, Norwegian and other whalers and traders who soldered and robbed the indigenous population. They were removed from there only after the establishment of Soviet power in Chukotka.

Northern peoples. Eskimos, Nenets, Nanai, Chukchi, Yakuts... We imagine every northern people dressed in warm furs and chewing popsicles. Let's get to know each of them better.

Eskimos are one of the indigenous peoples of the Far North, occupying the territory of Chukotka. From these people came the name of our favorite ice cream - popsicle.

Let's start with Eskimo food. It is represented by fish, poultry, deer, bear and seal meat, as well as eggs. In a harsh climate zone, farming is simply impossible, so Eskimos collect tubers and algae, which are easiest for them to get to. As for meat, the Eskimos consider it very healthy.

Eskimos live, sleep, and take a break from hunting in special semicircular ice dwellings called “igloos.” No tent compares to igloos, which seem cold only on the outside. In fact, the inside of such a home is warm and cozy.

It is striking that, due to their poverty and poor conditions, some Eskimos are susceptible to alcoholism. In any case, that's what scientists say. One question arises: what do they make this alcohol from!

Eskimos are very superstitious and afraid of some imaginary ghost who is just waiting to drag someone into the hole. The fears, of course, are not unfounded - there are quite a lot of cases of falling into ice holes among Eskimos.

We are moving to the Nenets.

The tundra, the Kola Peninsula, the long coast of the Arctic Ocean - these are the habitats of the Nenets. For greater clarity, we give the official name of the territory of the Nenets within the vast Russian Federation: Yamalo-Nenets Autonomous Okrug. In winter and summer, the Nenets live in one place, and in spring and autumn they roam. The home of the Nenets - chum - is a tent made of reindeer skins. A stove is installed in the middle of such a tent. Around it lie deer skins on which you can sleep. It is curious, but it is a fact that women are in charge of the construction of Nenets homes.

The main delicacy among the Nenets is the horns of a young deer. They have a corresponding name - antlers. Trying not to harm the young fawn, the Nenets carefully cut them off, then grind them over an open flame, and then remove the top layer of skin, which represents the delicacy itself. The Nenets profitably sell antlers from adult deer for pharmaceutical needs.

In addition to skins from reindeer antlers, the Nenets love stroganina - frozen fish cut into thin slices - and mallet - also frozen fish, only broken into small pieces on a hard object. Kolotuska is eaten as an everyday dish, while stroganina is served at dinner parties.

The deer is considered a respected animal among the Nenets, so on a birthday, which these people celebrate once in a lifetime, a child is given a young deer.

Nenets marry at the age of 18-20. Their parents are looking for their soul mate. At a wedding, instead of a loaf, the newlyweds are presented with a boiled heart and tongue of a deer - a symbol of the fact that the newlyweds now have one heart and one tongue between them.

Let's visit the Chukchi. Surely you can guess that they live in Chukotka. They also inhabit the coast of the Bering Strait and the Arctic Ocean. This is the only indigenous Siberian people who did not submit to Russian troops. Among the Chukchi there are reindeer herders and lovers of hunting sea creatures.

The Chukchi are very fond of raw reindeer meat and fish, also raw. In the harsh conditions of permafrost, they survive thanks to high hemoglobin and fast metabolism, as well as high-calorie food. So from the entrails of a deer they prepare a high-calorie, rich soup with blood, fat and pieces of lard. The Chukchi prefer herbal infusions among drinks.

The main material from which the Chukchi sew clothes and build homes is reindeer skins. Clothing is usually two layers. The outer and inner layers are warm fur.

One of the entertainments of the Chukchi is jokes and anecdotes. The Chukchi believe that laughter drives away evil spirits. The Chukchi's favorite sport is racing on dog sleds, leather boats and sleighs pulled by reindeer.

The Chukchi do not like to wash. Firstly, they believe that by washing themselves, they become defenseless against evil spirits, and secondly, they are afraid of freezing. The rare bathing procedures of the Chukchi boil down to rubbing themselves with seal fat and then removing it from the skin along with a layer of dirt.

And finally, the Yakuts. Yakutia or the Republic of Sakha is a more populated place and closer to civilization than Chukotka or the coast of the Kola Peninsula.

The Yakuts are very fond of dairy products, and not only from cows, but also from horses. The Yakuts hold kumiss, yogurt, and melted butter in special esteem. The Yakuts can drink it just like that. The Yakuts are very fond of venison, horse meat, planed meat and bear meat.

It is curious that the frost in Yakutia is not at all as bad as it seems. In fact, a 20-degree frost in St. Petersburg is much worse for heat-loving people than the -50°C usual for Yakutia. In such cold weather, Yakut children can easily run along the street and eat ice cream.

Yakuts are very hardworking and resilient. In haymaking they can work up to 24 hours a day. By the way, they really don’t like being called Yakuts and prefer to be called “Sakha”.

If you have a desire to visit the northern peoples of vast Russia, you can use it to contact travel companies represented in

Schoolchildren can easily answer the question “Where do the Chukchi live?” In the Far East there is Chukotka or the Chukotka Autonomous Okrug. But if we complicate the question a little: “Where do the Chukchi and Eskimos live?”, difficulties arise. There is no region of the same name; we need to find a more serious approach and understand the national intricacies. Are there differences between the Chukchi, Eskimos and Koryaks? Of course there are. All these are different nationalities, once tribes, having common roots and inhabiting similar territories. The regions in Russia where the Chukchi or Luoravetlans live are concentrated in the north. These are the Republic of Sakha, Koryak Autonomous Okrug and Chukotka Autonomous Okrug. Since ancient times, their tribes inhabited the extreme regions of Eastern Siberia. At first they were nomadic, but after the reindeer were tamed, they began to adapt a little to a sedentary lifestyle. They speak the Chukchi language, which has several dialects. The Luoravetlans or Chukchi (self-name) divided themselves into sea hunters living on the coast of the Arctic Ocean, and reindeer hunters of the tundra.

Some anthropologists classify the Eskimos as a Mongoloid race of Arctic origin. This nation lives in the state of Alaska (USA), in the northern regions of Canada, on the island of Greenland (Denmark) and quite a few (1,500 people) in Chukotka. In each country, Eskimos speak their own language: Greenlandic, Alaskan Inuit, and Canadian Eskimo. All of them are divided into different dialects. Who are the Chukchi and Koryak? The Luoravetlans first pushed back the Eskimo tribes, and then separated territorially from the Koryaks. Today, the Koryaks (a common people with the Chukchi) constitute the indigenous population of the autonomous district of the same name in the Kamchatka region in Russia. In total there are about 7,000 people. The Koryak language belongs to the Chukchi-Kamchatka group. The first mentions of the Koryaks are found in documents of the 16th century. People are described, some of whom were engaged in reindeer herding, and others in marine fishing.

Appearance

Where do the Chukchi live and what do they look like? The answer to the first part of the question is formulated above. More recently, scientists have proven the genetic relationship of the Chukchi and Indians. Indeed, their appearance has a lot in common. The Chukchi belong to a mixed Mongoloid race. They are similar to the inhabitants of Mongolia, China, and Korea, but are somewhat different.

The eye shape of Luoravetlan men is more horizontal than slanting. The cheekbones are not as wide as those of the Yakuts, and the skin color has a bronze tint. Women of this nationality are more similar in appearance to Mongoloids: wide cheekbones, wide noses with large nostrils. The hair color of both sexes is black. Men cut their hair short, women braid two braids and decorate them with beads. Married women wear bangs. Luoravetlan winter clothes are two-layer, most often sewn from fawn fur. Summer clothing consists of capes or jackets made of deer suede.

Character Traits

When drawing a psychological portrait of this nationality, they note the main feature - excessive nervous excitability. Luoravetlan are easily disturbed from a state of spiritual balance; they are very hot-tempered. Against this background, they have a tendency towards murder or suicide. For example, a relative can easily respond to the request of a seriously ill family member and kill him so that he does not suffer in agony. This nation is extremely independent and original. In any dispute or struggle they show unprecedented persistence.

At the same time, these people are very hospitable and good-natured, naive. They selflessly come to the aid of their neighbors and everyone in need. They take the concept of marital fidelity very lightly. Wives are rarely jealous of their husbands.

Living conditions

Where the Chukchi live (pictured below), there is a short polar summer, and the rest of the time is winter. To refer to the weather, residents use only two expressions: “there is weather” or “there is no weather.” This designation is an indicator of the hunt, that is, whether it will be successful or not. From time immemorial, the Chukchi have continued their fishing traditions. They love seal meat very much. A happy hunter catches three in one go, then his family with children (usually 5-6 of them) will be fed for several days.

Places for yarang families are most often chosen surrounded by hills so that there is more calmness. It is very cold inside, although the dwelling is lined length and breadth with skins. Usually there is a small fire in the middle, surrounded by round boulders. There is a hanging cauldron of food on it. The wife takes care of the housework, butchering carcasses, cooking, and salting meat. There are children near her. Together they collect plants in season. The husband is the breadwinner. This way of life has been preserved for many centuries. Sometimes such indigenous families do not go to the villages for months. Some children don't even have a birth certificate. Parents then have to prove that this is their child.

Why is the Chukchi the hero of jokes?

There is an opinion that Russians composed humorous stories about them out of fear and respect, a sense of superiority over themselves. Since the 18th century, when Cossack troops moved across endless Siberia and met the Luoravetlan tribes, rumors began to circulate about a warlike nation that was very difficult to surpass in battle.

The Chukchi taught their sons fearlessness and dexterity from childhood, raising them in Spartan conditions. In the harsh terrain where the Chukchi live, the future hunter must be sensitive, be able to endure any discomfort, sleep standing up, and not be afraid of pain. The favorite national wrestling takes place on a slippery sealskin spread, with sharp claws sticking out along the perimeter.

Militant reindeer herders

The Koryak population, which before the Chukchi became part of the Russian Empire, fled from the battlefield if they saw at least several dozen Luoravetlans. Even in other countries there were tales about militant reindeer herders who are not afraid of arrows, dodge them, catch them and launch them at the enemy with their hands. Women and children who were captured killed themselves to avoid being enslaved.

In battle, the Chukchi were merciless, accurately killing the enemy with arrows, the tips of which were smeared with poison. The government began to warn the Cossacks not to engage in battles with the Chukchi. At the next stage, they decided to bribe, persuade, and then solder the population (more so in Soviet times). And at the end of the 18th century. A fortress was built near the Angarka River. Fairs were periodically held near it to trade with reindeer herders in exchange. Luoravetlans were not allowed into their territory. Russian Cossacks have always been interested in where the Chukchi live and what they do.

Trade affairs

Reindeer herders paid tribute to the Russian Empire in the amount they could afford. Often she was not paid at all. With the beginning of peace negotiations and cooperation, the Russians brought syphilis to the Chukchi. They were now afraid of all representatives of the Caucasian race. For example, they did not have trade relations with the French and British simply because they were “white”. Business ties were established with Japan, a neighboring country. The Chukchi live where it is impossible to extract metal ores in the depths of the earth. Therefore, they actively bought protective armor, armor, other military uniforms and equipment, and metal products from the Japanese.

The Luoravetlans exchanged furs and other extracted goods for tobacco with the Americans. The skins of blue fox, marten, and whalebone were highly valued.

Chukchi today

Most of the Luoravetlans mixed with other nationalities. There are almost no purebred Chukchi left now. The “ineradicable people,” as they are often called, assimilated. At the same time, they preserve their occupation, culture, and way of life.

Many scientists are confident that the small indigenous ethnic group is threatened not by extinction, but by the social abyss in which they find themselves. Many children cannot read and write and do not go to school. The standard of living of the Luoravetlans is far from civilization, and they do not strive for it. The Chukchi live in harsh natural conditions and do not like having their own rules imposed on them. But when they find frozen Russians in the snow, they bring them to the yaranga. They say that they then put the guest under the skin along with his naked wife so that she can warm him up.

The northernmost region of the Far East is the Chukotka Autonomous Okrug. Its territory is home to several indigenous peoples who came there thousands of years ago. Most of all in Chukotka there are Chukchi themselves - about 15 thousand. For a long time, they roamed throughout the peninsula, herding deer, hunting whales and living in yarangas.
Now many reindeer herders and hunters have turned into housing and communal services workers, and yarangas and kayaks have been replaced by ordinary houses with heating.
Cucumbers for 600 rubles per kilogram and a dozen eggs for 200 – modern consumer realities in remote areas of Chukotka. Fur production is closed, as it does not fit into capitalism, and the extraction of venison, although still going on, is subsidized by the state - deer meat cannot compete even with expensive beef, which is brought from the “mainland”. It’s a similar story with the renovation of housing stock: it is not profitable for construction companies to take on repair contracts, since the lion’s share of the estimate is the cost of transporting materials and workers off-road. Young people leaving the villages, and serious problems with healthcare - the Soviet system collapsed, and a new one has not really been created.

The ancestors of the Chukchi appeared in the tundra before our era. Presumably, they came from the territory of Kamchatka and the current Magadan region, then moved through the Chukotka Peninsula towards the Bering Strait and stopped there.

Faced with the Eskimos, the Chukchi adopted their marine hunting trade, subsequently displacing them from the Chukotka Peninsula. At the turn of the millennium, the Chukchi learned reindeer husbandry from the nomads of the Tungus group - the Evens and Yukaghirs.

“Now it is no easier to get into the reindeer herders’ camps of Chukotka than in the time of Tan Bogoraz (the famous Russian ethnographer who described the life of the Chukchi at the beginning of the 20th century).
You can fly to Anadyr and then to national villages by plane. But then it’s very difficult to get from the village to a specific reindeer herding team at the right time,” explains Puya. Reindeer herders' camps are constantly moving, and over long distances. There are no roads to get to their camp sites: they have to travel on tracked all-terrain vehicles or snowmobiles, sometimes on reindeer and dog sleds. In addition, reindeer herders strictly observe the timing of migrations, the time of their rituals and holidays.

Vladimir Puya

Life of reindeer herders

But the Soviet government, which came to Chukotka in the 30s of the last century, was dissatisfied with the “uncontrolled” movement of people. The indigenous people were told where to build new – semi-permanent – ​​housing. This was done for the convenience of transporting goods by sea. They did exactly the same with the camps. At the same time, new jobs arose for indigenous residents, and hospitals, schools, and cultural centers appeared in the settlements. The Chukchi were taught writing. And the reindeer herders themselves lived almost better than all other Chukchi - until the 80s of the 20th century.

Now residents of Konergino send letters at the post office, shop in two stores (Nord and Katyusha), call “the mainland” from the only landline telephone in the entire village, sometimes go to the local cultural club, and use the medical outpatient clinic. However, the residential buildings in the village are in disrepair and are not subject to major repairs. “Firstly, they don’t give us much money, and secondly, due to the complex transport scheme, it is difficult to deliver materials to the village,” said the head of the settlement, Alexander Mylnikov, several years ago. According to him, if previously the housing stock in Konergino was repaired by utility workers, now they have neither building materials nor labor. “It is expensive to deliver construction materials to the village; the contractor spends about half of the allocated funds on transportation costs. The builders refuse, it is not profitable for them to work with us,” he complained.

About 330 people live in Konergino. Of these, there are about 70 children: most go to school. Fifty local residents work in housing and communal services, and the school, together with the kindergarten, employs 20 educators, teachers, nannies and cleaners. Young people do not stay in Konergino: school graduates go to study and work in other places. The depressive state of the village is illustrated by the situation with the traditional crafts for which the Konergins were famous.

“We no longer have marine hunting. According to capitalist rules, it is not profitable,” says Puya. “The fur farms closed, and the fur trade was quickly forgotten. In the 90s, fur production in Konergino collapsed.” All that remains is reindeer husbandry: in Soviet times and until the mid-2000s, while Roman Abramovich remained as governor of the Chukotka Autonomous Okrug, it was successful here.

There are 51 reindeer herders working in Konergino, of which 34 work in brigades in the tundra. According to Pui, reindeer herders' incomes are extremely low. “This is an unprofitable industry, there is not enough money for salaries. The state covers the lack of funds so that the salary is higher than the subsistence level, which in our case is 13 thousand. The reindeer farm that employs the workers pays them approximately 12.5 thousand. The state pays up to 20 thousand extra so that the reindeer herders don’t die of hunger,” complains Puya.

When asked why it is impossible to pay more, Puya replies that the cost of producing venison on different farms varies from 500 to 700 rubles per kilogram. And wholesale prices for beef and pork, which are imported “from the mainland,” start at 200 rubles. The Chukchi cannot sell meat for 800-900 rubles and are forced to set the price at 300 rubles - at a loss. “There is no point in capitalist development of this industry,” says Puya. “But this is the last thing left in the national villages.”

Evgeniy Kaipanau, a 36-year-old Chukchi, was born in Lorino into the family of the most respected whaler. “Lorino” (in Chukchi – “Lauren”) is translated from Chukchi as “found camp”. The settlement stands on the shore of Mechigmenskaya Bay of the Bering Sea. Several hundred kilometers away are the American islands of Krusenstern and St. Lawrence; Alaska is also very close. But planes fly to Anadyr once every two weeks - and only if the weather is good. Lorino is covered from the north by hills, so there are more windless days here than in neighboring villages. True, despite relatively good weather conditions, in the 90s almost all Russian residents left Lorino, and since then only Chukchi have lived there - about 1,500 people.

The houses in Lorino are rickety wooden buildings with peeling walls and faded paint. In the center of the village there are several cottages built by Turkish workers - insulated buildings with cold water, which in Lorino is considered a privilege (if you run cold water through ordinary pipes, it will freeze in winter). There is hot water throughout the settlement, because the local boiler house operates all year round. But there is no hospital or clinic here - for several years now people have been sent for medical care by air ambulance or on all-terrain vehicles.

Lorino is famous for its marine mammal hunting. It’s not for nothing that the documentary film “Whaler” was filmed here in 2008, which received the TEFI prize. Hunting sea animals is still an important activity for local residents. Whalers not only feed their families or earn money by selling meat to the local trapping community, they also honor the traditions of their ancestors.

Since childhood, Kaipanau knew how to properly slaughter walruses, catch fish and whales, and walk in the tundra. But after school he went to Anadyr to study first as an artist and then as a choreographer. Until 2005, while living in Lorino, he often went on tour to Anadyr or Moscow to perform with national ensembles. Due to constant travel, climate change and flights, Kaipanau decided to finally move to Moscow. There he got married, his daughter was nine months old. “I try to instill my creativity and culture in my wife,” says Evgeniy. “Although many things seemed wild to her before, especially when she found out the conditions in which my people live. I instill traditions and customs in my daughter, for example, showing national clothes. I want her to know that she is a hereditary Chukchi.”

Evgeny now rarely appears in Chukotka: he tours and represents the Chukchi culture around the world together with his ensemble “Nomad”. In the ethnopark “Nomad” of the same name near Moscow, where Kaipanau works, he conducts thematic excursions and shows documentaries about Chukotka, including Vladimir Pui.

But living far from his homeland does not prevent him from knowing about many things happening in Lorino: his mother remains there, she works in the city administration. Thus, he is sure that young people are drawn to those traditions that are being lost in other regions of the country. “Culture, language, hunting skill. Young people in Chukotka, including young people from our village, are learning to catch whales. Our people live with this all the time,” says Kaipanau.

In the summer season, the Chukchi hunted whales and walruses, and in the winter season, they hunted seals. They hunted with harpoons, knives and spears. Whales and walruses were hunted together, but seals were hunted individually. The Chukchi caught fish with nets made of whale and deer tendons or leather belts, nets and bits. In winter - in an ice hole, in summer - from the shore or from kayaks. In addition, until the beginning of the 19th century, bears and wolves, rams and moose, wolverines, foxes and arctic foxes were hunted with bows, spears and traps. Waterfowl were killed with a throwing weapon (bola) and darts with a throwing plank. From the second half of the 19th century, guns began to be used, and then whaling firearms.

Products that are imported from the mainland cost a lot of money in the village. “They bring “golden” eggs for 200 rubles. I’m generally silent about grapes,” adds Kaipanau. Prices reflect the sad socio-economic situation in Lorino. There are few places in the settlement where one can show professionalism and university skills. “But the situation of the people is, in principle, normal,” the interlocutor immediately clarifies. “After Abramovich’s arrival (from 2001 to 2008), things got much better: more jobs appeared, houses were rebuilt, and first aid stations were established.” Kaipanau recalls how whalers he knew “came, took the governor’s motor boats for free and left.” “Now they live and enjoy,” he says. The federal authorities, according to him, also help the Chukchi, but not very actively.

Kaipanau has a dream. He wants to create educational ethnic centers in Chukotka, where indigenous peoples could relearn their culture: build kayaks and yarangas, embroider, sing, dance.
“In the ethnopark, many visitors consider the Chukchi to be an uneducated and backward people; They think that they don’t wash and constantly say “however.” They even sometimes tell me that I am not a real Chukchi. But we are real people.”

Every morning, Natalya, a 45-year-old resident of the village of Sireniki (who asked that her last name not be used), wakes up at 8 a.m. to go to work at the local school. She is a watchman and technical worker.
Sireniki, where Natalya has lived for 28 years, is located in the Providensky urban district of Chukotka, on the shores of the Bering Sea. The first Eskimo settlement appeared here about three thousand years ago, and in the vicinity of the village remains of the dwellings of ancient people are still found. In the 60s of the last century, the Chukchi joined the indigenous people. Therefore, the village has two names: from Ekimo it is translated as “Valley of the Sun”, and from Chukchi – “Rocky Terrain”.
Sireniki is surrounded by hills, and it is difficult to get here, especially in winter - only by snowmobile or helicopter. From spring to autumn, sea vessels come here. From above, the village looks like a box of colorful candies: green, blue and red cottages, an administration building, a post office, a kindergarten and an outpatient clinic. Previously, there were many dilapidated wooden houses in Sireniki, but a lot has changed, says Natalya, with the arrival of Abramovich. “My husband and I used to live in a house with stove heating; we had to wash dishes outside. Then Valera fell ill with tuberculosis, and his attending physician helped us get a new cottage due to his illness. Now we have a European-quality renovation.”

Clothing and food

The shepherd always had to protect the number of deer, so livestock breeders and families ate vegetarian food in the summer, and if they ate deer, then it was completely, right down to the antlers and hooves. They preferred boiled meat, but often ate it raw: the shepherds in the herd simply did not have time to cook. The sedentary Chukchi ate the meat of walruses, which were previously killed in huge quantities.

How do they live in Sireniki?

Dome

The woman knows little about production, salaries and investments in the region, but often repeats: “The Dome helps us.” The fact is that the Canadian company that owns the deposit created a Social Development Fund back in 2009; it allocates money for socially significant projects. At least a third of the budget goes to support the indigenous peoples of the Autonomous Okrug. For example, Kupol helped publish a dictionary of the Chukchi language, opened courses in indigenous languages, and built a school for 65 children and a kindergarten for 32 in Sireniki.

“My Valera also received a grant,” says Natalya. – Two years ago, Kupol allocated him 1.5 million rubles for a huge 20-ton freezer. After all, the whalers will get the animal, there is a lot of meat - it will spoil. And now this camera is a lifesaver. With the remaining money, my husband and his colleagues bought tools to build kayaks.”

Natalya, a Chukchi and hereditary reindeer herder, believes that the national culture is now being revived. He says that every Tuesday and Friday the local village club holds rehearsals for the Northern Lights ensemble; courses of Chukchi and other languages ​​are opening (albeit in the regional center - Anadyr); competitions like the Governor's Cup or the Barents Sea regatta are held. “And this year our ensemble is invited to a grand event - an international festival! Five people will fly to the dance program. It will all be in Alaska, she will pay for the flight and accommodation,” says the woman. She admits that the Russian state also supports national culture, but she mentions the Dome much more often. Natalya does not know of a domestic fund that would finance the peoples of Chukotka.

Another key issue is healthcare. In Chukotka, as in other northern regions, says Nina Veisalova, a representative of the Association of Small Indigenous Peoples of the North, Siberia and the Far East (AMKNSS and FERF), respiratory diseases are very common. But, according to available information, tuberculosis dispensaries are closing in ethnic villages. There are many cancer patients. The previously existing health care system ensured the identification, observation and treatment of sick people from among small peoples, which was enshrined in law. Unfortunately, such a scheme does not work today. The authorities do not answer the question about the closure of tuberculosis dispensaries, but only report that in every district and settlement of Chukotka hospitals, medical outpatient clinics and medical and obstetric centers have been preserved.

There is a stereotype in Russian society: the Chukchi people drank themselves to death after the “white man” came to the territory of Chukotka – that is, since the beginning of the last century. The Chukchi never drank alcohol, their body does not produce an enzyme that breaks down alcohol, and because of this, the effect of alcohol on their health is more detrimental than that of other peoples. But according to Evgeniy Kaipanau, the level of the problem is greatly overestimated. “With alcohol [among the Chukchi], everything is the same as everywhere else. But they drink less than anywhere else,” he says. At the same time, says Kaipanau, the Chukchi actually did not have an enzyme that breaks down alcohol in the past. “Now, although the enzyme has been developed, people still do not drink as the legends say,” sums up the Chukchi.

Kaipanau’s opinion is supported by Doctor of Medical Sciences GNICP Irina Samorodskaya, one of the authors of the report “Mortality and the share of deaths in economically active age from causes related to alcohol (drugs), MI and IHD from all deaths aged 15-72 years” for 2013. According to Rosstat, the document says, the highest mortality rate from alcohol-related causes is indeed in the Chukotka Autonomous Okrug - 268 people per 100 thousand. But these data, Samorodskaya emphasizes, apply to the entire population of the district. “Yes, the indigenous population of those territories are the Chukchi, but they are not the only ones who live there,” she explains. In addition, according to Samorodskaya, Chukotka is higher in all mortality indicators than other regions - and this is not only alcohol mortality, but also other external causes. “It is now impossible to say that it was the Chukchi who died from alcohol, this is how the system works. First, if people do not want an alcohol-related cause of death on their deceased relative's death certificate, it will not be listed. Secondly, the vast majority of deaths occur at home. And there, death certificates are often filled out by a local doctor or even a paramedic, which is why other reasons may be indicated in the documents - it’s easier to write that way.”

Finally, another serious problem in the region, according to Veisalova, is the relationship between industrial companies and the indigenous local population. “People come like conquerors, disturbing the peace and quiet of the local residents. I think there should be regulations on the interaction between companies and peoples,” she says.

Language and religion

The Chukchi have long believed that the world is divided into upper, middle and lower. At the same time, the upper world (“cloud land”) is inhabited by the “upper people” (in Chukchi - gyrgorramkyn), or “people of the dawn” (tnargy-ramkyn), and the supreme deity among the Chukchi does not play a serious role. The Chukchi believed that their soul was immortal, they believed in reincarnation, and shamanism was widespread among them. Both men and women could be shamans, but among the Chukchi the shamans of the “transformed sex” were considered especially powerful - men who acted as housewives, and women who adopted the clothes, activities and habits of men.

Time and the Chukchi themselves will draw all the conclusions.

Chukchi or luoravetlany(self-name - This, oravethis) - a small indigenous people of the extreme northeast of Asia, scattered over a vast territory from the Bering Sea to the Indigirka River and from the Arctic Ocean to the Anadyr and Anyuya rivers. The number according to the All-Russian Population Census of 2002 is 15,767 people, according to the All-Russian Population Census of 2010 - 15,908 people.

Number and settlement

Number of Chukchi in Russia:

Number of Chukchi in populated areas (2002)

village Srednie Pakhachi 401

Origin

Their name, which the Russians, Yakuts and Evens call them, was adapted in the 17th century. Russian explorers Chukchi word chauchu[ʧawʧəw] (rich in deer), which is the name the Chukchi reindeer breeders call themselves in contrast to the coastal Chukchi - dog breeders - ankalyn(seaside, Pomors - from Anki(sea)). Self-name - oravethis(people, singular oravet'ien) or This [ɬəɣʔoráwətɬʔǝt[ ɬəɣʔoráwətɬʔǝn] - in the Russian program luoravetlan). The neighbors of the Chukchi are the Yukaghirs, Evens, Yakuts and Eskimos (on the shores of the Bering Strait).

The mixed type (Asian-American) is confirmed by some legends, myths and differences in the peculiarities of life of the reindeer and coastal Chukchi: the latter, for example, have an American-style dog harness. The final solution to the question of ethnographic origin depends on a comparative study of the Chukchi language and the languages ​​of nearby American peoples. One of the language experts, V. Bogoraz, found it closely related not only to the language of the Koryaks and Itelmens, but also to the language of the Eskimos. Until very recently, based on their language, the Chukchi were classified as Paleo-Asians, that is, a group of marginal peoples of Asia, whose languages ​​stand completely apart from all other linguistic groups of the Asian continent, pushed out in very distant times from the middle of the continent to the northeastern outskirts.

Anthropology

Story

Voluntary death is common among the Chukchi. A person who wants to die declares this to a friend or relative, and he must fulfill his request... I know of two dozen cases of voluntary death... [So] one of those who arrived after visiting a Russian barracks felt pain in his stomach. At night the pain intensified so much that he demanded to be killed. His companions fulfilled his wish.

Anticipating many speculations, the ethnographer writes:

The reason for the voluntary death of old people is not the lack of good attitude towards them on the part of relatives, but rather the difficult conditions of their life. These conditions make life completely unbearable for anyone who is unable to take care of themselves. Not only the elderly resort to voluntary death, but also those suffering from some incurable disease. The number of such patients dying a voluntary death is no less than the number of old people.

Folklore

The Chukchi have a rich oral folk art, which is also expressed in the art of stone bone. The main genres of folklore: myths, fairy tales, historical legends, tales and everyday stories. One of the main characters was a raven - Kurkyl, cultural hero. Many legends and fairy tales have been preserved, such as “Keeper of the Fire”, “Love”, “When do the whales leave?”, “God and the Boy”. Let's give an example of the latter:

One family lived in the tundra: a father, a mother, and two children, a boy and a girl. The boy herded the reindeer, and the girl helped her mother with housework. One morning, the father woke up his daughter and ordered her to light a fire and make tea. The girl came out of the canopy, and God caught her and ate her, and then ate her father and mother. The boy returned from the herd. Before entering the yaranga, I looked through the hole to see what was going on there. And he sees God sitting on an extinguished fireplace and playing in the ashes. The boy shouted to him: “Hey, what are you doing?” - Nothing, come here. A boy entered the yaranga and they began to play. The boy plays, and he looks around, looking for his relatives. He understood everything and said to God: “Play alone, I’ll go to the wind!” He ran out of the yaranga. He untied the two most evil dogs and ran with them into the forest. He climbed a tree and tied the dogs under the tree. God played and played, he wanted to eat and went to look for the boy. He goes and sniffs the trail. I reached the tree. He wanted to climb a tree, but the dogs caught him, tore him into pieces and ate him. And the boy came home with his herd and became the owner.

Historical legends have preserved stories of wars with neighboring Eskimo tribes.

Folk dancing

Despite the difficult living conditions, the people also found time for holidays, where the tambourine was not only a ritual, but also simply a musical instrument, the tunes of which were passed on from generation to generation. Archaeological evidence suggests that dances existed among the ancestors of the Chukchi back in the 1st millennium BC. e. This is evidenced by petroglyphs discovered beyond the Arctic Circle in Chukotka and studied by archaeologist N. N. Dikov.

A striking example of ritual dances was the celebration of the “First Slaughter of the Deer”:

After the meal, all the tambourines belonging to the family, hanging on the poles of the threshold behind a curtain of raw skins, are removed, and the ritual begins. The tambourines are played by all family members in turn for the rest of the day. When all the adults finish, children take their place and, in turn, continue to beat the tambourines. While playing the tambourines, many adults call upon “spirits” and try to induce them to enter their body….

Imitative dances were also common, reflecting the habits of animals and birds: “Crane”, “Crane looks for food”, “Flight of the crane”, “Crane looks around”, “Swan”, “Seagull Dance”, “Raven”, “Bull (deer) fight )", "Dance of the Ducks", "Bullfight during the Rut", "Looking Out", "Running of the Deer".

Trade dances played a special role as a type of group marriage, as V. G. Bogoraz writes, they served on the one hand as a new connection between families, on the other hand, old family ties were strengthened.

Language, writing and literature

See also

• Association of Indigenous Peoples of the North, Siberia and the Far East of the Russian Federation

Notes

1. Official website of the 2010 All-Russian Population Census. Information materials on the final results of the 2010 All-Russian Population Census
2. All-Russian Population Census 2002. Archived from the original on August 21, 2011. Retrieved December 24, 2009.
3. 
4. [http://std.gmcrosstata.ru/webapi/opendatabase?id=vpn2002_pert Microdatabase of the 2002 All-Russian Population Census
5. V. G. Bogoraz. Chukchi. Part 1. Leningrad 1934 p.3
6. MONGOLID RACE
7. Chukchi letter
8. Yakut army
9. Description of haplogroup N1c1-M178
10. TSB (2nd edition)
11. Dishes from Chukchi cuisine
12. Food for northern lovers
13. Chukchi Sailor
14. V. G. Bogoraz. Chukchi. Part 1. Leningrad 1934 pp. 106-107
15. Ibid pp. 107-108
16. Chukchi Tales and Legends
17. Ethnography of Kamchatka
18. Chukchi, songs and dances
19. also found name seaside Chukchi
20. See also: N. N. Cheboksarov, N. I. Cheboksarova. Peoples, races, cultures. M.: Nauka 1971
21. V. G. Bogoraz. Chukchi and religion. Glavsemorputi L., 1939 p.76
22. Folklore sector
23. Ibid page 95

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