Small Peoples of Russia. Koryaks. Koryaks - the indigenous population of Kamchatka Clothing, housing, home crafts
Hololo is a collection of ancient customs, dances and songs of the Koryaks. They prepare for this holiday all year long! Northern aborigines are a working people: there is almost no time to relax and have fun.
Traditionally, Hololo is celebrated at the end of autumn, when the Koryaks end their long hunting and fishing season. Hololo is, one might say, the Koryak Thanksgiving Day. And the aborigines thank nature and the gods for the fish they caught, for the animals they hunted, for the mushrooms and berries they collected - for something with which they can survive the long and cold winter.
This holiday is also called the Day of the sea animal - the seal. The animal on Hololo must be hunted by a young hunter. At the sacred fire, a purification ritual is performed over the seal - the Koryaks seem to ask for forgiveness for the murder. They respect this animal, without which it would be very difficult to live in winter: the seal is both nutritious meat and fat, which can be used not only for food, but also for lighting the home, as well as for heating.
Tour cost for a group of 4 people:
39,000 rubles
Duration:
6 days / 5 nights
Tour description:
Day 1 - Arrival in Kamchatka
Arrival in Kamchatka at the airport in Elizovo. Meeting with a guide. Transfer to Paratunka village. Accommodation at a recreation center. Acclimatization rest. Swimming in an open-air thermal pool.
Day 2 - Ethnographic excursion to the national camp, visiting the Pacific Ocean
Breakfast. Departure from the hotel to the national camp. A tour of the camp, where you will get acquainted with the culture of the local aborigines, dances and songs of the peoples of Kamchatka. Photo session in national costumes and hot lunch (venison shurpa). Next we move to the Pacific coast. Walk along the coast. Transfer to the hotel. Accommodation. Rest.
Day 3 - City tour; Museum of Local Lore; watching sea lions
Breakfast. Transfer to Petropavlovsk-Kamchatsky. City tour. Visit to the Local Lore Museum. Descent to Mokhovaya Bay. Observation of sea lions. Return to the recreation center. Rest.
Sea lions, they are also sea lions - one of the most amazing animals on the planet. They are found only on the northern coasts of the Pacific Ocean. For more than 20 years, sea lions have been returning to the pier in Mokhovaya Bay, choosing it for rest. This landmark of Petropavlovsk-Kamchatsky is a real miracle of nature, which arouses interest among both residents and guests of the regional center. It is believed that there are only two places in the world where sea lions have established rookeries within the city, close to people. This is Petropavlovsk-Kamchatsky and the American city of Seattle.
Day 4 - Visit to the Koryak ritual holiday "Hololo"
Breakfast. Transfer to Petropavlovsk-Kamchatsky. The holiday is a concentration of ancient customs, ritual dances, songs, where you can taste original Koryak dishes, see festive clothes, hear beautiful tambourine playing, and take part in national competitions in strength, agility and prowess.
Day 5 - Jeep tour to the wild thermal springs "Karymshinskie".
Breakfast. Departure and hotels to the Karymshinsky springs. A wonderful adventure awaits you, combining a small dose of extreme sports and the relaxing warmth of the springs.
The route passes through a creek in the area of the Vilyuchinsky volcano. Along the route you will be able to admire the surrounding mountains and mountain rivers. You will plunge into unique thermal springs that remain hot all year round, and in which you can swim comfortably even in severe frost! Lunch, hot tea. Return to the recreation center.
Day 6 - Departure
Breakfast. Departure from the recreation center. Transfer to Yelizovo. Visit to the fish market. Airport transfer. Departure.
Attention! The company reserves the right to make changes to the route (sequence of days) while maintaining the excursion program!
Place of residence- Koryak Autonomous Okrug, Kamchatka Region.
Language- Chukchi-Kamchatka family of languages.
Self-name; resettlement By the beginning of contact with the Russians in the 18th century, the Koryaks were divided into nomadic people (self-name chav'chu- "reindeer herder") and sedentary ( nomylyo- “residents”, “villagers”), in turn subdivided into several separate groups: Karagintsy ( karan'ynylyo), boys ( poytilyo), Kamenets ( vaykynelyo) etc. Nomadic people settled in the interior regions of Kamchatka and on the adjacent mainland, sedentary (coastal) people settled on the eastern and western coasts of Kamchatka, as well as in the area of Penzhinskaya Bay and the Taigonos Peninsula.
Writing has existed since 1931 on a Latin, and since 1936 on a Russian graphic basis.
Crafts, crafts and labor tools, means of transportation. The nomadic Koryaks - Chavchuvens - are characterized by large-scale reindeer herding with a herd size of 400 to 2000 heads. During the year, they made four main migrations: in the spring (before calving) - to moss pastures, in the summer - to places where there are fewer midges (mosquitoes, midges, etc.), in the autumn - closer to the camps where the reindeer were slaughtered, and in the winter - short migrations near the camps. The main tools of the shepherds were a staff, a lasso ( chav'at) - a long rope with a loop for catching deer, as well as a boomerang-shaped stick (curved in a special way and, after being thrown, returned to the shepherd), with the help of which the stray part of the herd was collected. In winter, the Chavchuvens hunted fur-bearing animals.
The economy of the Nymyl-sedentary Koryaks combined sea hunting, fishing, land hunting and gathering.
Marine hunting is the main occupation of the inhabitants of Penzhinskaya Bay (Itkans, Parents and Kamenets). He also played an important role among the Apukins and Karagins, and to a lesser extent among the Palans. Hunting for sea animals in the spring was individual, and in the fall - collective, began in late May - early June and lasted until October. The main weapons were the harpoon ( v'emek) and networks. Traveled on leather kayaks ( kultaytvyyt- “a boat made of bearded seal skins”) and single-seater kayak boats ( mytyv). They caught bearded seals, seals, akiba, spotted seals, and lionfish. Until the middle of the 19th century, the sedentary Koryaks of the Penzhina Bay hunted cetaceans. The Apukin and Karagin people were engaged in hunting walruses.
By the end of the 19th century, as a result of the extermination of whales and walruses by American whalers, the harvest of these animals declined, and fishing began to play a primary role in the economy. From spring to autumn, huge schools of salmon fish flowed from the sea into the rivers of the eastern coast of Kamchatka: char, sockeye salmon, coho salmon, and trout; in February - March, smelt and navaga entered the bays; in April - May, the waters off the coast were “boiling” with herring that had come to spawn. To catch fish, they used locks, set-type and net-type nets, fishing rods and hooks on a long strap, reminiscent of a harpoon. Fishing was supplemented by hunting birds, ungulates and fur-bearing animals, and collecting wild berries and edible roots. Among the hunting tools, traps, crossbows, nets, pressure-type traps (the alert is broken, and the log crushes the animal), scoops and the like were common, and from the end of the 18th century they began to use firearms.
Karagins and Palans mastered vegetable gardening and cattle breeding.
Dwellings. The nomadic Koryaks lived in summer and winter in portable frame yarangas ( yayana), the basis of which consisted of three poles 3.5–5 meters high, placed in the form of a tripod and tied at the top with a belt. Around them, in the lower part of the yaranga, forming an irregular circle with a diameter of 4–10 meters, low tripods were strengthened, tied with a belt and connected by transverse crossbars. The upper conical part of the yaranga consisted of inclined poles resting on transverse crossbars, the tops of tripods and the upper ends of three main poles. A tire made of sheared or worn deer skins was pulled over the frame of the yaranga, with the fur facing out. Inside, fur sleeping curtains were tied to additional poles along the walls ( yoena), shaped like a box turned upside down, 1.3–1.5 meters high, 2–4 meters long, 1.3–2 meters wide. The number of canopies was determined by the number of married couples living in the yaranga. The floor under the canopy was covered with willow or cedar branches and deer skins.
Among the sedentary Koryaks, the predominant type of dwelling was the half-dugout ( lymgyyan, yayana) up to 15 meters long, up to 12 meters wide and up to 7 meters high. During its construction, eight vertical pillars were dug into a round hole 1–1.5 meters deep around the circumference and four in the center. Between the outer pillars, two rows of logs sawn lengthwise were driven in, forming the walls of the dwelling, fastened at the top with transverse beams. From the square frame connecting the four central pillars and forming the upper entrance and smoke hole, the blocks of the octagonal roof ran to the upper transverse beams of the walls. To protect against snow drifts, the Koryaks of the west coast built a funnel-shaped bell of poles and blocks around the hole, and the Koryaks of the east coast built a barrier of rods or mats. A corridor sunk into the ground with a flat roof was attached to one of the walls facing the sea. The walls, roof and corridor of the dwelling, caulked with dry grass or moss, were covered with earth on top. The hearth, consisting of two oblong stones, was located at a distance of 50 centimeters from the central log with notches, along which in winter they entered the dwelling through the upper hole. During the fishing season, the entrance was a side corridor. Inside such a dugout, on the side opposite the corridor, a platform was installed for receiving guests. Sleeping curtains made from worn-out deer skins or worn-out fur clothing were hung along the side walls.
At the beginning of the 19th century, under the influence of Russian settlers, log huts appeared among the Palans, Karagins, Apukins and Koryaks on the northwestern coast of the Sea of Okhotsk. By the end of the 19th century, the Karagins and partly the Palans began to build above-ground dwellings of the Yakut type (balagan), in which the windows were covered with the intestines of sea animals or bears. An iron or brick stove with a chimney was installed in the center of such dwellings, and wooden bunks were built along the walls.
Cloth. All groups of Koryak clothing had a closed cut. The Chavchuvens usually sewed it from deer skins, while the Primorye people used, along with deer skins, the skins of sea animals. The decoration was the fur of dogs and fur-bearing animals. In winter they wore double clothing (with fur inside and out), in summer - single clothing. The "all-weather" men's set consisted of a fur shirt with a hood and bib, fur pants, a headdress and shoes. The outer trousers were made from thin reindeer skin or reindeer kamus, the lower and summer trousers were made from rovduga or leather cut from an old yaranga tire. Until the end of the 19th century, coastal Koryak hunters wore pants made of seal skins during the fishing season.
To protect the kukhlyanka from the snow, they wore a wide shirt - kamleika - with a hood made of rovduga or fabric, which was also worn in the summer in dry weather. For rainy weather, a kamleika made of rovduga, treated with urine and smoked with smoke, was used.
Winter and summer men's shoes are shoe-shaped with a long (knee-length) or short (ankle-length) shaft. The winter one was made from reindeer kamus with the fur facing out, the summer one was made from thin deer, dog, seal or seal skins, rovduga or waterproof smoked deer skin with trimmed pile. The sole was made from bearded seal skin, walrus skin, and deer brushes (part of the skin with long hair from a deer’s leg above the hoof).
A men's fur headdress - a bonnet-shaped malakhai with earmuffs - was worn in winter and summer. The set of winter men's clothing included double or single mittens ( Lilith) from reindeer camus.
Women sewed fur double jumpsuits that reached their knees. For the lower overalls, the Chavchuvenkas selected plain, thin skins of young ones; for the upper overalls, they preferred variegated ones. Among the coastal Koryak women, alternating white and dark stripes of reindeer camus and fur mosaics predominate in their clothing. Summer overalls were made from smoked deer or rovduga skin and decorated with strips of red fabric inserted into the seams. Over overalls, women wore a double or single kukhlyanka, similar to men's, in winter, and in spring, summer and autumn - a gagaglya fur shirt ( kagav'len) with fur inside, much longer than the male kukhlyanka. The front and back of the eiderdown were decorated with fringes made of thin straps, pendants made of dyed seal fur, and beads. There were no special women's headdresses. During migrations, Koryak women wore men's malakhai. Women's shoes were decorated with an applique of thin white leather from the necks of dogs, but in cut and materials they were identical to men's shoes. In winter, women wore fur double mittens.
Until the age of five or six, the child was sewn overalls with a hood ( kalny'ykei, kakei): in winter - double, and in summer - single. The sleeves and legs of the overalls were sewn up, and after the child began to walk, fur or fur shoes were sewn to the legs. In the clothing of five- and six-year-old children, its purpose based on gender differences was already clearly visible.
Food. The reindeer Koryaks ate reindeer meat, most often boiled, and also consumed willow bark and seaweed. Coastal residents ate the meat of sea animals and fish. Since the 18th century, purchased products have appeared: flour, rice, crackers, bread and tea. Flour porridge was cooked in water, deer or seal blood, and rice porridge was eaten with seal or deer fat.
Social life, power, marriage, family. The basis of social life was large patriarchal (from lat. pater- "father", arche- “power”) a family community that united close, and in the case of reindeer, sometimes even distant relatives on the paternal side. At its head was the oldest man. The marriage was preceded by a probationary period for the groom to work on the farm of his future father-in-law. After it was over, the so-called “grabbing” ritual followed (the groom had to catch the fleeing bride and touch her body). This gave the right to marriage. The transition to the husband's house was accompanied by rituals of introducing the wife to the hearth and family cult. Until the beginning of the twentieth century, the customs of levirate (from lat. levir- “brother-in-law, brother of the husband”): if the older brother died, the younger one had to marry his wife and take care of her and her children, as well as sororate (from lat. soror- "sister"): a widower must marry the sister of his deceased wife.
A typical coastal Koryak settlement united several related families. There were production associations, including canoe associations (using one canoe), the core of which was a large patriarchal family. Other relatives who were engaged in fishing were grouped around her.
The reindeer herders' camp, whose head owned most of the reindeer herd and led not only economic but also social life, numbered from two to six yarangas. Within the camp, connections were based on joint herding of reindeer, cemented by kinship and marriage ties, and supported by ancient traditions and rituals. Starting from the 18th century, among the nomadic Koryaks, property division (stratification), caused by the development of private ownership of reindeer, led to the emergence of poor farm laborers who may not have been related to other inhabitants of the camp.
At the beginning of the twentieth century, the destruction of patriarchal-communal relations among the settled Koryaks occurred. This was caused by the transition to individual types of economic activity: hunting of small sea animals, fur hunting, and fishing.
Holidays, rituals. The main rituals and holidays of the sedentary Koryaks of the 19th and early 20th centuries were dedicated to the fishing of sea animals. Their main moments are the ceremonial meeting and farewell of the hunted animals (whales, killer whales, etc.). After the ritual was performed, the skins, noses, and paws of the killed animals replenished the family “guardians.”
The main autumn holiday of the nomadic Koryaks Koyanaitatyk- “Drive the reindeer” - was organized after the herds returned from the summer pastures. After the winter solstice, reindeer herders celebrated the “return of the sun.” On this day, they competed in reindeer sled racing, wrestling, running with sticks, throwing a lasso at a target moving in a circle, and climbing an icy pole.
The Koryaks also developed life cycle rituals that accompanied weddings, the birth of children, and funerals.
To protect against disease and death, they turned to shamans, performed various sacrifices, and wore amulets. Premature death was considered the machinations of evil spirits, ideas about which were reflected in funeral and memorial rituals. Funeral clothes were prepared during life, but they were left unfinished, fearing that those who had ready-made clothes would die earlier. It was finished off with a large, ugly seam while the deceased was in the home. At this time, sleeping was strictly prohibited. The main method of burial is burning on a cedar dwarf bonfire. With the deceased, his personal belongings, basic necessities, bow and arrows, food, and gifts to previously deceased relatives were placed on the fire. Among the coastal Koryaks of the southern groups, baptized back in the 18th century, the Orthodox funeral and memorial rites were intertwined with traditional customs: burning the dead, making funeral clothes, treating the dead as if they were alive.
Folklore, musical instruments. The main genres of narrative folklore of the Koryaks are myths and fairy tales ( it was blazing), historical stories and legends ( panenatvo), as well as conspiracies, riddles, songs. The most widely represented myths and tales about Kuikynyaku (Kutkynyaku) - Crow. He appears both as a creator and as a trickster-prankster. Tales about animals are popular. The characters in them most often are mice, bears, dogs, fish, and sea animals. Historical narratives reflect real events of the past (wars of the Koryaks with, with, intertribal clashes). Traces of borrowing from other peoples (Russians) are noticeable in folklore.
The music is represented by singing, recitatives, throat wheezing while inhaling and exhaling. Lyrical songs include “name song” and “ancestral song”, reproducing local and family tunes.
The common Koryak name for musical instruments is g'eynechg'yn. The same word also denotes a wind instrument similar to an oboe, with a squeaker made of feathers and a bell made of birch bark, as well as a flute made from the hogweed plant with an outer slit without playing holes, and a squeaker made of bird feathers, and a trumpet made of birch bark. Also characteristic are a plate-shaped jew's harp and a round tambourine with a flat shell and an internal cross-shaped handle with vertebrae on a bracket on the inside of the shell.
Modern cultural life. In schools, children learn their native language. An art school has been opened in the village of Palana. At the House of Culture there is a folklore group, a Koryak language group and a national dance group "Veyem" ("River"). Local television and radio broadcast programs in the Koryak language.
To protect the interests of the indigenous residents of the district, the public organization “Indigenous Peoples of the North of the Koryak Autonomous Okrug” was formed; there are its primary cells in all ethnic villages, as well as in the Tigil and Karaginsky regions. In the Koryak Autonomous Okrug, laws are being adopted that should help preserve and revive the national way of life and traditional forms of economic management.
About the Alutorians. As a special ethnographic group of Koryaks, the Alyutors, Olyutors, and Alyutors (in Koryak and Chukchi - alutalu, eluthalu). In Russian sources they are mentioned for the first time since the beginning of the 18th century as a special people. The 1989 census identified them as an independent people.
Named after the village of Alyut, according to another version - from the Eskimo alutora- "enchanted place." Self-name - nomulyu, the same as among various groups of coastal Koryaks.
Number of people: 3500. They live mainly in the eastern part of the Koryak Autonomous Okrug - in villages along the coast of the Bering Sea, from Korfu Bay in the north to the village of Tymlat in the south, and along the middle reaches of the Vivnik River, as well as on the western coast of Kamchatka, in the village of Rekkinniki. They speak the Alyutor dialect, which is close to the southern branch of the coastal Koryak dialects. Some linguists consider the Alyutor dialect as an independent language. In terms of the type of farming and traditional culture, the Alyutor people are very close to the coastal Koryaks: they were also engaged in marine hunting, including hunting cetaceans and walruses, fishing, gathering, hunting, and, since the 19th century, reindeer herding. Reindeer were exchanged for marine products and essential goods, reindeer transport was used during migrations (dog sleds - for everyday household needs, when inspecting traps and traps during the hunting period).
The Alyutor people had housing and clothing similar to the Koryak ones; one of the features of the latter was waterproof kamleykas made from walrus intestines; The Alyutor people were also distinguished by the habit of sewing trousers made of reindeer kamus to their winter trunks.
The beliefs and rituals of the Alyutors were not much different from the Koryaks. Christianity, which had been spreading among them since the beginning of the 18th century, was not accepted by them. The Alyutor people continue to preserve a number of local ethnographic features to this day.
In March 2000, by decree of the Government of the Russian Federation, they were included in the Unified List of Indigenous Minorities of the Russian Federation.
Introduction
Translated from English, folklore means “folk wisdom.” Folklore is an artistic culture created and preserved by people since ancient times. Folklore embodies not only the artistic, but also the moral and political consciousness of the people; it is closely connected with its material culture.
Centuries and millennia change. The way of life, morals and customs of peoples are changing. But what remains unchanged in a person is the need for a song, dance, legend or fairy tale to reflect his feelings, views on the life around him, on the relationships of people. Life in all its diversity has been and remains an inexhaustible source of oral, verbal and musical creativity.
Everyone knows how rich and original the culture of the small peoples of the north is. And despite the time of global industrialization and urbanization, the emergence of more and more urban agglomerations; Despite technological progress, the culture of the indigenous people of Kamchatka has not disappeared. On the contrary, there is a process of restoration and revival of the culture of the ethnic inhabitants of Kamchatka.
Koryak ethnic wedding holiday
Koryak folk holidays
There are about thirty Koryak folk festivals that have come down to us since Neolithic times; they are of great interest to us. Until recently, they preserved some phenomena of the economic and social life of the Koryaks, characteristic of a primitive society.
Many researchers of Kamchatka painstakingly studied and described Koryak folk holidays. This topic is reflected in the works of S.P. Krasheninnikov “Description of the land of Kamchatka”; IN AND. Yochelson “Koryaks”; N.N. Beretti “In the Far Northeast”, etc.
Holidays of the coastal Koryaks
The holiday of the first seal was held at the end of March. In good sunny weather, two or three hunters went to the sea on dog sleds. Here, in the clearings, which by that time had already appeared, they hunted seals. Before the start of the hunt, the sacrificial dog was tied to the sledge by the collar, and a belt was held in the hand on the back. An ostol, a braking stick with a metal tip, was stuck into the snow to the right of the dog so that the dog would touch it with its side. The dog was fed well for the last time and was stabbed in the left shoulder blade with a knife. The dead dog was lowered into a crack in the ice, and a pinch of tobacco was thrown in there.
The hunt lasted from one to three days. The hunter was hiding behind hummocks, next to him stood a harpoon with a line made of a seal strap tied to it. They used a harpoon to harpoon and drag the killed seal to the shore or to an ice floe (nowadays hunters wear white kamleykas over their kuhlyankas and are increasingly using inflatable rubber boats, which are very convenient for transporting on a sled to the hunting site).
After the hunt, the holiday continues, a treat of seal liver, seal meat soup, yukola with seal fat and strong tea are prepared.
The theme of dances and songs at the festival of the first seal is seal hunting. The hunters, in the language of choreography, talked about how they successfully beat the animal, how the animal tried to escape, how difficult it was to pull it onto the ice and how happy they were when the prey was in their hands. From the hunting pantomime the seal dance was born, which is now performed at the Hololo festival.
20.10.2011 | Kamchatka is preparing to celebrate Nerpa Day
Traditionally, in the fall, the national villages of Kamchatka host the Koryak ritual holiday of the sea animal - the seal, which is a concentration of ancient customs, ritual dances and songs. It is held after the end of the fishing season, most often on a new moon, so that there will be a lot of sea animals in the future. This was reported by the Ministry of Koryak District Affairs.
Previously, a thanksgiving holiday was organized by each family that took part in the fishery. For the holiday, animal figurines were made from wood or sea grass. They were “fed” with fat, “watered” and laid on a sacrificial place. Women and children danced on the occasion of the arrival of “guests”; the head of the family made a sacrifice to the “sea master”: he threw the fat of sea animals and thin branches of the willow into the fire, symbolizing the sea. At the end of the holiday or the day after it, residents wearing wooden, rovdug or grass masks exchanged gifts, then the masks were left on the western side of the village and covered with hare hair, which had a magical protective function.
After the end of the holiday, the sedentary Koryaks closed the entrance to the semi-dugout and laid the canoe away for the winter. This was also accompanied by ritual actions: making fire with a ritual flint, cleansing the home of evil spirits, etc. In the spring, before launching the canoes into the water, they kindled a new fire with a wooden flint, “fed” the flint with fat, made sacrifices, danced in a slow rhythm so that the sea was calm. From the first killed seal, the hunter removed the fat from the right flipper, and threw the bone into the sea with the words: “It wasn’t enough for food, give me more!”
The Ministry of Affairs of the Koryak District and Territories of Traditional Residence of Indigenous Minorities of the North has created a working group to prepare and hold the holiday.
The working group included employees of the Ministry, representatives of the local public organization "Association of Indigenous Minorities of the North "Koryakia"", the public organization "Union of Kamchadals of the Koryak District", regional government institutions: "Center for Children and Youth Creativity "School Years"", "Koryak Folk Art Center", "Editorial office of the newspaper "Narodovlastie"", municipal institution of additional education "Children's Youth Sports School".
In the villages of the Tigil region, ceremonies of thanksgiving for the seal are planned: in the villages of Tigil (11/5/2011) and Voyampolka (10/29/2011), and in the village. Lesnaya will take place in Hololo (27–28.10.2011). In the villages of Ossora, Karaga, Tymlat of the Karaginsky district, traditional ritual holidays "Nerpa" will be held in November and December of this year. Three family holidays will be held in Tymlat alone (hostess T.V. Takyavnina, owner A.A. Nesterov, RO KIMNS "Milgin", chairman of the board D.V. Upit). In Tilichiki, Olyutorsky district, the Nerpa holiday will be held in the open area of the Olyutorsky culture and leisure center.
According to tradition, the main events of the holiday will be the rituals of meeting the seal, purification, and thanksgiving to nature for its generosity. Competitions of ancestral melodies, tambourine players, the best carcass cutters, national costumes, and folk arts and crafts will be a good seasoning for the main dish of the holiday - aromatic boiled seal. Women will compete in dancing, and men will compete in strength, agility and prowess. Guests of the holiday, having passed through the ritual gates, will be able to make wishes at the “tree of happiness.”
The true highlight of Nerpa Day will be the performances of everyone’s favorite artists, not only from the famous ensembles “Angt”, “School Years”, “Chakoki”, “Weem”, “Elvel”, but also from tribal communities and original national groups.
On November 4, in the center of the city of Petropavlovsk-Kamchatsky, at the ethnic site "Visiting Kutkha" was held traditional Koryak national ritual holiday of the seal - "Hololo".
Koryak seal holiday "Hololo" It is held in late autumn, when the Koryaks have free time from hunting and fishing. It is no longer possible to navigate the river on bahts because of the ice, and the ice is not yet strong enough to cross to the other side. And it’s still not possible to travel on sleds because there’s not enough snow. This period of time of year is both the end of the autumn hunt and a holiday at the same time.
Residents and guests of the Kamchatka Peninsula, interested in the unique culture of the indigenous people of Kamchatka - the Koryaks, gathered for the Hololo holiday to watch traditional rituals, performances of national folk ensembles, taste Koryak national dishes, admire the festive clothes of the indigenous people, buy Kamchatka souvenirs, and dance at an ethno-disco.
Nerpa Day (“Hololo”) is the performance of ancient Koryak customs, ritual dances and songs.
Among the rites performed on "Hololo" are the rite of purification; feeding spirits; offering to the sea and feeding the seal; pulling a belt from seal skin; treating everyone to fish soup, stews and other Koryak dishes; throwing cedar cones for good luck, wealth and health; decorating the “tree of happiness” with grass and shreds…
In the Foto: Ekaterina Gil And Anna Malyukovich. Performing a traditional Koryak ritual.
"Hololo" - Koryak national holiday of the seal.
In the Foto: Anna Malyukovich invites guests of the Hololo holiday to taste Koryak national dish - tushu.
In the Foto: Tolkusha - national Koryak dish.
In the Foto: traditional Koryak dish - tolkushi.
"Hololo" - Koryak national holiday in Kamchatka.
In the Foto: performance of a folklore group at the celebration of seal day - "Hololo".
In the photo: a performance of a folk group at the ethnic venue “Visiting Kutkha” in the city of Petropavlovsk-Kamchatsky.
"Hololo" - Koryak national holiday of the seal in Kamchatka.
In the Foto: performance of a folklore ensemble at the Koryak national holiday of the seal "Hololo".
In the Foto: performance of a folklore ensemble at the traditional Koryak seal festival "Hololo".
In the Foto: "Tree of Happiness".
Koryak national seal holiday "Hololo" in Kamchatka.
In the Foto: tree of happiness decoration.
Kamchatka Peninsula. Koryak traditional holiday of the seal "Hololo".
In the Foto: Anna Malyukovich with a belt made of seal skin and a talytal.
Kamchatka Krai, Koryak national seal holiday "Hololo".
In the Foto: Yegor Chechulin equips a talytal and a belt made of seal skin to perform the ritual.
Kamchatka, .
In the Foto: Nikolai Makorin performs a Koryak rite - pulling a belt made of seal skin.
Petropavlovsk-Kamchatsky, traditional Koryak seal holiday "Hololo".
In the Foto: Yegor Chechulin cuts up a seal carcass.
Kamchatka. National Koryak holiday "Hololo".
In the Foto: pine cones for the Koryak national rite at the Hololo holiday. Kamchatka.
In the Foto: "Rain" of cedar cones for good luck, wealth and health. Anna Malyukovich, national Koryak holiday "Hololo".
In the Foto: fish soup for guests of the national Koryak holiday "Hololo".
Ethnic playground "Visiting Kutkha" in the city of Petropavlovsk-Kamchatsky.
In the Foto: Kamchatka souvenirs, for sale during the Hololo holiday.
Kamchatka Krai, city of Petropavlovsk-Kamchatsky.
Kamchatka photographs of the same area (street) of the city of Petropavlovsk-Kamchatsky, a similar event or photos with the same people.
