Life in the Yenisei province of the late 19th - early 20th centuries - history in photographs. Life and customs of society in the Yenisei province in the first half of the 19th century

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INDIGENOUS AND RUSSIAN POPULATION IN THE NORTH OF THE YENISEIAN IN THE SECOND HALF OF THE 19TH - BEGINNING OF THE 20TH CENTURIES.

INDIGENOUS AND RUSSIAN POPULATION IN THE YENISEI NORTH IN THE SECOND HALF OF XIX - EARLY XX CENTURIES

D.Yu. Khomenko D.Yu. Khomenko Yenisei North, interethnic relations

, Christianization of indigenous peoples, “unification of Russians,” water management.

The article is devoted to the analysis of the relationship between the indigenous peoples of the Turukhansk region and the Russians in the second half of the 19th - early 20th centuries. The types, forms, and nature of these relationships are considered. The level of Christianization of the indigenous population is assessed.

The Yenisei North, ethnic relations, Christianization of the indigenous peoples, "Obyakuchivanie of Russians", water organization. The article

analyzes the relationship between the indigenous peoples of the Turukhansk region and the Russians in the second half of the XIX - early XX century. It examines the types, forms and nature of these relationships. It estimates the level of Christianization of the indigenous population. The problem of the study is interethnic relations between indigenous peoples and the Russian population of the Yenisei North. This topic is not new in scientific literature

By the middle of the 19th century. The ethnic map of the Turukhansky region was basically formed. It was very diverse. On the left bank of the Yenisei lived the Nenets (Yuraks) and Selkups (Ostyak-Samoyeds), on both banks - the Kets (Yenisei Ostyaks), on the right - lived the Entsy (Samoyeds), in the taiga zone, in the interfluve of the Nizhnyaya, Podkamennaya Tunguska and Angara - tribes Tungus (Evenki). Near the lake Essenes and downstream

R. Khatanga was inhabited by Yakuts. The Russian population, which constituted a minority, lived mainly along the river. Yenisei, as well as a small group of peasants of the Zatundra society - in the river basin. Khatanga. The ancestors of the Nganasans (Avam and Vadeev Samoyeds) lived to the north of the others, and the Dolgans lived along the Khatanga tract.

The number of the indigenous population had a steady upward trend, although in certain periods it decreased noticeably. Spikes of high mortality were usually caused by massive epidemics and lack of access to medical care.

Economy of the indigenous peoples of the North of the Yenisei Siberia in the second half of the 19th century. was of an appropriative nature and included fishing, hunting and reindeer herding. The choice of one type of economic activity or another depended on geographical and climatic conditions. For the Nganasans, who lived in the tundra relatively isolated from other peoples, the main occupation was hunting wild deer. They moved across the tundra following the herds wild deer: spent the winter in the forest-tundra, in the spring they migrated to the north, to sea ​​coast, and returned back in August.

In the second half of the 19th century. contacts root

Table 1

Population dynamics of the Yenisei North

Nationality 1848 1859 1863 1871 1881 1897 1899 1921

Tungus (Evenks) 1156 2731 - 1487 401 (part) - 1762 4543

Nganasany 504 - - - 158 (part) - 681 554

Dolgany 764 690 - 573 657 - 691 1224

Yakuts 662 579 - 568 531 - 581 2274

Samoyeds (Enets) 444,721 (together with Nganasans) - 1093 (together with Nganasans) - - 440,756

Ostyaks (Selkups) 865 - - - - - 861 1359

Yuraks (Nenets) 473 798 - 343 - - 443 2817

Yenisei Ostyaks (Kets) 550 2298 (together with the Selkups) - 1604 (together with the Selkups) - - 948 1465

Total indigenous peoples 5418 7817 4633 5668 7745 6407 14992

Russian peasants - - 1139 1108 - 2655 -

Sources: RGIA. F. 970. Op. 1. D. 1005. L. 11-14; GAIO. F. 24. Op. 9. Unit hr. 96. K. 1736. L. 174; Commemorative book of the Yenisei province for 1865-66. St. Petersburg: type. K. Wolf, 1865. P. 182; Tretyakov P.I. Turukhansky region: its nature and inhabitants. St. Petersburg: type. V. Bezobrazova and comp., 1871. P. 121; GACK. F. 117. Op. 1. D. 1007. L. 1 volume; The first general population census of the Russian Empire, 1897. T.73: Yenisei province. St. Petersburg: type. V.P. Meshchersky, 1904. P. 29; GACK. F. 595. Op. 30. D. 1204. L. 172-176; Dobrova-Yadrintseva L.N. Natives of the Turukhansk region: experience in studying the economic situation. Novonikolaevsk: ed. Sib. roar Coma, 1925. pp. 12-13.

of the Russian population are becoming noticeably more active. We can distinguish two zones of the densest interaction between the Russian and indigenous population of the Turukhansk region: the valley of the river. Yenisei and the territory of “beyond the tundra”: along the line of Russian machine tools on the Khatanga tract and in the river basin. Khatanga. Here, as a result of interethnic contacts, the process of “cultivation” of the Trans-Tundra peasants took place. Ethnographer V. Vasiliev, who examined at the beginning of the twentieth century. Russian population in this area, noted that the few Russian peasants who lived in Kheta and Khatanga were no different in their lifestyle from the local “foreigners,” having completely lost their original physical and spiritual appearance. “The Russian language has also been completely lost by them, or only a few speak it, while the Yakut language has become native to them,” he wrote [Vasiliev, 1908, p. 31].

The isolation of the peasants of Trans-Tundra society from the rest of the Russian population, living in unusual climatic conditions led to a change in their economic activity: they adopted reindeer herding from the Yakuts and Evenks around them and switched to a nomadic way of life. The reason for this could be the living conditions in which reindeer herding seemed to be the most economically profitable form of farming. Their material culture changed - they adopted tools and homes from the indigenous inhabitants.

In addition, mixed marriages have led to changes appearance Trans-Tundra peasants. The result of the rapprochement between Trans-Tundra peasants, Yakuts and Evenks was the emergence of a new nation - the Dolgans.

In the Dolgan culture, there is a synthesis of elements inherent in the Russians, Evenks and Yakuts. Thus, the main dwelling of the Dolgans became the Evenk tent, but at the same time some of the residents built Russian huts, and some lived in Yakut yurts - booths (RGIA. F. 970. Op. 1. D. 1005. L. 2). In addition, the Dolgans were the first of the peoples of the Far North to begin to massively use the balok - a house on runners, or a sled tent, which they borrowed from Russian merchants. Fixed networks, which they used, were divided into Yakut (from horsehair) and Russians (from yarn) [Dolgikh, 1963, p. 132]. Dolgan folklore combined Yakut legends, Evenki stories and Russian fairy tales [Ethnic history..., 1982, p. 77-78].

The territory of joint residence of the Russian and indigenous population was the banks of the river. Yenisei. For residents of villages (stanks) located along the river, the main occupation was fishing.

Several stages can be distinguished in the development of fishing in the lower reaches of the Yenisei. Before the organization of steamship traffic along the Yenisei, fishing on the Yenisei was carried out by local residents - Russian peasants and

“foreigners” who went to the banks of the river in the summer. Their activities were mainly limited to providing fish for their own farms; about 230 tons per year were exported for sale. In 1863, after the advent of a private shipping company, the call for fish doubled (450 tons) and, gradually increasing, reached 825 tons in 1897 [Berezovsky, 1926, p. 9]. The caught fish was sent to Yeniseisk.

The steamship owners monopolized the export of fish products, as a result of which farms for which fish production was the main industry found themselves in unfavorable conditions: they could sell fish only at the prices offered by the steamship owners, and buy from them necessary goods: bread, tea, fishing tools, etc.

The area from Osinovsky's station down to the mouth of the Yenisei was considered fishing. Water use was carried out on the basis of customary law, according to which “each station considers the waters of the Yenisei, from half the distance from the underlying station and up to half the distance to the overlying station, to belong to this station” [Materials..., 1914, p. 10]. One of the machines (Shorokhinsky) was inhabited by sedentary Yakuts (RGIA. F. 970. Op. 1. D. 1005. L. 2). There were practically no disputes between Russian machines about fishing sands. The residents of each camp independently determined their water use: on some, only those who served in the water race had the right to seize, on others - all residents.

The indigenous inhabitants who went to the Yenisei in areas where a permanent Russian population lived (from Osinovsky station to Dudinsky station) freely used fishing areas. No disputes over these territories have been recorded. In 1913, 11 Nenets, 10 Entets, 42 Selkup, 5 Evenk and 100 Ket families went fishing [Materials..., 1915, p. 4].

The Kets interacted most closely with the Russian population, adopting economic techniques and elements of everyday life from them. So, at the end of the 19th century. The Kets, who lived in the Russian villages of Yartsevo and Vorogovo, built their first log houses. Later such houses appeared in other populated areas. True, the houses were inhabited mainly by those Kets who were directly

but they lived in Russian workbenches, working for hire from Russian owners. The most prosperous part of the Kets, who were engaged in nomadic reindeer herding, preserved traditional forms of housing. Russian influence could also be seen in the diet of the Kets: they “learned to bake pies, cook soup, fry meat and fish in dishes with added fat” [Alekseenko, 1967, p. 101, 131]. Purchased Russian-made products appeared in the everyday life of the Kets: fabrics, ready-made clothes, factory-made dishes [Ethnic history..., 1982, p. 113].

Very few Russians lived permanently in the lower reaches of the Yenisei; the Enets, Dolgans, Nenets, and Ostyaks regularly came here for the summer to fish. It is known that in the 1860s. they did not allow outside fishing traders in here. As a result of isolation, the Nizovsky peasants by the beginning of the 20th century. actually assimilated with the indigenous population, adopting their language, clothing, and even became related to some foreign families [Materials..., 1909, p. 20].

With the opening of steamship traffic to the lower reaches of the Yenisei, artels began to arrive to fish both from among the residents of the Turukhansk lagoons and those hired by fishing merchants outside the region. In the 1870s. for those wishing to seine in the lower reaches of the Yenisei, a so-called seine fee was established for the right to use fishing areas recognized for “foreigners”, from the Brekhov Islands down the Yenisei.

For the poorest households that did not have own funds production, there was a system of “furnishings”: rich local or foreign fish farmers supplied workers with tools, food, and clothing on credit, as collateral for future catches. Needless to say, these conditions were enslaving and led to many years of debt for local residents to their creditors. Both indigenous people and impoverished Russian peasants were subjected to the situation system. Ethnographer, secretary of the Yenisei provincial statistical committee P.E. Kulakov at the end of the 19th century. noted that the majority of Russian peasants hunt independently, while among foreigners there are practically no independent owners

no [Kulakov, 1898, p. 82]. And indeed, the vast majority of “foreign” farms that entered the fishing industry within the limits of Russian residence in 1913 were indebted to the Russian population. Families that would not have a debt to the Russian fishing industry, there were one each among the Selkups and Evenks, and three among the Kets. Senior fisheries specialist, one of the participants and organizers of the Yenisei scientific and industrial expedition of 1908-1915. V.L. Isachenko showed the dependence of the amount of debt on the duration of fishing - the longer the family goes fishing, the higher the amount of debt [Materials..., 1915, p. 56-57]. A similar picture is shown for the indigenous peoples who went fishing in the lower reaches of the Yenisei. Census materials from 128 chums discovered by the expedition in 1909 show that out of 91 Nenets families had no debt to the Russians

2, out of 14 Dolgan - 1, out of 18 Entets - none, out of 5 Ostyak - 1 [Materials..., 1909, p. 15]. However, it should be taken into account that the available statistics concern only those farms that were engaged in fishing on the Yenisei. It is generally accepted that the most impoverished, low- and deer-free farms of the indigenous people resorted to fishing as the main industry. This, presumably, explains this a large number of debtors among the aborigines.

However, it was not only the indigenous people who fell into bondage to the fishing industry. The poorest peasants They also used the “furnishings” system. Statistician, participant of the Yenisei trade and industrial expedition A.G. Schlichter pointed out that 39.5% of peasant farms ended the year with a budget deficit, which means that they remained in debt to their owners [Materials., 1916, p. 90].

It is difficult to say whether the exploitation of the indigenous population was discriminatory. It is known that the Russians of the lower Yenisei called their debtors “my Asians,” and they, in turn, called the creditor nothing more than “master” [Materials..., p. 17]. However, Russian peasants also called their creditor “master” [Materials..., 1916, p. 89]. The root cause of the enslavement of “foreigners” was their

economic disadvantage, not ethnicity. In the few surviving testimonies about relations between Russians and indigenous people, there are practically no facts of xenophobia or reports of conflicts caused by rejection of a foreign culture. Rather, on the contrary, even in the families of wealthy Russians who employed foreigners as workers, there was a desire to somehow facilitate communication with them through teaching the Russian language and literacy. Thus, the Enets Peter Spiridonovich Bolin, who was an employee of the merchant Ermakov, much later, in the 1930s, recalled that the sons of his owner taught him to read and write. True, the owner himself forbade them to do this [Vasiliev, 1963, p. 49].

In 1906, a state-owned steamship service was organized with the lower reaches of the Yenisei, which led to a massive influx of fishing traders here. In this situation, the question of the ownership of fishing boats becomes more acute. Cases have been recorded when alien fishing traders did not allow indigenous residents into the territories where they had been fishing since ancient times [Materials..., 1909, p. 17].

In order to resolve disputes that arose between the local population and private capital, the Siberian authorities are adopting rules according to which the entire area north of 69 degrees north latitude. was declared uninhabited, and the fishing sands located on this territory were declared state property, leased out at auction. According to the results of auctions held in 1909, out of 125 newly formed fishing areas, 73 were leased, and 52 were provided for use by local residents. More than half of the plots went to the Yenisei Shipping Company, which did not organize its own fishing, but subleased them to the local population. Under the terms of the lease, the company received half of the catch at a price that it set itself [Essays., 1909, p. 23]. Thus, the indigenous and local Russian population found themselves in bondage to big capital. The indigenous people lost income from the seine collection, and the Russian local population found themselves at a disadvantage.

position in the distribution of fishing grounds. However, despite the obvious harm suffered by the local population as a result of the introduction of the new rules, there was no organized protest. Firstly, the events affected a small group of the population, and secondly, the population itself, divided by ethnic and social characteristics, turned out to be completely incapable of defending their rights.

An important factor, which influenced interethnic relations was the policy of Christianization of the indigenous population. The closer the northern peoples lived to the Russians, the more Orthodox Christians were found among them. Thus, according to data for 1884, among the Entsy people 93% were baptized; Nenets - 87%; Selkup - 76%; Kets - 69%; Tungus (together with Dolgans) -59%. Only among the Avam and Vadeev Samoyeds (ancestors of the Nganasans) there was not a single baptized person (Calculated according to: GAKK. F. 667. Op. 1. D. 26. L. 75 vol. - 76 vol.).

Orthodoxy was one of the factors in the ethnogenesis of the Dolgans: both the Yakuts and the Tungus who were part of the Dolgans, and especially the Russians, were baptized, wore christian names and surnames, icons were revered.

Orthodoxy was part of Russian culture, so Christianization was an important element in the incorporation of the indigenous peoples of Siberia into the cultural space of the empire. Conversion to Orthodoxy, even if formal, brought the indigenous inhabitants closer to the Russians: they received Russian names and surnames, partially adopted rituals, etc. For example, the Kets at the end of the 19th century. began to put crosses on graves, to keep icons and crosses among other shrines [Alekseenko, 1967, p. 169].

However, in the Yenisei North this process was far from complete. The indigenous people were superficial about accepting baptism and took this step, mainly pursuing purely mercantile goals - exempting the newly baptized from tribute for three years. Reports Orthodox priests contain a lot of evidence of the preservation of numerous remnants of paganism among the indigenous population. Missionary Hieromonk Plato in his report

gives an example that among 11 baptized “foreigners” no one knew the name given to them at baptism [Report, 1900, p. 13]. Similar examples from his practice were given in 1893 by the priest of the Tazovskaya Nicholas Church V. Zavodsky (GAKK. F. 667. Op. 1. D. 58. L. 3ob-4). The priest of the same church, M. Suslov, noted that Christianization among the indigenous peoples of the Yenisei North is bizarrely combined with pagan ideas. God, in their view, has an anthropomorphic origin, “he also drinks and eats and dresses like a man” (Ibid. D. 14. L. 86-86v.).

The performance of church rituals by residents of the Turukhansk region was extremely irregular. Thus, in 1893, only 17% of the region’s population (including Russians) came to confession [Extract, 1894, p. thirty]. Among the indigenous population, there were often marriages that were not sanctified by church ritual, visiting churches on Christmas and Easter was rare, and the rite of Christian burial did not take root among them [Report..., 1900, p. 186-187].

The available material shows that the government did not pursue any deliberate policy to incorporate indigenous peoples into the imperial cultural space. It was also rather indifferent to the idea of ​​cultural missionary work for Russian peasants. The Russian peasant was essentially abandoned by the government to the mercy of fate. In the conditions of the Far North, where it was impossible to maintain the usual agricultural economy, the Russians switched to fishing or reindeer herding. The loss of their national identity by some Russians was not even noticed by the administration: they continued to be considered peasants of the Zatundrinsky society.

Transition of government at the beginning of the 20th century. to the policy of active Russification weakly touched the Turukhansk region. The indigenous peoples who lived here were left as they were legal status"wandering foreigners" Activities in the field of water management were incomparable in scale here with the land seizures that were carried out for the needs of Stolypin settlers from the Khakass, Buryats, Bara-Binsk Tatars, etc.

List of abbreviations

1. GAKK - State Archive of the Krasnoyarsk Territory.

2. GAIO - State Archive of the Irkutsk Region.

3. RGIA - Russian State Historical Archive.

Bibliography

1. Alekseenko E.A. Kets: historical-

ethnographic youths. L.: Nauka, 1967. 262 p.

2. Berezovsky A.I. Fishing industry of the Yenisei region and ways of its development. Krasnoyarsk, 1926.

3. Vasiliev V.I. Forest Enets // Siberian ethnographic collection. M.: Publishing House of the USSR Academy of Sciences, 1963. T. V., TIE. T. 84. pp. 33-70.

4. Vasiliev V. Faded Russian culture in the Far North // Siberian Questions. 1908. No. 1. P. 29-34.

5. Dolgikh B.O. Origin of the Dolgans // Siberian ethnographic collection. M.: Publishing House of the USSR Academy of Sciences, 1963. T.U., TIE. T. 84. pp. 92-141.

6. Extract from the report on missionary activity in the Yenisei diocese in 1892 // Yenisei Diocesan Gazette. 1894. No. 2.

7. Kulakov P.E. Fishing and fish trade in the lower reaches of the Yenisei (in the Turukhansk region) // Russian Shipping. 1898. No. 12. P. 49-104.

8. Materials on the study of the river. Yenisei in terms of fishing. Krasnoyarsk:

type. M.I. Abalakova, 1909. Issue. 2. 31 p.

9. Materials on the study of the river. Yenisei in terms of fishing. Krasnoyarsk:

type. M.I. Abalakova, 1914. Issue. 8, part 1. 190 p.

10. Materials on the study of the river. Yenisei in terms of fishing. Krasnoyarsk:

type. M.I. Abalakova, 1915. Issue. 9. 62 p.

11. Materials on the study of the river. Yenisei in terms of fishing. Krasnoyarsk: En. lips email typ., 1916. Issue. 8, part 2. 99 p.

12. Report of the Yenisei Diocesan Committee of the Orthodox Missionary Society for 1899 // Yenisei Diocesan Gazette. 1900. No. 7-8.

13. Report of the Yenisei Diocesan Committee of the Orthodox Missionary Society for 1900 // Yenisei Diocesan Gazette. 1901. No. 7.

14. Essays Siberian life// Siberian issues. 1909. No. 20. P. 18-24.

15. Ethnic history of the peoples of the North. M.: Nauka, 1982. 269 p.

In the Yenisei province in the second half of the 19th century. The abundance of relatively favorable lands for agricultural cultivation and freedom of economic activity contributed to the fact that new settlers quickly improved their economic situation and became prosperous peasants.

Krasnoyarsk merchants at a fair in Nizhny Novgorod, second half of the 1860s - early 1870s. Source: Illustrated history of Krasnoyarsk (XVI - early XX centuries), 2012.

Noticeable changes have occurred in social structure population. The most dynamically developing were those social groups, which were associated with commercial and industrial activities. Thus, the share of the petty bourgeoisie, which made up the main contingent of the urban population and was engaged in small trade and craft, increased 2.75 times, while the nobility, already small in Siberia and employed primarily in the sphere of management, increasingly lost its position. In absolute terms, its number increased by 21%, and in relative terms, the share of the nobility decreased by 1.7 times.

The formation of the bourgeoisie proceeded with some lag not only in comparison with the indicators in the European part of Russia, but also in the neighboring Siberian provinces. During the period under study, negative dynamics were visible in the development of the merchant class, representing large capital. In absolute terms, its number decreased from 2013 people in 1863 to 1232 people in 1896, and specific gravity this class decreased from 0.6 to 0.32%. Negative trends can be explained by the fact that in the commercial and industrial development of the province in the 1870-80s. there was a deep crisis. It hit the gold industry especially hard, where large capitals were mainly concentrated and primary accumulation proceeded faster.

The largest group of the population of the province was still the peasantry. It was dominated by state peasants - 60.3%. The reform of the state village in Siberia dragged on for 30 years. As a result of the reforms, Siberian peasants who lived on state-owned lands found themselves limited in their rights in comparison with their brothers in the European part of the country. Thus, if the latter, according to the law of 1886, received the right to purchase their lands into ownership, then in Siberia the treasury, trying to limit the practice of peasant land seizures that had developed here, approved by the law of 1898 its monopoly right to land property. For the use of state-owned land, peasants had to pay a quitrent tax, which increased significantly since 1898 as a result of the transfer of the poll tax to it. Also, the rights of peasants were curtailed in the sphere of management. Laws of the 1870-80s peasant self-government was placed under the control of police officials. These measures were finally consolidated in 1898 by the introduction of the position of peasant chiefs, who concentrated in their hands judicial and administrative power over the peasant world.

Cheldon peasants of Krasnoyarsk

The photo was taken in Krasnoyarsk at the end of the 19th century. The photograph and negative arrived at the museum in 1916.
A pair of photographic portraits of Krasnoyarsk peasants, taken against the backdrop of a log building.

HELL. Zyryanov is a peasant from the village. Shushensky Minusinsk district of Yenisei province

The picture was taken in the village. Shushenskoye in the 1920s.
In 1897 A.D. Zyryanov settled in his house someone who had arrived in exile in the village. Shushenskoye V.I. Lenin.

The Angara region is the region of the lower reaches of the river. The Angara and its tributaries with a total length of more than 1000 km, located on the territory of the Yenisei province. This is one of the oldest settlement areas Eastern Siberia, consisting mainly of old-timers. In 1911, at the expense of the Resettlement Administration, the Angarsk excursion (expedition) was organized, led by museum worker Alexander Petrovich Ermolaev with the aim of examining the material culture of the Angarsk population.

Peasant family from the village of Lovatskaya, Kansky district

The photograph was taken in the village of Lovatskaya, Kansky district, no later than 1905.
Peasants in festive clothes stand on the steps of the porch covered with homespun rugs.

A peasant family from the village of Yarki, Yenisei district, on a holiday on the porch of their house

August 1912

A family of old-timers-Old Believers on the river. Manet

R. Mana, Krasnoyarsk district, Yenisei province. Before 1910

A rich peasant family from the village. Boguchansky Yenisei district

Peasant girls from the village of Yarki, Yenisei district, in festive clothes

A group of peasants from the village of Yarki, Yenisei district

1911. Peasants are photographed near a sleigh, against the backdrop of a mill with a low door supported by a pole. Dressed in work casual clothes.

Miner's Festive Costume

The picture was taken in the village. Boguchansky in 1911
Photo portrait young man in the festive costume of a gold miner.

A. Aksentyev - caretaker of the mine along the river. Taloy in the Yenisei district

A caretaker on a gold panning machine is an employee who supervises and monitors the order of work, and he also accepted gold from the panners.
Men's suit, captured in the photograph, is very peculiar: a mixture of urban and so-called mine fashion. A shirt of this type was worn by mine workers and peasants; this style was most often used for weekend wear. Boots with high heels and blunt toes were fashionable footwear in the 1880s and 1890s. A hat and a watch on a neck cord or chain - items of urban luxury, added originality and mine charm to the costume.

Maria Petrovna Markovskaya – rural teacher with her family

G. Ilansk. July 1916

From right to left: M.P. sits in his arms with his son Seryozha (born in 1916). Markovskaya; standing next to him is his daughter Olga (1909−1992); daughter Nadya (1912−1993) sits on a stool at her feet; Next to her, with a purse in her hands, sits her mother, Simonova Matryona Alekseevna (nee Podgorbunskaya). Girl in a checkered dress − eldest daughter M.P. Markovskaya - Vera (born 1907); daughter Katya (born 1910) sitting on the railing; O.P. is standing next to him. Gagromonyan, sister M.P. Markovskaya. Far left is the head of the family, Efim Polikarpovich Markovsky, railway foreman.

Paramedic s. Bolshe-Uluisky Achinsk district Anastasia Porfiryevna Melnikova with a patient

On the back of the photo there is ink text: “An. Per. Melnikov as a paramedic at the B. Ului Hospital. The exiled settler, 34 years old, walked 40 versts to the hospital in the frosty weather of 30 degrees Reaumur.
The village of Bolshe-Uluyskoye, which is the center of the Bolshe-Uluyskaya volost, was located on the river. Chulym. It housed a medical mobile station and a peasant resettlement center.

Handicraft potter from the village. Atamanovskoye, Krasnoyarsk district

Beginning of the 20th century The village of Atamanovskoye was located on the river. Yenisei, in 1911 there were 210 households. Every Tuesday there was a market in the village.
The photograph entered the museum at the beginning of the twentieth century.

Fishing for tugun on the Verkhne-Inbatsky pen of the Turukhansk Territory

Verkhne-Inbatsky machine. Beginning of the 20th century
Tugun − freshwater fish kind of whitefish.

The photograph entered the museum in 1916.

Rafting of a dead elk along the river. Mane, Yenisei province
R. Mana (in the area of ​​Krasnoyarsk or Kansk districts). Beginning of the 20th century

Crushing flax in Yenisei district

Yenisei district. 1910s From receipts of the 1920s.

Portomoynya on the Yenisei

Krasnoyarsk Early 1900s The photograph entered the museum in 1978.

Laundresses on the Yenisei

Krasnoyarsk Early 1900s Reproduction from negative 1969

Twisting ropes in the village of Yarki, Yenisei district

1914. On the back of the photograph there is an inscription in pencil: “Matchmaker Kapiton twisting the rope.”
The photograph entered the museum in 1916.

Tobacco harvesting in Minusinsk district

1916. At the back of the peasant estate, in the vegetable garden, tobacco is being harvested, some of which has been torn out and laid out in rows.
The photograph entered the museum in 1916.

Weaving mill-krosna in the village. Verkhne-Usinsk Usinsk border district

The photograph was taken in 1916 and entered the museum in 1916.

Preparation of "Borisov" brooms in the village. Uzhur of Achinsk district

A snapshot of the late 19th – early 20th centuries. On Borisov Day, July 24, fresh brooms were prepared for the baths, hence the name - “Borisov” brooms

Mummers on the streets of the Znamensky Glass Factory on Christmastide

Krasnoyarsk district, Znamensky glass factory, 1913−1914.
A group of men and women dance to an accordion in the street. The photo was previously published as a postcard.

Game of "towns" in the village of Kamenka, Yenisei district

Beginning of the 20th century Reproduced from the book "Siberian folk calendar in ethnographic terms" by Alexei Makarenko (St. Petersburg, 1913, p. 163). Photo by the author.

"Running" - a competition between horse and foot in the village of Palace of the Yenisei district

1904. Reproduced from the book “The Siberian Folk Calendar in Ethnographic Relation” by A. Makarenko (St. Petersburg, 1913, p. 143). Photo by the author.

In the foreground are two competitors: on the left is a young guy with a shirt pulled out over the ports and with bare feet, on the right is a peasant sitting on a horse. Next to the pedestrian there is a stick - a meta, which is the beginning of the distance, the second pole is not visible. Behind is a crowd of men - peasants of different ages in festive clothes, watching what is happening. The competition takes place on the street of the village; part of its right side with several residential and outbuildings is visible. This kind of “race” between horse and foot was organized by the Siberians in summer time on holidays and fairs.
The distance is small, and necessarily includes a 180-degree turn. That is why the pedestrian often won: the horse skidded :)

IDP peasants near temporary housing

Minusinsk district. Beginning of the 20th century

Early 20s century, with the beginning Stolypinskry agrarian reform, in A stream of immigrants poured into Siberia from the southern and western regions of Russia, Belarus, and Ukraine. They were called new settlers, and those who lived in Siberia for more than one generation were old-timers.

Khokhlusha, a migrant from the village of Novo-Poltavka, Minusinsk district

A snapshot of the late 19th – early 20th centuries. In the photo: a young woman in a traditional Ukrainian costume, sitting on the porch step. Admission 1916

Khokhlusha

On the question of the “regionality” of the costume. This photo is from the album of V.G. Kataeva 1911 The photograph was taken in a resettlement village founded on the lands of the Siberian Cossacks.

Wedding

Kansky district, Karymova village, October 1, 1913. The Sokolov family, new settlers from the Tambov province

Cheldon peasants of Krasnoyarsk. The photo was taken in Krasnoyarsk at the end of the 19th century. The photograph and negative were received by the museum in 1916. A pair of photographic portraits of Krasnoyarsk peasants, taken against the backdrop of a log building.

HELL. Zyryanov is a peasant from the village. Shushensky Minusinsk district of Yenisei province
The picture was taken in the village. Shushenskoye in the 1920s.
In 1897 A.D. Zyryanov settled in his house someone who had arrived in exile in the village. Shushenskoye V.I. Lenin.

Elderly peasants of the village of Yarkina, Yenisei district
The photo was taken in the village of Yarkino in 1911.
A pair of photographic portraits of peasants taken against the backdrop of an ancient chapel.

The Angara region is the region of the lower reaches of the river. The Angara and its tributaries with a total length of more than 1000 km, located on the territory of the Yenisei province. This is one of the oldest settlement areas in Eastern Siberia, consisting mainly of old residents. In 1911, at the expense of the Resettlement Administration, the Angarsk excursion (expedition) was organized, led by museum worker Alexander Petrovich Ermolaev with the aim of examining the material culture of the Angarsk population.

Elderly women of the village of Yarkina, Yenisei district, in festive clothes
Photographer unknown. The photo was taken in the village of Yarkino in 1911.
A paired photo portrait of two elderly women in festive clothes.
Collection of the Angarsk excursion 1911

Peasant family from the village of Lovatskaya, Kansky district
The photograph was taken in the village of Lovatskaya, Kansky district, no later than 1905.
Peasants in festive clothes stand on the steps of the porch covered with homespun rugs.

A peasant family from the village of Yarki, Yenisei district, on a holiday on the porch of their house

A family of old-timers-Old Believers on the river. Manet
R. Mana, Krasnoyarsk district, Yenisei province. Before 1910

A rich peasant family from the village. Boguchansky Yenisei district
1911

Teenagers from. Boguchansky Yenisei district
1911
Collection of the Angarsk excursion 1911

Young peasants from Boguchansky Yenisei district
A pair of photographic portraits of young peasants standing near a barn with a low door and stairs.
Collection of the Angarsk excursion 1911

Peasant girls from the village of Yarki, Yenisei district, in festive clothes
August 1912. The photograph entered the museum in 1916.

A group of peasants from the village of Yarki, Yenisei district
1911. Peasants are photographed near a sleigh, against the backdrop of a mill with a low door supported by a pole. Dressed in work casual clothes.

Miner's Festive Costume
The picture was taken in the village. Boguchansky in 1911
Photo portrait of a young man in a festive costume of a gold miner.

A. Aksentyev - caretaker of the mine along the river. Taloy in the Yenisei district
The city of Yeniseisk. The photograph was taken on July 20, 1887.

A caretaker on a gold panning machine is an employee who supervises and monitors the order of work, and he also accepted gold from the panners.
The men's suit captured in the photograph is very unique: a mixture of urban and so-called mine fashion. A shirt of this type was worn by mine workers and peasants; this style was most often used for weekend wear. Boots with high heels and blunt toes were fashionable footwear in the 1880s and 1890s. A hat and a watch on a neck cord or chain - items of urban luxury, added originality and mine charm to the costume.

G. Ilansk. July 1916

From right to left: M.P. sits in his arms with his son Seryozha (born in 1916). Markovskaya; standing next to him is his daughter Olga (1909−1992); daughter Nadya (1912−1993) sits on a stool at her feet; Next to her, with a purse in her hands, sits her mother, Simonova Matryona Alekseevna (nee Podgorbunskaya). The girl in a checkered dress is M.P.’s eldest daughter. Markovskaya - Vera (born 1907); daughter Katya (born 1910) sitting on the railing; O.P. is standing next to him. Gagromonyan, sister M.P. Markovskaya. Far left is the head of the family, Efim Polikarpovich Markovsky, railway foreman.

Paramedic s. Bolshe-Uluisky Achinsk district Anastasia Porfiryevna Melnikova with a patient

On the back of the photo there is ink text: “An. Per. Melnikov as a paramedic at the B. Ului Hospital. The exiled settler, 34 years old, walked 40 versts to the hospital in the frosty weather of 30 degrees Reaumur.
The village of Bolshe-Uluyskoye, which is the center of the Bolshe-Uluyskaya volost, was located on the river. Chulym. It housed a medical mobile station and a peasant resettlement center.

Handicraft potter from the village. Atamanovskoye, Krasnoyarsk district

Beginning of the 20th century The village of Atamanovskoye was located on the river. Yenisei, in 1911 there were 210 households. Every Tuesday there was a market in the village.
The photograph entered the museum at the beginning of the twentieth century.

Fishing for tugun on the Verkhne-Inbatsky pen of the Turukhansk Territory

Verkhne-Inbatsky machine. Beginning of the 20th century
Tugun is a freshwater fish of the whitefish genus.

An Angarsk peasant woman goes to check the ouds. Angara region
Collection of the Angarsk excursion 1911

Ice fishing with uds on the river. Hangar. Yenisei district
Collection of the Angarsk excursion 1911

Rafting of a dead elk along the river. Mane, Yenisei province
R. Mana (in the area of ​​Krasnoyarsk or Kansk districts). Beginning of the 20th century

Peasant going hunting

Near the village of Yarki. 1911
The hunter stands on wide short skis attached to his feet with straps. We used these skis without poles.
Collection of the Angarsk excursion 1911

Angarsk hunter with a dog

D. Yarkina, Yenisei district. 1911
The hunter is photographed against the backdrop of a barn with a low plank door and a hay rack at the top.
Collection of the Angarsk excursion 1911

In a peasant's yard in the village. Kezhemsky Yenisei district
Collection of the Angarsk excursion 1911

Crushing flax in Yenisei district
Yenisei district. 1910s From receipts of the 1920s.

Portomoynya on the Yenisei
Krasnoyarsk Early 1900s The photograph entered the museum in 1978.

Laundresses on the Yenisei
Krasnoyarsk Early 1900s Reproduction from negative 1969

Twisting ropes in the village of Yarki, Yenisei district

1914. On the back of the photograph there is an inscription in pencil: “Matchmaker Kapiton twisting the rope.”
The photograph entered the museum in 1916.

Tobacco harvesting in Minusinsk district

1916. At the back of the peasant estate, in the vegetable garden, tobacco is being harvested, some of which has been torn out and laid out in rows.
The photograph entered the museum in 1916.

Weaving mill-krosna in the village. Verkhne-Usinsk Usinsk border district
The photograph was taken in 1916 and entered the museum in 1916.

Preparation of "Borisov" brooms in the village. Uzhur of Achinsk district
A snapshot of the late 19th – early 20th centuries. On Borisov Day, July 24, fresh brooms were prepared for the baths, hence the name - “Borisov” brooms

Mummers on the streets of the Znamensky Glass Factory on Christmastide

Krasnoyarsk district, Znamensky glass factory, 1913−1914.
A group of men and women dance to an accordion in the street. The photo was previously published as a postcard.

Game of "towns" in the village of Kamenka, Yenisei district

Beginning of the 20th century Reproduced from the book “The Siberian Folk Calendar in Ethnographic Relation” by Alexei Makarenko (St. Petersburg, 1913, p. 163). Photo by the author.

"Running" - a competition between horse and foot in the village of Palace of the Yenisei district

1904. Reproduced from the book “The Siberian Folk Calendar in Ethnographic Relation” by A. Makarenko (St. Petersburg, 1913, p. 143). Photo by the author.

In the foreground are two competitors: on the left is a young guy with a shirt pulled out over the ports and with bare feet, on the right is a peasant sitting on a horse. Next to the pedestrian there is a stick - a meta, which is the beginning of the distance, the second pole is not visible. Behind is a crowd of men - peasants of different ages in festive clothes, watching what is happening. The competition takes place on the street of the village; part of its right side with several residential and outbuildings is visible. This kind of “race” between horse and foot was organized by Siberians in the summer on holidays and fairs.
The distance is small, and necessarily includes a 180-degree turn. That is why the footman often won: the horse skidded.

IDP peasants near temporary housing
Minusinsk district. Beginning of the 20th century

At the beginning of the 20th century, with the beginning of the Stolypin agrarian reform, a stream of immigrants poured into Siberia from the southern and western regions of Russia, Belarus, and Ukraine. They were called new settlers, and those who lived in Siberia for more than one generation were old-timers.

Khokhlusha, a migrant from the village of Novo-Poltavka, Minusinsk district
A snapshot of the late 19th - early 20th centuries. In the photo: a young woman in a traditional Ukrainian costume, sitting on the porch step. Admission 1916

On the question of the “regionality” of the costume. This photo is from the album of V.G. Kataeva 1911 The photograph was taken in a resettlement village founded on the lands of the Siberian Cossacks.

Wedding
Kansky district, Karymova village, October 1, 1913. The Sokolov family, new settlers from the Tambov province

Yenisei province. Krasnoyarsk Prayer service during the laying of a railway bridge across the Yenisei River. Fragment. 08/30/1896