Libmonster ID: JP-1544
Author(s) of the publication: V. A. TUGOLUKOV

Among the 26 small peoples of the Soviet North, there are two peoples who bear almost the same name: Evenks (about 25 thousand people) and Evens (about 9 thousand people). They have a lot in common in language, culture, lifestyle and customs. They are spread almost all over Eastern Siberia. Evens live in the northern and north-eastern regions of the Yakut Autonomous Soviet Socialist Republic, in the Magadan Region, the Okhotsk District of the Khabarovsk Territory, and in Kamchatka. Approximately half of all Evens are concentrated in Yakutia.

Before the October Revolution, the Evens were called Tunguses and Lamuts. The latter name did not apply to all even groups. Russian old-timers in Yakutia called lamuts hunters-reindeer herders from the mountainous regions in the upper reaches of the Yana and Indigirka, and reindeer herders of the polar tundra were called Tunguses, which surprised travelers who did not see the difference between the two. It was also puzzling that the name "lamut" was more suitable for the latter due to their greater territorial proximity to the sea. The word "lamut "is derived from the Evenk" lamu " - "sea". But it is necessary to take into account the existence of different migration waves of Tungus from Central Yakutia. Tunguses who came out to the Okhotsk coast found rivers rich in chum salmon there, and connected their lives with the sea, spending the winter in the mountains, and the summer on the seashore. The western neighbors of these Tunguses, having migrated from the sea in the XVII century, called them lamuts (Evenk, "lamunkan"). "Any even, even from the middle reaches of the Yana River," writes the Yakut ethnographer S. I. Nikolaev, " still continues to call himself lamut ("pomor"), since he still considers himself a resident not only of Yana, but also of the Okhotsk coast"1 . The uncertainty of using the ethnonym "lamuts" is also explained by the fact that the Okhotsk Tunguses, living near the sea, did not call themselves lamuts: there was no need for this. So, the current Evens of the Magadan region either do not know such a name at all, or they believe that it refers to the Evens living on the Anadyr River within the Chukotka National District. About Anadyr Evens

1 S. I. Nikolaev. Evens and Evenks of South-Eastern Yakutia. Yakutsk, 1964, p. 30.

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it is known that they come from the Okhotsk coast.

"Tungusov named lamutki" was first discovered in 1638 in the upper reaches of the Yana River by a Russian serviceman Postnik Ivanov, and since then the burrows of the vast mountain taiga region between the Yana and the Okhotsk coast have been called "lamutki" or "lamuts". It is important to emphasize that in the early period of Russian acquaintance with the Tungusae, this ethnonym itself was used mainly in relation to the mainland, and not to the coastal Tungusae, and only at the beginning of the XVIII century was it assigned to the Tungusae of the Okhotsk coast.

To understand how the Evens differ from the Evenks 2, you need to know some features of their ethnic formation. In the 17th century, when the Russians came to the coast of Okhotsk, they found a fairly large (on a Siberian scale) group of "walking Tungus" - sedentary fishermen and dog breeders who lived in the mouths of large rivers rich in fish. This group consisted of about 3 thousand people and consisted of almost three dozen large and small genera. They included both "walking" and "deer" tunguses. They paid yasak "at the same salary" and together expressed dissatisfaction with the service people when they oppressed them with levies. The number of "foot" and "deer" Tunguses was about 7 thousand people.

In 1649, an employee named Andrey Gorely described the inhabitants of the Okhota River as follows: "And those Lamut peasants on that river have sitting yurts, just like there are large Russian villages. And they have all fish stocks-dried yucola in fish bags and fish roe. And they have a lot of that de reserve, that the Russian grain Anbar z reserves... And they have a bow fight, arrows, and bone spears." "Deer tunguses", according to Gorely, migrated to the sea "argish on deer", and "their roads are made big, breakdown". "And butts sitting on deer, that they drive horses" 3 .

During the 17th and 19th centuries, the "foot Tunguses" gradually disappeared: some of them mixed with the Russians and Koryaks, forming the local mestizo population (the so - called Kamchadals ), while others died out from diseases. In 1737, at the Okhotsk prison there were only 7 genera of "deer tungus" (Godnikansky, Gorbikansky, Dolgan, Kilarsky, Kukugirsky, Uyagansky, Edzhgan) and 5 genera of "foot tungus" (Adgansky, Ivyansky, Nyunchinsky, Uyakrsky and Sholgan) with 32 yasak payers (men from 18 to 50 years). At the same time, 6 families of "foot Tungus" (Abdarsky, Ingansky, Kutinsky, Omoktonsky, Omyttykagirsky and Ugdzhursky) with 65 yasach payers5 paid yasak in the area of Tauysk . Such genera of the 17th century as Gulyugir, Kaitagir, Nenyakagar, Nyunugir, Chipchigir, Ulbidan, Talbar, and Unakhtagir are located in the area of the r. Hunts, Zavodorsky and Gorgorsky-in the area of the river. Tauya, disappeared completely. The last mention of the "walking Tunguses" of the Okhotsk coast dates back to the middle of the XIX century.

Some researchers (M. A. Zolotarev) take the "walking Tungus" for a relic of the "pre - salt - growing" stage of development of the aborigines of Siberia, others (G. M. Vasilevich) - for evidence of the existence of a "pre-salt-growing" wave of Tungus during their settlement in Siberia, and still others (M. G. Levin, B. O. Dolgikh) - for the drained Paleoasians. The latter point of view is most acceptable. "Walking Tunguses", apparently, can be considered as an intermediate stage in the process of forming evens. In the XIII-XIV centuries, under the pressure of the Mongols, the Yakuts left Lake Baikal for the Middle Lena. This, in turn, caused the displacement of significant masses of Tungus inhabiting the basin of this river. The Tunguses retreated deep into the taiga - to the west, to the north, to the east and partly to the south. In Even folklore, the arrival of the Tungus on the Okhotsk coast is depicted as follows: when they arrived there, they met Koryaks living in dugouts. Killing men, Tungus 6 took Koryak children and women captive and married them. M. I. Khabarov, a resident of the village of Garmanda, Severo-Evensky district, Magadan region, told the author of these lines: "People came to the seashore for fish. "

2 See V. V. Karlov. Evenki women. Voprosy Istorii, 1970, No. 8.

3 TSGADA, f. 1177, art. 66, ll. 1-3, 7, 8.

4 Kamchadals live on the Okhotsk coast to the east and west of the city of Magadan. They have a mixed Caucasian-Mongoloid face type, they use a special dialect of the Russian language. They are called Kamchadals (as well as they call themselves) because the territory where they live used to be part of the Kamchatka Region.

5 Archive of the USSR Academy of Sciences (AAN), f. 21, op. 5, d. 34, l. 117 vol.

6 In folklore, Tunguses are called" orochi", that is, reindeer herders (from Evenk, "oron" - "domestic deer").

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the deer fled to the mountains from the mosquito. These people have stayed here ever since. They were Evenks. This took place on the river Ola, or Oldra, which means "fish". The Evenks married local women and mixed with the locals."

The mixing of the Tunguses with the Koryaks led to the formation of an intermediate group. Due to the numerical superiority of the former, the language of this group became Tungusic, and the way of life became Koryak (settled). The latter circumstance was determined by the favorable living conditions on the seashore: the population was small, and there were many fish and sea animals. The peculiarity of this anthropological type attracted the attention of Dr. Kiber, a member of the F. P. Wrangel expedition, who wrote about the lamuts of Northern Yakutia: "The Lamuts differ from other tribes (i.e., from the Tungus and Yukagirs - V. T.) in the formation of facial features: their eyes are narrow, small, the cheek bones are wide and convex, and the nose is extremely small; their language is pleasant to the ear" 7 .

Decades after decades passed, and more and more Tungus settled on the seashore, married Koryak women, became fishermen and dog breeders (they rode dogs, harnessing them to sledges). So the group of "foot Tunguses" was formed. The Tunguses continued to push the Koryaks even after the arrival of the Russians in these regions. By the 1760s and 1780s, the Tungus moved north-east to the Gizhiga River, and in the 1820s and 1840s, they pushed the Chukchi on the Anadyr River. At the same time, in the 30 - 40s of the XIX century, Lamuts appeared in Kamchatka. In 1709, the Okhotsk clerk Ivan Mukhoplev reported that near the Tauysky prison there lived "Vasyuchko's Yasach old-payment Koryaks with their children, a deset man" and that the Olsky Yasach Tunguses were "in matchmaking"for him8 . This message indicates that at that time war was no longer the only option for relations between the Tungus and the Koryaks.

The fact of the formation of a special dialect among the Okhotsk Tungus in the area of their contact with the Koryaks was noted already in the XVII century. In 1666, a serving man named Ignashka Alferyev was left in the Okhotsk prison "for interpretation", because his predecessor Bogdashko Ivanov did not know the" Lamsk language " .9 As a result of mixing with the Koryaks, the main genera of the Okhotsk Tungus turned out to be crowded. In the 17th century. More than 360 bloodline families with a total number of about 36 thousand people were found in Tunguses in Eastern Siberia. The average number of the genus was about 100 people, and in the five main genera of the Okhotsk Tungus - Godnikansky, Gorbikansky, Dolgan, Kilarsky and Uyagansky-there were an average of 500 people. Relatives in such large clans could not all roam together and formed smaller divisions, which were later turned by the Russian authorities into administrative units assigned to certain points for the payment of yasak. At the end of the 19th century, there were up to 6 Godnikan, 4 Gorbikan, 6 Dolgan, and 10 Uyagan clans.

As already mentioned, Evens also live in Northeastern Yakutia. If you outline the modern area of their settlement on the map, you will get an almost regular square, the sides of which will be: in the west - the Lena River below Yakutsk, in the north - the Arctic Ocean, in the east - the Anadyr River, in the south - the Okhotsk coast between the cities of Okhotsk and Magadan. In the 17th and 18th centuries, the Yukaghirs lived on this territory, with the exception of the Okhotsk coast. How did the Evens get here and what happened here?

In these places, as well as on the Okhotsk coast, two or three centuries before the appearance of the Russians, a grandiose ethnic drama took place-the clash of two ethnic groups, their struggle and interaction, and ultimately the absorption of one by the other. This time the Tunguses swallowed up the Yukagirs.

And here the beginning of interaction between the two ethnic groups should be considered the eviction of the Tungus from the Middle Lena basin in the XIII-XIV centuries. in connection with the arrival of the Yakuts there.

The assimilation of the Yukaghirs by the Tungus seems to have taken place in two stages. First (until the 17th century), separate Tungusic clans penetrated the Yukaghir lands, which at first could not have a strong influence on numerous Yukaghirs. According to the Yukaghir legends, there were only minor skirmishes between small groups of Tungus and Yukaghirs. Encountering native resistance, the Tungus were forced to occupy the inconvenient northern outskirts of the Yukagir eikumene in the lower reaches

7 "Brief remarks on lamuts, Tunguses and Yukaghirs". Sibirskiy Vestnik, Part III, St. Petersburg, 1823, pp. 13-14.

8 AAN, f. 21, op. 4, d. 31, N 128, l. 253.

9 TSGADA, f. 1177, art. 235, l. 27.

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major waterways - Lena, Yana, Indigirka and Kolyma. The word "bulen", or "bulyun" ("enemy") - so the Tungus called the Yukagirs-recalls the enmity between these peoples at that time. The toponym "bulun", or" bulun", is found in many places from the Lena River to the Kolyma River; in the lower reaches of the Lena River, in particular, the Bolshoy Bulunsky district of the Yakut ASSR is located. This toponym, as it were, "stolbits" the old pre-Tunguska sections of the Yukagir land.

It is possible that the western limits of the Yukaghir settlement were not limited to Lena. In the 17th century, a large area west of the Lena River (up to the Lower Tunguska River) was marked by the existence of a militant family "bulyash", which constantly attacked various genera of Tungus. By the end of the 17th century, the ethnonym "bulyashi" disappears from Russian documents. And although service people often called" bulyash " Tungus, it is quite possible that "bulyash" is a Yukagir or some mixed Yukagir - Tungus group, as evidenced by the similarity of this ethnonym with the ethnonym "bulen". This is all the more likely because in the 17th century, in the area between the lower reaches of the Lena and Yana rivers, Russians often confused the Yukagirs and Tunguses.

Researchers almost do not know which genera of tungus first appeared in the polar tundra. By the arrival of the Russians, these pioneers had become "deer yukaghirs", while the native Yukaghirs were only hunters and fishermen. Yukaghir reindeer herders speak the Yukaghir dialect, but their reindeer herding terminology is Tungusic. This means that at the first stage of the collision of the Tungus with the Yukagirs, the first ones were subjected to language assimilation. But on the other hand, in terms of culture - in farming, housing arrangements, and clothing-the Tunguses won as carriers of a more progressive way of life.

The second stage of the merger of the Tunguses with the Yukagirs was associated with the arrival of the Russians. The emigration of indigenous people and frequent smallpox epidemics caused significant movements of aborigines, especially on the Okhotsk coast, from where the mass migration of Tunguses began in the second half of the XVII century. A terrible smallpox epidemic broke out in the early 90's. As reported by service people, tungusy "from that pestilence... they fled to distant unknown places." The number of Yasak payers on the Okhotsk coast sharply decreased, while in the Zashiversky prison on Indigirka it more than doubled: among the payers of Yasak in 1698, there were representatives of well - known Okhotsk families-Godnikisky, Gorbikansky, Uyagansky and others. In the future, the number of Tunguses in the vast area between Lena and Kolyma continued to increase. During this period, the communication of the Tungus with the Yukagirs was peaceful: the situation was different and the service people did not allow internecine strife among the yasach payers. In the first news about the indigenous population of Northern Yakutia, there are indications of an active process of mixing peoples. In 1642. The Yan yukagirs showed that on the Yan peaks live "deer yukagirs" - "Prince Alganiy with a smaller brother" and that they meet "and among themselves with the lamutki of emlyutz", that is, they marry 10 . In Russian documents, these Yukaghirs bore the ethnic name "onondi"; their Lamut neighbors belonged to the Zelyan family. From the second half of the 17th century, the Onondei began to be counted in the yasach books as yukagirs of the Zelyan family. In 1671, an employee Grigory Pushchin met 6 families of lamuts and Yukagirs on Indigirka, who lived "smeshitseyu" in three yurts.

According to I. S. Gurvich's calculations, the total number of Lamuts increased by 1.5 times between the censuses of 1763-1767 and 1827-183011 . Meanwhile, the number of Yukaghirs steadily decreased: in the middle of the 17th century there were 4,8 thousand of them, and in 1897 - 754 people. Only 331 of them spoke their native language. They were Yukagirs who lived in the remote taiga regions of the Upper and Middle Kolyma, between its tributaries Korkodon and Yasachnaya. In the tundra and forest tundra, between Lena and Kolyma, by the end of the 19th century, a mixed Yukaghir - Tunguska population was formed, and between Lena and Indigirka it was already largely separated. The language of Tungusic genera by origin - Kungur (Kunkugur), Delyansky (Zelyansky) and others-was called "Yukagir" by the inhabitants of Ust-Yansky ulus, Verkhoyansk district, from old memory, but in fact it was already Tungusic.

Before mixing with the Tungus, the Yukaghirs apparently had a maternal lineage and matrilocal marriage. Marrying the yukagir-

10 B. O. Dolgikh. Generic and tribal composition of the peoples of Siberia in the XVII century. Moscow, 1960, p. 389.

11 I. S. Gurvich. Etnicheskaya istoriya severo-vostoka Sibiri [Ethnic History of the North-East of Siberia]. Moscow, 1966, p. 155.

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kah, the Tungus as sons-in-law were part of their families. The children of these mixed marriages spoke the language of the Yukaghirs and considered Themselves Yukaghirs, but the administration considered them Tungus, because their fathers were Tungus.

It should be borne in mind that at the first stage, "pure" Tunguses came to the Yukagir lands, and also in small numbers. In the second period, the newcomers were mainly Lamuts, that is, the Okhotsk Tungus, who were largely a metizirevannoe population, and this parish was of a massive nature. Mixing with the Yukaghirs and Yukaghirb-Tungus, the Lamuts further changed their language, creating new dialects.

So " the composition of the Evens includes a substrate layer consisting of two ethnic components - Koryak and Yukaghir. This circumstance determines both the anthropological and ethnographic features of the Evens in comparison with the Evenks, as well as the differences within the Evens themselves. With their arrival in the north-east, the Tungus played a well-known "revolutionizing" role in this vast region of Asia, where stone and bone were the main materials for making tools before their arrival. The Tungus brought iron to the Koryaks and Yukagirs in the form of arrowheads and spears, palm blades, 12 ornaments. True, the Tunguses themselves also had little iron. Part of the Yukaghirs and, apparently, the Koryaks and Chukchi adopted reindeer husbandry from the Tungus, as Even folklore convinces us13 . Reindeer husbandry, which required strength and endurance, immediately became the privilege of men, and deer became the property of the heads of individual families. Private ownership of deer, together with personal ownership of weapons, especially iron, had a devastating effect on the primitive communal way of life of the north-eastern Paleoasians, who before the appearance of the Tungus, had, like the Yukagirs, a maternal lineage. At the same time, the Tungus also borrowed something from their north-eastern neighbors, in particular their yarangu-a more spacious dwelling and, thanks to internal canopies, warmer than the chum. The presence of a yarangi-type dwelling is one of the ethnographic features that distinguish Evens from Evenks.

Among the Koryaks and Chukchi, reindeer husbandry immediately began to develop as large-scale reindeer husbandry, and perhaps the influence of these peoples explains the fact that Lamut reindeer husbandry turned out to be a link between the purely transport small-scale Evenki reindeer husbandry and productive reindeer husbandry of the Koryaks and Chukchi: the Evens had more deer than the Evenks, and the Evens attached less importance to hunting. The intensity of hunting is directly related to the number of deer. In the past, 30-50 reindeer herds were optimal for the nomadic economy of the Evenks of taiga Siberia. A hunter-herder with a large number of livestock turned into a reindeer herder-hunter, for whom hunting was in the background, and with a herd of 150-300 heads - into a reindeer herder who hunted only in passing. As far back as the end of the XVIII century, Fleet captain Sarychev reported that many of the Okhotsk Tunguses have up to 2 thousand deer heads. Only a few Evenks had herds of this size in the late 19th and early 20th centuries, when hunting was almost universally disrupted by the predatory extermination of fur-bearing animals.

So, the Evens are Tunguses who have experienced various influences from the Yukaghirs and northeastern Paleoasians. It would seem that the Evens should have had little left of the traditional Tunguska culture. But in reality, the Evens have kept a lot of things from the past. They stubbornly adhered (and still adhere) to the traditional way of using the deer as a pack and saddle, and even now some of their groups do not use a sled. Some groups of Evens still prefer to wear old traditional clothes. Such a costume was preserved among the Rassokhinsky Evens of the Srednekansky district, Magadan region. It consists of unts, buttons, short leather trousers, a bib worn directly on the naked body, and a "tailcoat" with the sexes that do not converge on the chest. The headdress is a cap in the form of a Russian trident. The Evens also keep the all-Tunguska 13-month calendar, in which the count of "moons" (months) is kept from the head to the joints of the hands.

In the early 1930s, the Evens were recognized as a separate people; their self-designation "even" was legalized as official. Now the term" Tunguses " is used in the ethnographic literature for the following purposes:

12 Palm - a long and wide knife with a long handle, which replaced the axe and spear.

13 See K. M. Novikov. Even folklore. Magadan. 1958.

page 218

designations of Tungusic - speaking peoples-all or the main part of them (Evenks and Evens). The ethnonym "Tungusy" also exists among some Siberian old-timers, who call Evenks and Evens so. There is also an ethnonym "lamuts" - for Evens, but it has a limited distribution (mainly in the northern regions of Yakutia).

During the years of Soviet rule, the cultural and economic life of the Evens has changed dramatically. For them, as for some other peoples of the North, a written language was developed, and the publication of educational and fiction literature in the Even language began. However, this script, based on the dialect of one group of Evens (Olsky district, Magadan region), did not become a means of spiritual development for all Evens, whose language is divided into a number of dialects and dialects. Therefore, teaching in Even schools is conducted in Russian.

Evens mostly live in the taiga area and continue to engage in reindeer husbandry, hunting, and to a lesser extent fishing. In the 1930s, they were involved in agricultural, fishing and fishing artels( collective farms), a significant part of which in the 60s was transformed into state and cooperative fishing farms (industrial farms), as well as into reindeer-breeding state farms. Each collective farm or industrial farm has a central estate and production areas (branches). The central estate and some large branches are usually small settlements with all the necessary services - a shop, a hospital or medical center, a school (often with a boarding school), a post office, a farm office, a club or "red yaranga" (a mobile club for serving hunters and reindeer herders), a library. Often, the village council is also located on the central estate. Among the Evens, who were completely illiterate in the past, universal compulsory education was introduced. Children of Even nomads, like other small peoples of the North, are fully supported by the state from an early age: first, they are brought up in nurseries and kindergartens, then in boarding schools and, finally, some of them - in specialized secondary and higher educational institutions.

Evens engaged in reindeer husbandry and hunting live either in tents or in traditional yurts. Evens who are engaged in fishing, gardening, domestic animal husbandry and animal husbandry live in Russian-type houses in the villages. Most of these houses were built for the peoples of the North on preferential terms after 1957 in order to transfer them to the settlement as soon as possible. In the homes of the Evens, you can see modern furniture, radios, sewing machines and washing machines. Almost all taiga villages are electrified and radio-powered. Communication with the villages where the Evens live is usually carried out by small AN-2 and YAK-12 aircraft, helicopters, cars, motorboats and reindeer. Deer transport, which was irreplaceable in the taiga and tundra some ten years ago, is gradually becoming a thing of the past.

In the Even villages there are many newcomers, not to mention the indigenous population-Yakuts, Yukagirs, Koryaks, Kamchadals. The spread of literacy, the development of industry, the introduction of modern technology, the functioning of schools and hospitals, clubs and libraries, and the mutual communication of indigenous and alien populations contribute to the transformation of the economy and everyday life of the Evens, as well as to the improvement of their common culture. The Evens have their own intelligentsia in the form of teachers, medical workers, employees of the Soviet and party apparatus. Today, this small nation, revived by the Soviet government to a new life, firmly occupies its place in the fraternal family of the peoples of our country.

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