The article highlights the history of the formation and features of the collection of the famous Ural forester and hereditary researcher-local historian A. F. Teploukhov. An exhaustive description of the traditional culture of the Komi-Permyaks is given, which is reflected in photo documents of the beginning of the XX century. The paper focuses on the northern ethnic group, with which A. F. Teploukhov worked in 1910-1915 on the territory of the Cherdyn District of Perm Krai.
Keywords: ethnography and traditional culture of the Komi-Permyaks, history of the Komi-Permyak ethnography, A. F. Teploukhov, museum collections, photo collection.
Komi-Permyaks are one of the Finno-Ugric peoples of Russia. In 2002, 125,235 people identified themselves as Komi-Permians in the Russian Federation, of which 103,505 people lived in the Perm Region, including 80,327 people in the Komi-Permyak district.
Historically, the territory of formation and settlement of the ethnic group was the Middle and Upper Kama Region-Perm Krai. In 1472, the territory of the Permian Komi settlement was incorporated into the Russian state. The Komi-Permian ethnic group, which represents the autochthonous population of the region, is heterogeneous in its structure. It consists of four ethnographic groups: the Inven, or southern, Kosin-Kama, or northern, as well as the Verkhnekamsk, or Zyuzdin, and Yazva Komi-Permyaks. The differences between the northern and southern groups can be traced not only in dialects, but also in the economic system, cultural and everyday features.
Academic interest in the indigenous population of the region began in the 19th century. The earliest ethnographic collections of the Perm Regional Museum of the late XIX-early XX centuries included objects of culture and everyday life of the Komi-Permyaks. At the same time, the first photos of the collection appeared in the museum, depicting the life of these representatives of the indigenous population of the region. Most of the images were taken by photographers and researchers of the Perm Region. The largest and most famous collection belonged to Alexander Fyodorovich Teploukhov.
Alexander Fyodorovich Teploukhov (1880-1943) came from the family of the serf Counts Stroganovs, who owned land in the Perm Region. His great-grandfather, E. N. Teploukhov, was a serf, village clerk and caravan worker; his grandfather, A. E. Teploukhov, studied at the Stroganov School of Agricultural and Mining Sciences in St. Petersburg and the Tarandinsky Forest Academy in Saxony, received a free license, was appointed head of the forest department of the main St. Petersburg office of the Counts Stroganovs, chief forester and chief administrator of the Perm State Forestry Department. an undivided Stroganov estate [Golokhvastova, 2004, pp. 138-139]. In 1875, at the age of 64, still full of creative energy, he retired and devoted himself to studying the Perm Region. Alexander Fyodorovich's father, F. A. Teploukhov, graduated from the Perm Gymnasium, the Tarandinsky Forestry Academy in Saxony, and the Petrovsky Agricultural and Forestry Academy in Moscow with a PhD in forestry; after that, from 1875 to 1905, he worked as the chief forester of the Perm Stroganov undivided estate [Gileva, 2000; Trefilova, 1971, p. 197].
A. E. Teploukhov was engaged in historical research, was a member of a number of Russian and European scientific societies, including the Finno-Ugric Society in Helsingfors (since 1865), the German Society for Anthropology, Ethnology and Primitive History in Berlin
The study was funded from grants of the President of the Russian Federation for state support of young Russian scientists (N MD-590.2009.6).
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(since 1878); he was a full member of the Anthropological Society in Vienna (since 1883) and others.
After the death of his father, the work was continued by his son F. A. Teploukhov. One of the most important specialists in the Russian forest industry, he was a corresponding member of the Moscow Archaeological Society, a member of the Society of Archeology, History and Ethnography of the Cherdyn Region, the Perm Statistical Committee, etc. Continuing to add to the collection of "Peipsi antiquities" of his father, F. A. Teploukhov began processing the available materials. Largely due to his efforts, in 1902 a unique atlas "Antiquities of Kama Tschudi from the Teploukhov collection" was published (Spitsyn, 1902).
A. F. Teploukhov also followed the path of his father and grandfather. In 1909. he graduated from the St. Petersburg Forest Institute. Returning to the Kama region, A. F. Teploukhov became an assistant to the chief forester of Count Stroganov's estates. Even at the beginning of his career, while assessing forests in the northern Kama region, he had the opportunity to study the life of the local population, including Komi-Permyaks (Nikolaev, 2007).
Since 1910, A. F. Teploukhov has been actively cooperating with the ethnographic department of the Russian Museum, which he approached with a proposal to complete ethnographic collections in the Perm Province. The most successful years in collecting field material and studying the ethnography of the Komi-Permyaks were 1910-1912 - the period, as A. F. Teploukhov himself noted, "when I met the Permyaks of the Cherdynsky Uyezd, among whom I lived for three summers" [1916, p.133].
Cherdynsky uyezd was located in the north of Perm Krai. Its population was a special ethnographic group of Komi-Permyaks. In the Cherdyn villages, hunting and fishing continued to play a significant role in the economic activities of the population, along with agriculture and animal husbandry. In remote corners of the county, many relict elements of traditional culture were preserved, which was clearly seen in traditional costumes, calendar holidays and rituals.
In 1910-1912, on the instructions of the Russian Museum, A. F. Teploukhov acquired objects of traditional culture of the Komi-Permyaks, which made up the collection (REM, No. 2895). Its formation was determined by the desire to give a comprehensive description of the life of an ethnic group, which was based on a comprehensive economy. A significant addition to the collection were 72 photographs received in 1914 by the ethnographic department of the Russian Museum, illustrating various areas of traditional culture of the Komi-Permyaks of the early XX century. [Chuvyurov; REM, N 2794/1-72]. The subjects of the photographs, as well as the general approaches to photographing, were determined by the program of the ethnographic department of the Russian Museum. In it, the objects of photofixing were described in detail: 1) settlements, various types of dwellings, farm buildings; 2) clothing; 3) handicrafts (individual moments of production); 4) modes of transportation (sledges, carts, etc.); 5) occupations and crafts (fishing-fishermen's homes, fishing gear; hunting-hunter's equipment, hunting huts and gear6) haymaking; 7) agriculture (photographs of ploughmen, individual stages of agricultural work), etc. 15 - 21, 23, 28, 32, 39].
At the beginning of the 20th century, A. F. Teploukhov worked in various parts of the Perm Region. Most of the images were taken by him in the area of residence of the northern and southern Komi-Permyaks. The photos gave an idea of the peculiarities of everyday culture of local groups. They depicted the types of settlements, types of residential and outbuildings.
Traditionally, Komi-Permians settled on the banks of rivers, settled settlements near the keys and on large highways. They have long been famous for their carpentry skills. The traditional type of dwelling was a solid one-story house on a high basement under a plank roof. Since the end of the 19th century, street development has become predominant in the villages and villages of the Perm Region.
A. F. Teploukhov's photographs reflect the economic activities of the Komi-Permyaks. In the Upper Kama region, there was a long tradition of cultivating land. According to archaeological data, already in the V-VI centuries, the ancestors of the Komi-Permians cleared large forest areas for grain crops. Arable farming in the region has been recorded since the tenth century; its development was significantly influenced by Bulgarian and Russian traditions. Gradually, the main system of agriculture of the aboriginal population became trehpolye. The Komi-Permians combined agricultural technologies with hunting and animal husbandry.
In the life of the northern Permian Komi village, hunting was no less important than farming. The male population spent the entire winter season fishing. An extensive cultural complex was associated with this occupation: hunting equipment and clothing were diverse; forest trails were marked with huts and barns-warehouses. Furs of the Komi-Permians were usually sold, and meat was left for their own consumption.
By the 20th century, handicrafts were developed among the Komi-Permyaks: blacksmithing, furrier-making, cooperage, carpentry, tar-making, etc. Among the domestic crafts, women were considered to be pottery (without a potter's wheel, nalepom) and weaving.
Multicolored weaving was widely used among the Komi-Permyaks; an unusual pattern was combined with embroidery. In many Komi-Permian villages there were masters of stuffing. Festive sundresses - dubas were sewn from patterned printed fabrics. The most
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a canvas of fine blue linen with a pattern of two or three boards (on the usual one in one board) was considered expensive. Printed sundresses in combination with an ornamental shirt have become a kind of symbol of the Komi-Permian costume.
In the photographs of A. F. Teploukhov, the complexes of traditional costume were reproduced in the most complete and detailed way. Later, it was clothing that became the subject of research interest of A. F. Teploukhov. The most significant work in his ethnographic heritage is "Women's headdresses of Permians and their relation to the ancient headdresses of the local Russian population", based on field materials [1916]. According to the completeness and reliability of the sources, it is still considered an example of an ethnographic description of traditional costume. For the first time in the history of Perm ethnography, the work was illustrated with 43 photographs taken mainly by the author.
A. F. Teploukhov's close attention to detail determined the high information content of his images. A unique series of photographs was made on the day of Frol and Lavr in the Permian Komi village of Bolshaya Kocha, Cherdyn district.
The ritual practices of the Perm Region were formed on the basis of a synthesis of ancient pantheistic traditions and Orthodoxy. In 1462, even before the region was incorporated into Russia, the Christianization of the Komi-Permyaks began. By the end of the 17th century, Orthodox parishes covered the entire territory of their residence. National holidays of the Perm region were associated with the dates of the Orthodox calendar. They were timed to coincide with Christmas, Easter, and Whitsunday. Komi-Permians also revered sacred trees and springs. There were widespread beliefs about sorcerers and healers, forest, brownie, water. A special place in the calendar was occupied by local holidays. On Elijah's Day, the Komi-Permians sacrificed a ram or bull. Cooked from the legs and heads of the animal jelly in tuesques were carried to the church. After its consecration, a meal was held in a large clearing near the church. Southern Komi-Permians especially revered the holiday of Maria Golendukha, they carried boiled chickens to church on this day.
In the late 19th and early 20th centuries, the village of Bolshaya Kocha was known to all residents of the Perm Region. Here, every year on the day of Frol and Lavr (August 18, old style), bulls were slaughtered at the chapel named after them. Up to a hundred gobies were brought to the festival and slaughtered. "If a Permian happens to have any misfortune in his house, if someone gets sick, or something he strongly wants, then, turning to God, he asks for the fulfillment of his wishes, or in memory of the misfortune, he condemns a pure bull calf to sacrifice, which from that time to 3 years old the child is brought up and fattened in his home. The bull-calf must be immaculate. When the doomed bull is three years old, then in whatever village or village it grows, its owner leads for slaughter to the village of Bolshaya Kocha of the Kochevskaya volost of the Cherdynsky district, where the chapel of St. Flora and Laurus is located, the most ancient and highly revered...", - so described the sacrifice by eyewitnesses at the end of the XIX century. [Malakhov, 1887] The ancient ritual was captured by A. F. Teploukhov in a series of photographs.
A. F. Teploukhov also gave the materials of his trips to the Perm Scientific and Industrial Museum (PKM, No. 10820). The unity of A. F. Teploukhov's St. Petersburg and Perm photo collections made it possible to assess the significance of his research on a large scale. Photographs taken in remote areas, where many archaic, relict forms of the traditional culture of the Komi-Permyaks have been preserved, have determined the uniqueness of the collection.
Since 1916, A. F. Teploukhov was in the military service, worked as a forester in the Perm Province, and participated in the Civil War. In the 1920s, he was invited to the Regional executive Committee of the Ural region as a scientific secretary of the Forest Commission under Uralplan. Since the 1930s, he worked at the Central Research Institute of Forestry in Leningrad (Nikolaev, 2007; Ovchinnikova, 1998).
Currently, the collections of A. F. Teploukhov, which include more than 200 images, are considered the largest and most significant collection of photographic documents on the traditional culture of the Komi-Permyaks in Russia. These materials are reflected in the works of A. F. Teploukhov devoted to the problems of ethnogenesis and ethnic history of the Komi-Permyaks and the Ugric population of the Urals, the features of their settlement, the family composition and toponymy of certain areas of the Kama region [Teploukhov, 1924, 1925, 1926a, b, 1927, 1960]. A. F. Teploukhov noted that the ancient population of the Kama region It is necessary to consider the Ugric peoples, the ancestors of the modern Khanty, Mansi and Hungarians; the initial stages of the Permian-Komi ethnogenesis were associated with more northern and western regions, and only in the XII-XIII centuries did the Komi people begin to move into the Kama region, where, having displaced the Ugric peoples, they became the dominant population by the XIV-XV centuries. A. F. Teploukhov's conclusions were based on a deep knowledge of the living ethnography of the Perm Region. A significant part of his materials remained unpublished (State Archive of the Perm Region, f. 613). But researchers continue to turn to the ethnographic heritage of the scientist to this day. Without photos of A. F. Not a single museum exhibition on the history and culture of the Komi-Permyaks, not a single illustrated ethnographic publication can do without Teploukhov.
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List of literature
Gileva S. I. Teploukhov Fyodor Aleksandrovich / / Local lore and local lore organizations of Perm. Perm: Kursiv Publ., 2000, pp. 262-263.
Golokhvastova N. V. Teploukhov kak predstaviteli sluzhitelskoi intelligentsii permskikh votchin Stroganov [Teplokhovs as representatives of the servant intelligentsia of the Stroganovs ' Permian patrimonies]. Perm: Pushka Publ., 2004, pp. 138-148.
Malakhov M. V. Posthumous notes: 13. Bykoboyu permyakov v den Sv. Flor i Lavra [Bull slaughter of Permians on the day of St. Flora and Lavra]. Ural, ob-va lovers of natural science. 1887. - Issue 1, N XI. - pp. 85-96.
Letopisets: Sbornik pamyati S. F. Nikolaeva (1912 - 2002) [Letopisets: Sbornik pamyati S. F. Nikolaeva (1912-2002)]. Perm: [B. I.], 2007, pp. 168-175.
Ovchinnikova B. B. U istokov uralskoi arkheologii [At the origins of Ural archeology]. Teplokhovy / / Izv. Ural State University, 1998, No. 8, pp. 54-62.
A program for collecting ethnographic objects. St. Petersburg: Ethnographic Department of the Russian Museum, 1904, 252 p.
Spitsyn A. A. Drevnosti Kamskoy Tschudi po kollektsii Teploukhovykh [Antiquities of Kama Tschudi from the Teplokhov collection]. A. A. Spitsyn's commission. - St. Petersburg, 1902. - 70 p.
Teploukhov A. Zhenshchie golovnye ubory permyakov i ikh otnoshenie k starinim uboram mestnogo russkogo naseleniya [Women's headdresses of Permyaks and their relation to the old headdresses of the local Russian population]. - Perm: [Type. Perm. zemstvo], 1916. - Issue 2. - pp. 122-137.
Teploukhov A. O surniyakh i geograficheskikh imeniyakh b. Kungurskogo, Krasnoufimskogo i Osinsky uyezd [On surnames and geographical names of the Kungur, Krasnoufimsky and Osinsky uyezds]. - 1925. - N 11/12. - p. 6-14.
Teploukhov A. Permyaks and Zyryans. Local history, collection-Perm, 1926a. Issue 2, pp. 113-124.
Teploukhov A. Review of data on the geographical distribution of Permyaks: materials for comp. Ethnog of the Ural map. region (collection of diagrams with a map). - Sverdlovsk: [B. I.], 19266. - Issue 2. - 20 p.
Teploukhov A. F. Traces of the former stay of the Ugric people in the adjacent parts of the Perm and Vyatka provinces and their subsequent replacement by the Perm and Russian peoples. Ural, ob-va lyubiteley estestvoznaniya [Society of Natural Science Lovers], 1924, vol. 39, pp. 81-113.
Teploukhov, A. F., On the change of the Ugrians that once took place by the Permians on the Upper Kama, the Komi on the upper Vychegda, and the Udmurts on the Cap, Uc. Perm. un-ta. 1960, vol. 12, issue 1, pp. 270-274.
Trefilova L. A. Obzor semeynogo fonda Teploukhov [Review of the Teploukhov Family Foundation]. Perm: Kn. izd-vo, 1971, pp. 197-201.
Chuvyrov A. the history of the formation of photo collections on the peoples of the Komi Republic in the Assembly REM. - URL: http://www.komi.com/pole/publ/museum/2.asp
Perm Branch of the Institute of History and Archeology of the Ural Branch of the Russian Academy of Sciences, 44 Pushkina str., Perm, 614090, Russia.
E-mail: atschernych@yandex.ru
The article was submitted to the Editorial Board on 15.03.10.
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1. Komi-Permyaks of Cherdynsky uyezd, Perm province. Here and further - photo materials from the Perm Regional Museum, fund N 10820.
Komi-Permians were recognized builders of the Urals. The first information about their settlements dates back to 1579, when the Great Perm Census was conducted. It mentioned the following villages: Kosa, Bolshaya Kocha, Yukseevo (northern Komi-Permyaks), Kuva (southern), Kudymkar, Yusva, Maikor. The traditional dwelling of the Komi-Permians was a log hut on a high basement under a plank roof-kerku. As early as the beginning of the XX century in the Komi-Permyak villages, chicken huts (heated in a black way) were preserved. The house was decorated with okhlupen (a log with a gutter crowning the roof) and rowlocks (hooks that held the gutters-streams in the lower part of the roof) with cut heads of birds or horses. At the house, weather vanes were installed on poles in the form of birds: it was believed that they had a special protective force.
2. Komi-Permyak izba, p. Puksib, Cherdyn district.
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3. In the Komi-Permyak izba.
Komi-Permian huts were distinguished by simplicity of decoration. One-fourth of the house was occupied by a stove, diagonally opposite which was a small corner-God's Corner. Two wide benches met there, and there was a table that was never left empty without a duck-shaped salt shaker. Salt was a sign of wealth and well-being; it was one of the few products that were purchased at fairs. In the past, millstones were placed in almost every house opposite the mouth of the furnace, then they were placed in the hall.
4. A woman with a child-residents of Kosinskaya vol. Cherdynsky uyezd.
5. Permyachka Yazvinskaya vol. Cherdynsky uyezd.
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6. Method of transportation of plough to arable land.
The Komi-Permians were farmers. They sowed winter rye, barley, oats, wheat and millet in the southern regions, and flax and hemp from industrial crops. The land was cultivated with a plow, a sukovatka harrow, or a wicker harrow with wooden teeth. Sowed from a basket. Harvesting began after Elijah's Day. The first compressed ears of corn were brought into the house and placed on the bozhnitsa. At the end of the harvest, a god's beard was left on the strip - the last stalks of rye or barley. The end of the harvest was celebrated with a ritual meal - the feast of roasting. The holiday of the completion of threshing was called "rich ovin".
7. Method of transportation of harrows to arable land.
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8. Hunters of the Upper Yazvinsky vol. Cherdynsky uyezd.
9. Hunters in fishing costumes. Cherdynsky uyezd.
The Komi-Permians of the northern volosts went hunting in late September and early October before Christmas and after Christmas until Maslenitsa. Hunting equipment included a special suit, part of which was a wool or leather luzan vest, a gun, devices for gunpowder and shot, a sledge-sled. Tradesmen were familiar with various hunting techniques; even today they remember old people who 60-70 years ago went to the beast with a bow and arrow.
10. On the hunt, Cherdynsky uyezd.
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11. Komi-permyachki on horseback, Cherdynsky uyezd.
Riding was a common way of transportation in the northern taiga regions of the Kama region. Not only men, but also women rode on horseback. Old people remember that before the bride went to the wedding on horseback. Carts in the northern volosts of the Cherdyn district appeared late. Until the beginning of the 20th century, they were placed on" deaf " wheels made of a single tree trunk.
12. On a cart with "deaf" wheels, Cherdynsky district.
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13. Northern Komi-Permyaks of Cherdynsky uyezd.
For Komi-Permians, a three-generational family was common. "The owner of the house is usually recognized as the eldest man in the family... seniority passes from grandfather to father, from father to son... The name of the householder is held in high esteem by the household. As much as due to the crowd in the families, the same amount... mutual quarrels of married brothers, their wives and disobedience of sons to their fathers, Permyaks have a great habit of family divisions... Of course, there are also fathers who live and work together with their married and unmarried sons until their death, sometimes among twenty-five souls of both sexes... Even rarer are the cases of uncles and nephews living together... "[Rogov N. A. Materials for describing the life of Permyaks. Perm: Komi-Perm Publishing House, 2008, pp. 47-50].
14. Komi-Permyaki D. Putinsky Cape of Cherdynsky district.
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15. Young spouses behind a weaving mill, village of Kosa, Cherdyn district.
Clothing of the Komi-Permyaks denoted the age and status of a person. The women's costume was different from the girls'. Headbands and head ribbons were also part of the girls ' headwear. Women covered their hair: the northern Komi-Permyaks wore a kokoshnik, the southern ones-the shamshura of the Uyazva Permyaks. The kokoshnik of the young women was supplemented with beaded braids, which were fixed on the eyeglass. A headscarf was tied over the kokoshnik; it was believed that a woman in a kokoshnik looked like the Virgin. Children's clothing largely copied the clothes of adults.
16. The peasant family of Kosinskaya vol. Cherdynsky uyezd.
17. Komi-permyachki, Kosinskaya vol. Cherdynsky uyezd.
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18. For weaving belts.
The belt was an obligatory element of the traditional costume of Komi-Permyaks: "a Permian always goes out in a girdle." Girls were taught to weave belts from early childhood. For the manufacture of men's belts-calves and women's cuts, a simple technology was used: the warp threads were tied on threads, and the warp itself was fixed on a special sewing device-a sewing machine. Wide festive belts were woven on an ordinary mill. The dowry of Komi-Permian women for the wedding usually included several dozen men's and women's patterned belts.
19. Permian Komi girls in headbands.
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20. Funeral procession.
By the end of the 19th century, Orthodoxy became the dominant religion in the Kama region, but ancient paganism retained its position here. On Epiphany, Komi-Permians drove away the Yuletide spirits, on Holy Thursday they performed rites that ensure the well-being of the economy. Numerous beliefs were associated with the birth of a child and a wedding. The content of funeral and memorial rites was determined by the cult of ancestors, which included ideas about the spoilage of the dead. Traditionally, at any time of the year, the coffin with the deceased was carried to the cemetery on a sleigh, close relatives of the deceased rode on the lid of the coffin. After funerals, the sleigh was left in the cemetery, sometimes as a gravestone monument.
21. Ritual of "bull-slaying" in the village of Bolshaya Kocha, Cherdyn district.
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