Tragedia na Przełęczy Diatłowa (1 luty 1959 r.)

[fortyck]

The months of May and June, 2023, will be dedicated to publishing new information (articles, interviews and facts) about the Dyatlov Pass incident: 𝗼𝗻𝗲 𝗽𝗶𝗲𝗰𝗲 𝗽𝗲𝗿 𝘄𝗲𝗲𝗸.

 

I will be based in Las Vegas, Nevada, US and will announce soon where you can send books for signing.

 

By the time I have to travel again there will be 9 new articles.

 

𝗠𝘆 𝗻𝗲𝘅𝘁 𝗽𝗼𝘀𝘁 𝗶𝘀 𝟭/𝟵.

 

#dyatlovpass #1079book

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

𝟏/𝟗

 

This article contains photos of Igor Dyatlov, Yuri Yudin and Genrietta Churkina that I have never seen before.

 

#dyatlovpass #1079book

 

https://dyatlovpass.com/arkhipov?fbclid=IwAR21eiNY3uzCDxc9ABAkKzdGSPWgMJ_88zEm1kdH4_0zSiiIB8N2uuFhekM

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

Yuri Yudin in the 1960s and in February 2012 Oleg Arkhipov archive

 

#dyatlovpass #1079book

 

Yuri Yudin 1960s Oleg Arkhipov archive #dyatlovpass #1079book

Yuri Yudin in February 2012 Oleg Arkhipov archive #dyatlovpass #1079book

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

Forensic expert Genrietta Eliseevna Churkina, who conducted an examination of the tent of the deceased Dyatlov group from April 3 to April 16, 1959 in Sverdlovsk Forensic Research Laboratory.

 

Oleg Arkhipov archive

 

#dyatlovpass #1079book

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

Igor Dyatlov came up with the idea for the route along the Northern Urals in early 1959.

 

He invited the most experienced guys from the hiking section of the sports club of the Ural Polytechnic Institute.

 

Oleg Arkhipov archive

 

#dyatlovpass #1079book

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

1st shift UPI Feb23-Mar9

 

https://dyatlovpass.com/search-photos#1shift

 

 

#dyatlovpass #1079book

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

2nd shift UPI March 13-23

 

https://dyatlovpass.com/search-photos#2shift

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

3rd shift UPI March 24 - April 6

 

https://dyatlovpass.com/search-photos#3shift

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

4th shift UPI April 6-17

 

https://dyatlovpass.com/search-photos#4shift

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

5th shift UPI April 17-27

 

Back on the Dyatlov Pass on April 27 1959 the 5th shift of search ended.

 

No photos were taken on this shift but this one.

 

Mansi on the pass next to the pyramid installed in the area of the landing site in April 1959, after the 3rd shift was over.

 

On the right is Stepan Kurikov.

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

6th shift UPI April 27 - May 8

 

https://dyatlovpass.com/search-photos#6shift

 

This day the helicopters brought the group of students led by Askinadzi that will find the remaining four bodies very soon.

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

𝗔𝗽𝗿𝗶𝗹 𝟮𝟴, 𝟭𝟵𝟱𝟵

 

Askinadzi's group disembarks at the pass.

 

The dogs behaved straggly, didn't want to go off the aircraft, the dog handlers had to pull them forcefully out.

 

After that they kept glued to their handlers leg, they feared something.

 

They were very well trained dogs, and no one had ever seen them behave like this.

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

𝗔𝗽𝗿𝗶𝗹 𝟮𝟵, 𝟭𝟵𝟱𝟵

 

In the first days, fearing that the bodies might be taken down the river with the incipient snow thawing, the team built a dam at the Lozva’s fourth tributary to block any possible flows from the streams.

 

The dam, which took three days to build, was in the forest zone, about a hundred meters away from the first stream, 15 or 20 meters below the searchers’ camp.

 

 

#dyatlovpass #1079book

 

 

Building a dam in the first days of the shift. Ortyukov-Askinadzi-Moiseev (in dark)-sergeant of military unit 6602-Suvorov (sitting on the log)-?- Nikolay Kuzminov-Fedorov (standing in a cap)-Nevolin-?
#dyatlovpass #1079book

Building a dam in the first days of the shift.
#dyatlovpass #1079book

Building a dam in the first days of the shift.
#dyatlovpass #1079book

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

𝗔𝗽𝗿𝗶𝗹 𝟯𝟬, 𝟭𝟵𝟱𝟵

 

Excerpts from Vladimir Askinadzi's personal archive and memoirs "We are the last of the Mohicans"

 

 

#dyatlovpass #1079book

 

 

Chicken a la Otorten

 

Text and photos from Vladimir Askinadzi personal archive and memoirs "We are the last of the Mohicans ..."

 

 

Colonel Ortyukov was dubbed "Colonel Otorten" - morning briefing for the first half of the day

 

When they dropped us off with helicopters, we brought with us a large number of products.

 

We did not starve.

 

Ortyukov, as a military man, created the institute of orderlies to prepared food, for which they were released on that day from searches.

 

I remember the feast of the 1st of May.

 

Ortyukov was persuaded to give us two days of rest, explaining that even the slaves in ancient Rome were given rest days.

 

He agreed.

 

He didn't have a choice.

 

He himself was tired to death.

 

After all, in addition to physical exertion, he had a load of very serious responsibility.

 

The authorities constantly pressed for results.

 

At this time, I suggested to Nikolai, the supervisor of the soldiers, to keep watch, so he can give rest to others.

 

We arranged a holiday dinner.

 

Here is a photo with me holding a partridge in my hand.

 

 

Vladimir Askinadzi holding a partridge that will make their May 1st holiday dinner

 

We beat the partridge directly with ski poles.

 

These animals are absolutely not frightened!

 

All the dead birds were kept in the snow until the holidays.

 

We killed near dozen.

 

 

Captain Alexey Chernyshov holding two partridges that will be cooked - photo Vladimir Askinadzi

 

And here is a recipe for Otorten roast: take 1.5 kg of butter, melt it in a bucket (preferably not zinc), wait until when you throw a piece of meat it starts sizzling, put into the oil the whole gutted partridges.

 

If the oil doesn't cover all the meat, add the required amount.

 

The result is partridge fri (fried - ed. note).

 

Everyone liked the dish.

 

 

Vladimir Askinadzi and Nikolay Kuznetsov cooking partridge a la Otorten

 

We tried again, this time with a grouse (that Kurikov caught - ed. note), and the result was as good.

 

 

Askinadzi holding the grouse caught by Stepan Kurikov - on the photo from left Stepan Kurikov, Tolya Mohov, Vladimir Askinadzi and Vadim Fyodorov

 

 

 

A grouse shot an hour ago dangles on Askinadzi back. Boris Suvorov and Vladimir Askinadzi at upper part of Lozva river.

 

But after dinner, we were on our own.

 

Our dog breeder, who didn't have a dog, therefore slept for days, was very fond of telling anecdotes, and his bed was in the far corner of the tent.

 

He liked telling anecdotes, but could not.

 

A good anecdote can knock you down with one sentence, and his jokes could last for half an hour.

 

After a while he got on our nerves and we had no more patience.

 

We called at him "shut up !!", but he is like deaf, continues to babble, like a chanter.

 

He scrupulously described the clothes of the characters taking part in his story, what was the weather.

 

In general, he got fed up with him.

 

When we couldn't stand his jokes no more, somebody, and sometimes I, grabbed a felt boot and threw it into the dark corner.

 

It was impossible to miss.

 

It you threw the felt boot hard enough into the side of the tent, it slid down on the wall right onto the narrator.

 

This wasn't pleasant to those who lay closer to him, that included Ortyukov.

 

 

Nikolay Kuznetsov, Yuri Delevich, Vladimir Askinadzi, Boris Suvorov and Tolya Mohov

 

Then in the evenings, we got tired, of course, and after dinner fell fast asleep without dreams.

 

We were young!

 

 

Fooling around

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

𝗔𝗽𝗿𝗶𝗹 𝟯𝟬, 𝟭𝟵𝟱𝟵

 

"𝘐𝘧 𝘺𝘰𝘶 𝘪𝘮𝘢𝘨𝘪𝘯𝘦 𝘧𝘰𝘳 𝘢 𝘮𝘪𝘯𝘶𝘵𝘦 𝘵𝘩𝘢𝘵 𝘖𝘵𝘰𝘳𝘵𝘦𝘯 𝘪𝘴 𝘢 𝘷𝘰𝘭𝘤𝘢𝘯𝘰, 𝘺𝘰𝘶 𝘤𝘢𝘯 𝘸𝘢𝘳𝘮 𝘶𝘱 𝘺𝘰𝘶𝘳 𝘩𝘢𝘯𝘥𝘴." - comment from Ira Askinadzi

 

http://samlib.ru/p/piskarewa_m_l/fotoreportazh2.shtml

 

 

#dyatlovpass #1079book

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

The Kurikovs Mansi men appeared at the search site, with Stepan joined by his brother.

 

Mohov did not remember the exact time of the appearance of the Mansi men.

 

They were continuously coming and going, sometimes joined by their relatives or acquaintances.

 

Askinadzi recalled that Mansi Sambindalovs were also present in the area of the search; since spring they had been deer grazing in the area.

 

They were even cutting the antlers of a young Siberian stag on Ortyukov’s request.

 

The summer yurt of the Sambindalovs was only two kilometers to the north-east from the pass.

 

The search group settled in two tents at the new camp at the Lozva River.

 

The soldiers stayed separately from the students, and Ortyukov’s students separately from the servicemen.

 

The Kurikovs were also in a tent, sleeping at its very entrance.

 

All the camp’s fatigue duties were performed by the soldiers.

 

Pilots arrived several times during the search, shooting down grouse with their pistols.

 

 

#dyatlovpass #1079book

 

 

Searches in the area of the cedar. ?-?-Askinadzi-Suvorov-Georgiy Kurikov-Ortyukov-Stepan Kurikov-Moiseev-Fyodorov
#dyatlovpass #1079book

According to Askinadzi morning briefing. Distribution of tasks for the first half of the day.
#dyatlovpass #1079book

The cedar
#dyatlovpass #1079book

 

 

Log under the cedar
#dyatlovpass #1079book

 

Where the bodies of Krivonischenko and Doroshenko were found on February 27 under the cedar
#dyatlovpass #1079book

Free search. Stepan Kurikov-Mohov-Askinadzi-Fyodorov
#dyatlovpass #1079book

Stepan Kurikov
#dyatlovpass #1079book

Stepan Kurikov at the location of Dyatlov group tent.
#dyatlovpass #1079book

The place of the tent is marked with a ski pole.
#dyatlovpass #1079book

According to Askinadzi they go along the stream to the Lozva valley.
#dyatlovpass #1079book

Deer antlers are cut (in a white cap - Kuzminov). According to unconfirmed information, there are Bahtiyarovs and Sambindalovs among the Mansi.
#dyatlovpass #1079book

Deer antlers are cut (in a white cap - Kuzminov). According to unconfirmed information, there are Bahtiyarovs and Sambindalovs among the Mansi.
#dyatlovpass #1079book

Chernyshev in the background
#dyatlovpass #1079book

Deer on the pass.
#dyatlovpass #1079book

Askinadzi (with binoculars)-Georgiy Kurikov-Ortyukov-Nikolay Kuzminov-Mohov
#dyatlovpass #1079book

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

Askinadzi (with binoculars)-Georgiy Kurikov-Ortyukov-Nikolay Kuzminov-Mohov

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

I promised 9 new articles in May & June 2023.

 

This is 𝟐/𝟗.

 

 

#dyatlovpass #1079book

 

 

"DURING THE INTERROGATIONS, THEY DENIED EVERYTHING."

 

UNKNOWN TRAIL IN THE CASE OF THE DYATLOV GROUP

 

https://dyatlovpass.com/sacral-nine?fbclid=IwAR0XRddn8E4r8jGkuX0KlP_nTluglGJlTN9hSnlp2rwTL5RRTY9zF8uK8CU

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

"Today, some experts tend to believe that the shamanic version is somewhat consistent with the official one.

 

There was a Mansi trail in the story with the Dyatlov group, but it was not the natives who killed the hikers, but the "spirits of the forest".

 

So the northern people call the mighty forces of nature."

 

 

https://dyatlovpass.com/sacral-nine

#dyatlovpass #1079book

 

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

𝗠𝗮𝘆 𝟮, 𝟭𝟵𝟱𝟵

 

Ortyukov announced that May 1-2 would be days off, as the searchers were very tired.

 

Everybody was preparing for departure, expecting May 5 to be the final day of the planned stay of the Askinadzi group at the search site.

 

Sogrin was getting ready for his third search mission and was organizing the seventh UPI search shift, with Zinovyev, Martyushev, Pechenkin, Kostrulin, and Victor Lebedev, a fifth year student at the Mechanical Department, already enlisted.

 

 

#dyatlovpass #1079book

 

 

In the camp Nevolin-Fedorov-Askinadzi-Suvorov-Mohov
#dyatlovpass #1079book

Attendants on duty Kuznetsov with one of the servicemen
#dyatlovpass #1079book

Askinadzi and Nikolay Kuzminov
#dyatlovpass #1079book

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

There are different accounts in the case files to how many pair of skis were under the bottom of the tent, and what happened to the spare pair of skis Dyatlov group were bringing to the trek.

 

 

#dyatlovpass #1079book

 

 

Counting skis

 

 

In the University equipment inventory there is mentioning of one spare pair of skis.

 

 

University equipment inventory Case files sheet 203

 

Yudin returned on his skis.

 

Ski professionals say that extra pairs of skis are essential for such a long route.

 

Traditionally, the last person in the line drags them behind with a rope.

 

In this photo we see Krivonischenko carrying skis on his back.

 

 

Unknown camera from Dyatlov group film 5 frame 18

 

It was probably this extra pair that was used to make Kolevatov's sledge mentioned in their satirical propaganda leaflet Evening Otorten, see the Technical News section.

 

 

Evening Otorten №1

 

The storage site where Dyatlov group left provisions for their way back and lighten their backpacks for the ascend is called "labaz".

 

Mansi rise platforms to store their game to pick it up later.

 

Dyatlov group labaz seems to be constructed in haste – in a snow pit, rather than in trees beyond the reach of animals, as it was more common.

 

In last entry of the group diary on January 31 Dyatlov wrote "I can't even start thinking of setting up a storage".

 

That can explain why the labaz was in this pitiful state.

 

 

The storage found by Slobtsov and Kurikov on Mar 2, 1959

 

One item in particular raises questions: Dyatlov’s boots.

 

Why continue on ski without his boots?

 

Yudin’s answer was that, with this particular straps over the ski boots it was possible to ski in valenki and, moreover, Krivonischenko, for one, preferred to ski in his felt boots as well.

 

Then, presuming they will be on their skis the whole time an extra ski boots will make uncomfortable extra weight.

 

 

2 Mar - Slobtsov and Kurikov found Dyatlov’s depot 400 m from the rescue camp

 

Their cache was found marked with pair of skis propped in the snow and a gaiter slipped onto it.

 

Here is sheet 8 from the Protocol inspection of the storage (labaz).

 

 

Protocol inspection of the storage (labaz)

 

In the case files we have 3 different counts of the skis found at the tent and the labaz:

• Feb 28, 1959 The protocol of the hikers camp site mentions 8 pair of skis on the bottom of the tent, no mentioning of spare pair of skis. Signed by Templaov.
• “Camp site site is located 300 meters from the top of the mountain 1079 on a slope of 30°. Camp site consists of a pad of flattened snow, on the bottom are stacked 8 pairs of skis. Tent is stretched on ski poles and fixed with ropes, at the bottom of the tent 9 backpacks were discovered with various personal items, jackets, rain coats, 9 pairs of shoes.”

 

 

Protocol of the hikers camp site

• Apr 15, 1959 Slobtsov who found the tent and the labaz, says "around the tent in the snow stood ski poles and spare skis - 1 pair" (sheet 298 back) and "a pair of spare skis" in the labaz (sheet 300).

 

 

Slobtsov testimony Case files sheet 298 back

 

 

 

Slobtsov testimony Case files sheet 300

• Apr 18, 1959 Tempalov in his testimony says 9 pair of skis, all of them under the bottom of the tent and additional spare pair of skis in the tent.

 

 

Tempalov testimony Case files sheet 310 back

 

We can only more or less confidently assert that one pair of skis was left at the labaz and one pair of skis was stuck next to the tent at the time when Slobtsov and Sharavin found it on Feb 26th 1959.

 

 

The tent partly cleared of the snow, 27 Feb 1959 - Yuri Koptelov in the frame, photo by V. Brusnitsyn

 

Explanation why the number of pair of skis under the bottom of the tent differs in Tempalov and Slobtsov testimonies can be found in Atmanaki's testimony dated 7-8 Apr 1959.

“There was no point to continue the further dismantling of the things, and so they left everything into place before the investigator arrived, after raising the tent and pulling out three pairs of skis, because dog guides went on foot, and the rest of the skis were used by us to mark the places where the bodies of the dead were found.”

 

 

Atmanaki testimony Case files sheet 215

 

 

 

Atmanaki testimony Case files sheet 215 back

 

Tempalov and Maslennikov arrived at the pass after the skis have been pulled from under the tent.

 

Inspection of the tent was in a day after the events Atmanaki is describing.

 

By that time there were no longer any skis under the tent, so their number could be only circumstantial.

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

This is what the slope looked like in May.

 

In the ravine there are still 2m of snow.

 

In couple of days the last bodies will be found.

 

 

#dyatlovpass #1079book

 

 

UPI students and servicemen from military unit 6602. According to Askinadzi they are waiting for a helicopter. #dyatlovpass #1079book

This is how the slope at height 1079 looked in May. #dyatlovpass #1079book

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

"The future is uncertain but the end is always near." – Jim Morrison

 

 

#dyatlovpass #1079book

 

 

 

Żródło: https://www.facebook.com/dyatlovpass9

[fortyck]

Cultural Change

 

Similar to all societies, indigenous or not, culture is constantly changing.

 

The change happening in the Khanty tribes have been mentioned all throughout this page, however, these are just the tip of the iceberg (pun not intended).

 

However, the effect these changes have on their culture is more devastating than it is helpful.

 

Most of these changes are being caused by the Russian government, majorly starting with the rise of the Soviet Union.

 

When the Soviets began to impose upon the Khants, they did not hesitate to try to force the Russian Orthodox religion upon them.

 

This has been spoken about before, but as concluded after the many deaths the Khanty interpreted Jesus and other figures of the Orthodox religion into their shamanistic one.

 

The second major thing the Russians attempted was to take away their language.

 

Less than 60% of the Khanty people speak the actual language.

 

In large, this is because their children were taken away and forced to attend Russian schools.

 

In these schools, the Khanty children were forbidden from speaking their native language and coerced into speaking Russian.

 

As known, language is culture.

 

You cannot have a culture without language-and vice versa.

 

Destroying a group’s language is taking away part of their identity.

 

Some believe that this is exactly what the Russians want.

 

The Khanty have lived by the Ob-River for thousands of years.

 

It is where they were forced to go when settlers first came to Russia.

 

In the 1960’s, it was discovered that this very land was rich with oil and an attempt to remove (or relocate) the Khanty began.

 

Ever since then, the Khants have been fighting for their land against the Russian oil companies.

 

Unfortunately, the oil companies confiscated land without permission and began to extract the oil.

 

The extraction of oil has caused much pollution to the land, destroying the trees and killing the reindeer.

 

The Khanty are known for herding reindeer and that is their main source of food and survival-losing them put their very survival at risk.

 

However, the Khanty are fighting back with outside help.

 

Organizations such as Survival International and Cultural Survival are taking donations and raising awareness.

 

They influence people to write to the Russian Embassy and other political offices to fight for the Khanty Cause!

 

 

To learn more about these organizations and the struggle the Khanty are going through visit these websites!

 

Show your support!

 

http://www.culturalsurvival.org/.../black-snow-oil-and...

http://www.survivalinternational.org/tribes/khanty

http://www.ethnologue.com/language/kca/***EDITION***

http://www.omniglot.com/writing/khanty.htm

http://www.encyclopedia.com/topic/Khanty.aspx

 

 

 

Political Structure

 

While Russia in itself stands as an Oligarchy with an embassy of elected figures, the Khanty political power is held with a council of elders.

 

The main role of the Council is to maintain peace among the Khanty people, continue the practice traditions, and deal with any disputes among the people of the tribe.

 

Before the Soviet Union, the Khanty council also controlled whether or not the tribe engaged with war.

 

However, once the Soviet took over, that power dwindled down to internal affairs only.

 

The Russian Government will allow the Khanty to rule amongst themselves with their council system, however if any of the tribe affairs become external, the overall government of the land overrules.

 

While the Russians have a form of voting to determine their leaders, the Khanty do not.

 

An example of the internal affairs that the Khanty would be free to exert their control over is the collection of taxes and the order of political rule within their people.

 

Whereas the external affairs would include the oil that their tribe sits on; the struggle is a current political hot topic.

 

The Council of Elders is formed from the older generations of the wealthy families.

 

The families are primarily patriarchal and dictated by their lineage.

 

Again, unlike Russia, there are absolutely no women who hold political power among the tribe.

 

Despite the control of the Council, everything from taxes to schools was renovated during the Soviet affirmative-action in the Khanty community.

 

The impression of the Soviets has done little to depress the socio-political design of the Khants.

 

While not too much has changed in the ways of how the Khanty rule with a council, if you wish to read more about the Khanty rule and the Soviet influence, take a look at these sites!

 

 

http://www.encyclopedia.com/topic/Khanty.aspx

http://www.admhmao.ru/.../en/home/governor/oficially/status

http://russiapedia.rt.com/basic-facts.../political-system/

 

 

 

 

 

 

 

 

Religion

 

From the very beginning, the Khanty associated themselves as a Shamanistic tribe.

 

Traditionally, the Khants believed in Spirit Masters of the forest, animals, and rivers.

 

Their Shaman, or religious leader, was separate from their chief.

 

The Shaman was a man who could communicate with these spirits, and was often talented in the arts of medicine and healing.

 

However, the Shaman was not the only person who could speak with the spirits.

 

All Khants are believed to hold the ability to contact the spirits by offering a sacrifice of a reindeer or a horse.

 

The sacrifices were held in the sacred part of the land their family, or kin, owned.

 

This part of land was never to be hunted on by anyone of the tribe for it was believed to be where two sprits, one male and one female who were ancestors of the kin group, resided.

 

Another common practice and belief among the Khanty is having a totem animal.

 

Each separate group of kin was symbolized by an animal, whose spirit they worship and ask for protection from.

 

In a way, this also dictated what they ate; it was considered taboo to eat your kin’s totem animal, or even bring harm to said animal.

 

While sacrifices and totem animals are an important part of the Khanty’s religion, it is only a small fraction of the practices.

 

Similar to other Shamanistic groups, the Khanty also worshiped ‘Gods’ as well as spirits and hold a belief in reincarnation.

 

They believe that each person holds more than one soul in them—up to four for women, yet five for men.

 

The different souls have separate destinations in their afterlife, and to assure they get there safely, the Khanty take special time to prepare a feast in their honor and proper burials.

 

They believe that one soul resides in the Ancestral Images and may be reincarnated.

 

The other souls go skywards and become birds.

 

Or, should they have been a bad person on Earth—or collected bad karma—their other souls become evil soul-eating spirits.

 

The Ancestral Images (where the soul that is to be reincarnated goes in between its life cycle) is what the Russian Orthodox used to form their concept of Heaven.

 

Unfortunately, like many indigenous groups, the Khanty have been forced to take a more Christian based religion.

 

Under the Soviet Union, the Russian Orthodox Church went in to convert the Khants and wipe out their Shamanistic religion.

 

When they refused to convert, the Church killed the Shamans.

 

However, despite their attempts to force the Khanty into Christianity, they still held onto their ancient spirits and deities and instead merged the Orthodox beliefs with theirs.

 

This has been similarly noted with other tribes and groups as well.

 

For them, Jesus is the same as their Sky God Numi-Torm.

 

The images used in this post are traditional Khanty illustration of their Spirits and Deities.

 

If you wish to know more about the Khanty’s religion, and how they’ve interpreted Christianity into it, visit these links!

 

 

http://www.everyculture.com/.../Khanty-Religion-and...

http://www.culturalsurvival.org/.../black-snow-oil-and...

http://books.google.com/books?id=zunq3MYWLSIC&pg=PA171...

http://fantalov.tripod.com/Ugrian2.htm

 

 

 

 

 

 

 

 

Social Stratification

 

As Native Americans played a part in American history, the Khanty plays a part in Russian history.

 

This beautiful culture is painted with a colorful background.

 

Their story starts well into the eleventh century and continues on today.

 

As told in the first post, the Khanty originated by separating from the Ob-Urgic; they left the group and headed north in hope to flee from Christianity and continue with Shamanism (which will be explained in depth in a later post).

 

During this time they sided with some indigenous groups of the region and, of course, warred with others.

 

By the early 1600’s, Russia was being colonized, settlers soon coming into Khanty territory and not only displacing them from their land, but also forcing the religion on them that they had tried to escape.

 

In 1604, the settlers invaded the Khanty tribe and took the children hostage stating that to get them back they must convert to Christianity and also burn the sacred images of their ancestors.

 

This was only the beginning of the cultural genocide.

 

At first, the Khants were being pushed more and more north as colonies of Russia settled.

 

However, by the nineteenth century the czar was killed and the Russian Revolution began.

 

While the Khanty were not directly involved, they were affected nonetheless.

 

They suffered when the food and supply shortage hit along with their villages being burnt to the ground.

 

They lost their homes, and many lost their lives during the war between the Bolshevik and the Kolchak.

 

Once the revolution was over, the Soviets took over Russia and turned the Khanty’s lives around once more.

 

Again, the Khants were displaced, this time in the south.

 

By 1940, they were placed in the land we know them to be in today along the Khanty-Mansiisk by the Ob-River.

 

As they were physically moved to a new territory Russia continued to attack and attempt to remove their culture.

 

They forced the children to attend Russian schools and learn to speak the Russian language while wearing their clothing.

 

When attending the schools, children were “advised” to get rid of the traditional Khanty robes.

 

It is easy to wish that this were just in the past and that the Khanty face no more problems from Russia’s government.

 

Unfortunately, they are still being harassed, and not just by the government either.

 

Large oil companies have taken an interest on the land the Khanty’s village currently resides on.

 

Furthermore, Russia has been destroying the land around the Khanty-Mansiisk by taking down a lot of the trees and polluting the Ob-River.

 

Reminiscent of the way the Native Americans were chased from their land, the Khanty are being forced out of theirs due to a cultural barrier that prevents them from fully assimilating to the Russian government.

 

 

Sources:

http://arcticcircle.uconn.edu/SEEJ/Yamal/pika1.html

http://www.culturalsurvival.org/.../black-snow-oil-and...

http://www.encyclopedia.com/topic/Khanty.aspx#1

 

 

 

 

Gender

 

As a whole, Russia ranks about average on the Gender Scale.

 

While they are not within the top ten, they are by no means near the lower ranks.

 

Women have been a part of labor force for their country long before the women of America were.

 

However, also unlike America, it is incredibly rare to see women in Russian politics.

 

They even have a day to celebrate Working Women’s Day, dedicated to praising the laboring females of Russia.

 

While the rest of Russia celebrates women, the Khanty still see them as second class citizens.

 

While it is common to see in cultures similar to theirs with women as the homemakers and care giver for children; they have no voice within their own society.

 

It is the men of the Khanty who make tribal decisions.

 

Unfortunately for the women, the men also see them as inefficient for survival purposes beyond the home.

 

One of the main reasons the Khanty believe this about their women, or themselves depending if you are asking a man or a woman, is the menstruation cycle.

 

They have very strong menstruation taboos they still believe in.

 

One of them has to do with the scent drawing and attracting dangerous animals, such as bears, to their tribe.

 

However, they notice that the very reindeer they need for survival are also enticed by the female human scent.

 

Another reason the Khanty view the womanly cycle as a curse is because the scent scares away the smaller animals the men hunt.

 

There is also a belief that women should not do any food preparation while on their periods, for it contaminates their food.

 

While the menstruation taboo is one of the most indicting, it is not the only stigma against the women.

 

There is a whole separate taboo about women stepping over a weapon on the ground.

 

The Khanty believe that if a women steps over a weapon that is lying on the ground they will lose the upcoming battle or the hunt for the day will be fruitless.

 

Despite the Khanty being strict in their gender roles and their taboo against women, in the more recent generations, after the Soviet forced their economics upon them, they seem more blended with their roles.

 

While the men have remained as fisher and hunters, the women sometimes join them now—so long as they’re not menstruating.

 

Just like all other cultures, as new generations come and the old go their traditions and values evolve and change—including their gender roles and view of women.

 

To read more about the Khanty and their gender roles, check out these links and the articles and books that go with them!

 

 

http://www.encyclopedia.com/topic/Khanty.aspx

http://books.google.com/books?id=YvxLmta7Yb0C&pg=PA29...

http://www.jstor.org/discover/10.2307/677670?uid=3739840&uid=2&uid=4&uid=3739256&sid=21103908782623

http://www.gwi-boell.de/.../situation-women-russia...

http://www.marxist.com/emancipation-women-russia.htm

 

 

 

Family

 

A previously posted video was of a narrative by a young Khanty boy talking about his family and daily life.

 

He mentioned how his mother bakes bread every morning and tends to the livestock while the father, and himself—who is considered a man at the age eleven—hunt small animals like squirrels.

 

The Khanty are very family oriented, they keep close ties and rely on each other to survive in the harsh climates.

 

In an article written by Scott Warren, it can be observed that the Khanty are rather welcoming and hospitable towards strangers.

 

Due to lack of communication with the outside world, the Khants only know of a stranger’s visit right before their arrival.

 

Nonetheless, as described by Warren, they still welcomed him with “strong hugs and a kiss on either cheek” (Warren).

 

They welcomed him into their home, and had tea and dinner prepared.

 

Similar articles about visiting the Khanty mention this same greeting.

 

However, this is only the tip of the iceberg for the Khanty people (pun not intended).

 

Their marriage customs have changed quite a bit from the “old days” and are beginning to look more like the Western World traditions.

 

Before World War 2, it was incredibly rare, if ever, that a woman is asked to be married.

 

The choice of the marriage is made by the groom’s parents.

 

After they are wedded, the bride is to live with the husband and his family; of course they would give money to the bride’s family.

 

To the Khanty, the Bride Wealth is known as Kalym, and it is done because that family unit has lost a set of helping hands.

 

This is a common practice around the world.

 

In the younger generations, the bride and groom are free to choose each other, rather than it being arranged beforehand.

 

While their customs and cultural norms are different from others, they do not allow that to prevent them from accepting others into their homes.

 

They function incredibly well as a family and a tribe by relying on each other to do their part.

 

To read more about the Khanty’s family structure, including a link to the mentioned video and the article, visit these links!

 

 

http://books.google.com/books?id=zunq3MYWLSIC&pg=PA75...

http://pandora.cii.wwu.edu/vajda/ea210/KhantyMansi.htm

http://aliciapatterson.org/.../report-siberia-life-khanty...

https://www.youtube.com/watch?v=iaGOyoHDlfM

 

 

 

Żródło: https://www.facebook.com/khanty.ostyaks

[fortyck]

They are getting closer and closer...

 

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Descent down to the camp. Nikolay Kuzminov with students from the Askinadzi's group.
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According to Askinadzi the search camp is far below.
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Free search. Kuznetsov and Askinadzi
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Suvorov and Askinadzi on the site of the storage. A log, spruce branches and chopped twigs are visible.
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Free search in the area of the sources of the 3rd tributary of the Lozva river.
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According to Askinadzi free search along the stream. Askinadzi-cynologist-Suvorov. The gully in the foreground is in 4th Lozva tributary.
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Żródło: https://www.facebook.com/dyatlovpass9