Russian Abstract: ΠΠ³Π°Π½Π°ΡΠ°Π½Ρ (ΡΡΡΠ°Ρ. ΡΠ°ΠΌΠΎΠ΅Π΄Ρ, ΡΠ°Π²Π³ΠΈΠΉΡΡ) β ΠΊΠΎΡΠ΅Π½Π½ΠΎΠΉ ΠΌΠ°Π»ΠΎΡΠΈΡΠ»Π΅Π½Π½ΡΠΉ Π½Π°ΡΠΎΠ΄, ΠΏΡΠΎΠΆΠΈΠ²Π°ΡΡΠΈΠΉ Π½Π° ΠΏ-Π²Π΅ Π’Π°ΠΉΠΌΡΡ Π½Π° ΡΠ΅Π²Π΅ΡΠ΅ Π‘ΠΈΠ±ΠΈΡΠΈ (ΠΏΠΎ Π΄Π°Π½Π½ΡΠΌ ΠΡΠ΅ΡΠΎΡΡΠΈΠΉΡΠΊΠΎΠΉ ΠΏΠ΅ΡΠ΅ΠΏΠΈΡΠΈ 2010 Π³. β 862 ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ°). ΠΠ³Π°Π½Π°ΡΠ°Π½Ρ β Π½Π°ΡΠ»Π΅Π΄Π½ΠΈΠΊΠΈ ΠΏΠ°Π»Π΅ΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΈΡ
Π°Π±ΠΎΡΠΈΠ³Π΅Π½ΠΎΠ² ΠΠ°ΠΏΠΎΠ»ΡΡΡΡ, Π°ΡΡΠΈΠΌΠΈΠ»ΠΈΡΠΎΠ²Π°Π½Π½ΡΡ
ΡΠ°ΠΌΠΎΠ΄ΠΈΠΉΡΠ°ΠΌΠΈ. ΠΠ½ΠΈ ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΠΎ Π²Π΅Π»ΠΈ ΠΊΠΎΡΠ΅Π²ΠΎΠΉ ΠΎΠ±ΡΠ°Π· ΠΆΠΈΠ·Π½ΠΈ Π°ΡΠΊΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΎΡ
ΠΎΡΠ½ΠΈΠΊΠΎΠ² ΠΈ ΠΆΠΈΠ»ΠΈ ΠΎΡΠ½ΠΎΡΠΈΡΠ΅Π»ΡΠ½ΠΎ Π½Π΅Π·Π°Π²ΠΈΡΠΈΠΌΠΎ ΠΎΡ Π³ΠΎΡΡΠ΄Π°ΡΡΡΠ²Π°, ΠΏΠΎΠΊΠ° Π² 1950-1960-Ρ
Π³Π³. Π½Π΅ Π±ΡΠ»ΠΈ ΠΏΠ΅ΡΠ΅ΡΠ΅Π»Π΅Π½Ρ ΡΠΎΠ²Π΅ΡΡΠΊΠΎΠΉ Π²Π»Π°ΡΡΡΡ Π² ΠΏΠΎΡΠ΅Π»ΠΊΠΈ (Π£ΡΡΡ-ΠΠ²Π°ΠΌ, ΠΠΎΠ»ΠΎΡΠ°Π½ΠΊΠ°, ΠΠΎΠ²Π°Ρ), Π½Π°Ρ
ΠΎΠ΄ΡΡΠΈΠ΅ΡΡ ΡΠΆΠ½Π΅Π΅ ΠΌΠ΅ΡΡ ΠΈΡ
ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΠΎΠ³ΠΎ ΠΏΡΠΎΠΆΠΈΠ²Π°Π½ΠΈΡ. ΠΠ³Π°Π½Π°ΡΠ°Π½Ρ ΠΏΡΠΈΠ΄Π΅ΡΠΆΠΈΠ²Π°Π»ΠΈΡΡ ΡΠ°ΠΌΠ°Π½ΠΈΡΡΡΠΊΠΈΡ
Π²Π΅ΡΠΎΠ²Π°Π½ΠΈΠΉ ΠΈ ΠΏΡΠ°ΠΊΡΠΈΠΊ, Π½Π΅ ΠΈΡΠΏΡΡΡΠ²Π°Π²ΡΠΈΡ
ΡΠ΅ΡΡΠ΅Π·Π½ΠΎΠ³ΠΎ Π²Π»ΠΈΡΠ½ΠΈΡ ΡΠΎ ΡΡΠΎΡΠΎΠ½Ρ ΡΠΎΡΡΠΈΠΉΡΠΊΠΎΠ³ΠΎ ΠΈ ΠΏΠΎΠ·ΠΆΠ΅ ΡΠΎΠ²Π΅ΡΡΠΊΠΎΠ³ΠΎ Π³ΠΎΡΡΠ΄Π°ΡΡΡΠ²Π° ΠΈΠ·-Π·Π° ΡΠ΄Π°Π»Π΅Π½Π½ΠΎΡΡΠΈ ΡΠ΅ΡΡΠΈΡΠΎΡΠΈΠΈ ΠΏΡΠΎΠΆΠΈΠ²Π°Π½ΠΈΡ ΡΡΠΎΠ³ΠΎ Π½Π°ΡΠΎΠ΄Π°. ΠΠΎΡΠ»Π΅ ΡΠΌΠ΅ΡΡΠΈ Π΄Π²ΡΡ
ΠΏΠΎΡΠ»Π΅Π΄Π½ΠΈΡ
Π½Π³Π°Π½Π°ΡΠ°Π½ΡΠΊΠΈΡ
ΡΠ°ΠΌΠ°Π½ΠΎΠ², ΠΏΡΠ΅Π΄ΡΡΠ°Π²ΠΈΡΠ΅Π»Π΅ΠΉ ΡΠ°ΠΌΠ°Π½ΡΠΊΠΎΠΉ Π΄ΠΈΠ½Π°ΡΡΠΈΠΈ ΠΈΠ· ΡΠΎΠ΄Π° ΠΠ³Π°ΠΌΡΡΡΡΠΎ (ΠΠΎΡΡΠ΅ΡΠΊΠΈΠ½ΡΡ
), Π±ΡΠ°ΡΡΠ΅Π² ΠΠ΅ΠΌΠ½ΠΈΠΌΠ΅ (1913-1980) ΠΈ Π’ΡΠ±ΡΠΊΡ (1921-1989), Π½Π³Π°Π½Π°ΡΠ°Π½ΡΠΊΠ°Ρ ΡΠ°ΠΌΠ°Π½ΡΠΊΠ°Ρ ΡΡΠ°Π΄ΠΈΡΠΈΡ ΠΏΡΠ΅ΡΠ΅ΠΊΠ»Π°ΡΡ. Π Π½Π°ΡΠΈ Π΄Π½ΠΈ ΡΠ°ΠΌΠ°Π½ΡΠΊΠΈΠ΅ ΠΏΠ΅ΡΠ½ΠΎΠΏΠ΅Π½ΠΈΡ ΠΌΠΎΠΆΠ½ΠΎ ΡΡΠ»ΡΡΠ°ΡΡ Π»ΠΈΡΡ Π² ΠΈΡΠΏΠΎΠ»Π½Π΅Π½ΠΈΠΈ ΡΠΎΠ»ΡΠΊΠ»ΠΎΡΠ½ΡΡ
ΠΊΠΎΠ»Π»Π΅ΠΊΡΠΈΠ²ΠΎΠ² (Β«ΡΠΎΠ»ΡΠΊΠ»ΠΎΡ Π½Π° ΡΡΠ΅Π½Π΅Β»). ΠΠΎΡΠ΅ΠΌΡ ΡΡΠΎ ΡΠ»ΡΡΠΈΠ»ΠΎΡΡ? ΠΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎ, ΠΏΡΠΈΡΠΈΠ½Π° β Π²ΠΎ Π²Π»ΠΈΡΠ½ΠΈΠΈ ΡΡΡΡΠΊΠΎΠΉ ΠΊΡΠ»ΡΡΡΡΡ, ΡΠ·ΡΠΊΠΎΠ²ΠΎΠΉ ΠΈ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠΉ Π°ΡΡΠΈΠΌΠΈΠ»ΡΡΠΈΠΈ? ΠΠ»ΠΈ Π² Π±ΠΎΡΡΠ±Π΅ Ρ ΡΠ΅Π»ΠΈΠ³ΠΈΠ΅ΠΉ Π² ΡΠΎΠ²Π΅ΡΡΠΊΡΡ ΡΠΏΠΎΡ
Ρ? ΠΠ²ΡΠΎΡ ΠΏΠΎΠ»Π°Π³Π°Π΅Ρ, ΡΡΠΎ Π² ΠΎΡΠ½ΠΎΠ²Π΅ ΠΈΡΡΠ΅Π·Π½ΠΎΠ²Π΅Π½ΠΈΡ Π½Π³Π°Π½Π°ΡΠ°Π½ΡΠΊΠΎΠ³ΠΎ ΡΠ°ΠΌΠ°Π½ΠΈΠ·ΠΌΠ° ΠΈ Π² ΡΠ΅Π»ΠΎΠΌ ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΠΎΠΉ ΠΊΡΠ»ΡΡΡΡΡ Π½Π°Ρ
ΠΎΠ΄ΡΡΡΡ Π½Π΅ΡΠΊΠΎΠ»ΡΠΊΠΎ ΠΏΡΠΈΡΠΈΠ½, ΠΎΡΠ½ΠΎΠ²Π½Π°Ρ ΠΈΠ· Π½ΠΈΡ
β ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΠ΅ ΡΠΈΠΏΠ° Ρ
ΠΎΠ·ΡΠΉΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ ΠΈ ΠΆΠΈΠ·Π½Π΅Π½Π½ΠΎΠ³ΠΎ ΡΠΊΠ»Π°Π΄Π°, ΡΠ»ΡΡΠΈΠ²ΡΠ΅Π΅ΡΡ ΠΏΠΎΡΠ»Π΅ ΠΌΠ°ΡΡΠΎΠ²ΠΎΠ³ΠΎ ΠΏΠ΅ΡΠ΅Π²ΠΎΠ΄Π° Π½Π³Π°Π½Π°ΡΠ°Π½ Π½Π° ΠΎΡΠ΅Π΄Π»ΠΎΡΡΡ Π² 1950-1960-Π΅ Π³Π³. English Abstract: The Nganasans (outdated Samoyeds, Tavgiians) are a small indigenous people who live on the Taimyr Peninsula in the north of Siberia (according to the 2010 All-Russian Census, there are 862 people). The Nganasans are the heirs of the Paleolithic aborigines of the Arctic, assimilated by Samoyedians. They traditionally led the nomadic way of life of Arctic hunters and lived relatively independently of the state, until in the 1950s and 1960s they were resettled by the Soviet authorities to the villages (Ust-Avam, Volochanka, Novaya) located to the south of their traditional residence. The Nganasans adhered to shamanistic beliefs and practices that did not experience serious influence from the Russian and later Soviet states due to the remoteness of the territory of residence of this people. After the death of the last two Nganasan shamans, representatives of the shamanic dynasty of the Ngamtusuo (Kosterkin) family, brothers Demnime (1913-1980) and Tubyaku (1921-1989), the Nganasan shamanic tradition was cut short. Nowadays, shamanic chants can be heard only in the performance of folklore groups (βfolklore on the stageβ). Why did this happen? Perhaps the reason is the influence of Russian culture, language and cultural assimilation? Or in the fight against religion in the Soviet era? The author believes that the reasons for the disappearance of Nganasan shamanism and the traditional culture in general are several reasons, the main one being the change in the type of economic and lifestyle that occurred after the mass transfer of Nganasans to settled life in the 1950s and 1960s.