Features of the development of human potential of the indigenous peoples of the north. How Russia solves the problems of indigenous peoples The development of indigenous peoples

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On benefits and guarantees for the small peoples of Russia

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Education and indigenous language represent the potential for conservation and development small peoples. Purpose: to analyze trends in the field of the native language and education of the small peoples of the North of the Siberian region with explanations and illustrations, to find out the prospects for development. Methods: descriptive and retrospective analysis of sociological monitoring (since 1993, with an interval of 2 years) of the problems of the small peoples of the North of the Tyumen region. Results: on the one hand, there is a tendency to reduce the number of children studying in their native language, on the other hand, the interest of small peoples in teaching their native language in schools. Conclusion: development prospects are to expand national education to restore knowledge of the native language among young people using modern educational technologies.

indigenous language.

education

indigenous people

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An article in the British magazine The Economist emphasizes that the small northern peoples must confront many modern threats, in connection with which their cultural traditions are not only broken, but also washed away by "big water" .

The processes of assimilation, the loss of the original culture of small ethnic groups around the world, including the indigenous peoples of the North (hereinafter referred to as the SIPN) of the Tyumen region, cause concern.

The Tyumen region is one of the largest regions of Russia, its territory ranks third in the Russian Federation and is over 1.4 million square meters. km (8.4% of the area of Russia); is one of the regions of Russia with a multinational composition of the population: representatives of more than 140 nationalities live here, including 26 indigenous peoples. The number of indigenous peoples of the North living in the region is 67.1 thousand people, or a third of their total number in Russian Federation. The largest number of representatives of four indigenous peoples is concentrated within the Tyumen region: 90% Khanty, 95% Mansi, 65% Nenets, 45% Selkups. Among the four named peoples within the Tyumen region, groups with a fairly strong traditional cultural potential have been preserved - the Yamal, Polar Ural, Gydan, Taz groups of nomadic tundra Nenets, the Numta-Purovsky group of the Forest Nenets, the Voykar, Synskaya, Kunovat, Kazym groups of the Khanty, Sosva-Lyapinsky group of Mansi, Upper-Taz group of Selkups.

Attention to the study of the problems of the indigenous peoples of the North of the Tyumen region is determined, firstly, by the special role of these ethnic groups in the sociocultural heritage of mankind, secondly, by changes in the environment of these peoples, and thirdly, by the processes taking place in modern world that affect their interests.

One of the significant indicators that characterize changes in the life of the indigenous peoples of the North is the language, and thanks to education, the transfer of socio-cultural heritage and its development from generation to generation is carried out.

In this regard, we consider it possible to focus on the purpose of this study - to study the dynamics of language and educational processes among the indigenous peoples of the Tyumen region and the prospects for their development, which is of scientific interest in searching for the origins of problems, prospects and development of recommendations, on the one hand, to preserve ethnocultural identity , on the other hand, for the development of the peoples in question and other small ethnic groups of the world.

The article presents a descriptive and retrospective analysis (since 1993, with an interval of two years) of the results of sociological monitoring of ethno-cultural, economic, political and social problems, carried out by a team of sociologists from the Tyumen State Oil and Gas University and employees of the Research Institute of Ugric Studies (Khanty- Mansiysk).

The object of the study is the indigenous population living in the centers of national-territorial formations and in settlements of compact residence of the indigenous inhabitants of the Khanty-Mansiysk Autonomous Okrug - Yugra (hereinafter Khanty-Mansiysk Autonomous Okrug), located in the north of the Tyumen region. The sample size of all studies exceeds 5500 people. The parameters of the demographic structure of the indigenous population of the Khanty-Mansi Autonomous Okrug were taken as selection units in the formation of the sample: nationality, gender, education, social and professional affiliation. At the same time, the sample reflects the socio-demographic structure of the indigenous population, which allows us to consider the results obtained as representative.

The period between studies - 2 years - was not chosen by chance, since this period of time most fully allows us to catch and analyze the ongoing changes, the dynamics of ethno-cultural, socio-economic, political processes in KhMAO.

Thus, the article was prepared on the basis of materials of long-term studies of the life of the indigenous peoples of the North of the Tyumen region, the results of which are reflected in scientific papers N. G. Khairullina. In addition, official information on the Internet, research materials of modern scientists and practitioners on the issues of preserving traditions, ensuring socio-cultural development and raising the educational level of the indigenous people of the North, world educational trends were used.

The language of the indigenous peoples of the North of the Tyumen region

As a result of questionnaire surveys conducted in 1995-2005. among the indigenous population, it was possible to trace the dynamics of the degree of their knowledge of their native languages (Fig. 1).

Rice. 1. Dynamics of the degree of native language proficiency of the aboriginal population of Khanty-Mansi Autonomous Okrug, %

Table 1

Dynamics of respondents' answers to questions related to language skills, %




What language do you know best
Language you speak at home
The language you speak at work
Language of childhood

The structure of answers to the question "What language do you know best?" presented in table. 2.

table 2

Respondents' answers to the question which language you know best depending on the area of employment, %

Sphere of employment
Sphere of employment			Native and Russian
Traditional nature management
Oil and gas industry
Service
Education
culture
healthcare

Government
Transport
Construction
I do not work

It should be noted that representatives of the older generation often speak their native language. Representatives of the younger generation speak, as a rule, Russian or Russian and their native language (Table 3).

Table 3

Respondents' answers to the question "What language do you speak at home?" depending on age, %

For the purposes of the study, it was interesting to find out to what extent the respondents speak their native language. Based on the answers, only 22.6% of the indigenous population are fluent in the language, speak and write. Almost the same number of respondents - 19.5% can talk and read, and 17.6% can only talk.

Education of the Indigenous Minorities of the Tyumen Region

It is important to note that in every second national settlement there is no national school, and in secondary schools (67%) there are no national language courses.

The main shortcomings of school education, according to the indigenous population, are the following:

The school does not provide sufficient general knowledge, including for admission to schools, technical schools, universities - 53.3%;

Often gives superfluous knowledge, but does not teach what is necessary for life in the North - 50%;

The health of children is deteriorating - 40%;

The child is separated from the family - 28.2%;

Children do not learn the history of their people, customs and culture - 69.4%;

Does not provide sufficient knowledge of the native language - 63.5%.

The position of complete national autonomy in the system of education is shared by a third of the aboriginal inhabitants (Fig. 2).

Rice. 2. Distribution of respondents' answers to the question about the nationality of the teacher, %

The study of the history of their people is considered the most important task of the school by 52% of respondents, and another 20.1% consider it a necessary element of school education. Only 3.4% deny the need to study the history of their people in high school.

Rice. 3. Attitude of the indigenous population to the teaching of their native language at school, %

It should be noted that the vast majority of respondents noted the need to introduce the teaching of their native language in all classes. high school, a third of respondents even affirm the need for all education in their native language.

The purpose of the current study was to summarize the materials of sociological monitoring with explanations and illustrations to determine the prospects for the development of the language and education of the indigenous peoples of the North.

As follows from the results of the study, the sphere of employment is one of the factors influencing the level of knowledge of the native language.

Thus, it turned out that the highest level of national-language competence is among the respondents employed in the field of education, traditional nature management, and the unemployed. In addition, the study revealed that the majority of representatives of the indigenous peoples of the North of the Tyumen region do not speak their native language, which indicates linguistic assimilation. This was facilitated by the following circumstances: teaching in schools was conducted in Russian, as well as the insufficient number and quality of national language courses in Khanty-Mansi Autonomous Okrug.

Analyzing trends in the field of the native language, we revealed a decrease in the number of respondents who do not speak, and those who can speak, read in the language of the people, with a simultaneous increase in the number of respondents who speak it fluently. There seems to be an encouraging trend towards increased interest in teaching one's native language.

With regard to education, the conducted research allows us to identify the following causal relationships and conclusions. Children are usually educated according to national school programs, which contributes to the cultural assimilation of the younger generation, leading to unmotivated dropouts, formal education, and a lack of interest in continuing it. Raising children apart from their parents for 8-10 years (the period of formation of civic qualities of a person) leads to the destruction of Aboriginal families, their traditions, and introduces disharmony into relations between generations.

It is important to note that the system of education of indigenous people is not highly effective, since it does not take into account: the predominance of imaginative thinking, the qualitative difference in the cultural and subject environment in the formation of personality, the directly active nature of traditional forms of education and reproduction of culture. At the same time, the majority of respondents are going to teach their native language to their children and expresses an opinion on the need to teach it in schools.

What are the prospects for development of indigenous language and education? Against the background of the identified trends, as well as the desire of the world community to preserve the traditional cultures of small ethnic groups, it is necessary to develop such education that would take into account the national characteristics of the ethnic group, contribute to an increase in the level of proficiency in the native language, which would lead to the strengthening of ethnic self-awareness. This is especially important, since the language is the basis of national culture, the loss of the native language inevitably turns a person into a marginal, and the people lead to spiritual and ethnic degradation.

In this regard, development prospects lie in the expansion of national education to restore knowledge of the native language among young people using modern educational technologies.

The aforementioned is capable of ensuring the harmonious integration of the indigenous peoples of the North into the modern world community. It should be noted that the formed author's position does not contradict the opinion of authoritative Russian scientists involved in the study of the problems of small ethnic groups.

At the same time, I would like to emphasize that the choice of a further vector for the development of education and language processes remains with the people themselves.

Reviewers:

Koishe K.K., Doctor of Social Sciences, Professor, Tyumen State Oil and Gas University, Head of the Administration of the Tyumen regional duma, Tyumen;

Khairullina N.G., Doctor of Social Sciences, Professor, Tyumen State Oil and Gas University, Tyumen.

Fokina A.B. INDIGENOUS PEOPLES OF THE NORTH: DEVELOPMENT PROSPECTS // Modern problems of science and education. - 2015. - No. 2-1 .;
URL: http://science-education.ru/ru/article/view?id=20951 (date of access: 07/19/2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

DEVELOPMENT OF LEGISLATION ON PROTECTION OF RIGHTS

INDIGENOUS PEOPLES IN THE RUSSIAN FEDERATION

Despite the fact that the indigenous peoples of the Russian Federation make up a small part of the population of our vast country, they fully enjoy the rights that all the peoples of Russia have, regardless of their number and place of residence. This follows from the preamble to the Constitution of the Russian Federation, which enshrined the universally recognized principle of equal rights and self-determination of peoples. Proceeding from the fact that each people is original, all the peoples of Russia have the right to preserve and develop their national language, their culture, and the preservation of their ethnicity.

Most indigenous peoples traditionally live in hard-to-reach areas with a harsh climate and limited opportunities for personal consumption. natural resources. Extreme conditions predetermine for representatives of these peoples the choice of practical activities that make it possible to maintain human life only at a level that is sufficient only to ensure the possibility of his survival. The features of the traditional way of life of representatives of indigenous peoples are such that they do not allow them to fully enjoy all the constitutional rights of Russian citizens without providing special guarantees. Therefore, the indigenous peoples should be addressed Special attention from the side of the state.

In the Constitution of the Russian Federation, a separate article is devoted to guarantees of the rights of small peoples. 69, which establishes that the rights of these peoples are guaranteed in accordance with the generally recognized principles and norms of international law and international treaties of the Russian Federation. Although this article does not directly indicate or define the specific rights of persons belonging to indigenous peoples, nevertheless, its significance lies in the fact that it obliges our state to address the issue of the rights of these peoples and guarantee them so that there is no gap between the real rights of indigenous peoples and the rights of the rest of the country's population. Protection of the rights of the indigenous peoples of the Russian Federation is one of the important constitutional tasks of our state as a democratic and social state. Inclusion in the Constitution of Art. 69 was a reflection of the democratization Russian society and his desire to accept all the most progressive of the international legal instruments in the field of human rights and freedoms.

It should be emphasized that the need for additional measures regulation of the rights and legitimate interests of the indigenous peoples of our country is due to the fact that for a long time the legal status of the indigenous peoples, especially the indigenous peoples of the North, Siberia and Far East Russian Federation, not enough attention was paid, which in practice led to the deprivation of their habitual and traditional living conditions, the deterioration of its quality, the impossibility of preserving and developing by these peoples of their culture and language. Industrial expansion in the areas of traditional residence of indigenous peoples has put some of them on the brink of extinction. In recent years, in our country there has been a trend, still very unstable, of creating economic foundations for maintaining the traditional types of economic activity of these peoples and preserving the original environment of their settlement and life.

Of particular note is the importance of the experience of indigenous peoples in the conservation and protection of the environment. Unfortunately, both the present and even more promising value of the personnel potential of indigenous peoples, whose representatives have centuries-old experience of survival and work in extreme conditions, is underestimated. climatic conditions Far North.

Indigenous peoples constitute a special group of the population of our country, which is reflected in the legislative consolidation of the relevant concept (Article 1 of the Law on Guarantees of the Rights of Peoples). This definition then it was actually reproduced in the Federal Law "On general principles organizations of communities of indigenous peoples of the North, Siberia and the Far East of the Russian Federation", but already in relation to indigenous peoples living in a certain region.

From the wording given in the Law on Guarantees of the Rights of Peoples, it follows that, firstly, only those peoples who live in the territories of the traditional settlement of their ancestors and, secondly, preserve the traditional way of life, economic management and crafts, belong to the indigenous peoples. .

Speaking of the "territory of traditional settlement", it should be noted that almost all peoples, in whatever region they live and whatever their number, under the influence of various circumstances (both objective and subjective) during their history changed their areas of residence . Obviously, taking this into account, the legislator did not consider it necessary to specify the provision on the traditional nature of settlement used in the Laws, thereby giving the right to evaluate it to the state authorities of those subjects of the Federation on whose territory these peoples currently live. It would be correct, in our opinion, to consider this provision on the traditional nature of settlement as aimed at preventing a further reduction in the territories used by indigenous peoples and thereby preserving the natural conditions they need.

Often these days, one nation does not live compactly, but in groups on the territories of several subjects of the Federation. Thus, the majority of Vepsians live in Karelia, but some live in the Leningrad and Vologda regions. The Nenets live in the Nenets, Yamalo-Nenets, Khanty-Mansiysk, Taimyr (Dolgano-Nenetsky) Autonomous Okrugs, Arkhangelsk Region. Selkups - in the Yamal-Nenets Autonomous Okrug, as well as in the Tomsk Region and the Krasnoyarsk Territory. Naturally, it can be quite difficult to determine the area of traditional settlement of these peoples, especially in relation to nomadic peoples. It seems that in this case one should be guided, first of all, not so much by the traditional nature of settlement, as by the definition of territories that, over the foreseeable historical period of time, have moved to current generation from one or two previous generations.

The law on guarantees of rights classifies as indigenous peoples only those peoples who have preserved their traditional way of life, forms of management and types of crafts. However, the preservation of the traditional way of life, forms of management does not at all imply a simple copying of them from the past. It is quite natural that the development of technology, the introduction of new technologies and other circumstances that make life easier for a person inevitably have an impact on the methods of management and the nature of crafts, and they, in turn, make some changes to the traditional way of life. But at the same time (and this is essential) representatives of indigenous peoples do not lose their traditional skills aimed at protecting their habitat, which is facilitated by the preservation of their traditional way of life and traditional economic foundations. So, reindeer herders accompany reindeer herds and direct them along paths that provide the deer with the necessary food, but do not lead to the irreversible death of the vegetation. Anglers seek to protect fish spawning grounds from predatory fishing and thereby preserve water resources where they live for future generations.

The traditional way of life and management of indigenous peoples should be considered unchanged precisely because today, as in the past, they maintain a spiritual unity with nature, the meaning of which is to ensure human life and preserve the natural environment. Therefore, the traditional way of life and management of indigenous peoples cannot be reduced to their occupation by reindeer herding or fishing. It is hardly reasonable to always consider the occupation of the population as a sign of its national identity. National affiliation and way of life does not change along with a change in occupation. A Nenets or Mansi living in a city, if he maintains a spiritual connection with his people, remains a Nenets or Mansi, although he lives in a multi-storey building, and neither reindeer herding nor fishing is the source of his livelihood. His belonging to an indigenous small people is based not so much on the way of life as on the national self-consciousness of a person.

When considering the characteristics of indigenous peoples biggest questions causes the provision of the Law on Guarantees of the Rights of Peoples on the extension of guarantees only to peoples "numbering less than 50 thousand people in the Russian Federation and recognizing themselves as independent ethnic communities" (Article 1 of the Law). Is such an approach to the definition of indigenous peoples justified based on their numbers? The Constitution of the Russian Federation does not divide peoples on the basis of their numbers; its preamble states that it proceeds from "generally recognized principles of equal rights and self-determination of peoples."

At present, the threshold of 50,000 for recognizing a people as small, established by the Law on Guarantees of the Rights of Peoples, does not create difficulties, since the majority of the indigenous peoples covered by the said Law do not exceed this limit. It should also be borne in mind that small peoples do not always live compactly. Their settlement and areas of their nomadism are often determined by finding sources of livelihood, for example, forests for hunters, pastures for reindeer by reindeer herders, water areas rich in fish for fishermen, etc. As a result, often compactly living persons belonging to one small people number only a few hundred and even tens.

- head. Department of Organization of Scientific Relations of the Institute of Economic Research Far Eastern Branch Russian Academy Sciences (Khabarovsk). E-mail: *****@***ru

Features of the development of human potential of the indigenous peoples of the North

The article deals with sociological aspects state of the art Indigenous peoples of the North, traditionally living in the Amur River basin on the territory of the Khabarovsk and Primorsky Territories, analyze their health status, income level, education level, and the preservation of cultural traditions. Based on the analysis of these factors, an index of human development of these peoples is derived.

Keywords: human potential, human potential index, national-ethnic communities, indigenous peoples of the North, social well-being of the individual.

AT modern society the real wealth of a country is determined not only by the gross national product, but also by the development of human capital. This concept is both an economic and a social category. The main components of human capital include a combination of the following components: cultural and ethnic characteristics; education and training, physiological and psychological characteristics personality; health status; driving needs, motivation, values.

The assessment of human capital is quite difficult, since this category has an integrative character. To assess and compare the level of socio-economic status various countries the Human Development Index (HDI) is used. This universal comparable meter was introduced into international political and scientific circulation by the United Nations.

According to the structural components of human potential, it is possible to characterize and social group and the country as a whole. Within the framework of our study, we will try to apply this index to the national communities of the indigenous peoples of the North.

The development of human potential depends on the following factors: physical, mental, material and social well-being of the individual, civil, public and state security of citizens. The system of these factors forms the sociosphere that ensures the development of the individual, and on the scale of society - the development of human capital.

Let us consider each of these factors in the national-ethnic communities of the indigenous peoples of the North.

The physical and mental well-being of a person is determined, first of all, by the state of health, the level of medical care, and the environmental safety of life.

The health status of indigenous peoples is a major concern today. According to the Arctic Monitoring and Assessment Program (AMAP) and the United Nations environment(UNEP), in recent years, the life support system of the indigenous peoples of the North has undergone a sharp and negative transformation. Serious damage and pollution natural complexes, reduction of territories of traditional nature management, depletion of resources, social and economic changes have led to the weakening and even destruction of anatomical and physiological adaptations that have developed over the centuries, a reduction in life expectancy and an increase in diseases.

Table 1

The state of health of the indigenous peoples of the North

	Aboriginal population	Russian Federation
fertility	15 - 60 (per 1000 people)
Duration future life	Average life expectancy is: 48.6 ± 3.2 years for men; 57.2 ± 4.7 years for women	59 years - men; 68 years - women
infant mortality	30 - 60 (per 1000 live births)
Causes of death	"external causes" - injuries, accidents, suicides + alcohol intoxication together account for about 50% of the total mortality rate.

Source: The second AMAP International Symposium on Environmental Pollution of the Arctic: Extended abstracts. AMAP report 2002:2, Rovaniemi, Finland. - 2002. (Arctic Monitoring and Assessment Program (AMAP), report 2002.

Tuberculosis is one of the socially conditioned diseases. Per last decade there was a deterioration in the epidemiological situation of tuberculosis in the Russian Federation as a whole. Tuberculosis prevalence rate among indigenous peoples of the Khabarovsk Territory for 1997-2006 increased by almost 2 times, morbidity in children - by 1.4 times, mortality increased by 45%.

High rates of mental illness. The prevalence of mental disorders has tripled in the last 10 years. The structure of diseases suggests that a significant part of the indigenous population hardly adapts traditional, historically established forms of behavior to the modern requirements of life, dictated by industrialization and commercialization. The reaction of the body to a sharp change in external conditions and the inability to quickly develop an adequate line of behavior lead to a feeling of social inferiority. All this leads to mental disorders.

Socially dangerous for the peoples of the North is the problem of alcoholism. In terms of the incidence of alcoholism and alcoholic psychosis in the population, almost all northern peoples occupy leading positions in the Russian Federation. Even the term "northern alcoholism" appeared in the literature.

A professor at the International Independent Ecological and Political University explains the specific nature of alcoholism among indigenous peoples as a genetic condition. But in recent years, there has been an earlier onset of drinking alcohol (12-14 years) and a rapid loss of control over alcohol consumption. Alcoholization is also the cause of high mortality from random causes (drowned, froze, etc.). Injuries and poisoning are in the first place among the causes of death among indigenous peoples of the Khabarovsk Territory.

table 2

Morbidity structure in the Khabarovsk Territory

Source: Suleimanov, Health of the indigenous peoples of the Amur region: pharmacogenetic aspects. Report at the Scientific and Practical Conference "The Impact of Pollution of the Amur River on the Traditional Way of Life and Health of the Indigenous Peoples of the North of the Khabarovsk Territory". May 29, 2007, Khabarovsk.

The following reasons for the deterioration of health among indigenous peoples can be identified:

Socio-economic:

Ø destruction of the traditional way of life;

Ø destruction of traditional habitat;

Ø loss of social reference points;

Ø decrease in living standards;

Ø violation of intra-family relations;

Ø lack of demand for personality.

Biomedical:

Ø genetic features of the functioning of the body;

Ø low adaptive resources of the organism;

Ø Unavailability of adequate medical care.

The material well-being of the individual representatives of indigenous peoples is the level of income, the availability of jobs, the opportunity to engage in traditional activities and sell the products of this activity. What happens in this area of life of the natives?

The ethno-social situation in the places of traditional residence of the indigenous peoples of the North is determined by common problems: the curtailment of unprofitable local production and the associated unemployment, the insufficient amount of state appropriations for the development of social infrastructure.

The process of reducing people employed in social production has affected almost all peoples. The actual level of unemployment in national villages is at least 40-50% of the economically active population. At the same time, profound shifts are taking place in the structure of employment. According to the All-Russian Population Census of 2002, only 14% of the Nivkhs and Nanais are employed in traditional industries, the participation of the indigenous population in construction has decreased to 1%, and in transport and communications - to 2.5%.

In Primorsky and Khabarovsk Territories, income from labor activity have about one third of the indigenous population (29%) (Fig. 1). Big number people have either a seasonal nature of work, or receive income from personal subsidiary plots. A significant part of the population lives on benefits, as well as on pensions and scholarships. Among the Nanais, for example, the number of such people is almost half of the total population (48.5%).

A catastrophic situation has developed in remote villages, where, with the liquidation of state farms, there were no industries left. In the village of Gvasyugi, Khabarovsk Territory, of the interviewed representatives of the indigenous population, 74% had an income of less than 3,000 rubles. At the same time, the value of the monthly subsistence minimum in the Khabarovsk Territory at the time of the survey (May - June 2006) was 4785 rubles.

Secondary education" href="/text/category/srednee_obrazovanie/" rel="bookmark">secondary education (Table 3). However, compared to the national average (77.5%), this figure is quite low.

Table 3

The level of education of the indigenous peoples of the North

Source: Results of the All-Russian population census of 2002, Vol. 13 // Statistical of Russia. - M. - 2005.

Currently, there are several universities that train specialists from among indigenous peoples. In the Khabarovsk Territory, several educational institutions have been training specialists from among the indigenous peoples of the North since the 1930s. Currently vocational training national personnel are carried out by the Far Eastern State Humanitarian University, the Far Eastern State Medical University, the Nikolaev-on-Amur Pedagogical School of the Indigenous Minorities of the North, the Nikolaev-on-Amur Medical School of the Indigenous Minorities of the North.

Among today's indigenous peoples of the Amur region, up to 10% of people have higher, incomplete higher and postgraduate education, up to 20% - with secondary specialized education.

Source: Results of the All-Russian Population Census 2002. Vol. 13 // Statistical of Russia. - M. - 2005.

Rice. 2. The level of education of the indigenous peoples of the Amur region

The most important role in the process of reproduction of human capital is played by culture (including ethnic culture), affecting, first of all, its social component. Ethnic culture largely determines the social structure of the national community.

The traditional culture of the indigenous peoples of the Amur region is not only exceptionally original, but also very ancient, incorporating layers of the Mohe and Bohai cultures, arts and crafts of the Golden Empire of the Jurchens and neighboring peoples of ancient China, Korea and Japan.

Main Components traditional culture Indigenous peoples of the North are animistic ideas about the world around them, a complex of various maternity, wedding, funeral, fishing rituals and prohibitions, similar to all indigenous peoples, cults of various animals and rocks. An important niche in the culture of the indigenous peoples of the North was occupied by shamanism, which served as the spiritual core of traditional society.

The historical and socio-economic processes of the 20th century radically influenced the culture of indigenous peoples, caused its transformation and the loss of many rituals, ceremonies, holidays - all those elements that determine the unique spirituality of this culture and the identity of indigenous ethnic groups.

According to the survey, about half of the indigenous inhabitants of the ethnic villages of the Khabarovsk Territory know and observe the traditions of their people. Basically, trade ceremonies are observed.

Sociological research" href="/text/category/sotciologicheskie_issledovaniya/" rel="bookmark"> in the study of the sociological aspects of the life of the indigenous peoples of the Amur region, we have identified:

a) extremely low indicators of the health status of the indigenous peoples;

b) low income;

c) a fairly high level of education;

d) preservation of cultural traditions and a high degree interest in continuing these traditions.

The available data allow us to try to determine the human development index of the indigenous peoples of the Amur region, which is the sum of the life expectancy index, the education index and GDP per capita.

x - min (x)

x-index= ------

max (x) - min (x)

where min(x) and max (x) are the maximum and minimum values that the variable has reached X respectively.

LE - 25

Ø Life expectancy index =

where LE is the average life expectancy of the indigenous peoples. According to Table. 1, the average life expectancy of the SIM is 48.6 years for men, 57.2 for women. The median will be 53 years.

= 0,46

Ø Education index = ---- x ALI + ----- xGEI

3 3

Ø Adult Literacy Index (ALI) =

Literacy of the adult population of the indigenous peoples of the Amur region is

= 0,994

Ø Gross Enrollment Index (GEI) =

The total share of students consists of the ratio of the number of students in schools, secondary and higher educational institutions to the total number of young people aged 15 to 24. Unfortunately, we do not have such data among the indigenous peoples of the Amur region, but we consider it acceptable to use the indicator of the total share of students in the Khabarovsk Territory. As of January 1, 2006, the number of young people studying was 270,916 people; the total number of people aged 15 to 24 for the same period was 271,000 people. Thus, the proportion of young people studying is 0.999%, and accordingly

index GEI = -- = 0,009

Having determined the literacy indices (ALI) and the cumulative share of students (GEI), we calculate the education index

---- x 0.994 + ---- x 0.009 = 0.665

3 3

log(GDPpc)-log(100)

Ø GDP Index =

log(40000)-log(100)

where GDPpc is GDP per capita at purchasing power parity in US dollars, $40,000 is the maximum per capita income, $100 is the minimum income.

With the GRP of the Khabarovsk Territory per capita in 2005 of 113,897 rubles, which in dollar terms was $ 3,996.3 at that time, the GDP index will be:

= 0,0976

The calculation of the HDI will be as follows:

0,465 + 0,665 + 0,0976

HDI = = 0.409

Thus, we have determined (albeit with some degree of approximation) the human development index for the indigenous peoples of the Amur region. An HDI index of less than 0.5 is considered to be "low development". According to the UN Human Development Report 2007, the index we obtained corresponds to the level of the HDI of the African countries of the Republic of the Congo (0.411) and Ethiopia (0.406). Russia's HDI in 2007 is 0.802, which allowed it, albeit with difficulty, to enter the group of countries with a high level of development (above 0.8).

Table 4

List of countries by Human Development Index

0,409

Sierra Leone

The Russian Federation includes a considerable number of the most various peoples- according to experts, about 780 groups. The so-called small peoples of Russia live in the northern territory, which runs along 30 regions of the country. If you sum up their number, then there will be not so many of them: a little more than a quarter of a million. As of 2010, about 45 indigenous groups live in our state. This article will talk in detail about the features of residence, legal powers, problems and the legal status of the small peoples of Russia.

Small specialists call small ethnic communities that preserve their traditions, customs and cultural characteristics of residence. The problem of the life of small peoples is raised not only at the all-Russian, but also at the world level. Yes, in 1993 General Assembly The UN adopted a resolution, according to which small and indigenous communities should be given special attention. Russia then did not stand aside: the 1993 Constitution proclaimed the principle of guaranteeing rights and freedoms, both for ordinary citizens and for the indigenous representatives of the country. At the constitutional level, the consolidation of the rights of indigenous people is an integral element in the system of protection and support for democratic state development.

Why is the problem of the existence of the small peoples of Russia in recent times given special attention? The answer to this question lies in history. The fact is that at the beginning of the 20th century, some peoples of our state faced a number of problems: economic, demographic, social and, of course, cultural. It happened, as it is not difficult to guess, because of the deepest state changes: revolutions, repressions, civil and Great Patriotic War etc. At the beginning of the 1990s, the issue of preserving the remaining indigenous and small peoples of Russia became acute.

It must be said that ethnic groups of a small type play an important role in the cultural development of the country. Moreover, they are an integral part of the multinational people of Russia, they act as an independent factor, thanks to which the revival of the once great Russian statehood. So what is the policy of the current authorities towards the small peoples of Russia? This will be discussed further.

The legal fixing of the status of certain ethnic groups is far from a new phenomenon. As early as the beginning of the 19th century in Russian Empire there was a special Charter on the life of foreigners, dating back to 1822. In this document, the indigenous inhabitants of certain territories of Russia were guaranteed the rights to self-government, land, cultural identity, etc. Soviet time a similar policy continued, but the places of resettlement of national minorities began to be ruthlessly divided. Resettlement from place to place, as well as the principle of paternalism (dictatorship of behavioral norms) played with small peoples bad joke: age-old traditions and customs gradually began to disappear.

The problem was discovered in the 90s. In order to prevent further acceleration of the process of removing linguistic and cultural features among the indigenous and small peoples of Russia, a number of legal norms were enshrined proclaiming the principle of originality and the preservation of traditional culture among indigenous ethnic groups.

The first and most important source is, of course, the Russian Constitution. Here it is worth highlighting Article 72, which refers to the joint regulation of the rights and freedoms of national minorities by the regions and the federation. Articles 20 and 28 refer to the possibility to indicate one's nationality. Many federal laws and other regulations enshrine the principle of equal rights for different ethnic groups. It is worth highlighting the Federal Law "On the Basic Electoral Rights of Citizens", the Federal Law "On Languages in the Russian Federation" and many other laws.

The Constitutional Court of the Russian Federation is the main state body in the country, whose duties include the legal protection of small peoples. The same instance establishes special guarantees and rights for ethnic groups, which will be discussed later.

What do Russian federal laws guarantee to ethnic minorities? If a we are talking about the political sphere, it is worth highlighting here separate legal prerequisites for the broad participation of indigenous peoples in the work of state bodies of the Russian Federation and local self-government instances. How does it work? According to the Federal Law "On the Electoral Rights of Citizens", special quotas for representation in government bodies should be established. This should happen through the formation of constituencies, which would include a smaller number of people than established by law. Constituencies may relate to individual national settlements, ethnic associations, tribes, etc.

The next area in which preferential rights of the indigenous peoples of Russia are possible is the economy. In this area, methods for the qualitative development of economic activities of the traditional type should be applied. Measures should be taken to create special territories in which it would be possible to use traditional methods of nature management. Do not forget about budget allocations aimed at supporting folk crafts. With strict regard to the interests of indigenous peoples, may be subject to privatization manufacturing enterprises. At the same time, the taxation of such enterprises will be carried out taking into account possible benefits and subsidies.

Finally, the preferential rights of the small peoples of Russia can also be exercised in the socio-cultural field. Here it is worth talking about the acceptance of conditions for the preservation of the spiritual and cultural foundations of a particular indigenous people. Ethnic media, relevant language and literature should be supported in every possible way by the state authorities. It is necessary to periodically conduct scientific research on the cultural spheres of small peoples.

National legal basis, which contains the norms on the protection of the legal status of the indigenous peoples of Russia, is based on the principles established by international law. In other words, Russian law should not contradict international legal norms. This rule is enshrined in the national Constitution of 1993.

All normative acts of an international character, which speak about the problems of the small peoples of the earth, can be divided into three main groups. The first such group includes documents that are advisory in nature. What does this mean? In short, the Declaration on Linguistic Minorities, Vienna (1989), Paris (1990), Geneva (1991) and many other declarative documents are aimed at stimulating a favorable attitude towards ethnic minorities.

The second group includes documentation, the purpose of which is to provide ideological and cultural influence on the legal system of a particular state. For example, Convention No. 169 speaks of tribal peoples, the CIS Convention of 1994 on the implementation of high-quality protection of the rights of minorities, etc. A feature of the presented group is that Russia ignores the documentation contained in it. Does this constitute a group of problems of the indigenous peoples of Russia? Probably not. After all, there is a third group, which includes legally binding documents for any state.

The latter consists of international documents designed to protect national minorities from various kinds of discriminatory and degrading moments. Thus, there is the Covenant on Political and Civil Rights of 1965, the European Convention for the Protection of Human Rights and Freedoms of 1950 and many other documents binding on the Russian state.

Today, Russia has Federal Law No. 256-FZ "On Guarantees of the Rights of Indigenous Peoples of Russia" of 1999. Article 8 of the submitted normative act informs about the rights of ethnic minorities. What exactly is worth highlighting here?

Peoples of a small type, as well as their associations, must be supported in every possible way by state power. This is necessary to protect their original habitat, traditional way of life, various kinds of crafts and management. That is why such peoples have the right to use minerals, soils, animals and plants in their habitats.

It is provided, of course, free of charge. However, this is far from the only right of the peoples of the type under consideration. It's also worth highlighting here:

the right to participate in the exercise of control over the use of their own lands;
the ability to carry out control and supervisory activities for the implementation of federal laws and regulations of the Russian Federation;
the right to build and reconstruct economic, domestic and industrial facilities;
the opportunity to receive timely from the Russian Federation cash or material allowance necessary for the cultural or socio-economic development of peoples;
the right to participate in the exercise of state power or local self-government - directly or through authorized representatives;
the ability to delegate their representatives to authorities;
the right to compensation for damages that have been caused as a result of damage natural environment a habitat;
the right to receive assistance from the state in the form of reforming a particular social sphere.

This, of course, is far from all the possibilities that the law enshrined. It is also worth highlighting the replacement military service alternative civil rights, the ability to create special self-government instances, the right to exercise judicial protection, etc. It must be said that all the rights presented constitute the legal status of the small peoples of Russia.

Before proceeding to a story about the features of the life of the most famous indigenous ethnic groups of our state, it is worth identifying the main problems that these ethnic groups often have to face.

The first and probably the most important problem is the identification of national minorities. The identification process can be group and individual. Difficulties arise in the search for appropriate criteria and procedures. The second issue concerns the rights of minorities. As you know, indigenous peoples require special rights. To do this, it is necessary to qualitatively determine the conditions under which the implementation of special rights would be possible. Difficulties can arise in ensuring that rights are targeted and properly enforced in private or public legal areas.

The third problem of the indigenous peoples of the North of Russia can be called the difficulty of self-determination of such ethnic groups. The fact is that in this area there are problems of the expediency of forming territorial entities, conferring rights or building guarantees of these rights. This implies another problem closely related to the system of legal regulation and security. Here, the issues of correlation between the beginnings of the regional and federal levels, the conclusion of agreements between ethnic groups, the application of customary law, etc. are extremely relevant. By the way, the problem government controlled on the affairs of small peoples of the Russian Federation is also quite acute. If we are talking about the levels of the relevant state institutions, about the delegation of powers to local self-government instances, then some organizational difficulties may arise here.

It is also worth highlighting the issue of status public organizations national minorities. The fact is that such organizations could be given rather large and voluminous rights regarding the electoral process, protection of interests, control over the exercise of powers, etc. Difficulties here may arise, again, when it comes to the question of the appropriateness of such actions.

In different international treaties and national regulations establish rules that must never be violated. They also concern the centuries-old cultural traditions of a particular people. Still, Soviet times did not have the best effect on individual small peoples. So, it is worth paying attention to the Izhorians, who decreased several times between 1930 and 1950. And this is just a single example. State paternalism, chosen as a priority vector of cultural development in the Soviet era, had a very bad effect on almost all the original peoples of Russia. It must be said that a certain form of paternalism is present today, contrary to all established laws and regulations. And this is another problem of the small peoples of Russia, which should be paid close attention.

The thing is that in many peoples of the North there is an uncompromising struggle against shamanism. At the same time, it is shamanism that provides greatest influence on the traditions and culture of national minorities. All-Russian clericalization also contributes to the struggle to some extent. So, in the Republic of Sakha, the local Orthodox diocese set the task of completely eradicating paganism in the surrounding territories. Of course, one can refer to history, because such a struggle was fought back in the days of tsarist Russia. But is it good today? In the context of maintaining secularism and the priority of cultural customs, such actions of the church should be regarded as forceful pressure on the traditions of certain peoples.

From the Kola Peninsula, located in the Murmansk region, up to the Far Eastern regions, there are many different national minorities. The list of the small peoples of Russia, although established quite a long time ago, is nevertheless supplemented from time to time. It is worth mentioning the most famous national minorities in Russia:

Republic of Karelia and Leningrad Region: Vepsians, Izhors, Vods and Kumadins;
Kamchatka: Aleuts, Alyutors, Itelmens, Kamchadals, Koryaks, Chukchis, Evenks, Evens and Eskimos;
Krasnoyarsk region and Yakutia: Dolgans, Nganasans, Nenets, Selkups, Teleuts, Enets;
Sakha and Magadan region: Yukagirs, Chuvans, Lamuts, Orochs, Koryaks.

Naturally, the list is not complete. It can be constantly supplemented, because some peoples are still being discovered, while others are completely "dying out". A description of the small peoples of the North of Russia will be presented below.

The list of small peoples of the Russian Federation is constantly updated. This is due to the discovery of new, hitherto unknown settlements. For example, not so long ago, the Vod group, consisting of only 82 people, acquired the status of an ethnic minority. By the way, it is Vod that is the smallest people in Russia. This ethnic group lives in the Leningrad region, and therefore is part of the Finno-Ugric group. Vod representatives speak the Estonian dialect. Until now, the main occupation of this people is agriculture, handicrafts and forestry. On the this moment Vod is engaged in the supply of products to the capital of the Leningrad Region. It must be said that the spread of Orthodoxy and multiple mixed marriages had a noticeable effect on the national group in question. This was expressed in the almost complete loss of the national language and centuries-old culture.

It is worth telling a little more about the rest of the small peoples of the North of Russia. So, in contrast to the smallest people of a small type, there is also the largest. At the moment it is a group of Karelians. On the territory of the Vyborg and Leningrad regions, there are about 92 thousand people. The Karelian ethnos was formed by the beginning of the 13th century. Surprising is the fact that the mass baptism in Novgorod territory had practically no effect on the culture of the Karelians. In this group, few people understood the Russian language, and therefore the propaganda of Orthodoxy did not touch such an original group and could not influence the traditions of this people. The main occupation of the Karelians is fishing and reindeer herding. To date, the woodworking industry is well developed in the Karelian Republic.

Native and Russian

Many people know that it is on the territory of the Chukotka Autonomous Okrug that the largest number of national minorities live. Chuvans, for example, there are about one and a half thousand people. This is an Arctic race of a large Mongoloid group. Most of the Chuvans speak the Chukchi language with a small Russian dialect. Another such group is known to all Russians: the Chukchi. There are about 15 thousand of them. The Chukchi live in Yakutia.

In total, about 90 thousand people live in Chukotka. Although 30 years ago this figure was much higher. What is the reason? Why has the number of representatives of national minorities decreased noticeably since the beginning of the 1990s? Even the most prominent experts find it difficult to answer this question. After all, a similar situation is happening in Kamchatka, where from 472 thousand people as of 1991 there are only 200 thousand left today. Perhaps it's all about urbanization, although statistics do not show any high indicators in this area. In fairness, it should be noted that the problems are solved by pursuing a quality policy to preserve the small peoples of Russia.

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