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Video tags
Subtitles
Russian
00:00:36
Created by
Alexander Fedorov00:00:57
SHAMANS00:01:17
Music by
Dmitri Romanovich00:01:30
Research consultant
Dmitri Doronin00:01:42
Tuva Republic
Russian Federation00:02:01
I always loved bizarre cultures.00:02:04
As a journalist
I created documentaries in00:02:06
Papua,00:02:07
Pakistan,00:02:08
Amazon,00:02:09
trying to show peoples00:02:10
that live in ways completely unfamiliar to me.00:02:13
And only now I realize00:02:14
I was forgetting about Russia
where I was born00:02:17
and where life is even more bizarre.00:02:19
A year ago I started creating a movie00:02:21
about Shamans from Siberia .00:02:24
There's so much we don't understand.00:02:26
They aren't just people you see on TV,00:02:28
in strange costumes00:02:29
with tambourines00:02:30
that talk to ghosts
and eat death caps.00:02:32
I spent a whole winter in Siberia
so that I could learn00:02:35
about different kinds of Shamanism,00:02:37
and about people for whom it's not a curiosity
but a way of life.00:02:40
I tried to understand which stories are made up,00:02:43
what Shamans think about
their religion00:02:46
and can Shamanism
even be called a religion?00:02:50
I'll start this story in Tuva,00:02:52
the most famous Shamanistic Russian republic.00:02:55
It's a start of February,00:02:57
the sun rises high,
but the temperature can fall below -50°C00:03:01
In this most unwelcoming time
starts Tuva's New Year00:03:05
Shagaa,
Shamanistic rituals are a part of its celebrations.00:03:09
In the morning Tuvians gather together
and Shamans burn incense.00:03:13
Inside they will perform rituals00:03:15
and when it gets dark, they will lit bonfires
on the forest mountaintops,00:03:19
where they believe the spirits live.00:07:22
What is Shamanism?00:07:23
In the Anthropology, there's an opinion00:07:25
that "Shamanism" is a construct
created by westerners for westerners.00:07:29
That in reality, there's
no such thing as "Shamanism"00:07:32
as an early form of a religion.00:07:35
The truth is that some cultures have
their own beliefs and rituals00:07:39
that have a similar general character.00:07:44
This have led scientist of late 19th,
early 20th century00:07:48
to call them by a common name of Shamanism.00:07:51
But at the end of the 20th century
scientists started00:07:55
to move away from generalizations,00:07:57
and now even the word "Religion"
is unpopular among scholars.00:08:00
The word "Shaman" comes from a word in
Evenki language - Samān,00:08:04
and means someone, a man00:08:06
that performs rituals.00:08:07
The word "Kamlanie" - the main ritual00:08:10
comes from a Turkish-Jakutan word "Qam"
meaning Shaman.00:08:14
Shaman is the most important
person in these kinds00:08:18
of religious practices.00:08:21
He is an intermediary, he interacts
with spirits, with ghosts,00:08:24
forwards prayers and wishes of the people00:08:28
organizing lives of the people
from his social group,00:08:31
helps his collective survive00:08:33
by appeals to deities.00:08:35
-Thank you00:08:36
-Thank you. Thank you very much.00:08:42
-I wish you all the best,
it was nice to meet you.00:08:47
-Is this all for the spirits?
Is all of this made for the spirits?00:08:53
-We bought new dishes and food00:09:00
-This is for the spirits of Tngri
The spirits of the sky and the water.00:09:09
-We brought00:09:13
-Well... we are all one00:09:18
-And that's why... we live this way00:10:02
By now I'm 10 hours into recording
Tuva's New Year.00:10:06
The night has gone, morning has come
and it got colder.00:10:09
We hiked to the mountains to watch00:10:11
the most important part
of the celebrations.00:10:13
It's a sunrise ritual
called San Salyr.00:10:16
This family celebrates a new year
for the first time in this place00:10:19
and they want to know
how the spirits will react.00:10:22
For the spirits to be happy
they have to be fed.00:10:25
So the spirits were offered
tea, cakes and milk.00:10:27
The rest of the food will be00:10:30
burned at the bonfire00:10:31
to let the spirits smell the smoke and eat this way.00:11:52
This woman said that she was born
in a nomad camp in the mountains00:11:56
near the border with Mongolia.00:11:58
Her home was so far away, that00:11:59
her parents never heard
of the Soviet Union.00:12:02
Later she came to the city
and started reading stones.00:12:05
This man came looking for her,
because he has problems with his business.00:12:09
He hopes that Shaman's divinations
will help him progress in the new year.00:12:14
-"Can I recover my business?"00:12:18
Then I threw the stones00:12:22
To see how his soul is connected,00:12:26
how much his soul
is linked to his job.00:12:31
But he has00:12:33
For some reason he's tied up.00:12:35
This is connected to money, this is business.00:12:38
If he'll have the money,00:12:41
his dream and his objectives
will come true.00:12:46
That's why I told him there's no need to worry00:12:49
"Your business is just starting
you need to move forward."00:12:56
-When I first came here00:13:00
I never intended to dive into Shamanism,00:13:03
I was even avoiding it, shying away from it.00:13:08
When I was asking
about anything whatsoever,00:13:11
people always told me about Shamans.00:13:13
I countered:
"I don't want to know about Shamans,00:13:16
It doesn't interest me."00:13:17
I was trying to research
social organization, community, race,00:13:22
and all the time I was told about Shamans,00:13:25
people were mentioning them all the time00:13:28
and after two years
I realized that it's impossible00:13:31
to research the culture of this people00:13:35
passing over Shamanism.00:13:37
This whole culture
is soaked with Shamanism,00:13:40
everything is connected to it.00:13:42
Whatever you look at,
Shamanism ties into it.00:13:45
Then I went to this Shaman,00:13:47
she was very well known in Altai
Tatyana Vasilyeva Malysheva.00:13:54
I remember when I first came to her00:13:57
I was terrified.00:14:00
An elderly woman opened the door00:14:02
She had this penetrating gaze
like she was piercing you with a spear.00:14:07
I ran out of words, and only said:00:14:09
"G-g Good morning
I was told that you,00:14:13
People say that you can heal people."00:14:16
And she cried: "Oh, no!"
She grabbed her head and ran back inside.00:14:21
She thought that she'll be interrogated
for another time,00:14:24
that I'm a government official00:14:26
and that I came
to interrogate her once more,00:14:29
yell at her or to take her away.00:14:31
Then I came inside after her,00:14:33
I calmed her down, told her
that00:14:35
it's the contrary,
that I study Shamanism,00:14:38
that I am very much interested in that.00:14:40
This is how our conversation went.00:14:42
In this community, most people00:14:45
at one time or the other have come to her,00:14:51
because she was performing this ritual00:14:55
that brings a "Jula" back, that brings a soul back.00:14:59
It's not exactly a soul but a "Jula"00:15:01
it is similar to what Christianity calls a soul.00:15:06
Jula is some kind of spiritual essence of a man.00:15:09
It can have different forms.00:15:13
When someone dies,00:15:17
when he is unhappy
he can take a soul00:15:20
of someone living that was close to him.00:15:24
Such is Jula.00:15:26
And then some relative of
the deceased gets ill,00:15:31
he gets weak, simply gets ill.
There's no Jula, soul has left.00:15:37
And only Shaman can bring Jula back.00:15:40
And they go to the Shaman,
she calls the spirit of the deceased00:15:45
and tells him: "Give back the Jula!"00:15:47
There's whole ritual
of the return of Jula, of the soul.00:15:51
Kyzyl
Tuva Republic, Russian Federation00:18:45
[Speaking in Tuvan]00:19:04
This family invited me over
to show me a ritual00:19:07
they always perform
on the first morning of the new year.00:19:10
This Shaman right now called
the spirit of his grandmother.00:19:13
She will tell them if the spirits are pleased,00:19:16
because they were worried if they can
celebrate the Shaga at a new sacred place.00:19:20
The grandmother was very old,00:19:22
she liked to smoke and never drank vodka.00:19:25
She wished these people happy new year00:19:27
and told them that they
have performed the ritual wrong,00:19:31
because blood was shed at that place.00:19:33
But then she promised to take away the souls00:19:35
of the people who'd done that00:19:37
so that she can restore the balance.00:19:42
-The master of the water,00:19:46
-Of earth
-And of Earth, they are happy00:19:49
that we gave them food and drink00:19:51
through the fire.00:19:56
In that place a blood was shed
and this was human blood00:19:59
and by that they have fouled that place.
That was a wrong place.00:20:09
At the end of the ritual
a young girl came to her.00:20:13
She was wearing a special dress.00:20:15
She told the grandmother
that she has a fiancee,00:20:17
told her his name and that he was born
in the year of the monkey.00:20:21
They're planning to live together
but the girl is worried00:20:24
that he cares too much about his
younger sister and not enough about her.00:20:28
The grandmother said that he's
indeed very stubborn00:20:31
and that's why his work and school
doesn't go very well.00:20:34
The grandmother advised her to be smart
and help him change00:20:37
so that he starts
taking care of his new family.00:20:45
I didn't become Shaman right away.00:20:47
I went through many00:20:49
difficulties in my life.00:20:52
There were many very tough situations00:20:57
Sometimes I thought that there's no solution00:21:01
But it turns out there's a way out
out of every bad situation.00:21:05
Once at night my grandfather
came to me in a dream00:21:09
and told me that our kind is dying out.00:21:12
He said: "Embrace the power, embrace me00:21:15
and your kind will start to prosper again."00:21:20
So, my grandfather made me an offer
I could not decline.00:21:26
I embraced this power
and became a Shaman.00:21:29
I felt like I was a single grain of sand,00:21:32
and the power of my grandfather
was like a huge mountain.00:21:35
I was afraid.00:21:36
I didn't even suspect
that such power exists.00:21:39
When I saw this power,
when I became conscious of it00:21:43
I understood that00:21:45
even though I'd had eyes I couldn't see,
even though I'd had ears I couldn't hear.00:21:50
This is a very ancient power.00:21:55
Shaman is actually a specialist,
he's very important because00:22:00
very often he is a rite leader,
a religious leader,00:22:07
he's also the main doctor of the group,00:22:10
he's responsible for peaceful contacts
with other groups,00:22:16
he facilitates relations,00:22:18
he's an universal middleman.00:22:21
We can sometimes see it in his costume,00:22:24
which is often very symbolic.00:22:26
His main costume is usually decorated00:22:29
with feather of birds or deer antlers.00:22:32
It also has wooden
or metallic representations.00:22:39
And his gloves are also symbolic.00:22:42
Let's say right hand has five fingers
and left hand has three.00:22:47
There's human nature
and there's animal nature.00:22:50
He's a intermediary between
zoomorphic and anthropomorphic.00:22:53
Sometimes among Chukchians
Shaman performs00:22:56
Kamlanie ritual in a woman's dress00:22:58
then he's a intermediary between genders.00:23:02
So, he's this sort of universal specialist00:23:05
that is also the main actor.00:23:08
Shamanistic Kamlanie is a performance.
It's a theater by one actor.00:23:12
All the others are
the audience of interactive theater.00:23:16
but Shaman is the main character.00:23:55
In Tuva, since the old days
Shamanism was very widespread.00:24:01
A long time ago there were no doctors,00:24:06
people didn't know about medicine.00:24:09
Our ancestors always turned to Shamans.00:24:13
In the 90s00:24:18
I was asked to do a job.00:24:20
I was a chauffeur of the first class.00:24:25
I was asked to transport high Soviet deputies00:24:31
for example the lead editor
of the newspaper.00:24:34
And I was driving a Volga,00:24:38
driving around the whole republic.00:24:41
And then00:24:43
Once there was a meeting,
some sort of an event00:24:47
I took their photos00:24:50
Then the photos were lying around in the car,00:24:52
the lead editor saw them00:24:54
and asked: "Who took these?"
"I took these"00:24:57
"Ok, let's go"00:24:59
And this way I became
a photo correspondent.00:25:03
Then in the year '93
I was working on a report.00:25:08
Some revolutionaries
were hunting,00:25:13
they were killing deers,
even domestic animals00:25:17
I took the photos00:25:20
and handed over the draft,00:25:21
but the photos
disappeared from the draft.00:25:25
Then I was beaten up.00:25:28
I was beaten half-dead,
became disabled.00:25:31
Disability of 2nd degree00:25:33
and around that time the Shaman's illness
also started00:25:37
I was very ill.
Sometimes I couldn't remember where I was.00:25:43
Only in the morning I was realizing I was home.00:25:47
Then I won a lot of money.00:25:51
It turned out I played cards very well.00:25:55
At that time there was this trend00:25:58
men would gather somewhere and play cards for money.00:26:04
It turned out I was playing very well,
I had a lot of money.00:26:08
If I remember correctly,
you could buy an apartment for that.00:26:14
I've lived through all of this
I've lived through it all.00:26:24
So, here we have00:26:28
If someone can discern well he will see00:26:31
a big human head.00:26:35
Head, forehead.00:26:37
Eyes, a big nose.00:26:42
Come, take a look.
Here it is.00:26:46
Here.00:26:48
This was the time when I started
2001.00:26:54
I started performing rituals
after someone's death.00:26:59
I was invited.00:27:02
During the ritual I learned
that this man was a thief.00:27:07
Look, here's a cow.00:27:10
Here she has an ear, a horn,
a mane, a nose.00:27:17
All of what a cow has.00:27:19
And here's man's forehead, big eye
big nose.00:27:25
The face, or rather the mouth.00:27:28
The lower lip, the jaw.00:27:30
And blood, that's the actual fire
that's the fire.00:27:38
And here is, what's it's called.
[Unclear]00:27:43
And here, at the bonfire
Shaman turns into the bonfire.00:27:50
Here, look
my hat00:27:53
my whip,00:27:55
my hand,00:27:57
even those exact boots,00:28:00
look, how well you can see them.00:28:04
the tops of the boots00:28:07
the other leg, the other boot
you can see this whole boot.00:28:13
Each Shaman has his own story,00:28:17
of how he became a Shaman.00:28:19
Often these experiences were difficult.00:28:22
Shaman, as we all know00:28:24
goes through an illness,
through a trial00:28:26
before he becomes a Shaman.00:28:28
In anthropology,
we call it a Shaman's illness.00:28:31
But for example Soviet scientists
in mid 20th century were describing it00:28:37
as a mental illness,
as an epilepsy, or a schizophrenia.00:28:41
Why? In 20th century
psychiatric explanations were common.00:28:46
The psychiatric model.00:28:49
For example, one well-known ethnographer00:28:51
Tokarev, researcher of religion,
history of religion and early religions00:28:57
Sergei Tokarev was of opinion that a Shaman
is a mentally ill man.00:29:02
But, of course modern Shamanologists
don't associate00:29:06
Shaman practices with mental illnesses.00:29:11
But formerly, even as far as in the 80s,00:29:15
Shamans were treated in
Psychiatric hospitals00:29:19
with very negative effects.00:29:22
Kyzyl
Tuva Republic, Russian Federation00:30:36
We can observe an interaction,
a tight fusion00:30:39
of Buddhist and Shamanistic traditions00:30:42
Here's what happened in south Siberia
and Mongolia:00:30:46
The new faith00:30:47
Buddhism00:30:49
When it came it incorporated
ritual practices, beliefs00:30:55
and myths of the older tradition.00:30:58
This is the same process that happened00:31:01
for example when Christianity came to Russia.00:31:05
Oftentimes it happens that Shaman
uses Buddhist symbols,00:31:10
and Buddhist mantras.00:31:12
So for example 00:31:14
when we visit him for a ritual,00:31:16
we could see00:31:18
him performing rituals
in a Buddhist clothing.00:31:22
He'd be wearing a special robe00:31:24
and a special hat of the Lama.00:31:28
Yuri Megedekov,
Shaman of the Ak Burkhan group.00:33:00
One time, when Yuri Megodokov was performing
a ritual on the mountain00:33:04
he saw a white spirit. He said it was
short, white and had big eyes.00:33:08
He says the spirit was the spirit of the Altai.00:33:10
Yuri is a descendant of the black Shamans00:33:13
he wears dark glasses
so as not to see black spirits.00:33:16
He just saw a snake and wants to show it to me.00:33:21
From this side...00:33:22
beast, beast, beast flies over.00:33:25
The snake left, see? The snake.00:33:28
The snake is gone.00:33:41
At the end of his story he asked me
to leave an offering for the spirits00:33:45
in the box with the white hare.00:33:47
-So, one should leave an offering?
-For the spirits.00:33:50
-For the spirits?
-For the spirits, over there.00:33:58
-There's the hare.00:34:01
Show him, show him.00:34:13
-So, leave the offering for the spirits here?00:34:16
-The hare, in the hare.00:34:22
-The hare?00:34:39
-Of course some Shamans take money,00:34:42
but many Shamans don't.00:34:45
For example, some wouldn't take any money,00:34:49
but would only take food.00:34:51
For example, if we consider Shamanism
of the 19th, early 20th century00:34:55
taking money was forbidden.00:34:58
And well, there was almost
no money to begin with.00:35:02
Back then people would exchange goods,00:35:05
leather, fabric or farm produce.00:35:09
So, many Shamans couldn't take money00:35:11
or the spirits would punish them.00:35:13
If for example we take
Yuri Megedekov00:35:19
He wouldn't ask for money.00:35:23
So, if you want you can give money
and if not, not.00:35:27
If you'd want to give him money00:35:29
for the Kamlanie00:35:31
to thank him that he opened your way
to enter the university, for example00:35:35
or he said something about
your future00:35:38
how you should act00:35:40
He will say: "Put the money over there"00:35:44
That is, it's not the Shaman but
the spirits that you give the money to.00:35:47
Because it's not the Shaman alone
that does this.00:35:51
But he's only a intermediary
he only sets up the interaction.00:35:56
He's the middle-man.00:35:59
And what one receives,00:36:02
the new knowledge,00:36:05
is mostly thanks to the spirits.00:36:08
That's why the Shaman cannot take this
just for himself.00:36:12
He says: "Leave for the spirits"00:36:15
And all the offerings, all the money00:36:18
he splits between the spirits
and himself.00:36:21
Of course later he will take the money,00:36:24
but for some time they will over there
on the altar00:36:27
Where he has
the Buddhist icons and all of that.00:36:55
A Shaman Society "Dungur"
Kyzyl, Tuva Republic00:37:40
This is the first Shaman Society in Tuva.00:37:43
It was established by the head Shaman00:37:45
Mongush Kenin-Lopsan00:37:48
Now it is lead by three sisters.00:37:50
In short: It's a regular Shaman organization00:37:53
They pay their taxes
and older Shamans get their retirement.00:37:57
This woman came to the Shaman society00:38:00
to get rid of bad spirits.00:38:02
She's suffering from nightmares
and nightly visits from the dead.00:38:34
[Speaking in Tuvan]00:39:52
-Some people have an illness.00:39:56
I've just completed a cleansing ritual00:40:00
That woman was ill00:40:02
and so I performed a cleansing ritual on her,00:40:06
I cured her bad dreams
because she was seeing a dead man.00:40:10
You don't usually see
dead people in your dreams.00:40:15
Dead people come to us in dreams00:40:20
to warn us of bad things00:40:22
or tell us about good things in the future.00:40:30
-This is a paw of a bear.00:40:32
It is good for cleansing, when there is00:40:38
Well... Tuvians are people that...00:40:43
Let's say
when a woman has a baby00:40:48
and breastfeeds it00:40:50
If the woman was offended,
the breasts can swell00:40:54
the nipples.00:40:56
It's called Am-Zahn-Nergen00:40:59
She is offended that her father
or the mother00:41:04
went somewhere and
came back empty-handed.00:41:08
Then the breastfeeding mother gets upset00:41:12
and the breasts swell.
That's what the paw's for.00:41:20
This is a wolf's paw.00:41:23
It also helps very well.00:41:26
There are also other things00:41:30
teeth, claws00:41:33
there are many things00:41:36
that Shamans use00:41:38
to cleanse someone00:41:42
from bad spirits,00:41:45
for healing an eye,
all of this00:41:48
these are all cures
and attributes of a Shaman.00:41:53
This is a paw of a griffin.00:41:56
This is from an night owl,
a predator.00:42:00
This is a paw of a lynx.00:42:06
This is from a wild boar,00:42:08
it also helps very well
cleanses all.00:42:12
And this is from a bear.00:42:17
From a male bear,
it was between his legs.00:42:20
It helps Shaman really well.00:42:25
You can give it to a new mother00:42:29
if she wants to leave00:42:31
if she has a post-childbirth trauma
and wants to leave the baby00:42:37
It helps with that very well.00:42:41
The society relieves itself
from the evil deeds,00:42:46
because the only people who are allowed
to make evil things00:42:51
are the Shamans.00:42:53
There's an interesting story:00:42:56
A husband has left the wife for a lover,00:43:00
she was so angry and enraged,00:43:04
that she came to a Shaman and said to her:00:43:08
"Kill her, kill his mistress"00:43:11
She couldn't kill her herself
she knew you cannot kill people,00:43:15
but a Shaman could, she has the authority to do so.00:43:18
That's why she told the Shaman to kill her.00:43:21
And Tatyana Malysheva, she was the Shaman,
she agreed.00:43:26
She told the woman that
it will be done.00:43:32
She started the ritual
and then says:00:43:34
"I cannot do that.
The spirits of the river will not let me.00:43:39
They won't let me do this.00:43:42
I tried, but I can't"00:43:45
And the woman calmed down,00:43:48
she even felt a relief inside,00:43:51
she told herself that she
tried coming to the Shaman,00:43:56
but the Spirits did not allow this.00:43:59
The Altai Republic
Russian Federation00:44:58
I came to Altai to meet
the members of the Ak-Tian,00:45:01
of the Burkhanism movement.00:45:04
Its members hold rituals00:45:06
at places blessed by the Altai Spirits. 00:45:09
This is a nature-worshiping movement00:45:11
it began in the 90s, when many Altaians
were were seeking their identity and faith.00:45:16
They preach giving up alcohol00:45:18
and turning away from any gods
other than the nature,00:45:22
which they serve and protect.00:45:26
Our faith is called00:45:28
"Ak-Tian"00:45:30
These words should never be translated.00:45:33
When translated, its meaning and power is lost.00:45:39
Since olden times
our ancestors worshiped the nature,00:45:44
They built "Tagyls" in the sacred places00:45:49
and every spring
when the new year comes00:45:53
people say: [Words in Altai Language]
which means that00:45:59
the Moon and the Altai
of the Sun is a triune substance.00:46:03
Then a special00:46:05
ritual is performed: [Altai name of the ritual]00:46:08
There's a chalice offered00:46:10
as a gift for the new year.00:46:12
It is filled with food, milk,00:46:14
with traditional food.00:46:18
A part of this celebration
is a sacrifice00:46:22
a lamb is slayed, then it is cooked00:46:25
and in this way the sacrifice
is prepared.00:46:31
And its power is transferred.00:46:34
In the White Faith
Ak-Tian00:46:36
There are people specialized
in particular rituals.00:46:40
In Altai language
they are called "Yarlikchi"00:46:43
We could translate this as00:46:45
a messenger or a prophet.00:46:48
Yarlikchi are00:46:49
the main characters
that prepare the prayer00:46:53
in either autumn or spring.00:46:56
In the White Faith, it is known00:46:59
that a Shaman shouldn't be present
during the community prayers.00:47:04
During these prayers
there's a need for someone00:47:07
that can invite the spirits00:47:09
of the Nature,
the master of the Altai00:47:11
Altai Dyni-Yzi,00:47:12
the masters of the Mountains,00:47:14
to let them do everything
in the right order.00:47:17
Women after the men00:47:19
To let each faithful family,00:47:21
int the proper order,00:47:23
to let them bring00:47:25
the proper offerings.00:47:27
Some melted butter
is put into the fire,00:47:29
and also some meat is burned.00:47:33
They also sprinke milk
with a special00:47:36
ritual spoon00:47:37
-Why?
-This is an offering, for the spirits,00:47:41
the masters of Altai.00:48:00
I'm an Yarlikchi00:48:02
the messenger,00:48:04
I perform the ritual
worshiping the nature.00:48:07
In the sanctuary over there00:48:10
in the Tagyl.00:48:12
This is the traditional faith
of the Altai people.00:48:18
This was preserved00:48:20
since the dawn of time.
It's a faith of whole humanity.00:48:26
It is not a religion,
it is a faith.00:48:29
When first humans were born
on the Earth00:48:34
this faith was born with them.00:48:37
They started worshiping the fire,00:48:41
the nature,
the sacred mountains.00:48:45
We believe that
everything is alive.00:48:50
So, for example a stone.00:48:53
It's alive.
But it has no soul.00:48:58
But we believe it has
its own mind.00:49:02
The mind of the stone.00:49:04
The air - the mind of the air.00:49:07
The fire - the mind of the fire.00:49:10
The human - the human's mind.00:49:13
And these stones,00:49:16
they preserve knowledge.00:49:19
There's an information in them.00:49:23
That's why, since the old days00:49:26
our Yarliks and Shamans00:49:29
can sense this information,00:49:32
because they are
very perceptive people.00:49:35
At that time
Vasily Bogrych told us00:49:41
that we have to revive our faith.00:49:44
That we have to go
to the [Altai name of a place]00:49:49
You shouldn't translate it
but people call it Belukha.00:49:54
The highest peak
of the Altai.00:49:56
This is a central point
like a heart.00:49:59
From there the river flows
like an aorta, big artery00:50:04
smaller rivers are like
capillaries, veins.00:50:08
Earth is a living organism.00:50:10
I've had a terrible dream00:50:13
I saw terrible things happen there00:50:16
tourist stomping all over the place,00:50:19
So, in a dream I told myself00:50:21
"It's too late, I should've come earlier".00:50:25
Now, I will greet the spirits.00:50:33
The spirits of this sacred place
are always here.00:50:41
And you can greet them.00:50:44
Each of these Tagyls00:50:47
represents a sacred mountain of Altai00:50:52
For example, now I am greeting,00:50:56
as is written here
this is a sacred mountain of Albagan.00:51:02
Now I am greeting, worshipping
with my hands.00:51:07
I am honoring this sacred mountain.00:51:12
A soul00:51:14
is a part of every thing.00:51:18
Everything's alive.00:51:21
We should not confuse
soul with the spirit.00:51:25
Everything has a soul,
like this table here.00:51:29
Sasha Bogorodskij was saying00:51:32
that even a chamber pot
has a soul.00:51:36
It is alive,
everything is alive.00:51:39
Oh -- stones.00:51:41
Let's say there are some
stone scattered around00:51:46
and a woman walks by.
She doesn't pay attention to them.00:51:50
Then she walks by again
picks one up and asks:00:51:54
"Who are you?
Just a stone or an Anathel?"00:51:58
And he answers: "Yes, I am an Anathel"00:52:01
And then she takes it home,00:52:04
clothes it with special clothes
and jewelry00:52:08
and it is considered
the keeper of the house.00:52:11
Everyone that brings
these spirits gifts00:52:16
Eezi -- the spirits of the Altai,00:52:19
they do it as a part of an Alkysh.00:52:22
Alkysh -- we could translate it as
a blessing00:52:27
or a benediction.00:52:29
These Alkyshes can be sung.00:52:32
For example they're sung with a
special throat singing.00:52:36
First of all, this throat singing00:52:41
was created not just
to listen to and enjoy,00:52:46
but as a form of ritual communication.00:52:51
a special language.00:52:54
Ulagan village
Altai Republic, Russian Federation00:53:29
This is Oleg Askanakov.
He is a Kaichi.00:53:31
Which means he talks with spirits
by throat singing.00:53:34
I asked him to come
with me to the Tagyls,00:53:37
their sacred place.00:53:39
so that he could tell me
about the role of throat singing.00:54:05
The throat singers00:54:06
sing to pick the Altai up.00:54:08
To pick the Altai up means to
worship the Altai,00:54:12
so that it would be warm,
or that there would be an abundance of hay,00:54:17
or that less cattle would go missing,00:54:20
or that fewer people would die,00:54:25
killed by wild animals.00:54:28
That's what throat singers pray for.00:54:31
-So this is a a prayer
to the other world?00:54:33
-Exactly to the other world.00:54:36
When Kaichi start throat singing00:54:40
all the spirits become quiet00:54:43
and start listening
to the throat song.00:54:47
A Shaman and a throat singer
are two different people,00:54:51
even though they work
in a similar, let's say, field.00:54:59
They would disturb each other
in the other world.00:55:04
Like if they were using
the same frequency.00:55:08
So, when a Shaman
performs a Kamlanie00:55:11
he asks throat singers
not to sing.00:55:14
Or when a throat singer sings
he asks not to perform Kamlanie.00:55:19
Because, in this world they can be
far away from each other,00:55:24
they would not hear each other,00:55:26
But in the other world
it interferes a lot.00:55:31
That's why you ask him
or he asks you00:55:36
that he wants to
perform a ritual today00:55:40
could you please not sing
because it interferes.00:55:56
-Ready?
-Yes.00:57:22
There are women called "Bichykchi",00:57:26
we could translate this as Scribes.00:57:31
These are people that receive
messages from the Altai-Kudai.00:57:37
"Kudai" means god in Altaian,00:57:39
Altai-Kudai is the master
of the Altai.00:57:43
So, there are people
mostly women00:57:47
that receive, either in a dream00:57:50
or awake, but in a
different state of consciousness,00:57:55
they receive, as they themselves call it
an heavenly dictation.00:58:00
That is, they are suddenly enlightened00:58:04
and then, as they say
the message comes to them.00:58:07
Karakol village
Altai Republic, Russian Federation00:58:12
[Speaking in Altai language]00:58:39
Ak-Tian has a positive impact
on the earth's aura.00:58:44
A mind is a living organism00:58:47
that functions as a
brain of our solar system.00:58:52
Man is made in the likeness
of the supreme mind,00:58:55
therefore he should protect
all of god's earthy creation,00:58:59
as was very clearly
laid down by the creation00:59:03
and expressed in the
faith of the Altai people.00:59:07
A violation of the nature's law
or an act against it00:59:10
puts man outside of
the God's system,00:59:14
and makes his existence impossible
and unwanted,00:59:18
and leads to his demise
as a mind's creation.00:59:22
We can say these are
the most active00:59:27
members of the village
communities of the Altai,00:59:32
who worry a lot about the Altai.00:59:36
For example, they are very much
concerned with00:59:40
tourists writing things
on the stones.00:59:43
Or they are worried
that the archaeologists will come00:59:47
and dig up some Kurgan.00:59:49
Contemporary Ak-Tian,
we could compare them00:59:54
to a sort of Altai-Shamanistic
"Lutheranism"00:59:57
They are a reformers
of the traditional Altai faith.01:00:01
It was not an accident
that the White Faith01:00:04
of the early 20th century,01:00:06
started as a reformist movement.01:00:09
When we read the writings01:00:12
of the Altaian Yarlikchi
at the start of the 20th century01:00:16
which they wrote in Russian.
Why Russian?01:00:19
They were trying to explain
to the Russian authorities01:00:23
that they don't want any trouble.
They want Altai people to prosper,01:00:30
and for this they need to
move away from blood sacrifices.01:00:39
This is not a faith.
It's better described as...01:00:47
The law of the universe.01:00:51
My grandma used to say:
-Ask from which Altai this man came from01:00:56
-But he's from Moscow
-So what, Moscow is Altai too.01:01:00
Altai means a place
where people live.01:01:04
When I was little I used to ask
-Grandma what is God?01:01:08
I thought there's some God up there.01:01:11
But she told me:
-Look to your right.01:01:15
-Grandma, there's the sacred mountain
we are forbidden to point to.01:01:21
-Look to your left
-There's a river, a small creek01:01:26
where we often go.01:01:28
-Look up.
-Grandma, there's the sun, the moon, the stars.01:01:33
There's the Ul'gan, the space,
endless life.01:01:36
There's the clouds."
I was a little girl.01:01:40
-Look down.
-Grandma, there's the mother earth01:01:44
that feeds us.01:01:46
-Take all of this together
and you have what01:01:50
you cannot live a day without.01:01:53
This is god.
But you must remember01:01:56
for Altai people god is not a man
nor is man a god,01:02:00
but we worship the higher mind
of the nature,01:02:04
the higher mind is the creator
of everything,01:02:08
Yuch-Kurbustan-Kudai.01:02:11
Khanty-Mansi Autonomous Okrug,
Russian Federation01:02:30
I came to the Khanty-Mansi Okrug to ask01:02:32
about the bear festival,01:02:34
practiced by the Khanty people.01:02:37
Its goal is to invite
the spirit of the bear home.01:02:41
Then each Khanty can be like a Shaman
and talk to the bear's spirit.01:02:46
And even though
not everyone agrees01:02:49
to call it Shamanism,
I see some likeness01:02:52
to the cultures we talked about before.01:02:56
This is Timothy Moldanov,
a Khanty from Kazym.01:02:59
He's one of the first01:03:00
people who started reviving
the bear festival01:03:03
after the fall of the Soviet Union.01:03:06
[Speaking in Khanty language]01:03:52
A Shaman, in my opinion,01:03:57
is a guide between the worlds.
That's what I think.01:04:02
If you would take everyone
that heals, or gives offerings01:04:10
or talks to spirits,01:04:13
to be a Shaman, you would have
every Khanty to be a Shaman.01:04:17
That's how we live.01:04:19
The fragments of
"They didn't lose their soul"01:04:22
A festival starts,
but before the ceremony begins01:04:26
it is necessary to find out:
Will the bear agree01:04:30
to perform a ritual
in this forest hut?01:04:33
Maybe she will want
a more spacious place?01:04:36
What spirit will it become?
A family or a house spirit?01:04:40
What sacrifice should one bring
before the festival, and to whom.01:04:45
Here, the bear lays down
the rules.01:04:48
During the whole festival
her soul will communicate with people.01:04:54
The elders found out
that the bear asks for three deer.01:04:58
While these are prepared,01:04:59
others prepare
the gifts for the spirits.01:05:03
They tie colorful
pieces of cloth01:05:05
to the antlers
of the deer to be sacrificed.01:05:09
The owner of the camp
addresses the spirits01:05:13
inviting them to the feast.01:05:15
He asks for a good, quiet life
and for a good fortune for the people.01:05:22
The sacrifice was accepted.01:05:24
Preparations for the festival
have started.01:05:27
Ritual robes, gloves and hats01:05:31
are taken out and prepared.01:05:35
Ceremonial masks are taken out
of their special storage places.01:05:40
The head of the bear
occupies the sacred corner of the house.01:05:44
At this moment,01:05:46
the sacred rite starts.
It will continue for the next four nights.01:05:51
It's exact meaning and goal
is still unknown to us.01:05:56
And maybe it's so interesting
exactly because01:05:59
everyone sees their own meaning in it.01:06:02
One of the early researchers,
Kulemzin, wrote that01:06:09
during the bear festival
there is no Shamanism.01:06:16
But other researchers argue,01:06:20
that before the festival starts
they always ask the bear:01:06:27
Will it agree?01:06:32
Who asks the bear this question?01:06:35
Obviously it's a Shaman.01:06:40
Audio archive, The Pushkin House
Saint Petersburg01:06:47
The goal
of the bear festival,01:06:51
after the bear is, relatively speaking, killed,01:06:57
is to restore the good
and benevolent relations01:07:01
with this animal, as a deity.01:07:06
Because, on the one hand for Khanty
the bear is a target of a hunt01:07:10
which ends in a bear's killing.
But on the other hand01:07:17
the bear is a part of a family,
an ancestor, a spirit,01:07:23
it's a son of their main god Torum.01:07:26
The bear festival is not specific to Khanty,01:07:30
other variations of its rituals and magic rites01:07:35
could also be found, for example
within the culture of Ainus01:07:40
which is much closer to Japan,
far away from Khanty.01:07:43
All of these bear festivals
have some things in common.01:07:46
They all focus on showing
that the man and the animal01:07:51
have some things in common.01:07:53
The bear appears as a brother of the man.01:07:56
Even the Russian cultures have
some echoes of these01:08:01
mythological interpretations.01:08:04
For example, Russian hunters
in the Komi Republic01:08:08
tell the myth that if you01:08:11
take off Bear's skinc
in particular of a female Bear01:08:15
you'll almost have01:08:16
a naked woman.
There are boobs and everything's in place.01:08:20
So, a naked bear resembles a man.01:08:23
Or there are myths
of hunters skinning bears01:08:26
and suddenly realizing
it has a belt under his skin,01:08:30
with a knife attached to it.01:09:04
-What is the function of the festival?01:09:07
-It is to direct01:09:08
the bear's soul to heaven01:09:10
to the Creator
for reincarnation.01:09:13
To make its spirit a protector
of the home and family.01:09:16
Over 300 songs are sung01:09:19
during the festival.01:09:21
There are many historical songs,01:09:24
ancestral songs,01:09:27
the history of the clan01:09:29
the function01:09:31
of the clan.
Instructions of what it should do.01:09:35
There is a song and a dance
of the goddess of the mother Earth.01:09:43
This is a song of Earth's origin, formation,01:09:48
and its later history.01:09:52
-So, this is a dance about world's creation?01:09:55
-Earth's creation.01:09:58
Then the first people have appeared.01:10:03
Where do I have the first people?01:10:09
Everything has bells attached to it01:10:13
The man is lying down and showing:01:10:19
Like this.01:10:22
All of this he's showing when lying down.01:10:25
And now they came near each other.01:10:28
And everyone's screaming.01:10:30
There will be seven such
white-robed men brought in.01:10:36
When they touch,
everyone's screaming.01:10:40
First three01:10:42
times they're at a distance.01:10:45
Then they start getting closer.01:10:49
And then like this.01:10:51
This is on the seventh, the last day.01:10:54
-So, on the seventh day they make love?
-Yes.01:10:59
This is shown like this,01:11:02
and they're taken out with screams.
Done.01:11:06
People have arrived on the Earth.01:11:09
Then three gods come out.01:11:15
And they start dividing:
who should have the lower,01:11:20
who the middle and who the upper parts.01:11:25
Here's the Kaltes goddess.01:11:29
She's Num-Torum's wife.01:11:33
Num-Torum is the supreme god,
creator of all living things on the earth.01:11:39
The lowest, the underworld01:11:43
is the god of death.01:11:45
-How is he shown?01:11:47
During the bear festival
he wears a black robe.01:11:54
There's a black hat and black braids.01:12:00
He has his own dance,01:12:04
and songs are sung to him,
prayer songs.01:12:09
He is summoned.01:12:15
[Singing in Khanty]01:12:46
There are songs of prayer,01:12:49
of enchantment,01:12:51
and songs where the god
sings about his name.01:12:57
He tells his story,
his myth.01:13:00
These myths are of course01:13:03
very important for people to know,01:13:07
for it and its teachings to be transmitted.01:13:11
It's difficult to say01:13:13
who is singing,01:13:15
because the song01:13:17
is narrated in the first-person.01:13:20
And we know that
with this song the god is01:13:24
present through the man
singing the song.01:13:46
We're in an audio archive.01:13:48
This is where phonograph cylinders
are stored.01:13:52
They were used a hundred years ago
to save songs like bear songs.01:13:58
I don't know where...
We are looking for01:14:01
collection number 125.
They should be around here.01:14:06
Experts say the songs are still sung
as they once were.01:14:13
They survived, even though
the Soviet Union was01:14:17
very hostile to these kinds
of religious practices.01:14:20
Nevertheless, people
have continued to perform these rituals,01:14:26
sing songs and celebrate festivals
including the bear festival.01:14:31
But obviously they tried
to stay inconspicuous.01:14:36
I've come across an old recording01:14:40
you'd play on one of these
large record players.01:14:45
A grandpa is singing.01:14:47
He went fishing
with his granddaughters01:14:50
and he starts singing a
bear's awakening song.01:14:53
There was such desire
to leave anything to one's children01:14:59
even with a help of a trick.01:15:01
Girls apparently didn't know the language01:15:04
they think it's a song
about fishermen01:15:07
Or he sung another bear song
and says:01:15:11
"The girls are dancing."01:15:24
During Soviet times,01:15:26
when Shamans were repressed
starting in the late 20s,01:15:32
especially in the 30s.01:15:34
In the 30s Shamans stopped
being safe.01:15:40
What happened as a consequence?01:15:43
Many, many Shamans
were giving up their tambourines.01:15:48
These were either deposited to museums
or were burned in fires,01:15:54
depending on the situation.01:15:57
And Shamans were writing
letters of repentance01:16:01
for the newspapers.
For example if you read01:16:05
newspapers of late 20s, early 30s
you'll read many such letters01:16:09
in Altai or Russian
where a Shaman has written:01:16:12
"I am such and such.
I was lying to people.01:16:16
I took fees. It's all fiction.
I was deceiving you.01:16:21
That is why I've given up my tambourines.
I repent."01:16:26
During the 30s the tambourines
were taken from Shamans.01:16:31
Government officials were visiting
Shamans and taking their tambourines.01:16:38
They stored them in Selsoviets -
- Rural councils01:16:43
One man that had connections
with the local government01:16:48
had visited the Selsoviet at night
and played on these01:16:53
and as a legend says
on the next day he was all covered in scabs01:16:58
because he was punished
by the spirits.01:17:02
Maybe it's true
,maybe it's just a legend.01:17:06
There's another story of when Soviet
officials came to arrest a Shaman01:17:13
he summoned a bear
and escaped on its back,01:17:18
or that he was taken into prison
but he walked right through the wall.01:17:23
Chukchi have a legend that when
a Shaman was to be arrested01:17:28
big icicles grew out of his nose
and into the ground,01:17:32
so they couldn't move him.01:17:34
There's a lot of folklore
stories like these,01:17:38
of how Shamans win
against the Soviets.01:17:42
But what's the truth?01:17:45
Of course many Shamans
and their families were arrested01:17:51
during the Collectivization.01:17:54
But it didn't happen only to Shamans.01:17:56
Same happened to Kulaks, merchants and others,01:18:00
But the people have survived.01:18:02
A Nganasan Shaman
Dyukhadovich Kosterkin,01:18:08
a well known and important Shaman01:18:11
lived in Taymyr during the 30s.
He and his son were put in jail in Krasnoyarsk.01:18:18
The story goes that when Kosterkin
was in jail01:18:24
he talked to a Shamanistic spirit,01:18:29
a spirit of an old Shaman.01:18:32
He really wanted to get out
he prayed to the spirit and asked him for help.01:18:38
But the spirit wanted another man
in his stead.01:18:43
So he agreed.01:18:45
When he came home
he was greeted by his family and told them01:18:50
that he gave someone
very important for himself,01:18:54
to be able to come back.
You'll se who it was in three days.01:18:57
It happend at the end of february, 1953.01:19:37
These photographs01:19:40
were taken during the festival in 1988.01:19:44
During the Soviet times
there was a ban on these.01:19:48
When the UNESCO convention about01:19:53
the Indigenous and Tribal Peoples was adopted01:19:57
it was followed by a relaxation in Russia.01:20:00
The first thing the Institution of the Folk art did01:20:03
was to hold the bear festival.01:20:06
They gathered old men,01:20:10
from all over the country01:20:13
and brought them here to the Khanty-Mansiysk.01:20:18
What is very surprising, is that
these cultures and practices01:20:23
are very persistent, even though
they were colonized, exploited,01:20:29
they were fought with, and taken
advantage of by many different means,01:20:34
they resist very, very relentlessly.01:20:39
Of course this culture will survive,
it has survived for so long.01:20:44
In the 18th century, when travelers from
the Academy of Sciences came here01:20:50
they were looking at these people,
at how they live in the South Siberia01:20:55
and said: "A year or two will pass
and all of it will disappear."01:21:00
And so think some
contemporary ethnographers:01:21:04
"Nothing's left"
They think it's fading away.01:21:08
But it's not the case.
It's deeply-rooted somehow.01:21:13
And I don't think it'll go away.01:21:24
Torum Maa had a great house
full of sable furs01:21:32
and fox furs,01:21:34
and so he was living in such a cozy place.01:21:40
When his father was going hunting,
he told him:01:21:45
"Son, don't leave anywhere
don't go anywhere."01:21:51
But one time
when the father had left01:21:57
he didn't listen to him and he left.01:22:01
Suddenly, his rear heel
fell through the firmament in the sky.01:22:06
And he looked down.01:22:09
The earth was so beautiful,
covered with a white linen,01:22:14
covered with the black linen,01:22:18
And he said: "If only we could take
all the kids and create a day for playing,01:22:28
and create the day for singing."01:22:31
And when the father came
he asked the father for this.01:22:36
The father thought a long time.01:22:39
"When you go down there",01:22:42
he said, "People have reindeers there.
You shouldn't bother them.01:22:49
People have different cabins01:22:53
with many supplies gathered there.
Do not touch these.01:23:00
They have buried their dead.
Do not disturb their graveyards."01:23:06
And so he let his son go down.01:23:11
When a north wind blew,01:23:16
he went with it to the south seas.01:23:20
Then a south wind blew01:23:24
and he went to the Arctic Ocean.01:23:28
And finally he came down to the earth.01:23:32
And as he was walking the earth
he thought:01:23:36
"I saw the earth covered with
a white linen.01:23:40
but it turns out, that the earth
is covered with a white fur."01:23:48
And then he remembered
how he had thought01:23:53
that the earth is covered with a black linen.01:23:57
But it turned out that01:24:00
the forests had burned down
and that was why the earth was black.01:24:06
And he saw herds of reindeer.01:24:09
He dispersed the reindeer,
he feasted on them.01:24:16
At first he became full,01:24:20
but then once again
he started to be hungry01:24:25
and skinny.01:24:27
And then he saw01:24:32
the cabins of the people.01:24:35
He destroyed them
and ate everything that was in there01:24:41
And on the third time,
during the winter01:24:45
he saw a newly made grave.01:24:48
He dug it up and ate the man buried there.01:24:51
But then the Mother Earth came to him:01:24:54
"You were brought to the earth as a small Torum,01:24:59
and you broke all your father's commandments."01:25:04
And a dog's barking was heard.01:25:08
That meant that the hunters came.01:25:11
And from this point on he became01:25:14
the beast of the death.01:25:18
Shamans.01:26:14
Subtitles -- Adrian SiwiecDescription:
ПОДПИШИСЬ НА КАНАЛ, не пропусти новые фильмы: https://www.youtube.com/channel/UCNjL5usitFtya-n2R485VoQ?sub_confirmation=1 Подписывайся в Instagram: https://www.facebook.com/unsupportedbrowser Фильм про современный шаманизм в России – это мое большое исследование традиционных культур Сибири. Я хотел показать как выглядит то, что мы привыкли считать шаманизмом, и насколько мы ошибаемся, принимая все за одно. Этот фильм о том, как культура, вера и религия сибирских регионов сплетаются вместе, и на их месте появляется в некотором роде новая вера, и у каждого она своя. В начале 2019г. я поехал в Сибирь на два месяца, чтобы запечатлеть современный шаманизм. Я выбрал три региона: Ханты-Мансийский АО, Респубика Алтай и Тыва. Верования и культура каждого из регионов сильно отличается друг от друга. Снято на: Камера: Lumix G9 Дрон: DJI Mavic pro — ВАЖНОЕ ДОПОЛНЕНИЕ: В фильме есть ошибка. Мне написала девушка, героиня, которая общалась в фильме с бабушкой шаманкой и сказала, что мы немного ошиблись с переводом. Она говорит, что на самом деле просила у шаманки помочь хорошо знакомому человеку, ответить на вопросы которые волнуют его в жизни. Так как он находился далеко за пределами региона, чтобы потом рассказать ему как поступить и как решить проблему. __ Меня зовут Александр Федоров. Я фотожурналист и режиссер документальных фильмов. Я последние шесть лет провел в разъездах по всему миру, документируя и фотографируя исчезающие культуры и труднодоступные районы. Я публиковал свои работы в National Geographic Russia, Discovery, Вокруг Света, Geo и других журналах. В своем проекте Bad Planet я хочу рассказать людям о разнообразии мировой культуры, и о том, что мы можем сделать, чтобы сохранить ее.
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