The Nenets. Spiritual culture

The Nenets are mostly pagans: most Siberian Nenets did not convert to Christianity either when Metropolitan Feofil (Leshchinsky) baptized non-Slavs in great numbers (early 18 th century) or later; European Nenets were formally converted in the 1820s during the mission of Archmandrite Veniamin that destroyed the principal shrines, including the famous temple on Vaigach Island. 

The Nenets religious beliefs are based on faith in spirits that form a rather complicated hierarchy ranging from helping spirits ( syadai , myad-pukhucha , nytarma ) to the pantheon’s powerful deities. Three main entities form the core of the Nenets pantheon: the supreme deity demiurge Num ,  his double and antagonist Na , the lord of the realm of diseases and death, and Ya-Myunya (the womb/insides of the earth), the patroness of maternity and childbirth. Important places in the pantheon are also held by Ilebyambertya (Guardian of reindeer), Pe-Mal Khada (the Old woman of the mountain edge), Yamal-Khada (the goddess of the earth’s edge), Ser-Ni Iriko (the White Old man), Yavmal-khese (the god of the southern sky), Yaptik-khese (intermediary deity in the shape of a bell whose ringing alerts the gods). Nomads’ gods lead a nomadic life, too, and herds of heavenly or underground reindeer graze in their pastures. Their presence manifests everywhere: in thunderstorms and blizzards, in whirlpools and storms, in the change of seasons, in the birth and death of every living creature. Pagan temples – shrines – set up to celebrate the gods serve as places for meeting and ritual communication between gods and people. Shrines are located on high hills, and chum-shaped structures assembled from sacred poles ( sy ) that had gone out of use serve as the gods’ “dwellings.” Rituals for communicating with spirits invariably involve a sacrifice, be it the ritual slaying of a deer or an offering of a piece of cloth.

The Nenets keep familial and clan sacred items (ancient weapons, images of patron spirits) in a sacred sled ( khekhe-khan ). If a clan had a shaman, their image ( nytarma ) is kept in a tiny sled on top of the sacred sled. Even after the shaman’s death, their spirit symbolically roams the tundra with the shaman’s descendants. The khekhe-khan is a travel shrine, a nomadic tundra ark. At camping sites, the khekhe-khan is placed behind the chum, at the side opposite the entrance, this side is called si and is believed to be sacred. The khekhe-khan is rarely uncovered; it is done for sacral rituals, sacrifices, and ritual meals. Gods and spirits are summoned with a summoning shamanic song and the ringing of a bell. In addition to the sacred sled, the main (sacred) chum pole called symzy and those reindeer in the herd that had been consecrated to spirits and gods play sacred roles at the camping site and in a caravan.

Lake Num-to (god’s lake) is the Forest Nenets’ main shrine. One of its islands (the Heart island) is a site of sacrifices to gods. According to legend, the son of the heavenly god Num ( Nymgiboy ) was transformed into the lake after being sent down (kicked down) to earth. Before, the southeastern coast of the Heart island used to have a row of wooden spirit figures facing the sunrise. Ngomulik ( Na ) is believed to be the god of the underworld, the lord of diseases and death. Num-Nisya (Sky the Father) and Ya-Nebya (Earth the Mother) rule the course of natural phenomena, life in the skies and on earth. “Earthly” spirits, masters of water and forest, master-spirits of individual land areas and territories ( kakhe ) also play and important role.

Shamans, intermediaries between people and gods, having access to all parts of the universe, speaking the languages of animals, trees, and people, going up into the skies on trees serving as their ladders, or on their drum acting as a riding reindeer, and going down the river to the underworld in their drum acting the a boat, used to play an important role in the life of the Nenets. They were keepers of shrines and worship with associated calendar and situational rituals, they played important roles in transitioning rituals: childbirth rituals (especially during a difficult delivery), naming rituals, and funeral rites. 

The Nenets’ key calendar rituals form three nodes in the cyclical calendar: the “Middle Day,” a transition from summer year to winter year (August), the “New Year Sun” after the winter solstice (January), the “Eagle Day” on the spring equinox (March). Folklore includes mythological songs syudbabi , heroic songs yarabi , songs ( khynabi ), fairy tales ( lakhnako , vadako ), parables ( vaal ), and riddles ( khobsoku ). 

Stable ethnic regional traditions include Soviet-time professional holidays Reindeer Herder Day and Fisherman Day based on indigenous population’s rites and rituals. The Reindeer Herder Day is held annually in ethnic villages, district centers, and even in cities where members of the indigenous population arrive even from different tundras. This day always features ethnic sports competitions, but the main spectacle is reindeer sled race. Winners of the men’s and women’s races are awarded a snowmobile or an outboard engine. The Northerners also like the ethnic costume competition that has become a tradition recently. 

The traditional Nenets culture offers its own prospects for developing regional brands and tourist products. The Natural and Ethnographic Complex in the Gornoknyazevsk village open-air museum opened in 2001 has long since become the Yamal Peninsula’s calling card (this is the place where Yamal’s Grandfather Frost, Yamal Iri , lives) and the main ethnic venue for holding various forums and cultural events. Municipal districts of northern areas also intend to create their own ethnic parks and ethnic camping areas. Ethnic art fairs, ethnic sports competitions, folk performing groups’ concerts, ethnic clothes and cuisine competitions, master classes are included in events of various kind and status (from Congresses of indigenous small-numbered peoples to City Day celebrations). Nenets mythological motifs and ornaments are actively used in official symbols of municipal districts, urban architecture, design, and sculpture.