![]() The treasures of Agai, the Prince of Konda who was imprisoned by the Russians in 1594 gives us a good picture of the wealth of the Ob-Ugrian nobles of this period. Konda formed the largest part of Pelym principality, according to the tax registers from 1628/29 it was inhabited by 257 tax-paying Mansi. The bones of sacrificial animals were stored in a separate building (Novitski: 81). Near the sacred tree was a worship storehouse with five idols of human figure, and smaller storehouses with high pillars and human-faced peaks around it for storing sacrificial instruments. The stronghold of the Pelym princes was also a significant religious centre a sacred Siberian larch grew in its surroundings and even in the 18th century people used to hang the skins of sacrificed horses on its branches. The number of population could be inferred from a report from 1599 which states that the region was inhabited by 555 tax-paying citizens (Bahrushin 1955,2: 144). The principality of Pelym was located in the basin of the Konda river and stretched from the mouth of the Sosva near Tavda up to Tabary. In the 17th century, the autonomy of the Koda Principality was abolished and it was put on the same footing as the other districts in the Ugrian land. ![]() The Koda “princes,” the Alychevs (or Alachevs),furthered the Russian colonization of Siberia. ![]() In 1484 the Koda Principality recognized its vassalage to the Russian state and agreed to pay tribute in money collected from its subject population. It was known to the Russians in the 15th century as part of the Ugrian land. The conversions were rather superficial, though, Christianity typically mingled with the traditional faith of the Mansi.Ī territorial-tribal union of the Khanty in Western Siberia, along the lower course of the Ob. Moscow authorised the granting of citisenship to converts, which led to many forced baptisms by local rulers who afterwards used their native serfs to increase fur trapping. Russian Orthodox missionaries were also active among the Mansi, and made thousands of converts. Forts were established for the purpose of collecting the fur tax, while actual administration was left in the hands of local rulers. Alcohol and diseases led to a rapid decline of the Mansi population, and the population did not stabilise again until well into the 18th c.ĭuring the 16th and 17th c., the tsars practised a policy of indirect rule from Moscow. They also brought with them diseases that these peoples had never been exposed to before. The Russians brought tools, firearms and various trade goods, including alcohol, which has plagued these people ever since. The Mansi suffered from their commercial and political contacts with the Russians. ![]() When this structure was no longer needed, Russia deprived them of their privileges. They also participated in Russian campaigns, and received the right to collect yasaq (tribute) from two Khanty volosts (districts) respectively. This structure was later replaced with clans, where each clan leader (knyazets) negotiated with the Russian realm. Every tribe had two exogamic phratries, termed mon't'and por, and all members were considered to be blood relatives. In the 11th century, Yugra was actually a term for numerous tribes, each having its own centre and its own chief. Some Khanty princedoms were partially included in the Siberia Khanate from the 1440s–1570s. A phratry consisted of several clans, each with a name or names of an ancestor or ancestor hero, a sign or brand to identify clan property, internal organization, an ancestor cult, and a sacred site.īeginning in the 15th c., Muscovite imperial control reached their homeland, and the Mansi came under Russian influence. Each individual, regardless of tribe, belonged to one of two phratries and was expected to marry outside his phratry. The Khanty and the Mansi were formerly divided into tribes consisting of local territorial groupings. Possible rich principalities (maybe better version of siberian clans):
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