Nanai people

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Nanai people
Alternative names:
Hezhen, Nanai, Hezhe;
Golds, Samagir

nanio, nabəi, nanai, kilən, χədʑən
Total population
(18,000 (est.))
Regions with significant populations
Russia, China
 Russia Khabarovsk Krai 12,160[1]
 China Heilongjiang Province 5,354[2]
Languages
Nanai, Russian (in Russia), Mandarin Chinese (in China)
Religion
Tibetan Buddhism, Shamanism
Related ethnic groups
Evenks, Oroqen, Manchus, Udege, and other Tungusic peoples

The Nanai people (self-designation нанай Nanai means 'natives, locals, people of the land/earth'; self-designation Hezhen means 'people of the Orient'; Russian: нанайцы, nanaitsy; Chinese: 赫哲族, Hèzhézú; formerly also known as Golds, Goldes, Goldi, Heje, and Samagir) are a Tungusic people of the Far East, who have traditionally lived along Heilongjiang (Amur), Songhuajiang (Sunggari) and Ussuri rivers on the Middle Amur Basin. The ancestors of the Nanai were the Jurchens of northernmost Manchuria.

The Nanai/Hezhe language belongs to the Manchu-Tungusic languages. According to the 2010 census there were 12,003 Nanai in Russia.

Endonyms[edit]

Nanai family, Amur region of Russia

Own names are [kilən] ([nanio] and [nabəi]) and [χədʑən] ([nanai]).[3] [na] means 'land, earth, ground, country' or, in this context, 'native, local' and [nio], [bəi], [nai] means 'people' in different dialects.

The Russian linguist L. I. Sem gives the self-name [xədʑən] in the Cyrillic form, хэǯэ най (Hezhe nai) or хэǯэны (Hezheni), and explains it as the self-name of the Nanai of the lower Amur, meaning, "people who live along the lower course of the river".[4] It is the source of the Chinese name for the Nanai, formerly "黑斤" (Heijin), "赫哲哈喇" (Hezhehala), and modern Chinese name "赫哲" (Hezhe).[5]

Traditional lifestyle and culture[edit]

Goldi shaman priest and assistant, 1895
Goldi tribesmen acting out folk drama, "The repulse of the kidnapper" 1895
Goldes hunter on skis on ice floe, with spear and rifle, 1895
A 1734 French map shows the Yupi people ("fish-skin" people) on both sides of the Ussuri and the Amur south of the mouth of the Dondon (Tondon), and the Ketching people further down the Amur (where Nanai, Ulch, and Nivkh people live now)

Some of the earliest first-hand accounts of the Nanai people in the European languages belong to the French Jesuit geographers travelling on the Ussury and the Amur in 1709. According to them, the native people living on the Ussury and on the Amur above the mouth of the Dondon River (which falls into the Amur between today's Khabarovsk and Komsomolsk-on-Amur) were known as Yupi Tartars (fish-skin tartars), while the name of the people living on the Dondon and on the Amur below Dondon was transcribed by the Jesuits into French as Ketching.[6] The latter name may be the French transcription of the reported self-name of the Nanai of the lower Amur, [xədʑən], which was also applied to the closely related Ulch people,[7]

According to the Jesuits, the language of the "Yupi" people seemed to occupy an intermediate position between the Manchu language and that of the "Ketching" people; some level of communication between the Yupi and the Ketching was possible.[8]

Economy[edit]

As described by early visitors (e.g., Jesuit cartographers on the Ussury River in 1709), the economy of the people living there (who would be classified as Nanai, or possible Udege people, today) was based on fishing. The people would live in villages along the banks of the Ussuri, and would spend their entire summers fishing, eating fresh fish in the summer (particularly appreciating the sturgeon), and drying more fish for eating in winter. Fish would be used as fodder for those few domestic animals they had (which made the flesh of a locally raised pig almost inedible by visitors with European tastes).[9]

A 1682 published Italian map showing the "Kingdom of the Niuche" (i.e., Nǚzhēn) or the "Kin (Jin) Tartars", as well as the lands of the "Yupy Tartars" - i.e. the "Fishskin Tartars" (Nanai and related tribes) further east.

The traditional clothing was made out of fish skins. These skins were left to dry. Once dry, they were struck repeatedly with a mallet to leave them completely smooth. Finally they were sewn together.[9] The fish chosen to be used were those weighing more than 50 kilograms.[10] In the past centuries, this distinct practice earned the Nanai the name "Fish-skin Tartars" (Chinese: 鱼皮鞑子, Yupi Dazi). This name has also been applied, more generically, to other aboriginal groups of the lower Sungari and lower Amur basins.[11]

Agriculture entered the Nanai lands only slowly. Practically the only crop grown by the Yupi villagers on the Ussuri River shores in 1709 was some tobacco.[9]

Religion[edit]

"Idol poles" (totem poles) of the Nanai ("Goldi"). Drawing by Richard Maack, between 1854-1860

The Nanai are mainly Shamanist, with a great reverence for the bear (Doonta) and the tiger (Amba). They consider that the shamans have the power to expel bad spirits by means of prayers to the gods. During the centuries they have been worshipers of the spirits of the sun, the moon, the mountains, the water and the trees. According to their beliefs, the land was once flat until great serpents gouged out the river valleys. They consider that all the things of the universe possess their own spirit and that these spirits wander independently throughout the world. In the Nanai religion, inanimate objects were often personified. Fire, for example, was personified as an elderly woman whom the Nanai referred to as Fadzya Mama. Young children were not allowed to run up to the fire, since they might startle Fadzya Mama, and men always were courteous in the presence of a fire.

Nanai shamans, like other Tungusic peoples of the region, had characteristic clothing, consisting of a skirt and jacket; a leather belt with conical metal pendants; mittens with figures of serpents, lizards or frogs; and hats with branching horns or bear, wolf, or fox fur attached to it. Bits of Chinese mirrors were also sometimes incorporated into the costume.

When a person dies their soul lives on, as the body is merely an outer shell for the soul. This concept of a continuing soul was not introduced to the Nanai by Christianity, but is original to them.[12]

The Nanai believe that each person has both a soul and a spirit. On death the soul and spirit will go different ways. A person’s spirit becomes malevolent and begins to harm their living relatives. With time, these amban may be tamed and can later be worshipped, otherwise a special ritual must be performed to chase the evil spirit away. [13]

After death a person's souls is put into a temporary shelter made of cloth, called a lachako. The souls of the deceased will remain in the lachako for seven days before being moved to a wooden sort of doll called a panyo, where it will remain until the final funerary ritual. [14]

The panyo is taken care of as if it is a living person; for example, it is given a bed to sleep in each night, with a pillow and blanket to match its miniature size. The closest family member is in charge of taking care of the deceased’s panyo. Each night this family member puts the panyo to bed and then wakes it in the morning. The panyo has a small hole carved where the mouth of a person would be, so that a pipe may occasionally be placed there and allow the deceased to smoke. If the family member travels they will bring the panyo with them. [14]

The dead’s final funerary ritual is called kasa tavori and lasts three days, during which there is much feasting and the souls of the deceased are prepared for their journey to the underworld. The most important part of the kasa tavori is held on the third day. On this day the dead’s souls are moved from the panyo into large human looking wooden figures made to be about the size of the deceased, called mugdeh. These mugdeh are moved into a dog sled that will be used to transport them to the underworld, Buni. Before leaving for Buni the shaman communicates any last wills of the deceased to the gathered family. For example in the anthropologist Gaer’s account of this ritual, one soul asked his family to repay a debt to a neighbor that the deceased was never able to repay. [14]

After this ceremony the shaman leads the dog sleds on the dangerous journey to Buni, from where she must leave before sunset or else she will die.

After kasa tavori it has previously been practiced that the living relatives could no longer visit the graves of the deceased, or even talk about them. [14]

The souls of Nanai infants do not behave in the same manner as an adult’s. For the Nanai, children under a year old are not yet people, but are birds. When an infant dies, its soul will turn into a bird and fly off. When an infant dies they are not buried. Instead they are wrapped in a paper made of birch bark and placed in a large tree somewhere in the forest. The soul of the child, or the bird, is then free to enter back into a woman. It is common practice in preparing a funeral rite of an infant to mark it with coal, such as drawing a bracelet around the wrist. If a child is later born to a woman that has similar markings to those drawn on a deceased child, than it is believed to be the same soul reborn. [12]

The deceased were normally buried in the ground with the exception of children who died prior to the first birthday; these are buried in tree branches as a "wind burial". Many Nanai are also Tibetan Buddhist.

Modern population[edit]

Russia[edit]

In Russia the Nanai live on the Sea of Okhotsk, on the Amur River, downstream from Khabarovsk, on both sides of Komsomolsk-on-Amur, as well as on the banks of the Ussuri and the Girin rivers (the Samagirs). The Russians formerly called them Goldi, after a Nanai clan name. According to the 2002 census, there were 12,160 Nanai in Russia.

In the Soviet Union, a written standard of the Nanai language (based on Cyrillic) was created by Valentin Avrorin and others. It is still taught today in 13 schools in Khabarovsk.

China[edit]

The Nanai are one of the 56 ethnic groups officially recognized by the People's Republic of China where they are known as "Hezhe" (赫哲族 Hèzhé-zú). According to the last census of 2004, they numbered 4,640 in China (mostly in Heilongjiang province). Chinese Nanai speak the Hezhen dialect of Nanai. They also have a rich oral literature known as the Yimakan.[15] The dialect does not have a written system in China and Nanai usually write in Chinese. (Second language literacy is 84%.) However, as of 2005 teachers have recently finished compiling what is probably the first Hezhe language textbook.[16]

Distribution[edit]

By province[edit]

The 2000 Chinese census recorded 4.640 Nanai in China.

Provincial Distribution of the Nanai
Province Nanai Population % of Total
Heilongjiang 3.910 84,27%
Jilin 190 4,09%
Beijing 84 1,81%
Liaoning 82 1,77%
Inner Mongolia 54 1,16%
Hebei 46 0,99%
Others 274 5,91%

By county[edit]

County-level distribution of the Nanai

(Only includes counties or county-equivalents containing >0.45% of China's Nanai population.)

Province Prefecture County Nanai Population % of China's Nanai Population
Heilongjiang Jiamusi Tongjiang City 1060 22,84%
Heilongjiang Jiamusi Jiao District 657 14,16%
Heilongjiang Shuangyashan Raohe County 529 11,40 %
Heilongjiang Jiamusi Fuyuan County 468 10,09%
Heilongjiang Jiamusi Xiangyang District 131 02,82%
Heilongjiang Jiamusi Qianjin District 97 02,09%
Heilongjiang Harbin Nangang District 88 01,90 %
Jilin Jilin Changyi District 71 01,53%
Heilongjiang Jiamusi Huachuan County 67 01,44%
Heilongjiang Jiamusi Fujin City 65 01,40%
Heilongjiang Hegang Suibin County 52 01,12%
Heilongjiang Jiamusi Dongfeng District 51 01,10 %
Heilongjiang Harbin Yilan County 45 00,97%
Beijing Haidian District 43 00,93%
Heilongjiang Heihe Xunke County 43 00,93%
Heilongjiang Jiamusi Huanan County 42 00,91%
Heilongjiang Jiamusi Tangyuan County 30 00,65%
Jilin Jilin City Yongji County 29 00,63%
Jilin Changchun Chaoyang District 27 00,58%
Heilongjiang Qiqihar Jianhua District 26 00,56%
Heilongjiang Qiqihar Longjiang County 26 00,56%
Inner Mongolia Hulun Buir Evenk Autonomous Banner 22 00,47%
Heilongjiang Shuangyashan Baoqing County 21 00,45%
Other 950 20,47%

Notable Nanai[edit]

Autonomous Areas[edit]

Province
(or equivalent)
Prefecture level County level Township level
Heilongjiang Shuangyashan
双鸭山市
Raohe
饶河县
Sipai Hezhe Autonomous Township
四排赫哲族乡
Jiamusi
佳木斯市
Tongjiang
同江市
Jiejinkou Hezhe Autonomous Township
街津口赫哲族乡
Bacha Hezhe Autonomous Township
八岔赫哲族乡
Khabarovsk Krai Nanaysky district

Gallery[edit]

References[edit]

  1. ^ Russia Population Census
  2. ^ Sixth National Population Census of the People's Republic of China [1] (2010)
  3. ^ Ān Jùn 安俊: Hèzhéyǔ jiǎnzhì 赫哲语简志 (Introduction to the Hezhen language; Běijīng 北京, Mínzú chūbǎnshè 民族出版社 1986). Page 1.
  4. ^ Сем Л. И. (L. I. Sem) "Нанайский язык" (Nanai language), in "Языки мира. Монгольские языки. Тунгусо-маньчжурские языки. Японский язык. Корейский язык" (Languages of the World: Mongolic languages; Tunguso-Manchurian languages; Japanese language; Korean language). Moscow, Indrik Publishers, 1997. ISBN 5-85759-047-7. Page 174. L.I. Sem gives the self name in Cyrillic, as хэǯэ най or хэǯэны
  5. ^ Hezhe, Talk about the history of the Chinese ethnics[permanent dead link]
  6. ^ Du Halde, Jean-Baptiste (1735). Description géographique, historique, chronologique, politique et physique de l'empire de la Chine et de la Tartarie chinoise. Volume IV. Paris: P.G. Lemercier. p. 7.  Numerous later editions are available as well, including one on Google Books
  7. ^ О.П. Суник (O.P. Sunik), "Ульчский язык" (Ulch language), in Languages of the World (1997), p. 248; the Cyrillic spelling used there is хэǯэны.
  8. ^ Du Halde (1735), p. 12
  9. ^ a b c Du Halde (1735), pp. 10-12
  10. ^ Fish-Skin Clothes Archived 2009-07-03 at the Wayback Machine.
  11. ^ UNESCO RED BOOK ON ENDANGERED LANGUAGES: NORTHEAST ASIA
  12. ^ a b Kile, Antonina Sergeevna (2015). "The Traditions and Rituals of the Nanai People". Altai Hakpo. 25: 219, 228. 
  13. ^ Tatiana,, Bulgakova,. Nanai shamanic culture in indigenous discourse. Fürstenberg/Havel. p. 46. ISBN 9783942883146. OCLC 861552008. 
  14. ^ a b c d Gaer, Evdokiya. “The Way of The Soul to The Otherworld and the Nanai Shaman.” Shamanism: Past and Present. edited by Hoppál Mihály and Otto J. von Sadovszky, International Society for Trans-Oceanic Research, 1989, pp. 233-239.
  15. ^ [2]
  16. ^ [3]
General

External links[edit]