Religion

Religious concepts of the Chukchee are based on the fundamental model of the universe, common for all Paleo-Asiatic peoples. It provides for the division into the upper, the middle and the lower worlds. The upper and the middle worlds, in their turn, are divided into five, seven or nine worlds (layers). At the same time there is a concept envisaging an indefinite multitude of the worlds; the living creatures of a particular world die upon transition to another world. Various parts of the sky are inhabited with dead people of various categories. The Evens see the world in a slightly different form: The upper world is populated with God and angels (the influence of Christianity), while the lower one, with the dead. The inhabitants of the lower world are supplied with anything: A lot of reindeer, good hunt; however they do not fish – as “there are no poor there."

The upper world (the “cloudy earth”) is inhabited with the “upper people” (gyrgorramkyn in the Chukchee) or with the “sunrise people”. Upper creatures of the Chukchee (Vayrgyn in the Chukchee) include the creator, the sunrise, the zenith, the noon, and the Polar Star. The Polar Star is a pole that other stars, like reindeer, are tied to it. Stars and constellations are perceived as people. For example, Arktur is a star leader; Altair-Taraed from the Eagle constellation is a creature (Pegitgen) that used to be a tribe forefather; Orion (Rul-tegnyn) is a hunchback with a bow, while the Leo Constellation is his wife. The Sun is a rich white reindeer rider, while the Moon is the Sun of evil spirits.

A notion of the upper god, the world creator, is rather indefinite and does not play a significant role. Sometimes the God of sky is seen by the Chukchee as a “reindeer creature” (koravagyrgyn) watching a herd and associated with a particular amulet. Pisvusyn, an animal master, and the first of all reindeer, is associated with birds and mice and feeds on smells. The coastal Chukchee are sure that sea animals are also under his power.

Amanitas are also considered the living creatures, being a specific “tribe”. As the mandatory component of shamanistic rituals, amanitas play important role in all Paleo-Asiatic mythologies (amanita girls seducing hunters are mentioned in fairy tales of the Iltmens; anthropomorphous figures with mushroom hats can be seen in petroglyphs in the Pegtymel region and the Chukotka River). The Chukotka peoples shared the idea of soul immortality and reincarnation whereby a soul returns to people as a newborn. Not only did this idea explain the reserved attitudes towards the death, but it also inspired the concept of voluntary death. In the past the Eskimo, the Chukchee and the Koryakee diseased, old, disabled people, or those wishing to die because of grieve, poverty and other reasons would ask relatives or friends to kill them with a spear, a knife or to strangle them with a belt; they believed that such a request could not be ignored.

The Chukchee funeral varied. The Chukchee and the Sea Chukchee were leaving their dead in a tundra. The Southern Chukchee and the Kerekee were burning them, while the Koryakee were burying them in shallow graves or in a sea. Before being baptized, the Evens were putting a wooden coffin on a high scaffold or suspended it on trees (until recently the died newborns were buried in the same manner).

For a protection from evil spirits, there were various amulets and house guardians. Amulets were represented by animal figures, birds and animal body parts such as bones, fir, claws and beaks. A tattooed face served as a guard. A shamanistic tambourine and a maul are in any house as house guardians.

Shamanistic practices were professional ones: It was enough to announce oneself a shaman. A shaman was obliged to continue maintaining a household; he could not make living through performing shamanistic rituals. People empowered to a certain extent with a shamanistic gift could be found in every family, but only sophisticated shamans enjoyed fame and popularity.

Mainly shamans were involved in healing and fortune telling. They also found people lost in a tundra and lured animals to hunters.

Shamanistic spells were usually short. They summon aid spirits and request help or favors. Communication with spirits was carried out via ventriloquism. A tambourine and a maul were mandatory objects in this regard. Both men and women could act as shamans; however, the Chukchee considered the strongest shamans those of the "turned gender”, namely, men who were housekeepers and women in men’s clothes who had masculine habits. The 1930-40s saw persecution of shamanistic practices by authorities who inappropriately viewed shamans as professional cult ministers.

Particularities of world perception of the Chukotka indigenous peoples may be explained by specific experience of co-existence in harmony with nature. Man has never suppressed nature or tried to harness it, but he has slowly lived as its component. Frustration, cynicism and sorrow are alien to the psychology of the Arctic peoples. Probably, it is the reason why for many centuries they were successfully coping with natural difficulties beyond abilities of “civilized” peoples. Unfortunately, with the civilization advance these skills are being lost.