M.A. Fedorov¹
L.P. Bugaeva¹
PhD N.N. Kladkin¹
V.S. Timofeyev^1
1Institute of Physical Culture and Sport of Ammosov North-Eastern Federal University, Yakutsk

 

Keywords: archery, parenting, art of archery, weapons for hunting, genetic memory.

 

Background. Historically, archery has been used for hunting and combat by many nations for many millenniums. In modern times, it is mainly a competitive sport and recreational activity. Bow and arrows have been applied for hunting purposes since at least the Mesolithic epoch (12-17 millenniums B.C.) when some Neanderthal tribes left cave paintings depicting the prehistoric archers [2].

Objective of the study was to overview the historical and educational factors of influence on the modern renaissance of the traditional art of archery.

Study findings and discussion. As stated by E.E. Tevyashov, it was traditional for many ethnic groups to practice bow shooting on a daily basis at the times when this art helped warriors and hunters to survive [7]. It is still particularly popular among the nations of Siberia and the Far East i.e. the areas where the Mongolian bow shooters once conquered enormous territories under commandment of Chingiz-khan whose army made its way from the Far East to Alps. Flows of weapons at that time were common due to trade, large-scale migrations and wars, with the high-quality individual shooting weapons being highly appreciated for their efficiency and conservatism, as provided by F.F. Vasilyev [1]. Bows and arrows made using the traditional technologies have always been common, accessible and highly appreciated in these areas.

In the Yakut language and tradition, bow is called oh saa and is still widely used for commercial hunting and sports. In the commercial hunting for fur animals, for instance, the hunters still use blunt tomar arrow heads of stunning action [8].

The ethnic Olonho heritage and traditions of the Sakha people provide the tremendous creative and cultural resource for young generations. The heroic Olonkho legends are believed to provide an insight to the treasures, mysteries and secrets of the universe. It is only with kind help of a few Ayee gods like Tungha, Bilge and Dyilga that an Ayee strongman may perform his feats to put the universe into order. The Ayee gods Odun Khaan and Chyngyz Khaan would initiate such a strongman into the laws of the world and secrets of faith. Only after such initiation the Ayee strongman would become spiritually complete and wise to win the place he deserves in this world. This way to Olonkho wisdom is regarded universal in the Sakha ethnic tradition and philosophy with its core provision that everybody’s faith is in his/ her own hands. This ethnic philosophy provides a basis for the nature-prioritizing paradigm being complemented in the nurturing process by the traditional cultural paradigm. We believe that the core culture-building mission and value of the heroic Olonkho epos is in this harmonized and inspiring cultural effect and experience [4].

It should be mentioned that the heroic Olonkho epos gives quite detailed and poetic references to and descriptions of a traditional bow [5] which played a key role in many rituals due to its combat, hunting and general survival connotations. Bow was traditionally used by Yakut people in the initiations into the hunting community. The initiation riots were attended by the neighbors who brought traditional hunting trophies with them. Prior to the initiation, they would mix up nine types of blood taken from different animals and dip the best arrow sandaly onobos into the mix. Whilst the guests were treated to the meal indoors, three old women outside would sit on the moose skin and cut out kakhah leather pieces for a quiver for nine arrows. Each of them would make three stitches and hand over the material to the next in the circle until the quiver is ready. Then they would put arrows one by one into the quiver passing it over the circle. The ninth and last arrow would be put by the oldest women who would utter algys, the blessing prayer. As soon as everything is ready, the young hunter would go out, and the old women would put on the quiver and dapsy, a safety wrist shield made of bone, voicing the algys [8].

As far as the warrior’s training and upbringing is concerned, F. Vasilyev gives a special priority to the historic Yakut games that may be ranked among the traditional combat sports [1], with bow shooting into target (dalla mandatii) or zenith (as provided by some legends) being always central in the games. In the zenith shooting, the archers would shoot arrows up at once, and the one whose arrow lands the last is declared a winner. As provided by some traditions, during the ethnic Ysyakh games the best warriors would compete in shooting blunt arrows one into the other to test their agility and combat skills [1]. As was rightfully stated by V. Seroshevskiy, the “ethnic Ysyakh games mission was to test the combat skills” [6]. “After the initiation they were trained to master weapons, fight with sticks and evade arrows”, writes G.V. Ksenofontov on the warriors training traditions [3].

It may be pertinent to mention in this context a few legends depicting the children’s bow shooting trainings – like the legend about Tygyn and Bart Khara, young leaders of the Kangala Yakut tribe. It tells that Chaayly, the Tygyn’s son, failed to draw a bow of the 13-year-old Ot-Bokhtokhtuur, a son of one poor old women. In the bow shooting contest, Ot-Bokhtokhtuur shot his arrow across a wide lake into a white spot on a horse forehead and out from its anus. Defeated Tygyn fled and gave his foe the noble name of Bart Khara [3].

Young Yakut males were tested and initiated when they reached the age of discretion, with the tests always including bow shooting into a distant target. The young people who succeeded in the tests were given an access to the warriors’ community [1].

Conclusion. Lately the popular interest in the ethnic bow shooting traditions has been on the rise in the Russian Republics of Bashkortostan, Tatarstan and Sakha (Yakutia) and in Kazakhstan and Kyrgyzstan – that may be due to the natural genetic predisposition and genuine respect to the cultural heritage of the ancient Nomads who highly appreciated the bow shooting art for its combat, hunting and competitive merits. The ethnic archery in the Republic of Sakha (Yakutia) comprises an integral element of the national history, tradition and lifestyles that largely contributed to survival of the ethnic groups in the past and is still highly important for the ethnic sport elite. To further support the sport, the traditional archery shall be promoted by determined efforts and projects in at least the same way as it was done for mas-wrestling, Hupsagay and other popular ethnic sports.

 

References

1. Vasilyev F.F., Savinov D.G [ed.] Voennoe delo yakutov [Yakut art of war]. Yakutsk: Bichik publ., 1995, 224 p.

2. Istoriya oruzhiya: luk i arbalet [Weapon History: Bow and Crossbow]. Available at: http://www.archery-sila.ru/stati/511-istoriya-oruzhiya-luk-i-arbalet.html.

3. Ksenofontov G.V., Okladnikov A.P. [ed.] Elleyada [Ellayada]. Materialy po mifologii i legendarnoy istorii yakutov [Materials on Yakut mythology and legendary history]. Moscow: Nauka publ., 1977, 248 p.

4. Mikhailov V.D. Postizhenie tayny mirozdaniya kak put k garmonii dushi i tela (vospitanie bogatyrya Ayyyi v olonho) [Learning the mystery of the universe as a way to harmony of soul and body (training hero Aiya in Olonkho)]. Mater. II mezhdunar. prakt. konf. 'Fizicheskaya kultura i detsko-yunosheskiy sport v sovremennykh usloviyakh: idei, dukhovnost, vospitanie' [Proc. II Intern. pract. conf. 'Physical education and children's and youth sports in modern environment: ideas, spirituality, education']. Yakutsk, July, 5-6 2008. Yakutsk: Bichik publ., 2008, pp. 288-289.

5. Oyunskiy P. Nyurgun Bootur Stremitelny: Yakutskiy geroicheskiy epos-olonkho [Nyurgun Bootur-the-Rapid: Yakut heroic epic-olonkho]. 2nd ed. Yakutsk: Kn. izd., 1982, P. 281.

6. Seroshevskiy V.L. Yakuty. Opyt etnograficheskogo issledovaniya [The Yakuts. Experience of ethnographic research]. 2nd ed., Moscow, 1993, P 445.

7. Tevyashov E.E. O naznachenii bokovykh otverstiy na vtulkakh bronzovykh nakonechnikov skifskikh strel [On the role of side holes on the hubs of bronze tips of Scythian arrows]. St. Petersburg, 1910.

8. Yakutiya. Istoriko-kulturny atlas: priroda, istoriya, etnografiya, sovremennost [Yakutia. Historical and cultural atlas: nature, history, ethnography, modernity]. Moscow, 2007, 872 p.

 

Corresponding author: 706037@mail.ru

 

Abstract

Applied in the study were the theoretical research, analysis and comparative analysis to make an account of the historical and educational basics of the ethnic archery traditions on the Russian North, with a special emphasis on the origins and progress paths of the ethnic archery. The study overviews the ethnic heritage of Olonkho people, Yakut folk legends, traditions, hunter’s initiation rites, warrior training and education traditions etc.; plus the modern motivations for the traditional art of archery. It is concluded that the ethnic archery in the Republic of Sakha (Yakutia) comprises an integral element of the national history, tradition and lifestyles that largely contributed to survival of the ethnic groups in the past and is still highly important for the ethnic sport elite. To further support the sport, the traditional archery shall be promoted by determined efforts and projects in at least the same way as it was done for mas-wrestling, Hupsagay and other popular ethnic sports.