Pomorye

The Pomors (, ) are an ethnographic group traditionally thought to be descended from Russian settlers (primarily from Veliky Novgorod) living on the White Sea coasts and nearby regions, with their southern boundary marked by a watershed dividing the White Sea basin from river basins that drain southward. They primarily live in Arkhangelsk Oblast. The Pomors are typically considered to be a subgroup of the Russian ethnos.

They have historically played a significant role in the Russian development of Siberia. The Pomors engaged in sea mammal hunting, fishing, and trade as part of their livelihood.

Etymology

The name ''pomor'' is derived from ''pomorye'', the Russian word for coastland, from ''po'' ("by") and ''more'' ("sea"), literally meaning "by the sea". The same root appears in the toponym Pomerania ( Polish: ''Pomorze'') and Armorica (Gaulish: ) and also in the Gaulish ethnonym Morini.

History

As early as the 12th century, explorers from Novgorod entered the White Sea through the Northern Dvina, Mezen, Pechora and Onega estuaries and founded settlements along the sea coasts of Bjarmaland. Kholmogory served as their chief town until the rise of Arkhangelsk in the late 16th century. From their base at Kola, they explored the Barents Region, the Kola Peninsula, and Novaya Zemlya. Reliable records of the Pomors regularly visiting Novaya Zemlya and Vaygach Island date to the 16th century. One such record includes the 1556 expedition of Stephen Borough, who was escorted by the Pomors from Kuloy River in the White Sea as far as the Pechora. The settlement of Pustozersk, founded in 1499, served as an important stopover, and the Pomors organized the first private sea voyages to the region of the lower Ob and Taz.

Later, the Pomors discovered and maintained the Northern Sea Route between Arkhangelsk and Siberia. With their ships, known as koches, which were adapted for sailing this route, the Pomors penetrated to the trans- Ural areas of northern Siberia, where they founded the settlement of Mangazeya east of the Yamal Peninsula in the early 17th century. Tatyana Bratkova has reported that some historians speculate that in the early 17th century, Pomors settled the isolated village of Russkoye Ustye in the delta of the Indigirka, in north-eastern Yakutia.

The term ''Pomor,'' which in the 10th–12th centuries meant "a person who lived near sea", gradually was extended into one to apply to this population living relatively far away from the sea. Finally, in the 15th century, the people became disconnected from the sea. The sea was not a major part of economy of this region. At the same time, people began using the term ''Pomorye'' to refer to a territory of practically the whole Russian North, including the Murmansk, Arkhangelsk and Vologda regions; and Karelia and Komi Republic, Komi republics.

The traditional livelihoods of the Pomor based on the sea included animal hunting, whaling and fishing; in tundra regions they practiced reindeer herding. The Pomor traded by sea in corn and fish with Northern Norway, which became important to both sides. This trade was so intensive that a kind of Russian-Norwegian pidgin language ''Moja på tvoja'' (or Russenorsk) developed on the North Norwegian coast that was used from 1750 to 1920.

In the 12th–15th centuries, Pomorye was considered an extensive colony of the Russian city-state of Novgorod. By the early 16th century, the annexation of Pomorye by Moscow was completed. In the 17th century, in 22 Pomorye districts, the great bulk of the population consisted of free peasants. A portion of the land belonged to monasteries and to the Stroganov merchants. There were no landlords in Pomorye. The population of Pomorye districts was engaged in fishing, mica and salt production (Sol'-Kamskay, Sol'- Vychegodskay, Tot'ma, etc.) and other enterprises.

The Russian '' Brockhaus and Efron Encyclopedic Dictionary,'' in its 1890–1907 edition, classified Pomors as Great Russians or referred to them as Russian traders and trappers of the North. To date, no encyclopedia or encyclopedic dictionary refers to the Pomor as a separate ethnic group.

In the 2002 Russian census, respondents had the option to identify as "Pomors", this group being tabulated by the census as a subgroup of the Russian ethnicity. However, only 6,571 persons did so, almost all of them in Arkhangelsk Oblast (6,295) and Murmansk Oblast (127).

Religion and society

Pomors are mostly Orthodox Christians in faith. Prior to the Revolution of 1917, a large percentage of Russians from Pomorye (or Pomors) were practicing Old Believers; the Pomorian Church still has around 400 thousand members. Pomor Christianity has traditionally coexisted and been infused with an animism, which is based on sacral geography, in a syncretic manner, resulting in a strong environmental ethic. This led to the classification of certain animals like the beluga whale as holy and resistance to modern fishing techniques in the 20th century.

Pomor worldview

As part of the broader category of "cold societies" that are based around the concept of eternal return like the neighboring Sami, Nenets or Komi, the Pomor worldview reflects a complex interaction between ancient piety, shamanism, and ritualistic practices aimed at maintaining homeostasis within their communities, on the substrate of an animism but anti- pagan. However, this homeostasis is an active and fluid concept called dynamic constancy and does not represent absolute standstill. The Pomors believed that preserving the static structure of their society was essential for survival in the environment of Pomorye, where the poet-storyteller (''starinshchik'') as a keeper of "deified memory" played a key role in maintaining this balance through mythopoetic expression. These poets, transformed shamans, were considered interpreters of the meaning of life and recreaters of it in the word, thereby controlling it, emphazising the ability of the people to engage in world-building, for example as a calmer of the sea on boats. Such sacred information can also be transformed, transmitted and stored in black boxes like crosses, temples or chapels. While these structures are dynamic, applied semi-religious law was also codified in rulebooks and similar documents.

The passage from winter to summer was culturally connected to rebirth and rituals like making a sacrificial vow to the "sea god" Nikola Morsky and celebrating the farewell to sea like a funeral played a key role in the light of these philosophical elements. During the main holiday, the conjunction of Old and New Year, the demiurge defeats the bearer of chaos and death each year anew, emphasizing the concept of cyclical time and eternal return. The total sacrifice and descend into chaos which leads to the poiesis of a new world is all-encompassing and does not only apply to people, but also gods and beasts.

These spiritual beliefs also played a large role in daily life, as it is a part of the "Pomor fate" to actively engage in this battle, which is not only shaped by actions but also the words of the starinshchik, the person who has knowledge of the ritual turns of speech and sacred formulas. This shows that despite a general non- dualism the Pomors had a concept of good and evil, these two forces were indeed seen as in a constant fight embodied by the sacred geography of the landscape, as for example the western wind was identified with the antichrist. Elemental gods and goddesses play an important part in this fight that involves good and evil spirits and forces, as they are connected with the seasons and even different times of the day. The winter is considered a dreamtime, which is ended by localized celebrations of symbolic rebirth that greet the sun, which plays a key role in Pomor mythology as it is also represented by the Bird of Happiness in Pomor households.

One of the critical aspects of the Pomor spiritual world was the sacred status of the bathhouse, which was viewed as an archaic sanctuary-temple. The bathhouse played a central role in initiatory and medical rituals that symbolized the "second birth" of a person, just like the festivals connected to the sun. The connection between the bathhouse and the forge is notable, as both were considered marginal spaces associated with transformation and rebirth, drawing from their symbolic links to fire and water. The sacred geography of the Pomors placed the bathhouse on the periphery of the settlement, reinforcing its chthonic associations with both life and death.

The sea, central to Pomor life, held a significant mythopoetic meaning as a threshold between the world of the living and the world of the dead. This view of the sea as a boundary endowed navigation with profound religious significance. The Pomors regarded the northeast wind, or "polunoshnik," as a sacred force, connecting the mundane world to the mystical realms of the North, where contact with the otherworldly was inevitable. The sea, with its destructive and creative powers, was perceived as both a source of chaos and a pathway to salvation, reflecting the dual nature of the northern lands adjacent to the Polar Mountain, which were simultaneously regions of heaven and hell.

As the last two elements show, the combination of destruction and creation, life and death, or even the sacred and the mundane at the same time instead of a clear cut separation of dual forces, is pivotal to Pomor philosophy, reminiscent of concepts like Yin and Yang. This highlights the importance of liminal spaces and thresholds. Even the sacred always has a dark side which is in this case represented by the "guardians of the threshold" while the "axis of the world" or "northern mountain" which was believed to exist behind the sea was recognized as a paradise. However, it is not possible to enter the realm of the sacred without experiencing its ambivalence and dark aspects, represented by the guardians. Elements like the "wind rose", which helped Pomor sailors navigate, were also considered to be sacred knowledge, reflecting the Pomor emphasis on education and enterprise.

The concept of islands also held a sacred significance in Pomor rituals, particularly in burial and memorial practices. Islands were seen as chthonic spaces that connected the living with the ancestors, ensuring the stability of the ethnic group’s sacred traditions. In Pomor belief, these island-topos served as symbolic models of the universe, where the three co-temporal and co-spatial domains of the dead, the living, and the descendants intersected, creating a space where the past, present, and future were fused into a single continuum. Ritual remembrance, particularly through the act of memorial rites conducted on these islands, reinforced the eternal memory of the ancestors and the sacred geometry of the cosmos, thereby preserving the cultural identity of the Pomors.

These traditions live on in modern Pomor society where a syncretic belief is widespread next to a number of (new) religious movements, that are based on traditional Pomor worldviews, which emerged after the fall of the Soviet Union, which was officially atheist. Modern Pomors have a free, fluid and diverse conception of religion and may celebrate traditional holidays like the Pomor New Year in September or the Roe Deer Festival, partake in Orthodox pilgrimages, or meditate in places of power where they may also leave ribbons and coins. These traditions are however often combined into a single syncretic worldview with a topographical basis that includes local locus cults and hierotopic practices without clear boundaries between the sacred and the profane. Affiliation with the Russian Orthodox Church is low.

Historical law and customs

Pomor rules were bound by customary law. These were codified in many instances, creating rulebooks for various aspects of life like codices of behavior for industrialists, as such the ones of Novaya Zemlya were bound by the naval regulations (), or the Ustyan Rulebook (), that fused religious and profane commandments, determining their professional, business, as well as moral and ethical relations each other. It includes statements like the legality and moral desirability of stealing from the rich to give to the poor, which will be recognized as voluntary almsgiving by the rich, Nikola Morsky as the "quick helper" having a certain limit of directly answerable prayers without needing intervention of God, immoral men not being allowed on industrial campaigns, the decree to hospitality even in shared spaces, forgiveness after sincere apology, women not being allowed to cross their legs or people not sitting down until an elder commands them to in his presence. One sentence from the book that underlines its deeply cosmological dimension is "If the submission to the navkler (feeder) is kept for show, and there is rumor and rebellion inside, then a demonic provident awaits us", showing the sacralization of leadership and sincerity that are elements of law which explicitly refers to the "eternal commandment of the sea". Pomors also placed a great importance on mental labor, reflected by an emphasis on education, high literacy rates and importance of enterprise and its success, that was shared among the citizens, including care for widows and orphans, including long voyages until the Bering Strait and beyond. This emphasis on success, however, also led to practices like sending girls that were disabled or of low intelligence and skill to the monastery so they would not tarnish the family instead of "good girls", at the same time underlining the comparatively high status of women.

Gender identity

In Pomorye, the social role of ''raspetushye'' () has traditionally existed: a ''raspetukh'' () is a person of indeterminate sex, who can be either born intersex or a biological male with appearance, behavior, lifestyle and occupations that are closer to a woman. According to societal norms, these people did not have a certain gender and therefore have difficulties with integration into the traditional patriarchal society of a village. However, they were also seen as people with magical knowledge and secret skills like healing. While never being able to be a full part of society outside of intermediate positions, they were able to have social contacts and could for example sing together with the women. Nowadays, the LGBT community of the region embraces the identity instead of the term "third gender", which is seen as a Western or European construct.

Pomor fairy tales

The culture of neighboring peoples had a significant influence on the fairy tale ( bylina) tradition of Pomorye. The most popular ones here are long fairy tales about adventures, in which the action is often connected with the sea. Usually the main character of such tales is a poor man. Fairy tales with a female protagonist are no less common. They share all the trials equally with the men or turn out to be his wonderful assistant. Though, in a number of tales, girls are also innocent victims of a treacherous enemy.

Current situation

Nowadays the Pomors are a minority in Arkhangelsk Oblast where most people are descendants of non-native Russians but there is still a thriving cultural scene with international outreach. However, the Pomor villages are not protected by the state, which has taken the right to fish and hunt animals away from the Pomors, banned the traditional Pomor trade of Greenland seals, and expropriates their lands to then auction them to foreign investors, turning traditional houses to firewood and banning the people from entering their ancestral grounds. Russian laws target the indigenous population, and even if promised, the Pomors do not receive any compensation. This has led to the depopulation of vast areas that are now used for military purposes. By 2012, 50% of all Pomor villages had been destroyed, dubbed a "genocide" by P. Esipov, the first leader of the Pomor national-cultural autonomy as registered by the Russian Ministry of Justice. Many Pomor villages are only reachable by helicopter and have lacking infrastructure, large parts of Pomorye are now used as garbage dumps. This led to the 2018–2020 Shies protests under the motto "Pomorye is not a trash heap", with more than 30,000 participants that successfully blocked the creation of a landfill at Shiyes station and led to the resignation of the governor of Arkhangelsk Oblast, Igor Orlov, and the governor of the Komi Republic, Sergei Gaplikov. The movement was influenced by Pomor separatists that seek an independent Pomorye or Biarmia.

One of the three universities of Arkhangelsk was named the Pomor State University (now merged into Northern (Arctic) Federal University).

In line with the current Russian trend towards amalgamating the least populated federal subjects into larger entities, a merger of Arkhangelsk and Murmansk Oblasts, the Komi Republic, and the Nenets Autonomous Okrug has been proposed, one of the possible names of this new territory being the Pomor Krai.

Genetics

According to genetic studies, the Pomors are more closely related to the indigenous Uralic peoples of the region than to the population of Veliky Novgorod.

Notable Pomors

* Mikhail Lomonosov (1711–1765), polymath, born near Kholmogory
* Fedot Shubin (1740–1805), sculptor, born near Kholmogory
* Valery Leontiev, pop singer (father Pomor, mother Ukrainian)

See also

* Russian North
* Pomor dialects
* Boris Shergin
*'' Laughter and Grief by the White Sea'', a film celebrating the Pomors' culture.
* Pomor trade
* Barentsburg Pomor Museum

References

Sources

*

External links

Pomors, definition, Efremova Academic Dictionary, Russian

Pomors, definition, Большой Энциклопедический Словарь, Great Encyclopedic Dictionary, Russian

Pomors, definition, Ushakov's Encyclopedic Dictionary, Russian

Brockhaus & Efron, Encyclopedia, 1890–1907, Russian





Pomormuseet i Vardø -Pomor Museum in Vardø, Norwegian and Russian

Pomorje and Pomors, different types within Russian nation, the origins, in Russian

{{authority control

Russian sub-ethnic groups
Indigenous peoples of Russia
White Sea