Chuvashi tradition and customs brief content. What are the chuvashi, their traditional classes

All personal I. public life Chuvash, their economic activity was associated with their pagan beliefs. All living in nature, everything, with which the Chuvashi faced in life, had their deities. In the Song of Chuvash gods in some villages there were up to two hundred gods.

Only sacrifices, prayers, conspiracy on the beliefs of the Chuvash could prevent the harmful actions of these deities:

1. Chuk type rituals, when people brought sacrifices to the great God of Tour, his family and assistants in order to maintain universal harmony and prayer for good harvest, livestock, health and prosperity.

2. Type kirwet rites - when residents of several villages were gathered on the ritual sacrifice in a specially reserved place. Large pets served as victims in the rite in combination with prayer.

3. Ritals addressed to the Spirits - Deities. They had a certain sequence performed, when applying, complied with the generally accepted hierarchy. They asked for their own health, peace.

4. Cleansing rites, which implied prayer for the release of curses and spells: Serena, Virm, Wuar.

If a person violated generally accepted norms of behavior and morality, followed by an adequate answer. Violated waiting for an inevitable punishment:

"I will send horror, crane and hot, from which eyes will be pulled out, the soul will be angry. The Lord will hit you with charms, hot, fever, inflammation, drought, scorching wind and rust and they will pursue you, will not die. "

Therefore, the sick hurried to the spirits and deities with requests and brought them gifts. Chuvash Shaman - Yomzya - determined the causes of the disease, misfortune, expelled an evil spirit from man.

The main garden crops in the Chuvash were cabbage, cucumbers, radish, onions, garlic, beets, pumpkin, poppy. Since ancient times, Chuvashi was engaged in beekeeping. They organized an apiary from the deck on the forest glads. From the beginning of the twentieth century. Framework hives are distributed. At the end of the XIX century. Female fishery in Chuvash, weaving and felting are becoming. Among the rigging chuvashes, the manufacture of wicker, bent furniture, which at the beginning of the twentieth century was widely spread. The inhabitants of pruring and promotional areas were acquired by fisheries in fisheries, mainly for their own consumption and petty trade.

IN public houses Chuvasha for a long time Reviews of primitive-general relationships remained. They manifested themselves in the feudal period in particular in the fact that in the village community, related families often settled nearby, as evidenced by the so-called ends (Casa) in many Northern Chuvash villages, as well as their peculiar confusing planning, in which the presence of previous family nests .

The communities owned certain parts of the earth and as they arrange from the central village, raids were distinguished from the central village located on the territory of community lands. The result was the nests of settlements that had common land; Later they turned into the so-called complex communities, consisting of a number of settlements with common land. Many such communities have been survived until the October Revolution.

Before entering the Russian state, Chuvash Yasan communities submitted to the Kazan feudalities, and later the Russian administration. After entering the Russian state in the Chuvash communities, management passed to the secured top (Ku-Stant), which was supported by the Tsarist administration and served it right.

IN early XVIII in. The yasachas were turned into stateT and partly (in southern regions) in the specific peasants. From that time, the community was managed formally elective, and the actually appointed on top of the administration, headlights and writings.

Basically, public relations in the Chuvash villages at the beginning of the XX century. They almost did not differ from the Russian and other peoples of the region in the peasant environment. Only complex family - related relations have retained the remnants of more ancient public norms.

In territorial, or neighbor, communities continued to stably resist related links. Residents of one end of the village and even the inhabitants of individual embryos from one nest preserved a closer relationship with representatives of other nests and ends. The disintegration of large families in the Chuvash was a very long process and ended only in late XIX. in.

In the past, in the presence of a furnace-fire system of agriculture, the existence of large families to a certain extent was stimulated by the technique of managing the economy demanding large number Hands with general manual. Small family could not lead such a farm. Only when Chuvashi mainly spent clearing the former doped forests under arable land and got the opportunity (an ambassador to the Russian state) to partially move to new forest-steppe lands with large open spaces, the interests of a separate marriage pair prevailed, and large families began to decay into small families , with own farm. The Chuvash was often organized (Pulash) during the construction of houses, and sometimes during some agricultural work; Relatives were first convened to these verses. Even in the period of a sharp class bundle of the peasantry, when the rich members of the former large family have ceased to reckon with their poor relatives, they still attracted them to necessary cases To work, using a national traditional convention. Numerous relatives participated in various affairs of individual families: in the sections of the property between children after the death of parents, with the organization and conduct of weddings, etc.

The traditions and customs of the Chuvash are connected with the worship of nature spirits, agriculture, seasons, family and continuity of generations. Today, the population of the Chuvash Republic is modern democratic people who are fashionable to dress, actively use achievements and benefits technical progress. At the same time, they are holy honuting their culture and historical memoryTransmit from generation to generation.

Several generations in the same house

A family - home value For each Chuva, therefore family values Holy honors. In Chuvash families, spouses have equal rights. The residence of several generations in the same house is welcome, so families where grandparents, their grandchildren and great-grandchildren live under the same roof and lead a joint life, not uncommon.

The older generation is particularly revered. The child and adult will never utter the word "mother" in a sarcastic, humorous and even more insulting context. Parents are holy.

Help with grandchildren

The birth of a child is a big joy, the floor of the newborn does not matter. Grandparents help parents with raising children - grandchildren are on their care under 3 years. When the child is growing up, the elders attract it to work around the house.

In the villages there are practically no orphans, because rustic families willingly adopt a child-fault child or who lost their parents.

Minrat

Minrat is an inheritance system in which property moves to younger children. In the Chuvash, such a tradition spreads to younger sons.

They, reaching the age of majority, remain living with their parents, help in housework, with livestock, participate in planting gardens and harvesting, other daily affairs.

Wedding outfits

The family begins with a wedding that play fun, with a scope. Residents from different regions of Russia come to see this action. According to the national customs of the groom in a solemn day, there must be in the embroidered shirt and caftana, subjected to blue short. Sometimes a green cutter.

On the head - a fur hat with a coin, a wish of a young man in his boots. the National costume For all seasons. It is forbidden to remove the hat and caftan bridegroom - you need to go to them until the end of the wedding.

The solemn outfit of the bride consisted of a shirt, an apron, embroidered robe. Hood decorated head, manually embroidered with beads and silver coins. On the shoulder - a special cape decorated with silver coins, on hand and neck - multiple decorations.

Ornaments are so much that they weighed more often more than 2-3 kg. And the whole outfit delayed 15 kg and more. Coins were not just like that - when moving, they made a melodious ringing, notifying about the newlywed approach.

Wedding customs

Many ancient traditions are found in Chuvash weddings today. Among them are a groom's meeting.

• Guests and a newlywed family gather in her house and wait for the groom at the gate. Meet it, as it should be, bread and salt, also beer.
• In the courtyard there are a table for guests in advance - all those who arrived in the wedding cortex must sit for him, drinking the health of young people.
• Weddings celebrate two days. The first day of fun takes place in the house of the bride, on the second day the invited moves to the parent house of the groom.
• In the morning after the celebration on the bride, Hush Pu is a headdress, which is married ladies.

Laying and crying

Baby is another original rite. In some ethnog groups, he is relevant and now. Girl leaving the parent house already dressed in wedding dress, Must sing a sad song with due. Crying symbolizes leaving the parental home, the beginning of adult life.

Tribute cry

This rite is a continuation of the previous one. During crying, the newlyweds hugged relatives and friends, as if saying goodbye. Every person who came to her, she stretched the bucket with a beer. In him, the guest threw coins.

Tribute Crying lasted a few hours, after which the girl took off the coins, put them for the sinus. All this time, guests danced, having fun triumph. Then the bride was taken to the chosen one.

Without songs and dancing

In the Chuvash weddings, newlyweds did not sang and did not dance. It was believed that the dancing and singing newlyweds will become a frivolous spouse. Wife will not be easy with him.

Sing and having newlyweds could, when for the first time after marriage, the testa came to the house, but now as guests.

Today the culprits of the celebration everywhere violate strange tradition. Immediately after the ceremony, they fulfill the marriage dance, and then having fun together with guests.

Strengthening marriage

Three days after the marriage and a solemn banquet, a new wife should not be removed in the house - dirty work these days performs relatives. Young spouse thanks her gifts. Seven presents after marriage of the daughter-in-law must be presented with mother-in-law.

In the first year, breeding families are often visiting each other. This is done by the sole purpose - To establish contact, strengthen the relationship.

A week after the marriage, newlyweds come to the test visit. Three weeks later - a re-visit to him, and after 6 months already 12 people ride: young spouses, relatives of her husband.

The last visit is 3 days. With treats, conversations, songs, dances. A young family received the rest of the dowry in this arrival - domestic cattle.

Rodality is one of the best and holy revered traditions in the Chuvash. Perhaps, therefore, the family among the representatives of the people are strong, the divorces occur much less often than those of other nationalities living in the Russian Federation, and mutual understanding and communication of generations are not an empty sound.

The people of Chuvashi are rather numerous, more than 1.4 million people live in Russia. Most occupy the territory of the Republic of Chuvashia, the capital of which is the city of Cheboksary. There are representatives of the nationality and in other areas of Russia, as well as abroad. A hundred thousand people live in the territory of Bashkiria, Tatarstan and in the Ulyanovsk region, a little less - in the Siberian regions. The appearance of the Chuvish causes many disputes from scientists and geneticists about the origin of this people.

History

It is believed that the ancestors of the Chuvash were Bulgars - the tribes of the Turks who lived with the IV century. On the territory of the modern Urals and in the Black Sea region. The appearance of Chuvash speaks of their relationship with the ethnic groups of Altai, Central Asia and China. In the XIV century, Volga Bulgaria ceased to exist, the people moved to the Volga, in the forest near the Sura rivers, Kama, Sviyaga. At first, it was an obvious division into several ethnic subgroups, over time it was smoothed. The name "Chuvashi" in Russian-speaking texts is found from the beginning of the XVI century, precisely then the places where this people lived, became part of Russia. The origin of it is also associated with the existing Bulgaria. It may have come from the nomadic tribes of Suvav, who later merged with Bulgarians. The opinions of scientists were divided into explanation of what the word indicated: the name of the person, the geographical name or something else.

Ethnic groups

The people of Chuvash spread along the banks of the Volga. Ethnic groups living in the upper reaches were called Viryal or Tour. Now the descendants of these people live in the western part of Chuvashia. Those that settled in the center (Anat Yenchi) are located in the middle of the edge, and the south of the territory sitting in the lower reel (Anatari). Over time, the differences between sub-ethnic groups have become not so noticeable, now it is the people of one republic, people often move, communicate with each other. At the same time, at the grassroots and ridiculous crustaceans, the lifestyle was very distinguished: housing was built in different ways, dressed, organized life. According to some archaeological finds it is possible to determine which ethno group belongs to the thing.

Today, the districts in the Chuvash Republic are 21, cities - 9. In addition to the metropolitan, among the largest calls Alatyr, Novocheboksarsk, Kanash.

External features

Surprisingly, but only 10 percent of all representatives of the people dominate the appearance of the mongoloid component. Genetic specialists argue that race is mixed. Belongs mainly to the European-like type, which can be said according to the characteristic features of the appearance of the Chuvish. Among the representatives can be found people with Rusy hair and the eyes of bright shades. There are individuals with more pronounced mongoloid signs. Genetics were estimated that the majority of the crude group of haplotypes is similar to the one that is characteristic of residents of countries in the north of Europe.

Among other features of the appearance of the Chuvash, it is worth noting a low or medium height, hair rigidity, darker eye color than Europeans. Naturally curly curls are rare phenomenon. Representatives of the people are often found epicantus, a special fold in the corners of the eyes characteristic of the Mongoloids. The nose is usually short.

Chuvash

Language remained from the Bulgar, but differs significantly from others turkic languages. It is used so far in the territory of the republic and in the nearby areas.

IN chuvash language There are several dialects. Living in the upper reaches of Sura Tour, according to researchers, "discovery." Ethnic subspecies of Anatari larger emphasis on the letter "y". However, clear features on the this moment No missing. Modern language In Chuvashia, rather close to the ethnic group of Tour. It has cases, but there is no category of animation, as well as the genus of nouns.

Until X century, the alphabet was used Runic. After reforms, Arabic symbols were replaced. And from the XVIII century - Cyrillic. Today, language continues to "live" on the Internet, even a separate Wikipedia section, translated into the Chuvish language appeared.

Traditional classes

The people were engaged in agriculture, grown rye, barley and the shell (wheat variety). Sometimes peas were sulfilled in the fields. Since ancient times, Chuvasy diluted bees and eaten honey. Chuvash women were engaged in weaving and weaving. Pictures with a combination of red and white colors On fabric.

But other bright shades were also distributed. Men were engaged in carvings, cut out dishes, furniture, decorated the dwellings with platbands and cornices. Developed was aegen production. And from the beginning of the last century, in Chuvashia, seriously engaged in the construction of courts, several specialized enterprises were created. The appearance of the indigenous chuvash is somewhat different from the appearance of modern representatives of the nationality. Many people live in mixed families, create marriages with Russians, Tatars, some are moving over the border or in Siberia.

Costumes

The appearance of the Chuvish is associated with their traditional clothing types. Women wore tunic embroidered patterns. Snow dude from the beginning of the 20th century was dressed in motley shirts with assemblies from different fabrics. Front was an embroidered apron. From the decorations of the girl, Anatari wore a peel - a strip of fabric was covered with coins. On the head wearing special hats, in shape similar to the helmet.

Men's pants were called yem. In the cold season, Chuvashi wore a port. Skin boots were considered traditional from the shoes. There were special outfits dressed for holidays.

Women decorated with beads clothes, worn in. Lucky lapties were often used from the shoes.

Original culture

From Chuvash culture there are many songs and fairy tales, folklore elements. People have been made on holidays to play on tools: bubble, festards, drums. Subsequently, violin and harmonic appeared, began to compose new drinking songs. There were many legends that were partly related to the beliefs of the people. Before the joining of the territories of Chuvashia, the population was pagan. Believed in different deities, spiritualized natural phenomena and objects. IN a certain time Made sacrifices, as a sign of gratitude or for good harvest. The main among other deities considered God the sky - the tour (otherwise - Torah). Chuvashi deeply honored the memory of the ancestors. Strictly observed rites of commemoration. On the graves, usually installed pillars from the trees of a certain breed. For the dead women, limes were put, and for men - oaks. Subsequently, most of the population accepted orthodox faith. Many customs have changed, some have been lost or forgotten over time.

Holidays

Like other nations of Russia, there were their own holidays in Chuvashia. Among them, Akatuu, celebrated in the late spring - early summer. It is devoted to agriculture, the beginning of the preparatory work for sowing. The duration of the celebration is a week, special rites are performed at this time. Natives go to visit each other, they are treated with cheese and diversity of other dishes, beverages are pre-boiled beer. All together sing a song about sowing - a kind of anthem, then a long time pray to God Tour, asking him about a good crop, the health of family members and profits. For a holiday, fortune telling. The children threw an egg in the field and watched, it broke or remained as much.

Another holiday in Chuvash was associated with the worship of the sun. Separately there were days to commemorate the dead. The agricultural rituals were also common when people caused rain or, on the contrary, they wanted it to stop. Large fees with games and envelope were held for a wedding.

Housing

Chuvashi settled near the rivers in small settlements called by Thala. The layout of the settlement depended on the specific place of residence. On the south side of the house lined up along the line. And in the center and in the north was used the socket type of planning. Each family settled on a certain area of \u200b\u200bthe village. Relatives lived nearby in neighboring houses. Already in the XIX century, wooden buildings began to appear on the type of Russian rural houses. Chuvashi decorated them with patterns, thread, sometimes painted. As a summer kitchen, a special structure was used (las), made of a log cabin, without roof and windows. Inside there was an open focus on which they were engaged in cooking. Near houses were often built baths, they were called Munch.

Other features of life

Until then, Christianity became the dominant religion in Chuvashia, there were polygamy on the territory. The custom of Levirate also disappeared: the widow no longer obliged to marry with the relatives of the deceased husband. The number of family members has significantly decreased: now only spouses and their children included in it. Wives were engaged in all economic cases, counting and sorting products. There was also a duty of weaving on their shoulders.

According to the existing custom, sons married early. Daughters, on the contrary, tried to get married later, because there were often older husband in marriage. The heir of the house and property was appointed the younger son. But the girls also had the right to receive inheritance.

In settlements, there could be a mixed type of community: for example, Russian-Chuvash or Tatar Chuvash. According to the appearance of Chuvashi, they did not differ from representatives of other nationalities, because everything was coexistently peacefully.

Food

Due to the fact that animal husbandry in the region was developed to a small extent, the food was mainly used by plants. The main dishes of the Chuvash were cereal, (cavity or lental), potatoes (in later centuries), soups from vegetables and greens. The traditional baked bread was called Hura Sakar, it was baked on the basis of rye flour. It was considered a female responsibility. Sweets were also common: cottage cheese cheese, sweet cakes, berry pies.

Another traditional dish - Hulla. Thus called the cake in the form of a circle, fish or meat used as a filling. Chuvashi engaged in cooking different species sausages for the winter: with blood, with a filling of croup. Chantan - the so-called sausage grade made of sheep stomach. Mostly meat used only on holidays. As for drinks, Chuvashi cooked special beer. From the received honey did BRAG. And later, they began to consume kvass or tea that were borrowed from the Russians. Chuvashi from the lowerday often drank Kumys.

For sacrifices used a bird, which was bred at home, as well as horse conn. The rooster chained on some special holidays: for example, when a new family member appeared on the light. From chicken eggs, they already did the scrambled eggs, omelets. These dishes are used to fit to this day, and not only the chuds.

Famous representatives of the people

Among possessing characteristic appearance Chuvash met and famous personalities.

Nearby Cheboksary was born Vasily Chapaev, in the future the famous commander. His childhood was in poor peasant family In the village of Budayka. Another famous Chuvash is a poet and writer Mikhail Sessel. Wrote books on native languageAt the same time was public figure republic. His name is translated into Russian as "Mikhail", but Misha sounded in Chuvash. In memory of the poet, several monuments and museums were created.

A native of the republic is also V.L. Smirnov, a unique person, an athlete who became an absolute world champion in helicopter sport. Training took place in Novosibirsk and repeatedly confirmed his title. There are among the Chuvash and famous artists: A.A. Cockel received academic education, wrote many stunning coal works. Most Life spent in Kharkov, where he taught and engaged in the development of art education. Popular artist, actor and TV host also born in Chuvashia

Rites and customs of the Chuvash people

through the prism of centuries

(Reflection of rites and holidays of the Chuvash people in modern life.)

Place of performance

Secondary school №16 Novocheboksarsk

scientific adviser

Introduction ....................................................................................... .................... 3Tr.

Purpose and task ....................................................................................................4Tr.

The results of the study ............................................................... ..... 4-17st.

Conclusions ............................................................................................ ... ..............

Bibliographic list ....................................................................... .. ... ... 19-20.

The application ... .. .................................................................................................................. .. ... 21-37

The national origins of the nature of the native people are becoming more pronounced and conscious,

When revealed through the study of rites and customs.

"People's Random of the Chuvash."

Introduction

One of the essential characteristics of any ethnos is to inherent rivance: calendar, family, professional and other types of rituals.

The system of customs and rituals was formed in the early stages of the development of human society. In "primitive" societies, it served as management, integration and transmission of social experience and was one of the forms of culture broadcast and social control. As subject to complications social organization Society and with the advent of public administration, the customer system gradually lost its monopoly position. However, its functions continue to maintain a known value in highly organized formations. Customs and rites play a role in the life of any people and now. As a part of modern life, they play aesthetic, educational function, influence social behavior, and the best of them contribute to the formation of the worldview.

Knowledge of Chuvash rites and holidays is relevant in our time when all more people, including among young people, want to know the history of their homeland, their people, their roots. therefore this topic It remains relevant to this day.

Under the influence of socio-economic transformations in the life of a certain people, not only the functions of customs and rituals are changing, but their form and content. These changes are relatively slow and uneven. Usually faster the content of the rite, rather than its form. Sometimes the initial meaning of the rite is forgotten, and the traditional form is filled with new content.

Goal and tasks

Purpose:To identify how the rites and holidays of the Chuvash people are reflected spring-summer cycle in the poem "NSPSI", as well as in modern life.

To achieve our goals, the following were delivered tasks:

To familiarize yourself with the poem "NSPSI" in translations B. Irinin and P. Khusankaya. To identify what kind of spring-summer cycle rites are found in the poem. Give them brief description. Determine which rites and in what form are preserved to this day. Conduct a comparative analysis of the reflection of rites since the writing of the poem "NSPS" (from the beginning of the 20th century) to the present day.

4. Conduct a survey of three age groups of students on rituals.

5. Perform a presentation.

6. Learn to work with literature on the Internet.

7. Learn to analyze artworks.

Methodik

During the writing of the work, the poem "NSPI" was read in Chuvash language and in translations B. Irinin and P. Huzanka. We got acquainted with the rites and customs that are found in it. In this paper, we deliberately focus on analyzing the rites of the spring-summer cycle of the poem "NSPSI". Later, a comparative analysis of rites, survived to this day.

Main part

System of customs and rites

In 2008, it was 100 years since the publication of the poem Konstantin Ivanov "NSPI". This lyrol-epic poem is the vertex of the creativity of the author, who wrote it in 17 years. "NSPSI" - a truly deeply popular work, which, on the one hand, continues the traditions of Chuvashsky folk art, and on the other, - it is at the level of the best samples of Eastern and Russian epic poetry early 20th century. For 100 years, the poem only in Chuvash was published a separate book publishing 21 times with a total circulation of about 150 copies. The poem crossed the borders of the republics and countries, overcame the linguistic barriers. Only in Russian, she appeared in six translations of such prominent masters of the word, like A. Petokki, V. Paymen, P. Khusancay, B. Irinina, A. Zharov, N. Kobzev, translated into the languages \u200b\u200bof the peoples of Russia and foreign countries. "NASPI" illustrated such artists like Peter Sizov, Ellie Yuriev, Vladimir Ageev, Nikita Cherchkov, Nikolay Ovchinnikov.

The work has long been a shittometha, and probably not in Chuvash schools not a single student who would not know its content.

The poem was given a performance that does not come down from the scene of the Chuvash Academic Dramatic Theater. them. For several decades have already been created, set up ballet performancesAnd in 2008, the Rock Opera "NSPI" was made to the court of viewers. Radio broadcasting and television also remember the "NSPS", various transmissions on the study of the poem are submitted to the court of viewers and listeners.

Pupils of our school also set this performance on their scene. As part of the celebration of the 100th anniversary of the poems, interesting contests were held: a contest of drawings, a competition of readers, an essay contest.

In the poem "NSPI" with a large realistic force and artistic penetration, a picture of the life of the old Chuvash village, her life, traditions and customs is given.

In it, the author mentions and reveals almost all the holidays of the spring-summer cycle: Aslă çăvarini (Great Maslenitsa), Calăm, çinçe,; The rite of fortune telling at the sign, the wedding, the commemoration of the departed and sacrifices for the scratching of the rain.

The poem begins with the description of the arrival of Spring in the Chuvash Silby village. Nature awakens, Spring smells are filled with everything around, bird choirs are ringing, herd graze at the forest, Grandfather is already fishing. Together with all this beauty comes a spring holiday with a big calm ( Aslă Calăm.).

Calăm one of traditional holidays Spring ritual cycle devoted to the annual commemoration of the departed ancestors. Unresolved Chuvashi Calăm. celebrated before the Great Day Mănkun (Easter). The baptized cropped traditional Mănkun coincided with the Christian Easter, and Calăm as a result - with passionate week and Lazareva Saturday.

Chuvashsky pagan Calăm began on Wednesday and continued for a whole week before Mănkuna.

The special messenger riding went to the cemetery and invited all the dead relatives to wash and get across. In the bathhouse of the spirits of the deceased relatives, Pariped a broom, left for them water and soap. The first day of the holiday was called Kĕçĕn Calăm.

(Small Kalim). On this day, early in the morning in each house equipped one guy empty. He drove the relatives on the horse. On this occasion, the best horse was decorated with a patterned coat, a multicolored ribbon and brushes were blocked in the mane and the tail, a leather chain with puzzles and bells worked on the neck. The guy himself was dressed in the best clothes, the neck was taught the embroidered handkerchief.

Handing to each house, the messenger pounded three times a whipping into the gate, caused the owner to the street and verses invited to "sit under candles" for the evening.

Parents at this time cut some living creatures. Carcus cooked entirely. For the commemoration, the pancakes were baked, other flour products, cooked porridge on meat broth.

In the evening, all Rodna gathered in the house of the head of the race. At the beginning there was a prayer and treating the departed. Then the meal began, and after her - ordinary fun with dancing and songs.

During Calăm, thus, the houses went around all relatives, the celebrations continued for several days. Everyone was walked from the soul, as confirmed by the author of the poem "NSPI" Konstantin Ivanov:

Yes, who did not stick

Walk in big calm?

In the cellars, we are not enough

Beer for the holiday stored?

ChapterI. In Silby. ply, 15.

The last day of the week was called Aslă Calăm.(Big Kalim). On this day, the guys "expelled" evil spirits, "stuck" dead, illness and sorcerers. Near the cemetery boned the bonfire and burned the rods and ratchers, which were specially made. Then they jumped through the bonfire, threw up clothes, and, in no case, not looking around, the chairs were running into the village. In many places now Calăm.merged by S. Mănkun. And the word itself has been preserved only as the name of the first day of Easter.

Măn Kun. - Joyful holiday of the new year. In the morning, youth early, children and old people gathered on the edge of the village to celebrate the Sunshine - the first sunrise of the new year. At the time of sunrise, the old men pronounced prayers. The children were lying on the ground, jokingly fought, they were sprinkled with grain and hop to grow strong and healthy. Then the children went with songs and good wishes At home, the owners were sure to give them painted eggs, cookies. When entering the house, I tried to miss the girl, because it was believed that if the first person entered the house would be female, then the cattle will have more chicks, bright, not bulls and bars. The first entered girl was planted on the pillow, and she tried to sit quietly, so that the chickens, ducks, geese as calmly sat in their nests and took chicks. All day, children have fun, played on the street, ride on a swing.

Adults went to visit relatives and neighbors: sobbed, sang, danced. But before the feast of the elderly, they definitely prayed to the deities, thanked for the year, asked good luck next year. The godparents brought children-all sorts of delicious things and new embroidered shirts. And in general, new shirts were adopted for the first time to wear in Măn Kun.

Another year ended - a new one came, and people added to their lives another year. In antiquity, it was not customary to define birthdays annually.

Măn Kun. (Easter) - one of the main holidays and in our time. It is celebrated from Sunday until the next Sunday inclusive. Usually falls on different dates in compliance of the Christian calendar. Before todayday Many elements of an ancient rite of celebration have been preserved :: Examination of evil spirits on the day before Saturday, burning fires, shooting from hunting rifles; Washing in a bath, dyeing eggs, presenting them coming to an easter week, prepare various treats, gifts gifts with gifts with godders, bypassing relatives during the week, visiting the graves of the departed and treating them with Easter eggs.

At the beginning of the second chapter, the author appears the heroine of the poem of the NSPS. Naspi - the daughter of the rich Mihereder, personifies the best in himself that there is in the girls of the village: it is beautiful, like a flower, hardworking, modest. Father has already chosen her rich bride and promoted. He did it after the carnival ( Çăvarini), as it happened in the old days:

Watch - and in fact

All neighbors for example:

After an overhang week

Daughter was prompted by Mider. ChapterII. Red Maiden, p.24

Çăvarini - The holiday of winter wires and selection of spring, corresponding to the Russian carnival. Celebration Çăvarini The Chuvash was timed to the period of spring equinox and two weeks lasted, that is, he was noted before Calăma and Mănkun. Later, in connection with the spread of Christianity, Chuvash Çăvarini Coked with Russian Carnival, and he began to celebrate during one week. During the holiday in the villages, the youth arranged riding horses taverged by the bells, decorated with scarves and towels. Everyone dressed in festive clothes. The rate rode from the mountains on the sled. In some areas in the carnival week, omnant "carnival grandmothers" ( çăvarini Karchăkĕ). They drove around the village on rapid horses and all oncoming beat whips. According to people's ideas, these rude characters were designed to expel evil spirits and diseases from the village, that is, winter spirits. In the center of the village at a high location, they arranged the scarecrow "Cellular women" ( çăvarini Karchăkĕ). It personified the dyeing hostess of winter. On the day of the wires of the carnival, the scarecrow was fired and rolled off the slides.

Especially solemnly celebrated the Day of Carnival Wires. Skania Death and youth continued until late evening. Adults and old men organized traditional feasts with pancakes (Ikerchĕ) and kolobakki (yăva).This is ritual cookies yăva. It was certainly done with an oil well from above. All treated each other pancakes, nuts, seeds. For a long time, passengerous songs and dances around the stuffed, while it was burning.

Nowadays the holiday Çăvarini Also continue to be given much attention. The last Sunday of the Maslenic Week arrange winters of winter. The whole village is going at the stadium or a specially designated place, ride on ragged horses, bake pancakes and treat each other, a concert put a concert on an improvised scene. Usually girls dress big elegant shawls-shawls, dance and sing. Guys compete in the ability to quickly ride horses, organize other competitions. Be sure to burn the stuffed winter. In the village of Shikhabulovo ulm district still on çăvarini. All week there are carnival grandmas, who play with the defone, fill them into a snowdrift, beat oncoming whips. And the children sentenced, as if teasing of rich, various jokes and booms . And in the cities there are still some elements of the celebration of Carnival. On the last day of this holiday, a whole program for the conduct of winter wires is planned: pony riding and horses, a fun concert, various games and competitions, treats pancakes and tea.

In our school, for several years now, a competition has been held between classes for the best scarecrow, in the last Saturday of the passenger week, the stuffed is burned, at the stadium there are fun games, the competitions of Sannikov, skiers. In the dining room there is a day of pancakes, the guys treat pancakes and hot tea.

Reading the poem, we meet the mention of another holiday of spring-summer cycles Çinçe Çinçe - Traditional prechristian ritual cycle, timed to the time of summer solstice. During Çinçe It was strictly forbidden to disturb the earth: it was impossible to plow, dig earth, to export a manure, throwing heavy, chop forest, build houses, climb on trees and buildings. For Chuvash Peasants Time Çinçe It was a period of complete inactivity. This is what the author says about him:

Ah, when does Xinse come?

How do we go over time?

Frequently cheerful symmes?

How do we wait until that?

Everything is waiting for the next holiday, as in idleness and time flows very slowly. It was considered in the period Çinçe It is unacceptable to wash in the bath, wash the underwear, stir the stove during the daytime, step on the ground with barefoot legs, or pollute the earth in any other way. Violation of prohibitions and restrictions, allegedly, caused drought or garde. During the observance of the land in the daytime, it was forbidden to whistle or play musical instrumentsSo it was believed that this could cause strong winds, storms and lead to a crop squeeze. But in the evening, these prohibitions were filmed, youth drove round dances before the morning. These days, the girls embraced certainly on the white canvas, the old people remembered the good old days, told the defamian fairy tales and guess the riddles.

This agricultural holiday is now consistent with the Russian holiday, known as the Earth-Mati Birthday or Spirit Day. Usually it is noted immediately the next day after the Trinity. In Chuvash village and the villages try to observe vintage custom - Do not disturb the Earth-Mother's land on this day, do not work on the fields, in gardens and gardens. The Word itself "Çinçe" As the birth name is no longer in everyday life, in different areas the day is called differently: Ĕĕr kunĕ, ĕĕrifold, ĕр. And some part of urban residents, too, this day does not work on Earth.

In general, Chuvashi was honored and respected to the earth, so there were many holidays on her - this akatuy, Ută Pătti(holiday at the end of hay), ana Băy Ilnie(Thanksgiving festival for the crop), holidays sacrifices.

Respect for Earth in the Chuvash is preserved in modern life. Naeda President Chuvash Fedorov 2009 declared the Year of the Agriculture. It is carried out in order to improve the quality and standard of living on the village, the preservation and development of the unique values \u200b\u200bof the traditional text of rural life and culture.

In twread spring-summer holidays is a special place Çy.

Çyĕk- Summer holiday dedicated to the commemoration of the deceased relatives with a visit to cemeteries. Celebration Çyĕkamong the crusts, it spread relatively recently, apparently, not earlier mid XVIII century. Chuvash Çyĕkstarted seven weeks after Easter, from Thursday before the Trinity, ended on Thursday of the Trinity Week. The first day was called Aslă çimĕk, and the last - Kĕçĕn çimĕk. On the eve Aslă çimĕk Women and children went to the forest, ravines, collected therapeutic herbs and roots there. Usually they sentenced: "Symaks need to collect seventy-seven types of different herbs with edges of seven forests, from the top of seven ravines" from the forest was returned with brooms and branches of various trees. These branches stuck to the windows, goal and the doors of the buildings, believing that they were protected from evil spirits. On the eve of çy, everyone was treated with a bath, where it was assumed to prepare a decoction "from seventy seven branches." The died ancestors were invited to the bath, for which one guy was specifically sent to the cemetery. In the bath battered brooms from different breeds Tree, washed the decoction of different types of herbs. In times of writing the poem Çyĕk Preserved in the same form:

Raw - and over the village

Blue smoke sailing in the morning:

How to make custom ancient,

The people are in the bath.

Be with a hops head,

And so went to Sims,

To dirt simes - grass

The whole disappeared man.

ChapterIII. Wedding, p.39.

The next day, the whole world made mercy of the deceased. Breeding beer in advance, the day of remembering baked pancakes, pies and other edible. Just like on calăm., diverting livers - usually a bird. When everything was ready, collected on the table, made homemade commemoration. After completing home amersion, everyone went or drove in the cemetery "to accompany the dead". We drove on tarantas, decorated with green branches. The branches were put in order for the souls of the dead and did not disturb their lives.

The cemetery was made by the spirits of the ancestors, as a gift, the new embroidered towel, Surbans and head shawls were silent, and headscarves, and headscarves, put a tablecloth on the grave, put the devils brought with them and treated the dead. They invited their relatives, familiar to remember the deceased relatives, treated them with beer, wine. According to the ancient Chuvash ideas, it was impossible to cry on the dead .. Therefore, music played in the cemetery, a special memorial melody sounded. We usually sang guest songs, since those who came to the cemetery were visiting relatives who went into the world of others. Before leaving home, dishwashed dishes with sacrificial food, asking the dead not to disturb the living and live before the next commemoration of their lives. After çim, you could have fun and driving away dances.

Nowadays, in different villages and villages continue to celebrate on Thursday, and on Saturday, and Sunday. For example, the villages are new Yanashevo (Pittepel), Uzhezmetievo (Tărmăsh) of the Yalchik district, Krioshi, Kiherra (Kĕner), Mozhara (Mushar), Shemeneevo (Huramal), Karamyshevo (Yelchĕk), Marsakass, Merten (Khrcassi), Shamal ), Tui (Tuçi), Nizhnya (nicher) of the Mariinsko-Posad district, Khorui (Hurui) of the Umem district Chuvash Republic, Lower Savrushi (Hurlĕ Shu), Emeelkin (Yĕtem Shu), Old Savrushi (Kivĕ Savurăsh) Aksubayevsky District, Shama Alekseevsky district of the Tatar Republic is celebrated on Thursday. There are villages in Kanashsky district - Atnasta, in the Civil district, Kondrat village in Alekseevsky district of Tataria, celebrating Sunday. Basically the day of the departed is Saturday. Usually on çyĕk All who was born and grew up in this village are driving around. Also weave the bath, try to bathe brooms from different herbs, decorated with branches of trees of windows windows, gates, carry these branches and in the cemetery. Matching in cemeteries make ministers of the church, the people take part in prayers, light candles on the graves, the wave of tablecloths and bedspreads, cover them with different treats, treat themselves and invite relatives.

Reading the poem, we can only be surprised that Konstantin Ivanov managed to designate all the holidays, which were celebrated in the village of Silby. After the village, the villagers spent Student.

Stubborn - Feast of sacrifice or field prayer committed by the people in order to promote a good harvest. Usually student (UY CCC) held after çy. Solemn rite Conducted the most respected elders, only adult family people were attended during the prayer. Be sure to bring a sacrificial animal - a horse or bull. It was considered the most valuable. For joint meals, sat on the lawn. Always fought the bullshit, and the rest of the food took care of them. After the meal, the youth gone drove away dances, having fun, satisfied love (Văyă). Now it was possible to work for work, Senokos began soon. The author "NSPSI" also notes this:

Having carried out ugup, sewner

Immediately went to the meadow.

Like hills on the battlefield,

Paws stood and stacks. ChapterXi. In Silby, p.97.

Of all holidays sacrifices Studies, Chÿk Nowadays, the most preserved is the petition of the rain - çumăr Chukĕ. In many villages of Alikovsky (Kagasi, Khurazany, Chuvash, Martinkino), Krasnochta district, during the drought, spend this rite. Usually all the villages are boiled beer and porridge, then they are collected near the river. Here, old and elderly praying, and then treat the beer, try porridge. Be sure to play with water - splashes or pour each other.

From the ritual series, a great place in the poem is a description of the family rite - weddings.

Wedding is one of the most important events In human life. Chuvashi considered a big misfortune and sin to die unmarried or a non-native person. A person coming to this world should leave after himself the continuation of children, raising and taking them with everything, which he taught his parents - a chain of life should not be interrupted.

Many researchers noted that Chuvashi cared no longer care about themselves, but about the continuation and strengthening of a kind. Therefore, it is clear that the choice of future fathers or mothers, and then the wedding was one of the most important events in the life of a person, family and the whole. This confirms with his poem, where the author pays a lot of attention to a wedding - a whole chapter of stanf - describes the wedding from beginning to end.

Full wedding ceremony included negotiations who conducted a swat (Echĕ), Watching - that is, the groom's collusion and his father with the bride's parents about the day of the wedding and giving, actually a wedding both in the house of the groom and in the house of the bride , Entering a young in the circle of relatives of her husband ( ĕĕĕ çyn kĕproti), visiting newlyworked parents young.

By tradition, the Chuvash could not choose a wife or husband from relatives. This ban extended to the seventh generation. Therefore, Chuvash guys were looking for brides in neighboring and distant villages, because it often happened that residents of one village took place from one relative.

For familiarizing with the family of the bride and preliminary collusion, Watch (kiloschni),young parents sent woven (echĕ).These Echĕ Were or relatives, or close familiar family of the groom. A few days later, the brides in the house came parents and relatives of the groom for the final wedding of the bride (xĕrium).Brought cheese, beer, different pastries. From the side of the bride also gathered relatives. On this day, the bride gave future relatives gifts: towels, surpans, shirts and treated beer, in response, those in the devastated bucket lay several coins.

The wedding was a big holiday for both villages. These celebrations occupied several days, they were often arranged a week Çy.

That's so glorious lime!

Speaks no wonder the world:

If the son-in-law is not worse than the test

So, there will be a glorious feast. Chapter 2. Beautiful girl, p.24.

In the house and the bride, and the groom was preparing a rich treat, horses, wedding wagon.

In the house mother bake pancakes,

As always, on break generous,

Mihider Kibitka Gets

To the wedding since the morning.

Fry, plump, knead the dough,

House - upside down from the fuss,

Fat Chad Native Bride

As if oil smears mouth.

Wedding wedding wedding ... ChapterIII. Evening in front of the Samek, p. 30, 31.

The parents of the bride and groom each for their part went from the house to the house and invited relatives and fellow villagers to the wedding - that is, they committed a lifting rite. And the parents of the NSPR start the wedding with the above rite:

Mihiter leisurely

Waiting for guests - it's time for a long time!

And the wife will spread beer

From the courtyard and to the court.

Beer is foaming and wandering,

Heads his head ... Good!

ChapterIII. Evening in front of the Samek, p. 33.

By the beginning of the wedding were gathering guests, brought a treat. At this time, the bride in the brand girlfriend dressed in a wedding robe: a richly embroidered dress, tuchesilver Decorations, Pans, Bracelets, Leather Boots, Elegant Să Chman, from above, covering the face, the covered covered - PRIKECHK. During the dressing of the bride sang songs-intensity - xĕr yĕrri. She said goodbye to the parent home, bowed to parents, the parents blessed their daughter.

Then the bride together with his relatives, girlfriends to the music of violins, drums and shăpărawith songs and dances went to visit to relatives.

In your turn from tourist

Wedding Girl is buzzing ...

When the bride was returned home, she was blessed in the parent house, father and mother said parting words:

"Let the Lord help you

Hand to be his wife,

Let the entire age of yours will live

Whether you are with him the kard, submissible,

House of dishes, children.

Know work, from a delight

Lena - God for us to eat! .. " ChapterIII. Evening in front of Symak, p. 33,37

On the day of the wedding in the house of the groom, too, his relatives and friends who made up a wedding train. The groom was dressed up, the mandatory attributes were a silver necklace, folded on the diagonal wedding handkerchief, in hand - a wicker naguit. The groom traveled around the whole village along with musicians and friends. Upon returning home, the parents of the groom blessed the Son, and the wedding train went to the house of the bride:

At the oceans guys

The Groom train is waiting.

Slightly clicked the match, -

Look - the groom is already here.

Where easy curtain

Dust hung like fog,

ChapterXII. Two weddings, p.61

The relatives of the bride to the arrival of the wedding group of the groom went to the bride's house elegant. Before this, they were praying at home. This is how this moment is described by the author "NSPI":

"Formerly dead ancestors

And separately remembering

Bread snapped with a large salt

As found in the old days:

Not empty there was a grave

Bread Yes Salt stood there

So that posthumously, the ancestors were,

ChapterIII. Evening in front of Symak, p.36

Relatives met guests from the bridegroom. Before the gates of the house, the bride could sing a song-dialogue. Ahead performed măn Kĕrÿ(planted father) and uttered a long wedding song-speech. After such a welcome guests were invited to the house. Wedding hazard began: people treated, sang and danced. At this time, while the bride was sitting with her friends in the barn or in another relative house. There was also fun. Then, by morning, it was brought to the house and blessed. The bride was taken into the yard and put the horse on the horse, which was led Hăimatlăch (witness) for reason made of towels. He followed the entire wedding train of the groom and the carts with dowry of the bride. Almost the entire village escaped the bride for the Occolic. Before the cemeteries were sure to remember the deceased. The same we see in the poem:

On the road

Train the father-in-law stopped

Man probably with one hundred

Litted to a bunch of surrounding the graves.

ChapterXII. Two weddings, p.66

At the departure of their village, the groom hit his bride three times, expelled evil spirits that could come to the village. Now the wedding began in the house of the groom.

Guided by the bride

With Hephanginsky groom

And today - honor and place

The wedding of the girl has them.

The bride of the groom brought in his arms so that while on Earth did not have a trace from someone else's man. After performing a number of rituals and the adoption of a "common meal" -Salmathe bride became a relative of the bride and his relative.

A little later came to the bridegroom, the relatives of the bride came to the bride, in the house of the groom again launched.

Horseback horses, scattering

Cheerful ringing on run

Wedding Maidena Big

With noise rides in Hephangu.

The first wedding night of the young was performed in the crates, the barn or in another inequate the room.

How to come, you need

Young into the barn to reduce

So that there is a man's wife

Become a bride locked up.

. ChapterVIII. In Khuhliga, p.71.

The last wedding rite was the rite of walking of the bride for water - shyv çulĕ.It was accompanied by her husband's relatives. It was necessary that the spirit of water would not be damaged to the young. The coins threw into the water, they uttered the necessary words. On the brought water, she cooked a dish for treating on the second day.

The contemporary wedding in the Chuvash passes with the inclusion of traditional elements in one way or another. In Chuvash villages, deployed traditional ritual It takes a significant place, so the wedding takes several days.

The main elements of the wedding rite have been preserved today and in the city. Still remain: matchmaking, the wedding train device, giving the gifts to the bride's bride groom, the blessing of the parents, the springs of the bride, the meeting of the young parents of the groom (they meet with bread with salt, the bride of the groom or carries on her hands or leads to the house on a specially false carpet); The groom's dance and the bride accompanied by sprinkling coins, grains, showing the module to the second day of the wedding. And in the Chuvash settlements, the bride is changed to the Chuvash women's costume.

The rites of fortune telling the Chuvash were widespread in the same way as many pagan peoples. Many sought to predict the future, find out what awaits them in the future. And the methods of divination were a great set. For example, to learn the narrowed, the girls in the holiday Surhuri Exactly at midnight went to the bath, put the mirror in front of them, lit the candle, shelled the bedspread and peered into the mirror. At the same time it was believed that exactly at midnight in the mirror will appear the personality of the groom. If the youth mostly wondered on the narrowed, adults were interested in the types of crop, the fate of loved ones. In the same holiday Surhuri Adults went to gum to stacks. I got up with my back to stack and, curling back, the teeth were pulled out several stacks with ears. Carefully brought these ears home. Houses were peeling and counted grain, sentenced: "Barn .. Moshok..Ceep ..Wext" if the last grains accounted for the word "barn", pleased that the year would be a yield. There was a lot in the Chuvash villages of Varkharay, fortune-telling, yumçă.- People who were definitely engaged in this craft. For the work they took coins, things. To find out what the fate of the Son has prepared, the mother of Setner also goes to the sign. As it should be, she brought an old man-known reward for work: a shirt and a couple of woolen stockings. With difficulty, the old man agreed to tell all about the guy young:

In a fur coat warmly dressed

Hat he took under the mouse,

Put a coin on the table,

On Chescha, silently got up;

Beard like wool cosmata

Heavily leaning towards Earth,

ChapterV. At the sign, page 50.

The witchcraft was common with the purpose of damage or vice versa of healing from diseases, the attitude. Gadlock and the characteristics could also do this activity. For porching, it was necessary to senten certain words. Tortured with life with an unloved person, NSPS will decide to poison Tăchtaman. Having mined drugmăm, she prepares him soup-poison, sentenced words:

"Because of the sea - Ocean

Rides grandmother Shabadan *

Cook soup for Tukhtaman

To tighten Tukhtaman.

Beyond the mountains behind the seas

Standing with a copper chair.

ChapterX. Crime of NSPS, p.91

Nowadays, fortune telling, sign, the removal of damage is also widespread. Being good psychologists, these so-called "heales" are actively working on the receipt of profits from this craft. And the newspapers are fascinated by different ads, and on the television screens of a running lamp to themselves visitors for cure, lovers. Of course, many come across the fishing rod of these signs and healers, hoping for good results.

The rites were mandatory for each village. Violators of rural rituals will not live. Everyone believed in the power of the rite, thought thus would make a worthy life without misfortunes and misfortunes. Ignoring traditions, on the representation of the Chuvash, brought the trouble on rural societyCould cause drought, cold or gardese.

The rites, in turn, made a unique festive flavor in monotonous daily life peasant life.

We conducted a survey of students whose results are presented in Appendix No. 1. The following questions were proposed for students:

1. Do you know about customs and rituals?

2. Are the ancient customs and rites to the present day have preserved?

3. Do you often see the use of ritual elements in modern life?

conclusions

In the course of writing work, we got acquainted with the poem "NSPSI". In this poem, the author mentions and discloses almost all the holidays of the Spring-summer cycle: Aslă çăvarini (Great Maslenitsa), Calăm, çinçe, çim, the rite of fortune telling at the sign, wedding, remembering the deceased and sacrifice for the scratching of the rain. - Calăm- One of the traditional holidays of the spring ritual cycle on the annual commemoration of the departed ancestors.

- Mănkun - Joyful holiday meeting of the New Year.

- çă- Holiday Wires and Spring Wiring and Meeting, corresponding to the Russian Carnival.

- çinçe - Traditional pre-Christian ritual cycle, timed to the time of summer solstice.

- Ç Summer holiday dedicated to the commemoration of the deceased relatives with a visit to cemeteries.

- Studies - The feast of sacrifice or field prayer committed by the people to promote a good crop.

- Wedding - marriage

Elements of Chuvash rites were reflected in modern life. This can be seen on the example of the Chuvash holidays, which are held in our time: çim, Măn Kun, Akatui, umbodies, wedding ritual. It also affected the rites associated with the funeral. It is important to note that over time, under the influence of socio-economic transformations, not only the functions of customs and rites are changed in the life of a certain people, but their form and content. Usually faster the content of the rite, rather than its form. Based on the survey, we can make the following conclusion that students of grades 8-11 think about the fact that the ancient rites and holidays of the Chuvash people are reflected in modern life.

Bibliographic list

Alexandrov Konstantin Ivanova. Method issues, genre, style. Cheboksary. Chuvash KN. Publishing house, 1990.-192c. Volkov folk pedagogy. Cheboksary, 1958. , Trofimov Art of Soviet Chuvashia. Moscow. Publishing Soviet artist", 1980Г, 222С. , etc., Chuvashi: Modern ethnocultural processes - M.: "Science", 1988, 240. "History and culture of the Chuvash Republic." Cheboksary, Chuvash Book Publishing House, 1997. , "History and Culture of the Chuvash Republic" Cheboksary, CRIO, 1996. Denisov of the belief of the Chuvash: Historical and ethnographic essays. Cheboksary, Chuvash Book Publishing House, 1959. , Chuvash historical legends; Cheboksary, Chuvash Book Publishing House; Part 2, 1986; , Chuvash historical legends; Cheboksary, Chuvash Book Publishing House, 1993. The second supplemented edition Elena Phankka " Motherland»Tutorial for grade 5. Cheboksary, Chuvash Book Publishing House, 2005. Elena Phankka "Native Edge" Tutorial for 6-7 classes. Cheboksary, Chuvash Book Publishing House, 2004. , Nikolaev, V. V., Dmitriev: ethnic history and traditional culture. M.: Publisher Dick, 2000.96c.: Il., Maps. Konstantin Ivanov. NSPS. Translation of Boris Irinin. - Cheboksary, Chuvash Book Publishing House, 1985. Konstantin Ivanov. Dinner Pukhi. Shepashkar, Chăvash Kĕnek ed-Vi, 200-ç. , etc., culture of the Chuvash region; Part 1. Tutorial. Cheboksary, Chuvash Book Publishing House, 1994. Misha Yuhma "Song about Chuvashia". Chuwash Typography No. 1 of the Ministry of Information and Press. Cheboksary, 1995. "Worldview and Folklore". Chuvash Book Publishing House, 1971. Salmin Rudy Chuvash. - Cheboksary, 1994.-339c.: Schemes. , Nine villages. Scientific Archives, p.100-101 Chăvash Khalăh Pultarulăchĕ. Halăkh Eposĕ.- Shepashkar: Chăvash Kĕnek Publishing House, 2004.-382 p. Chuvash folk tales. Cheboksary, Chuvash Book Publishing House, 1993.

Dictionary of Definitions and Terms

Shabadan - fabulous image, like Baba-Yagi.

Surhuri - Older Chuvash, celebrated during the winter solstice.

Narkămăsh - poison, Piva.

Attachment 1

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Chuvash rites are connected with their pagan religion, which is based on the worship of the spirit of natural elements. Self important milestones The life of each of the inhabitants of Chuvashia, the time of time was associated with the agricultural calendar, and the main traditions were those who concerned the meeting of the seasons, preparation for the spring north, harvesting or the completion of the agricultural period. Despite the fact that Choudas live today modern life And they use all the benefits of civilization, traditions and rites they protect the holy and transmit them to the next generations.

Family traditions of Chuvash

History Chuvasha

Family for Chuvas has always held a central place in life and therefore, for many years, the existence of this people, family traditions, like any other, are observed very strictly and are expressed in the following.

The classic Chuvash family consists of several generations - grandparents, parents, children and grandchildren. All relatives, as a rule, live under one roof.

The most revered family members are father, mother and the most elderly relatives. The word "Atash" means "Mom" and is a sacred concept that is never used in any humorous or offensive context.

The wife and husband have almost the same rights, and the divorces in the Chuvash are extremely rare.

Children - happiness for the Chuvish, while the sex of the child is not at all important, the birth of the boy is equally rejoiced like a boy, and girls. Chuvashi living in countryside, Always adopt a siroto child, so children's houses are rare here. Children under 3 years old are on the care of grandparents, then begin to gradually acquire the work. Younger son He always remained to live with his parents and helped them to lead the farm, to care for their lives, collect the harvest - such a tradition in Chuvash is called "Minrat".

Do you know which proverb is for the Chuv's motto in life?

In Chuvashsky, the phrase sounds like "Chăvash Yatno An ĕĕrt", and literally means the following: "Do not destroy the honest name Chuvas."

Wedding rites of Chuvasha

Wedding customs Chuvash

The wedding between the Chuvash junior and the girl can take place in three versions. The first meant the traditional celebration with the mandatory observance of all stages - from the matchmaker to the feast, the second was called the "wedding of the departure", and the third looked like the abduction of the bride, as a rule, with her consent. The marriage ceremony was accompanied by rituals:

• after the future wife was dressed in a wedding, the girl should have been loudly crying and to draw, expressing sadness associated with the care of new house;
• the groom was gathered at the gate with beer, and bread-salt;
• everyone who entered the wedding tuple was sitting at the table covered in the courtyard;
• the woman gave birth to her parents, the bunch of the boy was cut onto the toporishche, the girl was on the handle of the sickle;
• the celebration celebrated two days - the first day in the house of the bride, the second - in the groom;
• after all the guys, the young spouse three times beat his wife Nagayka, so that the spirits of her kind were moved away from her, and the newlywed had to remove shoes from her husband;
• a sign of a married woman was considered the headdress "Hush-Pu", which was dressed as the next morning after the wedding.