Bashkirs (Bashkorts) are a Turkic people living mainly in the Urals. The total number of Bashkirs is 2 million people, of which 1,673,389 live in the Turkic Republic of Bashkortostan with its capital in Ufa, which is part of the Russian Federation.

Quite large groups of Bashkirs live in other regions of the Russian Federation: Chelyabinsk Oblast (166,372 Bashkirs), Orenburg Oblast (52,685 Bashkirs), as well as in Tyumen Oblast, Perm Krai, Sverdlovsk and Kurgan Oblasts, where over 100,000 Bashkirs live. Same a small amount of there are Bashkirs in the neighboring Republic of Tatarstan. Bashkirs are the indigenous inhabitants of the South Urals. They profess Sunni Islam. Bashkirs have very interesting traditions, way of life and customs, which somewhat distinguish them from others. Turkic peoples.

The Bashkir Turks have long existed an archaic large-family community, as evidenced by the features of the Arab type in their kinship system and other direct and indirect data. A feature of this system was the distinction between the paternal and maternal lines of kinship, the presence of special terms to denote numerous relatives. Such a detailed elaboration and individualization of terms were necessary to determine the status, inheritance rights of each member of a large family collective. The large-family community included 3-4 and more married couples and representatives of 3-4 generations. Such a family among the Bashkirs, as well as among other nomadic Turkic peoples, was less monolithic than among agricultural ones, and the married couples (paired family) included in it had some economic autonomy. The whole history of family relations of the Bashkirs in the XVIXIX centuries. characterized by the parallel existence and rivalry of large and small (elementary, nuclear) families, the gradual establishment of the latter. Throughout this period, large-family cells, having grown, disintegrated into smaller and smaller ones. In the inheritance of family property, they mainly adhered to the minorat principle (the pre-emptive right of the youngest son). According to the custom of the Minorat, the father's house, the family hearth went to the youngest son (kinye, tyupsyuk). He also inherited the bulk of his father's livestock and other property. However, this did little to infringe on the interests of the older brothers and sisters, since the father had to separate the elder sons into independent households as they marry, and the daughters received their share in the form of a dowry when married. If the father died, not having time to select the eldest son, he took his place, and he took care of his sisters and younger brothers.

Among the wealthy Bashkorts, polygamy existed. Islam allowed to have up to 4 wives at the same time, but very few could use this right; some had two wives, and most lived with one. There were also those who, due to poverty, could not have a family at all.

Ancient customs have also been preserved in the marriage relationship: levirate (marriage of a younger brother / nephew to an elder's widow), sororat (marriage of a widower to the younger sister of a deceased wife), betrothal of young children. Levirate was both the norm of marriage and the principle of inheritance: together with the widow and her children, all the property of the older brother and the responsibilities of maintaining the family passed to the younger brother. Marriages were committed by matchmaking, there was also abduction of brides (which freed them from paying kalym), sometimes by mutual agreement.

In the past, the Bashkirs had rather early marriages. The normal age for marriage for the groom was considered 15-16 years, for the bride 13-14. Usually the parents chose the marriage partner for their children. At the same time, the groom's father coordinated his decision with his son, while the bride was often given in marriage without her formal consent.

The marriage was preceded by a conspiracy of matchmakers, during which the parties first reached mutual agreement on the upcoming marriage, then discussed the organization of the wedding feast, the size of the kalym, an indispensable condition for any marriage. Kalym was paid by the groom's parents and sometimes reached a significant amount, although in general it depended on the well-being of both connecting families. In different regions of Bashkiria, the composition of the kalym and its size also differed, but in general, "its size did not fall below the known norm, conditioned by the gifts obligatory from the groom": horse (bash aty) to father-in-law, fox fur coat (ine tuna) to mother-in-law, 10- 15 rubles for expenses (tartyu aksakhy), a horse, a cow or a ram for a wedding feast, material for the bride's dress and money for its provision (maeher or hot khaki - "price for milk"). There was also the so-called "small kalym" intended only for the bride: shawl, scarf, robe, boots, chest.

The bride did not marry empty-handed, but with a dowry (cattle and money). If the bride was from poor family, her father gave her as a dowry part of the kalym that came into his hands. Kalym, as we see, was quite impressive, but it was almost never paid in a lump sum, and this process sometimes dragged on for a year, even two. In difficult times or in marriages of poor families, of course, the size of the kalym was smaller. So, today's old people remember that in the 1920s-1930s. they got married or got married not only without a kalym or dowry, but often even without weddings.

Also in late XIX in. the Bashkirs had a custom of a marriage contract, which parents concluded for their young children, sometimes even babies. A similar agreement was enshrined in a ritual: the parents of the future bride and groom drank honey or kumis from one cup. After that, babies were considered betrothed spouses. Termination of the contract was subsequently rather difficult, for this the father of the bride had to give ransom in the amount of the previously agreed kalym.

After a few days, sometimes weeks, the groom and his parents went to the bride's house with gifts. In places, for example, in the southeast of Bashkiria, the groom's relatives collected the gift set. Usually the boy was entrusted with this. He traveled around his family on horseback, collecting tribute - accepting sets of threads, scarves, money, and then transferring everything he received to the groom. Her relatives also took part in the collection of the bride's dowry. Shortly before the wedding, the bride's mother gathered her relatives for a tea party, to which the latter came with their gifts, which later formed part of the bride's dowry.

The marriage process and the rituals and festivities associated with it fell into two main stages. The first was the so-called small wedding, where the mullah formalized the marriage union. The closest relatives attended the small wedding. At a small wedding, the groom's father brought a tuilyk (horse or ram). On the side of the groom, only men were usually present, except, of course, the groom's mother or an older relative who replaced her. The wedding took place at the house of the bride's father. Bishbarmak was the main ritual treat at a small wedding. The first day of the wedding was usually held in a decorous manner, here, along with the mullah, there were quite a few old relatives. At night, the guests dispersed to the pre-appointed homes of the matchmakers - the bride's relatives. The next morning, the horse or ram brought by the groom's father was slaughtered, then the guests were going to see if the tuilyk turned out to be of high quality. This process was accompanied by a fun ritual - games and comic brawls between the relatives of the bride and groom. The small wedding lasted two or three days, then the guests left for their homes. The groom, now a young husband, had the right to visit his wife, but he did not stay to live in her father's house, moreover, he should not even accidentally meet with his father-in-law and mother-in-law.

The first visit to the young wife was allowed only after the mother-in-law was presented with the main gift - a fur coat (ine tuna). The groom came to the night on horseback to the house of his betrothed, but he still had to find her. The young girl's friends hid her, and the search sometimes took quite a lot of time. To facilitate his task, the young husband gave out gifts - he bribed women who followed what was happening, and, finally, he found his wife. She tried to "escape", a ritual pursuit began. The young husband, having caught up with his chosen one, had to carry her for some time in his arms. Caught no longer resisted. A special room was allocated for the young (an empty house, or the house of one of the bride's relatives). When they were alone, the girl, as a sign of obedience, had to remove her boots from her husband. But she would not admit him to her until he gave her a silver coin of large denomination. They say that sometimes the young woman hid her face from her husband until the day when the kalym was paid in full, and this was strictly watched by the mother or her old relatives. But at the beginning of the XX century. this custom, apparently, was no longer observed. When the kalym was paid in full, the young man went along with his relatives for the "bride". In the house of the bride's father, a tui was held - a celebration on the occasion of the bride's move, which lasted two or three days and was often accompanied, in addition to traditional amusements and competitions (horse racing, wrestling), in which both the relatives of the spouses and neighbors participated. The "departure of the bride" itself was accompanied by a whole series of rituals - hiding the bride and her bed, bypassing the bride's relatives, distributing gifts to her relatives and gifts from them. II Lepekhin, who traveled around Bashkiria in the 18th century, reported that the young woman was taken to her husband's house on horseback. At the same time, having driven up to the house, one of the young relatives took the horse by the bridle and led it to the new house. Here again the ceremony of redemption of the "bride" took place, which was carried out by the father of the groom. When entering the courtyard, the young woman knelt three times in front of her husband's parents, then handed out gifts to his relatives, who, in turn, gave her away. During thuja (on the side of the husband), which also lasted for several days, well-known rituals were performed to test the abilities of the young wife.

Special hierarchy social relations associated with ancient traditions, can be traced in the rituals of feasts. So, at the wedding table, guests were seated in a strictly defined order. In the most honorable place (near the wall opposite the entrance), the visiting chief matchmaker was seated - the father of the groom or grandfather, then the less senior. They took into account the closeness of family ties with the groom, social status, scholarship. At equal grounds preference was given to those who came from a more distant place; it was said that he had an "older road". In the same order, women were seated separately from men, in a special circle or, as noted above, in a different room. The bride's relatives, with the exception of the eldest, were on their feet all the time, serving the guests. It was supposed to sit with legs folded under oneself, "in Turkish". The food was served by both women and young men. The assortment of treats varied depending on the material condition of the participants and the local cuisine. In the Chelyabinsk and Kurgan Trans-Urals, at weddings and other celebrations, the main dish was ash, more precisely, a whole range of foods and drinks. First served in large bowls strong meat broth(tozzok), in which fatty meat, internal fat, rectum are finely chopped. This broth is prepared separately, collecting the fat that has come out from the kettles where the meat is cooked. The guests are given meat pieces with moles to each of them. The more esteemed are given several pieces. In small saucers or bowls, everyone is served noodles in the form of large leaves, boiled in a fat broth (it happens that the noodles are dipped into a common bowl with broth, and anyone, if they wish, can get out of there with a large spoon). Sour cheese is placed in several places, diluted, if in winter, fresh - in summer. Everyone pours broth into a cup and eats meat, dipping into it. Others washed down the meat with broth. It was considered decent to present your share of meat to someone present as a sign of special respect. There was another custom: to treat each other with pieces of fat directly from the hand. (In the southeast, this resulted in a special ritual: one of the most respected people took small pieces of meat, fat and noodles cut into diamonds in his palm and treated each of those present separately.) It was also not condemned if someone took his share with him. wrapped in a rag or directly on a saucer. After the tozzok, they brought meat soup (hurpa) with thinly sliced ​​noodles (tukmas), which they ate, diluted with short. Then the guests were asked to bless the ash, and everything was removed. It was announced to the guests what the father of the bride was giving her son-in-law - traditionally it was a riding horse in full dress - saddled, bridled.

The maternity rites of the Bashkirs are generally identical to the Tatar and rituals of other Muslims of the Idel-Ural. The birth was usually taken by experienced midwives, who were in almost every village. And besides, most older women, if necessary, could deliver without a midwife. Women gave birth at home. The methods of accelerating and facilitating childbirth among the Bashkirs are interesting. In the case when they were delayed for one reason or another, and this was considered the intrigues of the wicked shaitan, they fired a gun next to the woman in labor (sometimes right at her head), driving away the evil spirits. The fright of the woman in labor provoked contractions. Some Bashkir clans had a ritual of "threading a woman in labor through a wolf's lip." For this, the skin surrounding the mouth was cut off from the killed wolf, pulled out and dried. When childbirth was delayed, the healer passed the woman in labor through this ring made of a wolf's lip. If a boy was born, they rushed to inform his father about it. The midwife was sure to rule his head. This process required special knowledge. Sometimes, for this purpose, the baby's head was tied with a rag for a day. Then the newborn was washed and wrapped in clean diapers. The woman in labor remained on the delivery bed for several days. Her friends and relatives visited her, brought her gifts - various foods (tea, milk, butter, sugar, pastries, etc.). Three days later, the father of the child gathered guests, invited the mullah, and the ritual of naming the name, carried out according to Muslim rules, was performed. For the rich Bashkirs, the rite of naming was accompanied by the distribution of rather expensive gifts to those invited. These could be shirts, scarves, etc. The guests, in turn, presented the newborn even more generously - with calves, foals, money, ornaments. If a boy was born, before he reached the age of three, another rite of circumcision (sonnetheu) was performed, usually accompanied by a small feast. It was attended by a "babai" (circumcision specialist), men - close relatives of the boy's parents. Children, regardless of gender, were raised by their mother until the age of 6-7 years. The boys from this time gradually passed under the tutelage of their father, who taught them the wisdom of male work and valor. The girls stayed with their mother almost until marriage, from the age of 7-8, helping her in everything in the household.

Funeral and commemoration of the dead among the Bashkirs in the late 19th - early 20th centuries. carried out according to the canons of Islam. However, when considering the funeral and memorial rites, it turns out more deeply that they contain many elements of more ancient pagan beliefs and ritual actions due to these beliefs. The ancient Bashkirs believed in the existence of life in another world. It seemed to them to be similar to the earthly, therefore, the objects they needed were placed in the graves of the dead. According to custom, his horse was also buried with the deceased. The afterlife seemed to people a continuation of the earthly. However, no matter how wonderful the "other world" was, they regretted, grieved, cried about the one who had gone to another world. The Bashkirs believed that death is the transition of a person's soul to a new state. Traditional Bashkir funeral rite varied depending on the location, gender, age, circumstances of death, but it was basically the same. When death came, the deceased with prayers closed their eyes, mouth and laid him facing the qibla in an extended position with his hands along the body on a bunk or on a bench, always on something hard. If the deceased's eyes did not close, they put coins on them in the Yanaul and Meleuzovsky districts. To prevent the mouth from opening, the head of the deceased was tied with a scarf or this scarf was stuck under the chin. Any iron object was placed on top of the clothes on the chest of the deceased: a knife, scissors, a file, a nail, coins, and in some areas - sayings from the Koran or the Koran. The custom of putting iron on the chest of the deceased was known to many peoples of the world. It is a magical remedy for scaring away dangerous spirits. The holy book of the Koran was also used for the same purpose. In the north of Bashkiria, in the Perm and Sverdlovsk regions a pack of salt or a mirror was placed on the deceased so that the stomach would not swell. Apparently, the origin of this custom is associated with protection from the wiles of evil spirits. To prevent the deceased from emitting a stench, nettles were spread on the sides of him (Sverdlovsk region). As soon as they learned about the death, people gathered in the house of the deceased. They tried to bury the deceased on the same day no later than noon, if death occurred in the morning, and if at sunset, the deceased was buried the next day, remaining until burial where he died. Sitting near the deceased was considered a godly deed, so people often came to replace each other, everyone wanted to earn the mercy of God. Usually they came to the house where the deceased was with gifts: a towel, soap, scarves. The gifts brought with prayers were collected by an elderly woman in order to distribute them to the participants of the funeral at the cemetery. On the day of the burial of the deceased, they washed: a man - men, a woman - women. Children could be washed by both men and women, but mostly women. The deceased himself sometimes said during his lifetime who should wash him. The deceased began to be washed only when the grave was ready. Someone came from the cemetery and reported that a niche was already beginning to be dug in the grave, this was a signal to start ablution. At this time, no one was allowed into the house. Before washing or during washing, the room was fumigated with smoke from burnt oregano, mint, birch chaga or juniper. This was done for disinfecting purposes and, as was believed in the past, to scare away evil spirits. Immediately after washing the deceased, they put on a shroud - kefen. It was made of new material. Many prepared material for the shroud during their lifetime, usually 12-18 m of white cloth was required for this. In the villages, almost all old people had things prepared in case of death: cloth for the shroud and various gifts for distribution at the funeral (towels, shirts, bars of soap, stockings, socks, money). Previously, the shroud was sewn from hemp or nettle fabric. Alternately, from left to right, the deceased was wrapped in each layer of a shroud. Having completely wrapped the deceased in all layers of the shroud, they tied him up in three places (above his head, in the belt and in the area of ​​the knees) with ropes or strips of fabric called the bilbau "belt". For men, in addition to these clothes, a turban was wound on the head of the deceased. Before taking out the deceased, everyone who was at home repeated 99 times the phrase: "There is no God but Allah." The dead man was carried out of the house with his feet forward, so that, according to legends, he would never return, the cottage with the body of the deceased was tied with a towel in three places and laid on a wooden or bast stretcher - sanasa, tim agas, zhinaza agas, consisting of two long poles with several transverse crossbars.

Women could not take part in the funeral procession, because their presence in the cemetery, according to Muslims, was a violation of the sanctity of the graves. Women accompanied the deceased only to the gates of the cemetery. According to Muslim etiquette, men did not cry for the deceased. After taking out the deceased, they carefully began to wash the whole house and belongings of the deceased. This business was handled by female relatives or relatives of the deceased. It was forbidden to wash anything at the time of the removal of the body, then the ablution of the deceased was considered invalid. Previously, things from the deceased were handed out as a hayer, believing that the person who received them will live a long time. The belongings of a seriously ill person were fumigated or burned.

Bashkir cemeteries - zyyarat are located not far from the village both in open, steppe places and in groves, mainly birch, carefully protected from felling and kept clean. The land of the cemetery was considered sacred: it was impossible to cut down trees or kill animals on it, because every inch of the earth there was allegedly inhabited by the spirits of the dead. The grave was dug in a length corresponding to the height of the deceased, in the direction from east to west; On the side of the southern wall of the grave, a special niche burst out - a lekhet - no more than 70 cm high and the same width. Before burial, a prayer was read again at the grave. They lowered the deceased into the grave on their hands or on towels (then these towels were handed out to those who dropped them as a hayer). In the grave niche under the head of the deceased, dry leaves, shavings or earth were placed in the form of a pillow. The deceased was laid on his back or on his right side, but in any case, the face was turned to the qiblah, i.e. South. A stone slab or a wooden post was placed at the head of the burial mound. They were carved or chiselled with tamga - a sign of family affiliation, or carved the name of the deceased, the date of birth and death, sayings from the Koran. Columns-tombstones were made of boards, logs and half-timbers with an average height of 0.5 to 1.5 m. The upper part of the pillars was carved in the shape of a human head. The gravestones were also of various shapes and heights, from approximately 30 cm to 2.5 m. The grave mound was lined with stones of various heights on top, or a frame was placed on top of the grave. The walls of log cabins usually consisted of three to eight crowns.

After the end of the burial, all those present went to the house of the deceased, and the mullah could remain in the cemetery. According to the Bashkirs, as soon as people walked 40 steps away from the grave, the deceased came to life and sat in the grave. If the deceased was righteous, he easily answered all the questions, and if he was a sinner, he could not answer them. The Bashkirs also believed that as soon as people left the cemetery, the soul immediately returned to the buried. The death of a person was presented as the transition of the soul to a new state. During life, every person had the soul of Ian. She was considered main part a person, and her absence led to death.

The commemoration, in contrast to the funeral, was not strictly regulated by Islam, and the rituals associated with them were not uniform among different groups of Bashkirs. The obligatory commemoration of the Bashkirs was celebrated on the 3rd, 7th, 40th day and a year later. According to ancient beliefs, the deceased continued to live after his death. His soul allegedly influenced the living, and they had to take care of him. The memorial food was different for different groups of Bashkirs. It depended both on the welfare of the person hosting the wake and on local cooking traditions. On the day of the funeral, they cooked food in a neighboring house, since it was impossible to cook in theirs for two days. But this prohibition was not strictly observed everywhere. Everyone had to try the memorial food, and if he could not eat everything, he took it with him, so as not to doom the deceased to hunger in the next world. In the past, the clothes of the deceased were distributed to people attending the funeral. On this day, part of the property of the deceased (meaning his personal property) was given to the mullah as a reward for the fact that he pledged to pray for the deceased for quite a long time.

In general, the family life of the Bashkirs was based on reverence for elders, father-in-law and mother-in-law, parents, on unquestioning obedience to them. In Soviet times, especially in cities, family rituals became simpler. IN last years there is some revival of Muslim rituals.

These are the main family traditions of the Bashkir people, who are honored to this day.

Entertainment and leisure contain elements of an economic, labor, educational, aesthetic, religious nature. Their main tasks were to strengthen the unity of the people and preserve the identity of culture.

What language is spoken in Bashkiria?

Bashkirs speak Bashkir, which combines features from the Kypchak, Tatar, Bulgarian, Arabic, Persian and Russian languages. It is also the official language of Bashkortostan, but it is also spoken in other regions of the Russian Federation.

The Bashkir language is divided into Kuvanki, Burzyan, Yurmatinsky dialects and many others. There are only phonetic differences between them, but despite this, the Bashkirs and Tatars easily understand each other.

The modern Bashkir language took shape in the mid-1920s. Most of the vocabulary consists of words of ancient Turkic origin. There are no prepositions, prefixes and gender in the Bashkir language. Words are formed using affixes. Stress plays an important role in pronunciation.

Until the 1940s, the Bashkirs used the Volga Central Asian script, and then switched to the Cyrillic alphabet.

Bashkiria as part of the USSR

Before joining Bashkiria, it consisted of cantons - territorial and administrative units. The Bashkir ASSR was the first autonomous republic on the territory the former USSR... It was formed on March 23, 1919 and was ruled from Sterlitamak in the Ufa province due to the lack of an urban settlement in the Orenburg province.

On March 27, 1925, the Constitution was adopted, according to which the Bashkir Autonomous Soviet Socialist Republic retained the cantonal structure, and the people could, along with Russian, use the Bashkir language in all spheres of public life.

On December 24, 1993, after the dissolution of the Supreme Soviet of Russia, the Republic of Bashkortostan adopts a new Constitution.

Bashkir people

In the second millennium BC. NS. the territory of modern Bashkortostan was inhabited by ancient Bashkir tribes of the Caucasian race. Many peoples lived on the territory of the Southern Urals and the steppes around it, which influenced the customs and traditions of the Bashkirs. In the south lived the Iranian-speaking Sarmatians - herders, and in the north - the landowners-hunters, the ancestors of the future Finno-Ugric peoples.

The beginning of the first millennium was marked by the arrival of the Mongol tribes, which provided great attention on the culture and appearance of the Bashkirs.

After Golden Horde was defeated, the Bashkirs fell under the rule of three khanates - Siberian, Nogai and Kazan.

The formation of the Bashkir people ended in the 9th-10th centuries A.D. e., and after joining the Moscow state in the 15th century, the Bashkirs rallied and the name of the territory inhabited by the people was established - Bashkiria.

Of all the world religions, Islam and Christianity are the most widespread, which had an important influence on the Bashkir folk customs.

The way of life was semi-nomadic and, accordingly, housing was temporary and nomadic. Permanent Bashkir houses, depending on the locality, could be stone brick or log houses, in which there were windows, in contrast to temporary ones, where the latter were absent. The photo above shows a traditional Bashkir house - a yurt.

What was the traditional Bashkir family like?

Until the 19th century, a small family dominated among the Bashkirs. But often it was possible to meet an undivided family, where married sons lived with their father and mother. The reason is the presence of common economic interests. Usually families were monogamous, but it was not uncommon to find a family where a man had several wives - with bais or representatives of the clergy. Bashkirs from less prosperous families remarried if the wife was childless, seriously ill and could not take part in household work, or the man remained a widower.

The head of the Bashkir family was the father - he gave orders regarding not only property, but also the fate of the children, and his word was decisive in all matters.

Bashkir women had different positions in the family, depending on their age. The mother of the family was respected and respected by everyone, along with the head of the family she was initiated into all family matters, and she supervised household chores.

After the marriage of the son (or sons), the burden of household chores fell on the shoulders of the daughter-in-law, and the mother-in-law only watched her work. The young woman had to cook food for the whole family, clean the house, look after clothes and look after the livestock. In some areas of Bashkiria, the daughter-in-law did not have the right to show her face to other family members. This situation was explained by the dogmas of religion. But the Bashkirs still had some degree of independence - if she was mistreated, she could demand a divorce and take away the property that was given to her as a dowry. Life after the divorce did not bode well - the husband had the right not to give up the children or demand a ransom from her family. In addition, she could not remarry.

Today many wedding traditions are being revived. One of them - the bride and groom wear the Bashkir national costume. Its main features were layering and a variety of colors. made from home cloth, felt, sheepskin, leather, fur, hemp and nettle canvas.

What holidays do Bashkirs celebrate?

The customs and traditions of the Bashkirs are vividly reflected in the holidays. They can be conditionally divided into:

• State - New Year, Defender of the Fatherland Day, Flag Day, Day of the City of Ufa, Republic Day, Day of the adoption of the Constitution.
• Religious - Uraza Bayram (holiday of the end of fasting in Ramadan); Eid al-Adha (holiday of sacrifice); Mawlid an Nabi (birthday of the Prophet Muhammad).
• National - Yynin, Kargatui, Sabantuy, Kyakuk Syaye.

State and religious holidays are celebrated in almost the same way throughout the country, and there are practically no traditions and rituals of the Bashkirs. In contrast, nationals fully reflect the culture of the nation.

Sabantuy, or Habantuy, was observed after sowing from about the end of May to the end of June. Long before the holiday, a group of young people went from house to house and collected prizes and decorated the square - the Maidan, where all the festive actions were to take place. The most valuable prize was considered a towel made by a young daughter-in-law, since the woman was a symbol of the renewal of the clan, and the holiday was timed to coincide with the renewal of the earth. In the center of the Maidan, a pole was installed, which was oiled, and an embroidered towel fluttered at the top, which was considered a prize, and only the most dexterous could climb up to it and take it. There were many different fun on Sabantui - wrestling with bags of hay or wool on a log, running with an egg in a spoon or sacks, but the main ones were racing and wrestling - kuresh, in which the rivals tried to knock down or drag the opponent with a towel wrapped around them. The elders watched the wrestlers, and the winner, the batyr, received a slaughtered ram. After the fight on the Maidan, they sang songs and danced.

Kargatui, or Karga Butkakhy, is a holiday of the awakening of nature, which had different scenarios depending on geographic location... But common traditions can be considered cooking millet porridge. It was held in nature and was accompanied not only by a collective meal, but also by feeding the birds. This pagan holiday existed even before Islam - the Bashkirs turned to the gods with a request for rain. Kargatui also did not do without dancing, songs and sports competitions.

Kyakuk Saye was women's holiday and also had pagan roots. It was celebrated by the river or on the mountain. It was celebrated from May to July. Women with treats went to the place of celebration, each one made some wish and listened to how the bird cuckoo. If it is loud, then the wish was fulfilled. Various games were also held at the festival.

Yinin was a men's holiday, as only men took part in it. It was celebrated on the day of the summer equinox after the national assembly, at which they decided important questions for village affairs. The council ended with a holiday, for which they had prepared in advance. Later it became a common holiday in which both men and women took part.

What wedding customs and traditions do the Bashkirs observe?

Both family and wedding traditions formed under the influence of social and economic changes in society.

Bashkirs could marry relatives no closer than the fifth generation. The age of marriage for girls is 14 years, and for boys - 16. With the advent of the USSR, the age was increased to 18 years.

The Bashkir wedding took place in 3 stages - matchmaking, marriage and the holiday itself.

Respected people from the groom's family or the father himself went to woo the girl. Upon agreement, the kalym, wedding expenses and the amount of the dowry were discussed. Often, children were wooed while still babies and, having discussed their future, the parents reinforced their words with bata - diluted kumis or honey, which was drunk from one bowl.

The feelings of the young were not taken into account and could easily pass the girl off for an old man, since the marriage was often concluded on the basis of material considerations.

After collusion, families could visit each other's homes. The visits were accompanied by feasts of matchmaking, and only men could take part in them, and in some areas of Bashkiria also women.

After most of the kalym was paid, the bride's relatives came to the groom's house, and a feast was held in honor of this.

The next stage is the wedding ceremony, which took place in the bride's house. Here the mullah read a prayer and announced the young men as husband and wife. From that moment until the full payment of the kalym, the husband had the right to visit his wife.

After the kalym was paid in full, the wedding (tui) was held, which took place in the house of the bride's parents. On the appointed day, guests came from the girl's side and the groom came with his family and relatives. Usually the wedding lasted three days - on the first day everyone was treated to the side of the bride, on the second - to the groom. On the third, the young wife left her father's house. The first two days were horse racing, wrestling and games, and on the third day ritual songs and traditional lamentations were performed. Before leaving, the bride went around the houses of her relatives and gave them gifts - fabrics, woolen threads, scarves and towels. In response, she was given cattle, poultry or money. After that, the girl said goodbye to her parents. She was accompanied by one of her relatives - a maternal uncle, an older brother or a friend, and there was a matchmaker with her to the groom's house. The wedding train was led by the groom's family.

After the young woman crossed the threshold of the new house, she had to kneel down three times in front of her father-in-law and mother-in-law, and then give out gifts to everyone.

On the morning after the wedding, accompanied by the youngest girl in the house, the young wife went to the local spring for water and threw a silver coin there.

Before the birth of the child, the daughter-in-law avoided her husband's parents, hid her face and did not speak to them.

In addition to the traditional wedding, bride kidnapping was not uncommon. Similar wedding traditions of the Bashkirs took place in poor families, who thus wanted to avoid wedding expenses.

Birth rites

The news of the pregnancy was received with joy in the family. From that moment on, the woman was freed from hard physical labor, and she was protected from experiences. It was believed that if she looked at everything beautiful, then the child would certainly be born beautiful.

During childbirth, a midwife was invited, and all other family members left the house for a while. If necessary, only the husband could go to the woman in labor. The midwife was considered the second mother of the child and therefore enjoyed great honor and respect. She entered the house with her right foot and wished the woman an easy birth. If childbirth was difficult, then a number of rituals were carried out - in front of the woman in labor, they shook an empty leather bag or beat it lightly on the back, washed them with water, which they wiped the holy books with.

After the birth, the midwife performed the next maternity rite - she cut the umbilical cord on a book, board or boot, since they were considered amulets, then the umbilical cord and afterbirth were dried, wrapped in a clean cloth (kefen) and buried in a secluded place. The washed things that were used during childbirth were buried there.

The newborn was immediately laid in the cradle, and the midwife gave him a temporary name, and on the 3rd, 6th or 40th day, the name-naming holiday (isem tuyy) was held. The mullah, relatives and neighbors were invited to the holiday. Mulla put the newborn on a pillow in the direction of the Kaaba and read in turn in both ears his or her name. Then lunch was served with national dishes. During the ceremony, the baby's mother presented gifts to the midwife, mother-in-law and her mother - a dress, a scarf, a shawl or money.

One of the elderly women, most often a neighbor, cut off a bun of the child's hair and put it between the pages of the Koran. Since then, she was considered the “hairy” mother of the baby. Two weeks after birth, the father would shave off the baby's hair and store it with the umbilical cord.

If a boy was born in the family, then in addition to the naming rite, a Sunnat - circumcision was carried out. It was carried out in 5-6 months or from 1 to 10 years. The ceremony was obligatory, and it could be performed either by the eldest man in the family or by a specially hired person - babai. He went from one village to another and offered his services for a nominal fee. Before circumcision, a prayer was read, and after or a few days later, a holiday was held - Sunnat Tui.

How was the deceased seen off?

Islam had a great influence on the funeral and memorial rites of the Bashkirs. But there were also elements of pre-Islamic beliefs.

The funeral process involved five stages:

• rituals related to the protection of the deceased;
• preparation for burial;
• seeing off the deceased;
• burial;
• commemoration.

If a person was about to die, then a mullah or a person was invited to him, knowing prayer and he read Surah Yasin from the Koran. Muslims believe that this will ease the suffering of the dying person and drive away evil spirits from him.

If a person has already died, then they would put him on a hard surface, stretch his arms along the body and put something rigid on his chest over his clothes or a sheet of paper with a prayer from the Koran. The deceased was considered dangerous, and therefore they guarded him, and they tried to bury him as quickly as possible - if he died in the morning, then before noon, and if in the afternoon, then until the first half of the next day. One of the remnants of pre-Islamic times is to bring alms to the deceased, which was then distributed to the needy. It was possible to see the face of the deceased before washing. The body was washed by special people who were considered important along with the grave diggers. They also received the most expensive gifts. When they began to dig a niche in the grave, then the process of washing the deceased began, in which from 4 to 8 people took part. First, those who were washing performed a ritual ablution, and then they washed the deceased, poured water over them and wiped them dry. Then the deceased was wrapped in three layers in a shroud of nettle or hemp fabric, and a sheet of paper was placed between the layers so that the deceased could answer the angels' questions. For the same purpose, the inscription “There is no God but Allah and Muhammad is His Prophet” was imitated on the chest of the deceased. The shroud was tied with a rope or strips of fabric over the head, at the waist and on the knees. If it was a woman, then before wrapping in a shroud, a scarf, bib and trousers were put on her. After washing, the deceased was transferred to a bast covered with a curtain or carpet.

When the deceased was taken out, they gave a gift of living creatures or money to the one who would pray for the soul of the deceased. They usually turned out to be a mullah, and alms were distributed to all present. According to beliefs, so that the deceased did not return, he was carried forward with his feet. After the removal, the house and belongings were washed. When 40 steps remained to the cemetery gate, a special prayer was read - yinaza namaz. Before burial, a prayer was read again, and the deceased was lowered into the grave in his hands or towels and laid facing the Kaaba. The niche was covered with boards so that the earth did not fall on the deceased.

After the last clod of earth fell on the grave, everyone sat around the mound and the mullah read a prayer, and at the end alms were distributed.
The funeral process was completed by a commemoration. They, unlike funerals, were not religiously regulated. They were celebrated on 3, 7, 40 days and a year later. On the table, in addition to national dishes, there was always fried food, since the Bashkirs believed that this smell drove away evil spirits and helped the deceased to easily answer the angels' questions. After the memorial meal at the first commemoration, alms were distributed to everyone who participated in the funeral - the mullahs who guarded the deceased, washed and dug the grave. Often, in addition to shirts, bibs and other things, they gave skeins of thread, which, according to ancient beliefs, symbolized the transmigration of the soul with their help. The second commemoration was held on the 7th day and was held in the same way as the first.

The commemoration on the 40th day was the main one, since it was believed that until this moment the soul of the deceased wandered around the house, and at 40 it finally left this world. Therefore, all relatives were invited to such a commemoration and a generous table was laid: "guests were received as matchmakers." A horse, ram or heifer was necessarily slaughtered and national dishes were served. The invited mullah recited prayers and alms were given.

The commemoration was repeated a year later, which completed the funeral rite.

What customs of mutual assistance did the Bashkirs have?

The customs and traditions of the Bashkirs also included mutual assistance. Usually they preceded the holidays, but they could be a separate phenomenon. The most popular are Kaz Umahe (Goose help) and Kis Ultyryu (Evening gatherings).

Under Kaz Umakh, a few days before the holidays, the hostess visited the houses of other women she knew and invited them to help her. Everyone happily agreed and, putting on all the most beautiful, gathered in the house of the invitee.

An interesting hierarchy was observed here - the owner slaughtered the geese, the women plucked, and the young girls washed the birds at the ice hole. On the shore, young men were waiting for the girls, who played the accordion and sang songs. The girls and boys returned to the house together, and while the hostess was preparing a rich soup with goose noodles, the guests were playing forfeits. To do this, the girls gathered things in advance - ribbons, combs, scarves, rings, and the driver asked a question to one of the girls, who stood with her back to her: "What is the task for the mistress of this fantasy?" Among them were such as singing, dancing, telling a story, playing the kubyz or looking at the stars with one of the young people.

The hostess of the house invited relatives to Kis Ultyryu. The girls were engaged in sewing, knitting and embroidery.

Having finished the work brought, the girls helped the hostess. Be sure to tell folk legends and fairy tales, music sounded, songs were sung and dances were performed. The hostess served tea, sweets and pies to the guests.

What are the national dishes?

The Bashkir national cuisine was formed under the influence of wintering in the villages and the nomadic way of life in the summer. Distinctive features are a large amount of meat and the absence of a large amount of spices.

Has led to the emergence of a large number of dishes for long-term storage - horse meat and lamb in boiled, dried and dried form, dried berries and cereals, honey and fermented milk products - horse sausage (kazy), fermented milk drink made from mare's milk (koumiss), bird cherry oil (muyil mayy ).

Traditional dishes include beshbarmak (soup made from meat and large noodles), wak-belish (pies with meat and potatoes), tukmas (goose meat soup with thin noodles), tutirlgan tauk (stuffed chicken), kuyrylgan (potato salad, fish, pickles, mayonnaise and herbs, wrapped in an omelet).

Bashkir culture today is a reflection historical path of the people, as a result of which it has absorbed only the best.

The Russian Federal Republic is a multinational state, representatives of many peoples live, work and honor their traditions here, one of which is the Bashkirs living in the Republic of Bashkortostan (the capital of Ufa) on the territory of the Volga Federal District. I must say that the Bashkirs live not only in this territory, they can be found everywhere in all corners of the Russian Federation, as well as in Ukraine, Hungary, Kazakhstan, Uzbekistan, Turkmenistan and Kyrgyzstan.

Bashkirs or as they call themselves Bashkorts - the indigenous Turkic population of Bashkiria, according to statistical data on the territory autonomous republic about 1.6 million people of this nationality live, a significant number of Bashkirs live in the territory of Chelyabinsk (166 thousand), Orenburg (52.8 thousand), about 100 thousand representatives of this ethnic group are located in the Perm Territory, Tyumen, Sverdlovsk and Kurgan regions. Their religion is Islamic Sunnism. Bashkir traditions, their way of life and customs are very interesting and differ from other traditions of the peoples of the Turkic nationality.

Culture and life of the Bashkir people

Until the end of the 19th century, the Bashkirs led a semi-nomadic lifestyle, but gradually they became sedentary and mastered agriculture, the Eastern Bashkirs for some time practiced going out on a summer nomad and in the summer they preferred to live in yurts, over time, and they began to live in wooden log cabins or adobe huts, and then in more modern buildings.

Family life and the celebration of folk holidays of the Bashkirs almost until the end of the 19th century was subject to strict patriarchal foundations, in which the customs of the Muslim Sharia were also present. In the kinship system, the influence of Arab traditions was traced, which implied a clear division of the line of kinship into the maternal and paternal parts, this was subsequently necessary to determine the status of each family member in hereditary issues. The right of the minority (the privilege of the rights of the youngest son) was in effect, when the house and all property in it after the death of the father passed to the youngest son, the older brothers were to receive their share of the inheritance during the lifetime of the father, when they married, and the daughters when they got married. Previously, the Bashkirs gave their daughters in marriage quite early; the optimal age for this was considered to be 13-14 years old (bride), 15-16 years old (groom).

(F. Roubaud's painting "Hunting Bashkirs with falcons in the presence of Emperor Alexander II" 1880s)

Wealthy Bashkorts practiced polygamy, because Islam allows to have up to 4 wives at the same time, and there was a custom of conspiring children while still in cradles, parents drank bata (kumis or diluted honey from one bowl) and thus entered into a wedding union. When entering into marriage for the bride, it was customary to give kalym, which depended on the material condition of the parents of the newlyweds. It could be 2-3 horses, cows, several outfits, a pair of shoes, a painted scarf or a robe, a fox fur coat was presented to the mother of the bride. In marriage, ancient traditions were honored, the levirate rule was in force ( younger brother must marry the elder's wife), sororata (the widower marries the younger sister of his deceased wife). Islam plays a huge role in all spheres of social life, hence the special position of women in the family circle, in the process of marriage and divorce, as well as in hereditary relations.

Traditions and customs of the Bashkir people

The main festivities are held by the Bashkir people in spring and summer. The people of Bashkortostan celebrate Kargatui "rook's holiday" at a time when rooks arrive in the spring, the meaning of the holiday is to celebrate the moment of awakening of nature from winter sleep and also a reason to turn to the forces of nature (by the way, the Bashkirs believe that it is the rooks that are closely related to them) with a request for the well-being and fertility of the coming agricultural season. Previously, only women and the younger generation could participate in the festivities, now these restrictions have been lifted, and men can also lead round dances, eat ritual porridge and leave its remains on special boulders for rooks.

The Sabantuy plow holiday is dedicated to the beginning of work in the fields, all the inhabitants of the village came to the open area and participated in various competitions, they fought, competed in running, rode horses and pulled each other on ropes. After determining and awarding the winners, a common table was laid with various dishes and treats, usually it was a traditional beshbarmak (a dish made from chopped boiled meat and noodles). Previously, this custom was carried out in order to appease the spirits of nature, so that they make the land fertile, and it gave a good harvest, and over time it became an ordinary spring holiday, marking the beginning of heavy agricultural work. Residents of the Samara region have revived the traditions of both the Grachin holiday and Sabantuy, which they celebrate every year.

An important holiday for the Bashkirs is called Jiin (Yiyin), residents of several villages participated in it, during which various trade operations were carried out, parents agreed on the marriage of children, fair sales were held.

Also, the Bashkirs honor and celebrate all Muslim holidays, traditional for all adherents of Islam: these are Eid al-Adha (the end of fasting), and Eid al-Adha (the holiday of the end of the Hajj, on which a ram, camel or cow must be sacrificed), and Mawlid -bayram (Prophet Muhammad is famous).

Holidays and ceremonies. The main traditional holidays were celebrated by the Bashkirs in the spring and summer time... For example, Kargatui ("rook's holiday") is traditionally celebrated in early spring after the arrival of rooks. According to the Bashkirs, these birds, the first to arrive from the south, personified the awakening of nature after a long winter. The meaning of Kargatuy is celebrations on the occasion of a general awakening and renewal, an appeal to the spirits of ancestors and the forces of nature (with which the rooks had a connection) to make the year fertile and prosperous. Only women and teenagers took part in the holiday. During the holiday, people danced in circles, treated each other to ritual porridge, and at the end they left the remains of the porridge on the stones or in the bushes for the rooks. Currently, any restrictions for men during Kargatui have been lifted. The Bashkirs of the Samara region have revived the tradition of holding this holiday.

The holiday of the plow Sabantuy was dedicated to the spring field work. On the day of its holding, the people gathered in an open area near the village. Sports events were organized: wrestling, running in runs, horse races, getting coins with your mouth from pits filled with kumis or water with bran, pulling each other with a rope. In addition, a generous meal was served. Since the 90s of the XX century, there has been a revival of the celebration of Sabantuy.

TO important events public life of the Bashkirs included the Jiin (Yiyin) holiday, in which residents of several settlements participated. During this holiday, trade deals, marriage agreements, fairs were arranged. Yiyin is held annually in the Bolshechernigovsky district of the Samara region.

In the summer, there were girls' games in nature, the rite of "cuckoo tea", in which only women participated. Currently, there is a revival of these rituals among the Bashkirs of the Samara region.

The Bashkirs also celebrate holidays common to all Muslim peoples: Eid al-Adha (holiday in honor of the end of Muslim fasting), Eid al-Adha (holiday of sacrifice), Mawlid-bayram (birthday of the Prophet Muhammad).

In the folklore of the Bashkirs of the Samara region, relics of ancient beliefs are clearly traced. Echoes of totemism can be seen in stories about various animals, birds, and reptiles. Some animals should not be harmed.

The crane is traditionally considered by the Bashkirs to be an inviolable bird. Ibn Fadlan cites a legend about how the cranes helped the Bashkirs to defeat their enemies, for which they became an object of worship. According to the Samara Bashkirs, the cry of the crane resembles the play of the musical instrument kurai, and the cranes themselves in pair dance are very similar to people, and if you kill one, then his partner in grief throws himself to the ground and also dies. The swan and rook are also inviolable birds among the Bashkirs.

In the Bashkir villages of the Samara region, you can still hear stories about fantastic creatures that supposedly once lived in these places. One of these creatures is the shurale, who, according to some stories, looks like a tree, according to others, like a person, but is covered with wool. Usually shurale brings harm - he loves to frighten lonely travelers and may even tickle to death, but the specified character is capable of becoming related to a person.

TO evil creatures refers to azhdaha - a character that, according to the stories of old people, resembles a huge snake. According to legends, azhdaha live in water bodies and swallow people and animals who come to the water. The time comes, and clouds float across the sky, which snatch this monster out of the water and carry it to Mount Kaf-Tau, located at the end of the world. Azhdaha, trying to escape, wildly twirls his tail, which causes a hurricane. If the clouds for some reason did not float, then the azhdaha over time turned into an even more terrible creature - yuha, capable of taking on a human form. But, as the old people say, this happens extremely rarely - usually the clouds still carry away the azhdaha.

Another negative folklore character is the Albasty. He looks like a woman, but has a very long hair and long breasts that are thrown over the shoulders. Albasty is especially dangerous for women in labor and newborns.

According to Bashkir beliefs, a huge bird samrug is considered a harmless creature. Among the fantastic characters, one can also note the myaskiai - a creature that looks like a fireball. All this testifies to the wealth of Bashkir folklore.

Islam has had a significant impact on Bashkir folklore. Some Muslim saints (for example, Hazrat-Ali - a cousin and son-in-law of the Prophet Muhammad) became popular heroes legends. The main negative Islamic character, Shaitan, also entered the folklore. According to Bashkir beliefs, he has assistants - shaitans who harm people in every possible way.

The Bashkirs have long had the custom of compiling their own genealogy, which included all members of the clan in the male line. Each representative of the clan had to know well his ancestry, and this knowledge was passed on from parents to children, from old people to young people. Some genealogies - shezhere consist only of a list of names of representatives of a certain genus, others include information about events that occurred during the life of a particular member of the clan, therefore, shezhere is also called genealogical annals. Often in shezhere historical events intertwined with legends. A genealogical chronicle dating back to Genghis Khan himself is kept in Kochkinovka, respectively, some residents of this settlement are considered the descendants of this great Mongol conqueror. Such genealogies remind of the times when the Bashkir lands were part of the Golden Horde, and Genghis Khan was a popular folk hero.

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Municipal autonomous preschool

educational institution

Kindergarten number 63

Topic: "Traditions and customs of the Bashkir people"

Prepared

Sedova N.O.

Vilkova G.A.

Educators of the 3rd group "Sun"

Introduction

One of the main tasks of educating preschoolers who stand on the present stage before the educator, is the upbringing of preschoolers' love for the Motherland, their native land, a sense of pride in their Motherland.

The history of the South Urals as multinational region, complex and diverse, it absorbs the history of villages and cities, adjacent territories, thereby equipping them with knowledge of the history of their native land.

IN traditional culture of any nation, the most accessible to children in terms of content, form of embodiment of emotional saturation can be distinguished: these are oral folk art, musical folk art, folk games, holidays, traditions and customs.

The noblest path is the revival of forgotten national values. Fortunately, childhood is a time when genuine, sincere immersion in the origins is possible. national culture... Today it becomes possible in practice to realize the "connection of times", to introduce various elements of culture into the upbringing of children.

We understand the pedagogical aspect of culture not only as the revival and recreation of the traditions of the Bashkir people, but also as the introduction of a new generation to the system of cultural values ​​of the people and their families. Introducing preschoolers to folk traditions will be effective if pedagogical technology provides interaction in the "teacher - child - parent" system.

The goal of the project: to help preschoolers get to know their native land more widely, to understand its history, culture and their relationship with the objects of the surrounding reality.

1. To develop in children an emotional, active attitude, a real interest in the folk culture of the Bashkirs.

2. To acquaint children with the peculiarities of culture, life, traditions of the people (dwelling, folk costume, National cuisine).

3. To generate interest in self-production of handicrafts reflecting the national art of the Bashkirs.

4. Foster respect for the cultural traditions of other people

Type and timing of the project: short-term, 3 weeks.

Project participants: educators, parents, pupils of the preparatory group.

Estimated results.

Activation of the vocabulary (development of speech, enrichment of the vocabulary wealth of the pupil).

Continuing acquaintance of children with museum exhibits.

Awakening interest in knowing the past. Assimilation of the content of fairy tales and legends.

Learning songs and poems in the Bashkir language.

Replenishment of the corner by the regional component with household items, national clothes of the peoples of the South Urals, didactic games.

Decoration of the exhibition of children's works and works of parents.

Relevance of the project:

A child is a future full member of society, he has to assimilate, preserve, develop and pass on the cultural heritage of society.

Culture is like concentration human values transmitted from older generations to younger generations remains understood by all people, regardless of belonging to a particular nation or social group. Today it becomes possible in practice to realize the "connection of times", to introduce various elements of culture into the upbringing of children. The preservation and development of the culture of each ethnic group is relevant for multinational Russia, because in modern society it is the ethnos that is able to ensure the adaptation of the individual to the conditions of intense changes in the entire way of his life.

The main forms of implementation: conversations, holding an OOD, holding a holiday (tea drinking).

Long-term work plan:

	Choice of topic, purpose. Project tasks. Questioning of parents on the topic "Moral and patriotic education of a child."	Introducing parents to the content of the project. A selection of children's and popular science literature.	Second week of January.
	“Our Republic and its capital Ufa”.	Chatting with children. Consideration of illustrations of the Republic of Bashkortostan, the city of Ufa. Manufacturing of d / and "Bashkir Lotto". P / and "Copper stump". Working with parents: project activities with children
	“Peoples of Russia. Bashkirs. "	Reading the Bashkir legend about the origin of the Bashkirs. Drawing "Yurt" P / and "Copper stump" Working with parents: making baby books on the theme of their native land.
	"Acquaintance with the history of the Bashkir people, their place of residence and way of life"	Application "Carpet with Bashkir ornament". Consideration of the installation of the life of the Bashkir people. Manufacturing d / i "Make up the Bashkir pattern" P / and "Yurt". Reading the story of N. Agapov "History-tale about the Urals". Working with parents: making installations together with children.
	"Conducting agricultural labor of nomadic Bashkirs"	Examining illustrations. Individual work With Imaeva Margarita Learning the verse by S. Babich “Without uzebez-bashkorttar”. (We are Bashkirs ourselves). P / and "Yurt". D / and "Bashkir Lotto".
	National Bashkir clothes. To acquaint children with the peculiarities of Bashkir clothing. To develop the ability to select colors and make patterns of national color.	Cognitive lesson "Bashkir national dress" Reading the legend "Seven girls" Finger game "without, without, without idek" P / and "Yurt". Working with parents: making crafts together with children.
	Conversation "National Bashkir clothes".	Drawing "Bashkir national costume". Examining illustrations P / and "Sticky hemp"
	Holidays of the Bashkirs. To acquaint children with the traditions of hospitality of Bashkir families.	Cognitive lesson: "Bashkir Holidays"; "Bashkir hospitality". Free drawing. Legend of Aslykul P / and "Yurt". Working with parents: making figurines Tatars and Bashkirs in national costumes.
	Bashkir cuisine. Expand knowledge about the peculiarities of the national cuisine.	Modeling from salted dough "Bashkirian Treat". D / and "Collect the dishes P / and" Sticky hemp ""
	Conversations about traditional national holidays	Learning the national Bashkir dance of girls. Finger game "Without, without, without idek"
	Watching an educational video	"Traditions and customs of the Bashkir people." Memorizing verse. "Bashkortostan" D / and "Gather the dishes"
		Coloring of products made from salted dough "Bashkirian Treat". D / and "Bashkir Lotto" P / and "Sticky hemp"
	Examination of illustrations "Sights of Ufa"	Memorization of Aydar Halim's poem "Bishbarmak" (abridged)
		Modeling from plasticine "National Bashkir dishes" Acquaintance with Bashkir folklore: Learning proverbs and sayings. P / and "Yurt" Д / и "Cut patterns"
	Consolidation of the passed material on the topic "Native land - Bashkortostan"	Finger game "no, no, no idek" P / and "Sticky hemp"
	Final intra-group event (mini-concert) Musical accompaniment of the invited kuraist (playing the kubyz and dombra) Bashkir dance of girls in national costumes Reading poetry Children's performance with project work together with parents.	Tea drinking with national Bashkir treats: chak-chak, vak-belyash, baursaks and national dishes of other peoples.

Peoples of Russia. Bashkirs

preschooler moral Bashkir didactic

Purpose: To acquaint children with the peoples of Russia, to acquaint with the people of Bashkiria.

· To acquaint children with the history of the Bashkir people, with their place of residence - the Urals.

· To acquaint children with the main types of farming (cattle breeding, hunting, fishing, collecting honey).

· To acquaint with the peculiarities of the dwelling (yurt).

· Develop imaginative perception, cognitive interest children.

Enrich the vocabulary of children: Bashkirs, yurt, tirme, hunting, fishing, cattle breeding, kumis, kurai, dombra, jew's harp)

· Acquaintance with traditional costume.

· Acquaintance with traditional dances ("Copper Heel", "Seven Girls").

· Acquaintance with the musical instruments of Bashkiria.

On the table are dolls in various national costumes of Russia.

Different people live in Russia

Peoples for a long time.

Some people like taiga,

Others steppe space.

Every nation

Your language and outfit.

One wears a Circassian coat,

Another put on a robe.

One fisherman since birth,

The other is a reindeer herder.

One cooks kumis,

Another prepares honey.

Autumn is one sweeter

Spring is dearer to others.

Homeland Russia

We all have one.

Educator: Guys, look at what I have prepared for you today. What's this?

Children: children's answers.

Educator: These are dolls in traditional costumes of the peoples of Russia. Representatives of different peoples and nationalities live on the territory of Russia. Our country is Great, strong and beautiful. There are many forests, fields, rivers, cities in our country…. And our country is, first of all, the people who live in it. We are Russians. Our country is strong because of the friendship of the different peoples inhabiting it. And there are a lot of these peoples: Russians, Tatars, Chuvash, Mari, Mordovians, Bashkirs - these peoples live in central Russia. Chukchi, Nenets - in the North. Ossetians, Ingush - in the south of the country. Each nation speaks its own language, has its own history, culture and traditions. Each nation has its own songs, fairy tales, national costumes. But we all have one Motherland - Russia.

Today we will talk about the people of Russia - the Bashkirs.

The teacher shows Bashkiria, the Chelyabinsk region, the Urals on the map of Russia.

Educator: Here, from a long time ago, the Bashkirs lived in the Urals. Slide number 1. (show the Ural Mountains, the nature of Bashkiria in the presentation).

They located their dwellings in river valleys, at the foot of mountains or near dense forests.

Why do you think?

Children: children's answers.

Educator: Because there were a lot of fish in the rivers, and near the mountains there were good pastures, forests were rich in berries, mushrooms and honey from wild bees.

Slide 2, 3. Bashkirs were good cattle breeders, hunters, fishermen, farmers and excellent beekeepers, they extracted honey from wild bees.

Previously, the Bashkirs were a nomadic people. What do you mean, nomadic?

Children: children's answers.

Educator: So, they often had to move from place to place. It was necessary to drive horses and sheep to another place rich in grass. Therefore, the Bashkirs had to live in temporary dwellings - yurts (tirme). Slide № 4, 5. What do you think the yurt was made of?

Children: children's answers.

Educator: And they built a yurt of wood, wool and leather. A fire was lit inside it (in the middle) and guests were treated to kumis - a drink made from the milk of a mare (horse). The yurt was easily folded and transported. And protected people from weather changes. Each nation has its own legends (legends, fairy tales). I will now tell you a legend about the origin of the Bashkirs:

Slide number 6. “In ancient times, one people roamed from place to place. This people had herds of cattle and they were engaged in hunting. Once, they wandered from their place and walked for a long time. They stumbled upon a wolf pack. Suddenly, the wolf leader separated from the pack and led a nomadic caravan. People followed the wolf until they reached the fertile land, rich in rivers, meadows, pastures, forests, and the mountains reached the clouds. Having reached this place, the leader stopped. And people realized that they could not find a better land for them, there is no such land in the whole world. And they began to live here. They set up yurts, began to hunt and raise livestock. Since then, these people began to be called "Bashkorttar" - people who came for the wolf. "Court" is a wolf, "bashkort" is the main wolf. "

Here's a legend. Did you like it?

Children: children's answers.

Slide number 7-8

Educator: Each nation has its own national costume. See traditional Bashkir costume For women, this is a long dress with frills, an apron, a camisole decorated with silver coins. Women adorned themselves with bibs made of coral and coins. The headpiece is a cap with silver pendants and coins. Nice outfit?

Children: Answers of children.

Slide number 9-10

Educator: And the men wore shirts and pants, a light robe, camisoles, sheepskin coats. The headdress was skullcaps, round fur hats. (Women also wore fur hats) Boots and leather boots were worn on their feet. And in the Urals, they wore bast shoes.

Guys, what do you think, what kind of food did the Bashkirs cook for themselves?

Children: children's answers.

Educator: Meat and dairy products, fish, honey, berries, mushrooms prevailed in the diet. Bashkirs like to drink kumis - mare's milk and diluted sour milk - ayran. Fresh and sour cakes are baked.

Slide number 11. Educator: Guys, do you like holidays, fun? You also need to rest. So Bashkiria has a national holiday called Sabantuy - a holiday of fertility. In Bashkortostan, this national holiday is directly related to the completion of work in the field at the end of spring or the onset of summer. Mass festivities with contests, various entertainments, sports competitions are still held, national music and dancing.

Educator: This is such a traditional musical instrument - kurai. It looks like a pipe, a pipe. And from such a plant they make it (slide).

This is dombra - stringed instrument... It is similar to the Russian instrument domra, but in a slightly different shape. And this is a jew's harp. (enable the recording of the jew's harp).

Now, look how the Bashkirs dance. (Include "Copper Heel", "Seven Girls").

The Bashkirs also have sayings with proverbs: "Without labor, food will not appear" What Russian proverb does it look like?

Children: children's answers.

Educator: "At work and time flies faster", "The earth does not exist without a tree, a person does not exist without parents." What does it mean?

Children: Answers of children.

Educator: What kind of people did we talk about today? What do you remember and like the most?

Culture and life of the Bashkir people

Purpose: To continue to acquaint children with household items, clothes and music of the Bashkir people.

Objectives: educational - to continue to expand and clarify children's ideas about their republic, about the people, their way of life, culture; introduce new names of objects; to form the ability to compose compositions from elements of the Bashkir ornament.

Developing - to develop creativity, aesthetic perception, independence.

Upbringing - to bring up accuracy, the desire to talk about their work.

Material and equipment: model of a yurt, illustrations ... .., a djigit doll in a Bashkir costume; musical instrument - kubyz, kurai; household items - bowl, mead; cut out silhouettes of objects: komzol, yurt, bowl, boot, apron, mead box; triangles, squares, rhombuses, stripes and other elements of Bashkir ornament cut out with children; glue, napkin.

Activities: a teacher's story, an artistic word, questions to children, examining illustrations, play, individual help, recording Bashkir melodies.

Expected results: knows how to formulate answers to the teacher's questions, owns the dialogical form of speech; reacts emotionally to musical works.

Course of the lesson:

Children sit comfortably on the carpet. The teacher offers to listen to the recording of the melody.

What musical instrument was this melody played on? (children's answers).

That's right, on the kubyz. I show the children kubyz (examining a musical instrument).

Then I propose to consider the layout of the yurt.

What is the name of the Bashkir housing? (yurt).

What is a yurt for? (live in it)

What was the yurt made of? (made of felt ....)

How is a yurt convenient for Bashkirs? (portable dwelling….)

What did the Bashkirs decorate their yurts with? (in different patterns)

What elements were used in the patterns? (stripes, rhombuses, triangles, squares, curls).

Please tell us what is inside the yurt? (dishes, clothes, carpets, etc.).

That's right, there were dishes, clothes, carpets, a chest with various things.

Bashkirs are very hospitable people, they like to treat their guests to kumis, tea with honey.

In this illustration, you see the utensils. This is a bowl - for kumis it is called a bowl, this is a ladle - for kumis it is called izhou, and this is a mead - for honey.

A horseman appears - a doll in a Bashkir national costume. Children come up with a name for him, examine him, describe his clothes.

Salavat is dressed in a nice shirt, black trousers, velvet green jacket, red boots. He has a hat on his head.

The teacher praises the children for their active participation and draws the attention of the children to the items of Bashkir clothes and dishes cut out of paper lying on the tables: a camisole, a scarf, an apron, a bowl, a ladle, a honey cake, a spoon for honey, a yurt, and boots. I propose to choose the item I like, I draw attention to the samples on the stand, I note their beauty, the location of the pattern, and the symmetry.

I propose to decorate the selected silhouette of the object with elements of the Bashkir ornament, according to its shape and purpose. I remind the sequence of execution, I provide individual assistance. During independent work of children, a calm Bashkir melody sounds.

At the end of the work, the children tell the djigit Salavat what and with what elements they decorated, examine and evaluate their work and the work of their peers, choose the most interesting patterns.

Game "Yurt".

Game "Sticky hemp".

Reflection:

· What interesting things have you learned?

· What games have you played?

Bashkir national costume

Tasks: 1. To acquaint pupils with the Bashkir national costume, ornament, traditions.

2. To develop in pupils the ability to see the practicality and beauty of national costumes.

3. Promote the education of respect for culture and traditions. To cultivate a moral attitude through clothing, to cultivate a sense of pride in their homeland.

Didactic material and equipment: pictures of Bashkir national costumes, dolls in Bashkir national costumes; coloring with Bashkir national elements of clothing; video with Bashkir dance; audio recording of Bashkir music; laptop, magnetic board, package.

Preliminary work: examination of illustrations depicting people in national costumes; application album "Bashkir national costume".

Vocabulary work: kamzul, elyan, bishmet, salbar, skullcap, shoe, kuldek, kamzul.

Course of the lesson:

Educator: Hello guys! How are you doing? Today we will talk and consider the Bashkir national costume. But first, I will ask you a few simple questions about our Motherland:

1. What is Motherland?

Children: Homeland is the place where we were born.

Educator: Well done, guys, a good answer.

2. What republic do we live in?

Children: In the Republic of Bashkortostan.

Educator: That's right, guys, we live in the Republic of Bashkortostan.

3. What is our republic?

Children: Beautiful, rich, generous ...

Educator: Guys, well done, they answered my questions.

Bashkortostan is a rich land. It is rich in oil, gas, coal. Vast grain fields stretch everywhere. The capital of our homeland is Ufa. Our republic occupies a large territory. Bashkirs, Tatars, Russians, Chuvashs, Mari and Germans live here. Each nation has its own customs, traditions, favorite dances. And now let's move on to the main topic of our lesson "National costume of the Bashkirs". Traditional costume is a vivid determinant of a person's nationality.

The composition of clothing, its cut, the nature of the decor have evolved over many centuries and were determined by the household lifestyle of the people, its cultural and historical development. (Watching a video of the dance in the Bashkir national costumes "Seven girls"; a picture of the female and male national costume is displayed).

The Bashkir men's suit was of the same type in all regions. A spacious and long shirt served as underwear and at the same time outerwear. A sleeveless jacket was worn over the shirt. When going out into the street, they usually wore a dressing gown made of the dark fabric of Yelyan, bishmet. In cold weather, the Bashkirs wore sheepskin coats and woolen chekmen robes. Men's pants - salbar, on the head - skullcap. It was worn at home. On the street they wore a fur hat - a berek made of a wolf, a fox, a polar fox. On their feet, the Bashkirs wore shoes and deep galoshes. National footwear is Bashkir boots - Itek.

Women's clothing was the most varied. The underwear of the Bashkirs were kuldek dresses. A fitted sleeveless jacket was worn on the dress. Women's dresses embroidered with beads and glass buttons, metal stars and grains. Decorated dresses with a stripe of ribbons around the breast slit and on the hem. Chest band (kukrrekse) - covered the chest.

Both women and men had trousers, they were called yyshtan. There were also cloth robes - sekmen. The women had very beautiful headdresses with a silver patch. Large coins were embroidered on the helmet around the hole (kashmau). There are parotid pendants - sulpas. This is a headdress - kumyaulyn - a scarf - a veil.

The ornament possessed strong "iconic" elements of the costume, which among all peoples was placed according to the same principles, according to traditions dating back to pagan ideas about the protective properties of clothing that protects against evil forces... (For more in-depth knowledge and consideration, children are given dolls dressed in Bashkir national clothes).

Educator: Well, guys, did you like my story about the national Bashkir costume?

Educator: now we will draw a male and female national costume. The main colors of the national Bashkir costumes are: red, white, blue and yellow.

Educator: Guys, today you learned a lot about Bashkortostan, got acquainted with costumes. Let's repeat the names of the parts again (called). Well done!

Bashkir carpet

Purpose: to acquaint children with the ornament, with its features.

Objectives: Educational: continue to acquaint children with the Bashkir ornament in its contrasting colors; teach correctly, symmetrically position the ornament.

Developing: develop to consolidate safety techniques when working with scissors; to consolidate the skill of sticking, to develop a sense of color, a joyful mood.

Educational: cultivate love for folk art, hard work.

Materials and equipment: oilcloth, glue brush, scissors, rag napkins, paste, colored paper, black cardboard, carpets, board game, TV.

Course of the lesson:

1. Organizational moment.

Respiratory gymnastics is carried out.

Children stand at their desks.

We woke up early in the morning (get up, pull up,

A strong breeze has blown (blowing like a strong wind).

We bowed, stretched (we bow in different directions, pull our hands up,

All smiled at each other (we make a smile, turn to each other).

The wind died down, and we fell silent (we make a sound ts-s-s-s,

And they sat down on the chair deftly (we sit down).

2. The main part. Chatting with children.

Guys, please look outside, what time of year is outside the window? (winter)

What fun does the beautiful winter give us?

Tell me, what can you do on long winter evenings?

What do you think, and what did our ancestors do on winter evenings? (sewn, knitted, made carpets, embroidered, decorated clothes)

You said you made carpets, but what do you think they used to decorate them? (patterns)

What is a pattern? What is the name of the pattern that people used to decorate carpets and household items? (ornament)

That is, an ornament is an ornament, a pattern. It is mainly used in carpet decoration.

Look what a beautiful carpet I brought. What is this carpet, what else can you call it? (Palace).

What were the carpets intended for?

It is true that they covered the floor in the yurt, walls, benches. Bashkirs slept on carpets, rested, they decorated their homes.

Guys, tell me about the carpet, what is it?

Of which geometric shapes is the Bashkir pattern? (from shapes: triangles, squares, rhombus, polygons)

What else do they look like? Look at the screen.

Right. There is an ornament reminiscent of "The sun is a solar sign". The pattern is similar to a ram's horn, and is called "ram's horn" or "kuscar", hearts, goose feet, S-shaped element, herringbones.

The ornament also uses figures similar to plants and flowers. Take a look.

What colors are used in Bashkir ornament? (black background, green, yellow, red)

3. Didactic game "Assemble the carpet"

Well done! Want to play?

Let's now play the game "" You need to assemble a carpet from the puzzles. Who can handle it faster?

Surprise moment

Oh guys, did you hear someone knocking? I'll go and take a look, and you sit quietly.

Look, guys who came to visit us. She wants to tell you something.

- “Hello, dear adults and children! My name is Aisylyu. My grandmother and I live in the village of Ayuchevo. There were many rugs and carpets in our house. But the evil shaman Uzurbek stole them, and now no one comes to visit us, and we, the Bashkir people, love our guests very much. Therefore, guys, I came to you, hoping that you will help me to return our carpets.

Well, guys, can we help Aisylyu? (Yeees). Sit down Aisylyu next to us, our guys will help you return your carpets.

4. - Today our entire group is a weaving shop. We will be weavers with you and "weave" carpets for Aisylyu and her grandmother.

Sample show

Look, we will make such a carpet, decorated with an ornament. (sample show)

What shapes do you see here? (rectangle, triangle, square and fringed)

What colors are we going to use? (black background, green, yellow, red).

Checking the readiness of children.

Practical work (to a light Bashkir melody)

Children are doing work.

Zantiya summary

All finished, well done.

What kind of applique did you make today? (carpet)

How did you decorate your carpet?

What is an ornament?

Exhibition of works.

Acquaintance with a yurt

Purpose: To acquaint children with the national housing of the Bashkir people - the yurt, to show about the main structures of the yurt.

Educational: to form an idea of ​​a yurt in children, teach to see and highlight features appearance yurts

Developing: develop memory, thinking in children. vocal apparatus, curiosity, enrich vocabulary, understand their meaning.

Educational: to foster a cognitive interest in the national life of their people.

Methods and techniques:

Visual: slide show.

Verbal: word fiction, explanation, questions and answers.

Practical: drawing a yurt.

Game: physical minutes.

Vocabulary work: yurt, sliding bars, dome, frame, compilation, smoke hole, felt, nomadic.

Equipment and materials:

slide show projector. illustration, a piece of felt, a piece of tarpaulin material.

Preliminary work: examining photographs and postcards depicting a yurt. Talk with the children about whether the grandparents have preserved their national yurt-housing.

Course of the lesson:

Organizational moment:

Good afternoon friends

I'm glad to see you all,

Today we have an unusual lesson, please sit down more comfortably.

Introductory part:

Children, now I will read you a poem by Zoya Namzyray, listen carefully:

Beyond the mountain ranges

Times are motionless

There is my mom's yurt

As white as the moon. (Z. Namzyray.)

Now look at the screen, children. Slide number 1.

Who can tell me what it is? (children's answers).

That's right, children, this is a yurt.

Today we will talk about a yurt. Children, before there were no houses in which we now live, neither wooden nor brick. All Tuvans, your grandmothers, great-grandmothers, grandfathers, great-grandfathers, lived in these Yurts.

Children, a yurt is the national traditional housing of the Bashkirs. In ancient times, Bashkirs were born and lived in yurts. The yurt is very convenient for nomadic livestock breeders. She does not stand in one place, but wanders from one parking lot to another place.

Main part:

The yurt is a collapsible dwelling, it can be disassembled when moving to another place and reassembled and put back. Let's take a look at the components of a yurt.

Slide View: Each slide view is accompanied by the educator's stories.

Slide number 2. First of all, the yurt consists of a sliding lattice (khanalar, made of sticks laid on top of each other crosswise and fastened at the intersection. This design allows you to move apart and fold the lattice link.

Slide number 3. When assembling the yurt, the grates are installed in a certain order from the door to the left, and the door should face south. (hununer Chukche). Thus, the walls of the yurt are set up and fixed to the door frame.

Slide number 4. There is a smoke circle located in the dome of the yurt. The smoke circle is held by sticks (ynaa, forming a roof.

Slide number 5. And also a support (bagana), in the form of a wooden pole, placed vertically, the lower end of the support was placed behind the stove. The support makes the yurt more stable in strong winds.

Slide number 6. Well, now, when the yurt frame has been installed, it will need to be covered with pieces of felt.

Slide number 8. The grates are covered first. And then its dome or ceiling.

Slide number 9. And the last thing is to cover the smoke hole (orege). A piece of felt was put on in three places of the smoke circle, on the fourth there was a long rope, which served to close and open the chimney.

Slide number 8. After the yurt has been covered with felt, it can be covered with tarpaulin material on top so that neither rain nor snow gets into the yurt, and around the yurt must be bound with horsehair ropes (sewn three or four) in the form of a wide ribbon.

Slide number 8. So the yurt is ready.

And now children, let's all get up and have a physical minute.

Fizminutka: Yurt.

Yurt, yurt round house (walk on the spot)

Visit that house! (spread in arms to the side)

The guests will hardly come. (turns the torso left-right)

Firewood is jumping into the stove (jumping in place)

In a hurry to treat (sit down)

Okay, okay (clap your hands)

Round cakes (hands in front, palms up).

Guys, did you like the yurt? Let's repeat what parts a yurt consists of?

Children: from sliding bars or from the walls.

What do we attach the sliding grilles to? (to door).

What do the sticks hold (ynaalar? (Smoke circle)

What do we cover yurts on top? (with felt).

What is horsehair rope for? (For tying around the yurt).

Well done Children, they learned a lot of interesting things about the yurt.

Final part:

And now I propose to draw Bashkir yurt... Get the children to work.

Children's work. (I am individually similar to children and suggest).

Analysis of children's work: Look guys, how many beautiful yurts you drew, each yurt has a roof or a dome, a door, even someone drew ropes around the yurt.

Thank you children for beautiful and good work.

Outcome of the lesson: What did you learn about the yurt in the lesson? A yurt is what? (children's answers). That's right, this is the home of the Bashkirs. What is a yurt for? (to live in it, it is warm there). The yurt is collapsible, it can be disassembled when moving and put,

This was the end of our lesson. Thank you for your attention.

Synopsis of the joint event "Acquaintance with the culture and traditions of the peoples of Bashkiria"

Software content:

To acquaint children with the culture and traditions of the Bashkir people (costumes, songs, dances, customs, dishes).

Develop creativity, interest in the traditions of fraternal peoples, curiosity.

To foster a sense of respect for peoples of other nationalities, based on the study of national cultural traditions.

Preliminary work:

Examination of illustrations depicting Bashkir ornaments.

A conversation about the life of the Bashkirs, their customs, traditions.

Reading Bashkir folk tales.

Listening to Bashkir melodies.

Vocabulary work:

Enrichment of vocabulary: Chuvash, Mordovians, Udmurts, yurt, Sabantuy holiday.

Consolidation: Bashkirs, Tatars.

Event progress:

Cold sky, transparent distance

Lumps of frozen rocks.

It is not for nothing that this land was given

The proud name is Ural.

Ural means the Golden land.

The Ural is a vast expanse of rivers.

These are forests that are like packs of wolves,

The foothills of the mountains were surrounded by a ring.

The distance sparkles with the light of factories,

Trains rumble between the blocks of rocks.

It is not for nothing that this land was given

The glorious name is Ural.

(V. Nikolaev)

You and I, children, live in the Urals. The South Ural is considered the homeland of Bashkiria, since it is located on the Bashkir lands. This is the land of free steppes and forests, deep rivers and light lakes, fertile plains and mountain ranges rich in various minerals.

People of different nationalities (what kind) live here. (children's answers). Yes. Bashkirs, Russians, Tatars, Chuvashs, Mordovians, Udmurts - representatives of more than 100 nationalities live here as a single brotherly family.

Today we want to introduce you to the culture and traditions of the Bashkir people.

Bashkirs call themselves "Bashkort": "bash" - head, "court" - wolf.

Bashkirs are known as wonderful farmers, experienced livestock breeders. For a long time they grazed herds of horses and sheep on free pastures.

For a long time, the Bashkirs are also engaged in beekeeping. Bashkir honey is fragrant and aromatic.

Behind the loose sands

Beyond the Nogai steppes

The mountains rise high

With emerald valleys

Rivers, light lakes,

Fast streams

There are undulating steppes

Spread with grass - feather grass

Disassembled by flowers

That is my native land

Free Bashkirs is a country.

The Bashkir people have a lot national traditions... In the spring, when the sowing work ends in the fields, the Bashkirs celebrate the Sabantuy folk holiday, where you can hear their favorite melodious songs about their native land, about their loved ones.

A Bashkir song is being sung

On this holiday, the Bashkirs wear their national costumes and perform folk dances.

Girls perform Bashkir dance

They also have their own national games. Let's play one of them. The game is called "Yurt".

The game is being played

The game involves four subgroups of children, each of which forms a circle at the corners of the playground. In the center of each circle there is a chair, on which there is a chair, on which a scarf with a national pattern is hung. Holding hands, everyone walks in four circles with variable steps and sings:

We are funny guys

Let's all gather in a circle.

Let's play and dance

And we'll rush to the meadow.

On a melody without words, the guys move in variable steps to common circle... At the end of the music, they quickly run to their chairs, take a scarf and pull it over their heads in the form of a tent (a roof, it turns out a yurt.

With the end of the music, you need to quickly run up to your chair and form a circle. The first group of children to build a yurt wins.

Bashkir people very welcoming. They like to collect guests for festive table and treat them with their own national dishes, such as: bak belyash, kekry, kystyby, chak-chak. Today we invite all our guests to the festive table.

Bashkir sayings

There is no batyr without wounds

Trees don't sway without wind

Be afraid to offend your friend and give the secret to the enemy

Disease comes in poods, goes down the spool

If the head were intact, there would be a hat

There is no need to urge a fast horse, there is no need for a skilled person to help

You can't fit two loves in one heart

In joy, know the measure, in trouble - do not lose faith

I saw it once - an acquaintance; saw two - comrade; saw three - friend

Water will not work by itself, thirst will do

Look forward once, look back five times

You can't hold time with your hands

Released word - that a bird is in flight

Where there is a hole, there is the wind, where there is a quitter, there is talk

Where the arrow does not pass, do not wave the saber

Deep river flows without noise

Rot the tree while it's young

Hungry - bread, well-fed - quirks

A mountain is painted with a stone, a man is a head

One cow's dirty tail will stain a hundred

If you give advice to a smart one - he will thank, a stupid one - he will laugh at him

Two watermelons won't fit under one mouse

A tree is beautiful with foliage, a man - with clothes

Calm down a child from a young age, a wife - from the first time

The road, even in bumps, is better than off-road

A friend supports the spirit

Listen to others, but do it your way

Think twice, say it once

If you say "honey", "honey", your mouth will not be sweet

If you gave a horse to a friend, do not ask to take care of him

If your father died, don't forget his friend

The greedy will go berserk - he is fishing in the well, the lazy person will go mad - he works on a holiday

Get lost - look ahead

Know a lot, but say a little

And do a small thing, as a big one

AND Rye bread eat with taste

And you are a mullah, and I am a mullah, who will give hay to the horses?

As you think, you will see

What is the camp, so is the shadow

If the soul is wide, there is a treat

Kohl treat - and drink water

The horse is driven by the whip, and the horseman is driven by conscience

You can test a horse in a month, a man in a year

A crooked birch tree won't hold the snow bad person will not keep his word

Who drank the milk - remained intact, and who licked the dishes - got caught

Whoever chooses for a long time gets a bald wife

Who is tested once, do not torture him a thousand times

Whoever knows a lot will not touch the trouble, and the pestilence will not take

Who has never been sick, does not value health

Whoever falls through his own fault does not cry

You will break stones with an affectionate word

A bummer does one thing twice

Foliage confuses the wind, man - the word

Better your own salma than people have halva

Mother worries about children, children look into the steppe

He was afraid of the bear - he ran into a wolf, the enemy was afraid of death, he waited

Talk less - listen more

You can't go on one wheel

In a foreign land, the native side is more valuable than riches

Trust not in God, but in yourself

A real man will do the trick

Don't be saltier than salt or sweeter than honey

Do not trust the smile of the enemy

Having not seen bitter, you will not eat sweet

The forehead will not sweat - the boiler will not boil

Don't rely on strength, rely on mind

The beard will not turn gray - the head will not grow wiser

You can't learn to swim without jumping into the water

Do not sit in someone else's sleigh, and if you have already sat down, do not repent

Unable to cope with difficulties, you will not try pancakes

Do not judge by the strength of your hands, but judge by the strength of your heart

He who does not know how to dance does not like music

He who cannot walk spoils the road, who does not know how to speak spoils the word

Ignorance is not a vice, unwillingness to know is a big vice

The unloved is always superfluous

A non-crying child is not allowed to suck

The unspoken word is the owner himself, the spoken word is a common property

Cut at least a horn with a friend's knife, only felt with an enemy's knife

You can't pinch with one finger

Do not clap your hands with one hand

He who waited from God swallowed the fire, who worked hard to sew a fur coat

There is no lake without reeds, soul - without longing

A fly will not sit on deer horns

Dangerous is not strong, but vindictive

Chop off the head of the snake - the tail will wriggle

Fallen cow - dairy

Finger to finger, man is not equal to man

The writing on the stone cannot be erased

A bad horse will make the owner old, a bad wife will make the husband old

On a blanket and legs stretch

Hoping for a lot, do not lose a little

Hope in God - stayed hungry

Raised his fist after the fight

He said a proverb - he showed the way, a saying - he comforted his soul

An invitation is out of hypocrisy, a chance meeting is for a happy fate

The bird will make a mistake - it will fall into the trap, the man will make a mistake - he will lose his freedom

A saber wound heals, a word wound will not heal

A wound from a word won't heal, a wound from a hand will heal

The river does not wash out both banks in one place

The fish loves where it is deeper, the mullah - where it gives more

Do not demand tribute from an impoverished nomad

Do not exalt yourself, do not humiliate others

A heartfelt word reaches the heart

The strong will conquer one, the knowing one - a thousand

The spoken word is an arrow fired

The word is silver, silence is gold

Courage is half the happiness

The dog in his kennel is strong

The dog in his kennel is brave

Consult both smart and stupid

Silent dog does not bark, but bites

Walked quietly - reached, hurried - lost his way

The poor man's money is singing like a crane

The early cuckoo has a headache

Skillful can be seen in the face

The clever is seen by the face, but the fool by the words

A sign is enough for a clever, a beater is not enough for a fool

Don't tell the clever one - he'll find out himself, don't ask the good one - he'll give it himself

A clever one praises a horse, a madman praises his wife, and a fool praises himself.

A cold word until it reaches the heart - turns into ice

Even though you sit crooked, speak straight

Man from man is like earth from heaven

Rather than punching a path for one, it is better to get lost together with others

Than growth from a camel, better mind with a button

Than to get richer with someone else's mind, it is better to live in your poverty

What flew out because of thirty teeth will reach thirty ears

A stranger will not forgive, he will not kill his own

The task of the educator when acquainting children with the history of their native land is to show the complexity, inconsistency, ambiguity of the historical path of their native land.

The purpose educational process in preschool institutions should be the creation of such conditions for upbringing and education, in which the spiritual, moral, aesthetic, patriotic development preschool children would be carried out not only in the process of mastering the basic plan of knowledge, but also through familiarization with the regional component.

It is assumed that due to the appeal to the peculiarities of culture and everyday life, children will realize their belonging to the cultural and natural environment, will understand the extent of their responsibility for its preservation and enhancement.

Literature

1. Danilina G. N. Preschooler about the history and culture of Russia. - M., 2004 p.

2. Pugacheva N. V. Esaulova N. A. Lecture notes on ethnography and ethnography in a preschool educational institution.- M., 1999 p.53.

3. Kharisov L. A. Vatanym. My motherland. -, 20 p. 71.

4. Bogomolova MI, Sharafutdinov Z.T. Preschoolers are old about Tatarstan. carriage - Naberezhnye Chelny - Almetyevsk, 1994 p. 115.

5. Kolomiychenko L. V. Concept and program of social development of children preschool age.- Perm 2002 p. 64.

6. Our home is the South Ural: a program for the upbringing and development of preschool children based on the ideas of folk pedagogy. / Ed.-comp. E.S. Babunova. - Chelyabinsk: Look. 2007.

7. Shitova S.N. "Bashkir folk clothes», Ufa, Kitap. 1995 year.

8. Bashkir encyclopedia. 2002 “Bashkirs. Ethnic national culture ".

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