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• Introduction
• Chapter 1. Ethnic history of the Bashkir people
• Chapter 2. The concept of "Tradition" and "Custom"
• Chapter 3. Festive traditions of the Bashkir people
• Conclusion
• Bibliographic list

Introduction

In the context of the onset of globalization, which actualizes the issues of national and cultural identity at the planetary level, there is a growing interest in traditional folk culture, an understanding of its enormous importance for the formation of cultural life Russia, its many peoples and the spiritual education of the younger generation. Elements of folk culture are increasingly included in the practice of educational and cultural activities of society. At the same time, significant interest is manifested in the holidays as one of the brightest manifestations of the national spirit, in which the mental characteristics of the people, their worldview, the specifics of their life and way of life, knowledge and observation of nature, rituals and magical actions, beliefs and mythological representations are closely intertwined, works of oral folk art.

One of the main components of the life of the sociocultural system is a holiday, which is the most important form of social integration and social solidarity, an effective way of ethnic socialization, an instrument of ideological influence and an effective mechanism for constructing cultural identity.

The holiday as a cultural phenomenon and the most important social institution acts as a resource for social solidarity, group cohesion and cultural identity.

The most important function of the holiday is the reproduction of values, norms and meanings traditional for culture. All this is of particular importance during the period of social change, when social institutions and structures that ensure the self-preservation of society are destroyed, weakened or transformed. Reacting to the ongoing changes, the holiday consolidates and formalizes new values ​​and normative realities, thereby realizing human social behavior and minimizing possible zones of social tension.

Any nation is a unique phenomenon. Each has contributed something of his own, unique to the civilization. The Bashkir people are one of the most interesting peoples not only in Russia, but also in the whole world. After all, the fact that the Bashkirs managed to preserve themselves, managed to preserve their national characteristics, speaks of the enormous potential of the people.

Creative comprehension on the basis of philosophical methodology of the spiritual potential of folk holidays and their traditions, in particular Bashkir ethnos is relevant and is of great importance for the organization of the educational process, interested in the use of all potential mechanisms in opposition today to the lack of spirituality of modern Russian society.

Chapter 1. Ethnic history of the Bashkir people

The question of the origin of the Bashkirs and their formation into a nation with a modern ethno-cultural appearance is one of the most difficult problems of historical science. The peculiarities of the ethnogenesis of the Bashkirs were determined by the natural and climatic conditions and the geopolitical position of the Southern Urals, which predetermined the versatility of the ethnogenetic relations of the tribes and peoples inhabiting it, as well as the originality of the economic, cultural and military-political history of the region.

Judging by written sources, the ancient Bashkir tribes lived in the Urals more than a thousand years ago, as evidenced by the reports of travelers. The first written information about the Bashkirs dates back to the 9th-10th centuries. About 840 the Bashkir land was visited by the Arab traveler Sallam at-Tarjuman, who indicated the approximate limits of the Bashkir country. Another Arab author, al-Masudi (died about 956), narrating about the wars near the Aral Sea, mentions the Bashkirs among the warring nations. Other authors also wrote about the Bashkirs as the main population of the Southern Urals. Ibn-Rust (903) reported that the Bashkirs were "an independent people, occupying the territory on both sides of the Ural ridge between the Volga, Kama, Tobol and the upper reaches of the Yaik." Reliable information about the Bashkirs is contained in the book of Ahmed ibn-Fadlan, who in 922, as part of the embassy of the Baghdad Caliph, visited the Volga Bulgaria. He describes them as a warlike Turkic people worshiping various forces of nature, birds and animals. At the same time, according to the author, another group of Bashkirs professed a higher form of religion, including a pantheon of twelve deities-spirits, headed by the heavenly god Tengri.

According to many historical sources, it is believed that the main role in the formation of the Bashkirs was played by the Turkic nomadic tribes, who in waves came to the territory of the Southern Urals from the east, starting from the 4th century AD. Here these tribes interacted with the local Finno-Ugric and Iranian-speaking population. Of great importance for the ethnogenesis of the Bashkirs was the movement of the Pechenezh-Oguz population to the Southern Urals in the 8-10th centuries, and the appearance of the ethnonym Bashkort was also associated with it. For the first time as "al-bashgird" he was mentioned in 922 in the description of a trip to the Volga by the Arab traveler Ibn Fadlan. The process of ethnogenesis of the Bashkirs was completed by the beginning of the 13th century. The Bashkirs were part of the population of the Volga Bulgaria, and then the Golden Horde and the Kazan Khanate. In the middle of the 16th century, the Bashkir lands became part of the Russian state. In 1919, the Bashkir ASSR was created as part of the RSFSR, Since 1992, the name of the national statehood of the Bashkir ethnos is the Republic of Bashkortostan.

Bashkirs (self-name Bashkorts) are Turkic-speaking nomads who began their movement to present-day Bashkiria in the IV century from the side of the southern steppe strip. In the 2nd half of the 1st millennium BC, in the south of Bashkiria lived the Iranian-speaking Sarmatian herders, in the north - the agricultural and hunting tribes of the Ananyin culture, the ancestors of the Finno-Ugric peoples. In the 1st millennium, the penetration of the Türks of nomads to the South Urals begins, by the end of the 1st millennium they occupied the whole of Bashkiria. Having displaced and partially assimilated the aborigines, the Turkic tribes obviously played a decisive role in the formation of the language, culture and physical appearance of the Bashkirs, the Oguz-Pechenezh tribes, the Volga-Kama Bulgars, and later the Kypchaks (XI-XIII centuries) and some Mongolian tribes (XIII-XIV centuries). In Arab sources, the Bashkirs are mentioned in the 9th-10th centuries under the name "bashgird" ("bashgurd"). So, according to Ibn Fadlan, during his travel (922) to Bolgar, having crossed the Chagan River (the right tributary of the Yaik), the embassy got “to the country of the Bashgird people”. An Arab geographer and diplomat calls them "the worst of the Turks ... more than others encroaching on life." Therefore, having entered their land, the Arabs sent forward an armed cavalry detachment for safety.

In the 9th-13th centuries, the Bashkirs roamed in separate clans in the Cis-Urals, in the South Urals and between the Volga and Yaik (Ural) rivers. They were engaged in nomadic cattle breeding, as well as fishing, hunting and beekeeping. In the X-XIII centuries, the Bashkirs began to decompose clan relations, and they began to wander in separate groups of 10-30 families. Long time they retained patriarchal slavery. At the end of the 12th - beginning of the 13th centuries, feudal relations emerged. In the X-XIII centuries, the western Bashkirs were subordinate to the Volga-Kama Bulgaria. The Bashkirs were idolaters, from the X century. Islam begins to penetrate to them from Bulgaria; Bashkir believers are Sinnite Muslims. In 1229, the Tatar-Mongols invaded the territory of Bashkiria and by 1236 they completely conquered the Bashkirs, who entered the Sheibani ulus, the brother of Batu Khan, with their nomads. In the 2nd half of the 15th century, after the collapse of the Golden Horde, the southern and southeastern territory of the Bashkir nomads went to the Nogai Horde, the western part to the Kazan Khanate, and the northeastern part to the Siberian Khanate. With the annexation (1552) of the Kazan Khanate to Russia, the Western Bashkirs became subjects of the Russian state.

Since 1557, almost all Bashkir nomads began to pay yasak (tribute) to the Russian tsar. In the late 16th - early 17th centuries, the eastern Bashkirs also came under the rule of Russia. Since 1586, the active colonization of the Russian territories by the Bashkirs began from the northeast and the lower reaches of the Yaik. The Bashkirs themselves considered the descendants of the Nogais, whom they really resembled in some physical features, but the Kirghiz called them Ostyaks and considered the Bashkirs as tribesmen of this Siberian people, mixed with the Tatars. Among the mountain Bashkirs, who probably kept the original type in the greatest purity for the longest time, the head was most often small, but very wide; between them there were tall and strong types with regular facial features, very similar to the Transylvanian Magyars, which is why they were attributed for a long time to the Ugric origin. Most Bashkirs have a flat, roundish face, a small, slightly upturned nose, small, gray or brown eyes, large ears, a sparse beard, a kind and pleasant face. Indeed, ordinary people were very good-natured, benevolent, welcoming and received foreigners with the most cordial hospitality, which they often used to their owners for evil. Slow in work, they far surpassed the Russians in accuracy and serviceability.

The Bashkirs quite actively resisted the penetration of the Russians into their lands, since they immediately began to plow up their pastures and meadows, put villages on the banks of rivulets, dig mines, narrowing the space for shepherd camps in their centuries-old movement after their flocks and herds. In vain, however, the Bashkirs ravaged and burned down Russian villages, even dug out Russian dead from their graves so that not a single Moscow person - neither living nor dead - remained in their land. After each such uprising, the Russians came again, and in even greater numbers than before, now by force expelling the Bashkirs from their possessions and building new cities and villages on them. By the middle of the 19th century, the Bashkirs already owned only a third of their former lands.

The gradual decrease in pastures forced the Bashkirs to engage in agriculture: at first they gave their land to Russian peasants for rent for an annual or one-time payment, and then slowly they themselves began to adapt to the work of the farmer. Numerous local khans became the ancestors of noble and princely families and became part of the Ross. nobility, and the Bashkir princely families of the Aptulovs, Turumbetevs, Devletshin, Kulyukovs and others continued to use, as before, Tarkhanism. During the campaigns, the Tarkhans made up special detachments in the Russian army, and already they were joined by the militia, recruited from the tax and yasak Bashkirs; they were always commanded by Russian heads.

Soon after the adoption of Russian citizenship, the Bashkirs, not wanting to deliver yasak to Kazan and suffering from the raids of neighboring tribes, asked the tsar to build a city on their land that would protect them and where they would bring yasak. In 1586, voivode I. Nagoy began construction of the city of Ufa, which became the first Russian settlement in the Bashkirs, except for Elabuga, built on the very border of the Bashkir lands. In the same 1586, Samara was built. In the voivodship order (1645) Menzelinsk is mentioned. In 1658, the city of Chelyabinsk was built to cover the settlements stretching along the Iset River (in the modern Sverdlovsk region). In 1663, the already existing Birsk was transformed into a fortification that stood in the middle of the road from Kama to Ufa. Simultaneously with the construction of Ufa, the colonization of the region begins: Tatars, Meshcheryaks, bobs, Tepteri, Cheremis and other peoples settle with the Bashkirs as parochialists (Novobashkirs), take their land for rent, and the Russians first occupy the Siberian settlements (in the modern Chelyabinsk region), and then they begin to penetrate the indigenous lands of Bashkiria.

Based on the foregoing, we can say that the process of forming the ethnocultural appearance, its characteristics of the people is still far from complete. But the foundations of the Bashkir ethnos, the originality of the language and the most specific cultural and everyday features that distinguish the Bashkirs from other peoples were laid in antiquity, which in turn are reflected in the folk holidays and traditions of their holding.

Thus, for a complete understanding of the characteristics of this group of ethnos, it is necessary to consider the concept of "traditions".

Chapter 2. The concept of tradition and custom

Traditions and customs were created by the creative genius of the people, they are close and dear to him, they have served and serve people for centuries. Each nation has its own historically formed traditions and customs, which are different in the level and depth of their ideological content, depending on the historical fate of the people.

Tradition - group experience expressed in socially organized stereotypes, which, by means of spatio-temporal transmission, is accumulated and reproduced in various human groups. This definition allows to exclude from tradition individual experience as a non-collective phenomenon, thereby distinguishing tradition from art, which is an individual personal creative activity. Folk art and mass culture, on the contrary, are collective types of creative activity, the basis of which is formed by various types, levels of traditions. Through tradition, a collective of people inherits the message needed for future survival and self-sustainability. Tradition is thus a collective autocommunication mechanism.

There are three main approaches to the problem of tradition and, accordingly, four types of traditions: ethnic (folk), national and social traditions.

Ethnic traditions typical for the stage of the nationality. They are closely related to various types of folk art (folklore), primarily with crafts.

Folklore- this is the science of tradition and its laws among civilized nations; the science of everything that is transmitted orally - knowledge, techniques, recipes, rules and customs, verbal expressions and superstitions, fairy tales, legends. Within the framework of this topic, mainly one aspect of tradition is considered - traditions in artistic culture, the role of traditions in folk art. Folklore or ethnic traditions can be rural (rural), urban, bourgeois, aristocratic. For example, the handicraft methods of labor of the past, used at the present time, not prepared by theory, are folklore. Industrial or factory methods of creating externally "handicraft" products, developed with the help of technology, theory, are not folklore. Ethnographic traditions are typical of the tribe. This is the part artistic culture, which is inseparable from the main carrier - a person. The preservation and transfer of the accumulated experience is carried out directly by the transfer (from senior to junior) of established forms of behavior, skills, concepts. For example, traditional, folk (ethnographic) holidays: economic and calendar, religious, family and personal. The degree of significance of each group is determined by the influence of the tradition underlying them in the cultural life of the ethnic group.

Moreover, the degree of their importance in culture decreases precisely in this sequence. The large role of economic and calendar holidays is due to their eventfulness in the life of the tribe. Modern national and social traditions include an extraterritorialized part of artistic culture (derived from outside the person himself), which is preserved and transmitted through the system of public information media.

National traditions. The link between generations is carried out here through education, and the storage and dissemination of heritage elements - through writing, which has caused great damage to folklore. But writing is a "tradition of traditions" that normalizes and canonizes the mechanisms of reproduction of traditions. With the help of writing, the attribution of the heritage occurs, that is, the decoding and comprehension of the elements of the heritage in relation to the needs of the existing practice. All customs, but not all rituals and ceremonies, belong to national traditions, since some of them are recorded in the protocol or other media and are reproduced only on special occasions. National traditions are a system of national standards that consolidate in a person's consciousness the ideas of dignity, greatness of his nation, heroic and glorious national history, the nobility of his people in all past and present deeds, his outstanding (in terms of world significance) literature, art, science, etc. Unfortunately, very often this leads, at best, to "national romanticism", to confrontation with other peoples because of past suffering, humiliation, and mutual misunderstanding. Social tradition- This is "multiculturalism", not constrained by any visible framework of national traditions and restrictions. It assumes in the artistic creative process the use of various forms, languages, styles, the creation of transnational multitraditional, multimedia systems and the broadest, worldwide interchange of cultural forms, new information and experience.

Tradition (any type) is an experience that is accumulated in the form of a system of stereotypes and manifests itself, is realized in the following forms: customs, rituals, rituals, ceremonies, performances and holidays.

Custom - stereotyped forms of ethnic or artistic culture associated with activities that have only practical value. This is expressed, first of all, in arts and crafts.

Rite - order introduced by law or custom in something; the external design of any action by conditional obligatory actions performed in various cases of life, which are consecrated only by custom, that is, they are not sacraments. Traditional cuisine has a pronounced ritual character, i.e. it is closely related to certain days, significant events, confined to them.

Ritual - only symbolic forms of ethnic or artistic culture that have no practical significance. For example, hats and robes for judges or students.

It is possible to compare these concepts using the example of the features of the religious cult of a number of peoples: the sacrifice of a pet is a custom, an incision of an animal's ear before that is a ritual.

Ceremony (ceremony):

a) the established procedure for a solemn affair;

b) a number of actions (rituals, ceremonies) and speeches of a symbolic nature, traditionally obligatory in certain cases of social and religious life;

c) external forms, symbolic actions observed in different cases public life, a certain external order of actions that have symbolic meaning;

d) a set of rituals associated with a specific important (solemn) event, a phenomenon based on a certain scenario; for example, mysteries (sacraments) are sacred acts consisting of rituals.

The difference between a rite and a ceremony is as follows: a rite is a sequence of specific, definite actions, which together have a symbolic meaning. For example, a carnival, a folk festival culminating in the farewell ceremony for the Carnival King.

A ceremonial, on the other hand, is a set of ritual actions associated with a certain, concrete event of practical importance (for example, a coronation).

But the most striking, complex and characteristic form of tradition is mass holiday - this is the rhythm of life, its meaning is not in entertainment and rest, but in meeting the needs of people in the realization of collective memory, in participation in co-creation-dialogue between the past and the future, in other words, the need to be in the thick of life, to feel its pulse and living breath. The formation of certain stereotypes of artistic and ethnic culture proceeded gradually as ethnic groups developed. Already at the tribal level, people had not only an established clear system of customs, but also rituals and ceremonies, which covered almost all spheres of culture and creative activity.

Further, at the level of nationality, they developed and became more complex, sometimes acquiring the force of law, determining not only the peculiarities of the culture of people, but also the place of an individual in society. In this regard, complex ceremonies were created that determined the emergence of special trends or trends in artistic culture, for example, in knightly culture.

Customs, rituals, rituals and ceremonies in modern society (when folk art, art and mass culture coexist at the same time) change very quickly. Some of them remain unchanged, but only in separate, narrowly professional fields of activity or in archaic cultures. Although, as before, the main form of implementing traditions is a holiday in the broadest sense of the word.

Based on the foregoing, traditions are a reflection of the experience accumulated by the ancestors of a particular people, which is passed on to the next generation in the form of rituals and customs, which in turn suggests that the essence of traditions is the preservation of the characteristics, characteristic features of a particular nation. Thus, for a complete understanding of the traditions of the Bashkir people, we will consider popular holidays.

cultural holiday nomadic Bashkir

Chapter 3. Festive traditions of the Bashkir people

Each national people has its own customs and traditions, rooted in antiquity and having a deep cultural meaning, which serves them to strengthen and improve the spiritual and moral community system.

The Bashkir people have one amazing feature that distinguishes them from many other nationalities, this is the reading of their folk traditions, the observance of folk holidays.

Folk holidays are usually divided into family and calendar ones. Calendar holidays, in turn, are divided into spring-summer and autumn-winter holidays.

Popular Bashkir holidays include: Kurban Bayram, Uraza Bayram, Yiyyn, Kargatui, Sabantui.

Let's consider in more detail the features of the celebration of each holiday.

Kurban Bayram.

Every Muslim knows the story of how the Prophet Ibrahim made a sacrifice by the will of Allah. Allah asked Ibrahim to sacrifice his firstborn, Ismail. Ibrahim, whose heart was bleeding from the mere thought that he would kill his child with his own hands, nevertheless came to the altar on the appointed day and hour to fulfill the will of Allah. Allah did not allow Ibrahim to kill his beloved son on the altar and at the last moment saved Ismail, replacing him with a ram. In honor of this significant event for all Muslims, to this day, the holiday of Kurban-Bairam is celebrated annually, which is often called the holiday of sacrifice.

Kurban Bayram, along with Uraza Bayram, is one of the most important Muslim holidays. The holiday of Eid al-Adha is inextricably linked with the pilgrimage to Mecca, where Ibrahim sacrificed a lamb. This pilgrimage is called Hajj. Hajj translates to “aspiration” and is one of the pillars of Islam. Eid al-Adha is celebrated on the tenth day of the month of Zul-Hijja according to the Muslim calendar. This is exactly seventy days after the celebration of Eid al-Adha. The month of Dhu'l-Hijjah is one of the four forbidden months, in the first ten days of which one should observe fasting. And it is after the expiration of this fast, on the tenth day, that Eid al-Adha is celebrated.

Also, as in the case of Eid al-Adha, the celebration of Eid al-Adha requires certain preparations. All Muslims should undergo a complete bathing ritual called ghusl and dress in clean clothes. Ghusl means bathing the whole body and is used in cases where simple bathing is not enough - for example, after an illness or a long journey. There are two ways in which ghusl can be performed. The first is that you wash each part of the body in turn. In this case, the first step is to wash your head and neck, and only then everything else. It is also recommended to wash the right side of the body first, and only then the left. The second method suggests performing ablution of the whole body at once. This method requires such an amount of water that a person can completely immerse in it. It doesn't matter how he will do it - immediately or gradually. On the way to the temple in the morning, a Muslim must repeat the takbir specified for the Eid al-Adha. And as a greeting on this holiday, every Muslim should use the following words: "May Allah accept from us and from you." Also, all Muslims are instructed to change their usual path to the temple. This is exactly what the Prophet Muhammad once did. Among other things, on the day when Eid al-Adha is celebrated, it is customary to give alms.

The culmination of the holiday is the sacrifice. The victim can be a ram, goat, cow or camel. A number of requirements are imposed on the victim, the observance of which is mandatory. The victim must not be less than six months old. The victim must not have any physical disabilities. Depending on his well-being, a Muslim can donate either one animal for the whole family, or one animal for each member of the family. It is also allowed to sacrifice animals in memory of the departed. The meat of slaughtered animals is cooked in a common pot and eaten at a common table. There are no specific requirements for cooking meat, so different nations meat is cooked in different ways. Eid al-Adha is a holiday when people can pay tribute and praise Allah, as well as give each other gifts and share a meal with each other.

Eid al Adha.

Uraza Bayram is one of the most important Muslim holidays. Sometimes the holiday of Uraza-Bairam is also called the day of breaking the fast. Eid al-Adha is celebrated on the first day of the tenth month of the Muslim calendar - on the first day of the end of the holy month of Ramadan. According to the Muslim calendar, the month of Ramadan is considered one of the most difficult, which is confirmed by its name - Ramadan means "red-hot". It is believed that it is in the month of Ramadan that the sun burns the earth especially strongly, thereby killing all living things.

Muslims fast throughout the month of Ramadan. Eid al-Adha also falls on the first day of the month of Shaval. The month of Shawwal is not as demanding on Muslims as its predecessor. However, this month Muslims also observe a six-day fast. It is believed that by consistently observing first a large fast in Ramadan, and then a relatively short one in Shawwal, a Muslim thereby equates his fast with daily fasting throughout the year. The celebration of Eid al-Adha is preceded by a mandatory collection of alms for the suffering, called zakat. Zakat is one of the five pillars of Islam, making it a must for every Muslim.

The holiday of Eid al-Adha was established by the Prophet Muhammad in 624. Since then, every Muslim on the first day of the month of Shawwal greets another Muslim with the words "Eid Mubarak!" Thus, Muslims around the world wish each other blessed holiday... On the day when Uraza Bayram is celebrated, a special prayer is performed in all mosques around the world - id-namaz. Eid-namaz is performed an hour after sunrise in the mosque in the presence of both men and women. After prayer, Muslims put on their festive garments and set tables to which relatives, friends and neighbors are invited. Festive tables in Uraza-Bairam, as a rule, are simply replete with various phenomena, because this is the first day after a whole month of exhausting fasting, when you can eat whatever your heart desires. It is not customary to work on this day in Muslim countries. In some countries, they do not work the day after Eid al-Adha. These days, festivities grow to incredible proportions. People invite each other to visit, and then, having fed and watered their guests, they themselves go to visit with a return visit. Children also do not stay idle. Throughout the holiday of Uraza-Bairam, children run around their homes, where they are sure to be treated to sweets. Also on this day, it is customary to ask for forgiveness from each other and visit the graves of their deceased loved ones.

Muslims from all over the world have a tradition of preparing for the celebration of Eid al-Adha. Every year, four days before the first day of the month of Shaval, Muslim families begin preparations for Eid al-Adha. First of all, they carefully clean their home. In addition to living quarters, it is imperative to remove the cattle sheds, as well as buy and clean out the livestock themselves. After the cleaning is finished, you should put yourself and your children in order, put on everything clean, so that nothing could overshadow the most important holiday in the Muslim calendar - Eid al-Adha.

There is also a tradition when housewives begin to exchange various dishes in the evening. Children are carrying treats, and the tradition is called "so that the house smells of food."

Thus, even from the evening of the last day of the month of Ramadan, the entire Muslim world is already anticipating the scale with which it will spend the next day. The day that is so important for all true Muslim believers. The day when all Muslims celebrate Eid al-Adha!

Yiyin.

There was no strictly fixed time for holding yiyins, unlike Sabantuy, but usually it was organized in the period after sowing before the mowing of rye. On the yiyins of one or several related auls, controversial land issues were resolved, hayfields and summer pastures were distributed. Often, wedding celebrations were timed to coincide with the yiyyn. In the southeast of Bashkortostan, a wedding in ancient times, being an important social event for two clans or tribes, sometimes took the form of a big holiday and was called "Tuy yiyyny". Such weddings were held by khans, biys, bais. In honor of the young, games, sports competitions, horse races were tripled, in which both hosts and guests took part. In the north-east of Bashkortostan, a holiday called “gathering of men” (irzer yiyyny) was known, where women only prepared food and watched from the sidelines.

According to the authors of the 19th century, much more people than on other holidays. For the celebration, a beautiful, well-visible and convenient glade for holding competitions was chosen on level ground or on a mountain. The inhabitants of the surrounding villages came here, and each family set up a hut or yurt for themselves to receive guests.

The yiyyn was characterized by the territorial principle of organization. So among the Bashkir-Gainins there were two centers where traditional yiyins were held: some of the villages were grouped around the village. Barda, the other - around the village of Sarashi. At first, the yiyyn took place in the Bardymsky district, after a while - in Sarashsky. The population of each district took part in both festivities, but in one case - as the hosts of the holiday, in the other - as guests.

The installation of a pole (kolga) in the middle of the Maidan marked the beginning of the holiday. After reading Mullah Fatih, competitions began: wrestling, horse racing, jumping, running, playing kurai, songs, dances. A popular type of competition in the yiyin was archery: from a long distance you had to hit a moving target. Sometimes comic competitions were also arranged, for example, who would drink more ghee or kumis, or who would eat the most fatty lamb. The winners of the competition were given a horse, a ram, pieces of meat, patterned scarves, and towels. The competition was attended mainly by adult men or young men-dzhigits (eget). There is information that races were organized with the participation of girls, but this happened extremely rarely, usually girls at the yiyins showed their skills in singing and dancing.

In the Bashkir language, the names of the following Bashkir yiyins have been preserved: Tratau yiyyny, Barda yiyyny, Kubalek yiyyny and others.

Kargatui.

This is the first spring holiday dedicated to the awakening of nature and the arrival of the new year. Only women and children (boys under 12 years old) took part in it.

This holiday retains the elements associated with the past admiration for the renewing nature and the impact on it in order to ensure well-being in the coming summer season. In different regions of Bashkortostan, the degree of preservation of ritual elements is not the same. The main rituals: gathering food, preparing ceremonial porridge, a collective meal, feeding the birds, pronouncing good wishes - were performed everywhere. In many places (especially in the south), on the day of the festival, women climbed the mountain, decorated the trees, wishing the nature a lush bloom. In the north of Bashkortostan, the custom of decorating trees is not preserved everywhere. One of the main rituals here was the wish for rain. In some places of mountainous Bashkiria, the festival retained the ancient features of worshiping the spirit of the mountain: women left food, silver coins and scraps of fabric on the mountain. In the southeastern Bashkirs, it coped a day or two before leaving for a summer nomad camp. Typically, the holiday was held in the form of reciprocal hostings from two villages. In some places, a few days before the festival, 2 - 3 women gathered cereals, butter, eggs from the yards. Each family took the rest of the food with them. In most regions, millet porridge (tary butkasy) was considered a ritual dish, for the Bashkirs of the Chelyabinsk region - porridge made from wheat flour, cooked in sour cream. In some southern regions (Khaibullinsky, Zilairsky), porridge was cooked from crushed wheat. After a meal together, the women treated the birds.

The cultural program was of great importance at the holiday: crowded round dances, games, competitions, songs, dances. It is noteworthy that songs and dances were composed from generation to generation by the women themselves.

Sabantuy.

Sabantuy - Tatar and Bashkir favorite folk holiday; the holiday is ancient and new; a holiday of labor, in which beautiful customs of the people, and their songs, and dances, and rituals merge ...

Any work, any craft is respected by the people, but the work of a grain grower is especially honorable. For centuries, worship and veneration for the work of the grain grower as a holy work have been brought up. Growing bread meant doing good, benefiting the people of their own and native land. That is why the national holiday, which has survived since ancient times, is associated precisely with the labor of the farmer.

The name of the holiday comes from the Turkic words: saban - plow and tui - holiday. For all agricultural peoples, sowing and harvesting were considered the most important stages. Their beginning and successful completion have long been celebrated with festivities. Sabantuy used to be celebrated in honor of the beginning of spring field work (at the end of April), now - in honor of their end (in June).

The celebration of Sabantui was a great event, and it took a long time to prepare for it. At first, young horsemen collected gifts around the village for future winners in competitions and folk games: embroidered scarves and towels, pieces of calico, shirts, chicken eggs... The most honorable gift was considered to be embroidered national pattern a towel that had a symbolic meaning, and no valuable prizes could be compared with it.

Girls, young women prepared gifts all winter - weaving, sewing, embroidering. Everyone wanted her towel to become a reward for the most powerful horseman - the winner in national struggle or in horse racing, it was her work that received universal acclaim.

The collection of gifts was usually accompanied by funny songs, jokes, and jokes. Gifts were tied to a long pole, sometimes the horsemen tied themselves with collected towels and did not take them off until the end of the ceremony.

The influential old people of the village were in charge of the whole course of the holiday. They sent horsemen to collect gifts, appointed a jury to award the winners, and kept order during the competition. This was a kind of advice from the Sabantui. During the holiday, all power in the village passed to him.

On the day of Sabantuy, the village was in high spirits, everyone was lively and cheerful. In the morning, people went to the Maidan - a spacious meadow not far from the village. The organizers of the holiday were ahead. One of them carried a long pole with a tied towel - the symbol of the Sabantui. They dressed in all the best, women took out their jewelry from the chests. Those who came by carts weaved colorful ribbons into the horses' manes, wrapped the arc with colored cloth, and hung bells from the arc.

On this day, the harsh precepts of religion were powerless before the raging holiday of working people, religion did not even try to veto their holiday. I could not keep track of the young people: they met, competed, sang, danced, exchanged glances, gifts, fell in love ...

Not only the Tartars and Bashkirs were looking forward to the approach of the Sabantui, it was desirable for both the Russian and the Chuvash, and for the Mari - in a word, for everyone who lived in the neighborhood. Sabantuy gradually became a holiday of interethnic communication. This is its fundamental difference from the religious holidays that divided people.

A holiday without guests among the Tatars and Bashkirs was considered a sign of unsociability, stinginess, so the participants in the Sabantuy returned from the Maidan with guests. The festive fun with rich treats lasted all day, and the youth walked until late at night.

Once upon a time, in ancient times, sabantuy was celebrated only by grain growers. But now Sabantuy has grown from a holiday of grain growers into a universal holiday - it is celebrated in villages, townships, districts, cities, capitals of the republics of Tatarstan and Bashkortostan, Moscow, St. Petersburg and other parts of the world with a compact residence of Tatars and Bashkirs - magnificently, with orchestras and banners of the most valuable prizes, with the participation of guests of honor.

The Sabantuy holiday now bears the signs of a public holiday: decrees and resolutions are issued on preparation, dates and venues, organizing committees are appointed from the highest-ranking leaders at each level (village, settlement, district, city, republic), funding sources are determined.

Sabantuy begins with congratulations to grain growers, livestock breeders and other foremost workers on the holiday. Achievements are celebrated. The most worthy and respected are entrusted with raising the Sabantui flag, the leaders are given gifts, and songs are sung for them. So in this holiday, ancient folk games are intertwined with new customs, the customs of today's peaceful labor. Songs, dances, games, tests of strength - this is the program of Sabantuy.

The Sabantuy holiday has its own traditions.

Races decorate any holiday, not excluding Sabantuy. They arouse great interest among the participants of the holiday, explosions of emotions, the intensity of passions ...

The horse for the Tatar and, especially, the Bashkir people at all times was a companion, friend, breadwinner and reliable support. That is why in Sabantui the most interesting part of the program is horse racing. They begin to prepare horses for the races long before the holiday: they groom, feed, take care of. When the Sabantui is already close, the horses' legs are "warmed up".

At the finish line, a fat ram is waiting for the winner as a prize. By the way, there is a wonderful tradition: to give gifts not only to the winner, but also to the horseman who came last. This is usually done by older women, even grandmothers. They come to Sabantuy with a cherished gift: whether a tablecloth, a scarf, or a towel, embroidered in their youth with their own hands. And they look at the horse behind, as at a human child, offended by fate. And Sabantuy is a holiday, and not a single living soul should yearn for failure - to lend a helping hand to a humiliated person - has always been in the nature of the working people ...

Determination of the batyr, the winner in the national struggle, is the highlight of the Sabantuy holiday. Usually, two weeks before the Sabantuy, applicants for victory stopped going to field work. The fattest sheep were slaughtered for them, they ate as much as they pleased fresh eggs, butter, honey, gaining strength to defend the honor of their native village.

Wrestlers require considerable strength, cunning and dexterity. The fight takes place according to strict rules. The wrestling is judged by the most experienced and respected old men - aksakals. They strictly look after the fighters: were there any prohibited methods during the struggle? There is no place for even the smallest injustice on the Maidan.

Dzhigit, who became the batyr of the Sabantuy - honor and glory. It has long been customary to reward the batyr with an excellent fat ram (although now it can be another valuable prize: a TV, a motorcycle, a refrigerator ...). With a restless prize on his shoulders, he makes a circle of honor, they shake him all over the Maidan. Having surrounded him tightly, they lead him to a wagon with gifts and prizes, decorate the arc with various gifts and go home.

With the departure of Batyr, the Maidan disperses. When the cart with the hero of the day, ringing bells, enters the village street, there is general rejoicing all around: here is the winner! Everyone smiles at him, waving their hands in greeting. And until next year he is the most famous person in the area, for a long, long time he will still be in the spotlight.

The Sabantui program includes games that require dexterity, flair, and not strength. Such is the game of "break the pot", in which blindfolded you need to find a pot and hit it with a long stick to break it.

Another fun is to get to the prize (or tag) at the top of a sleek, tall, swinging pillar. This requires strength, dexterity, courage. Few people manage to become the owner of this hard-to-reach prize.

Fight with bags of hay, sitting astride a log, with the aim of knocking an opponent out of the "saddle" - a game with a long tradition, requires strength, dexterity, courage. Gives observers a lot of laughter and fun.

The two-pound kettlebell is one of the most popular sports equipment at the Sabantuy festival.

Many women of all ages participate in the Sabantui celebration. Sharia law collapsed on this holiday. The presence among the spectators of a mother, a sister, a vending beauty is an additional incentive for horsemen to display strength, dexterity, skill and courage in far from easy competitions.

Women have their own competitions: who will strain the wool faster, who will bring more water (will come running first, without splashing water from the bucket) - even grandmothers play such games with pleasure. Sabantuy singles out the most skillful, the most capable in each competition.

And after the end of the holiday on the Maidan, its participants and guests go home to celebrate sabantuy at a cheerful, plentiful festive table. And young people continue games, songs, dances in the spring meadow. Accordions, button accordions, accordions sound. Songs are sung, new and those that were formed a thousand years ago.

Conclusion

A holiday is a special socio-cultural form of organizing a specific activity of an individual (social community) to streamline free time, specially allocated for purposeful and organized fixation in the existence of an individual (people) of a certain event, which, for a number of reasons, must be distinguished from the stream of other events. The latter is achieved in a special rite or ritual, that is, in certain symbolic actions that are artistically and expressively furnished, besides, they are associated with something unusual, special solemn and joyful, with a special spiritual or psychological mood.

Holidays are integral components of socio-cultural history, from ancient times to modern times, and perform numerous functions in society: (ideological, integrative, educational, ethical, aesthetic, axiological (value), hedonistic). With their help, the events of the space cycle, facts related to the history of a particular country, its people and heroes were noted. The holiday is a necessary condition for social existence and a specific expression of the social essence of a person who, unlike animals, has a unique ability to celebrate, “multiply the joys of being”, that is, to include in his life the joys of other people, the experience and culture of previous generations.

Holidays have always existed, at all times, transforming in content and form, in accordance with the spiritual and aesthetic development of society. They carry a great emotional and educational load and, along with customs, rituals, ceremonies and other stereotyped phenomena, act as one of the key mechanisms for the preservation, transmission and functioning of the sociocultural tradition of the people and the transmission of its spiritual meanings from generation to generation.

Bashkir folk holidays are a complex, multifunctional education containing elements of an economic and labor, educational, aesthetic, and religious nature. Their social significance was great as "peculiar and effective" mechanisms of human socialization.

The substantive field of Bashkir folk holidays includes ideological, ethical, aesthetic components (dance, music, arts and crafts, and other elements). Holidays help to learn the world, objective world, the world of other people, the world of one's "I", allow you to create yourself and the world around you according to the laws of goodness and beauty. The introduction of the younger generation to folk holidays is today a reliable means of spiritual formation of the individual. The role of ecological holidays of the Bashkirs should be especially noted. The need to use the traditional ecological experience of the Bashkirs, concluded in ecological holidays, in the modern educational process is obvious. To instill in children a love of nature, respect To environment- the goal of environmental education, which is carried out, first of all, by parents, educators and teachers, attracting the most different methods and facilities, including traditional environmental ceremonies. The social and spiritual significance of ecological holidays is not so much in the performance of a specific work, but in the awakening of a person's interest in nature and the desire to preserve it.

The modern national and cultural policy pursued in the republic contributes to active work to revive national traditions, customs, rituals and holidays not only of the Bashkir people, but also of all ethnic groups inhabiting the numerous Bashkir region, therefore there is a hope that the multinational people of the republic will be able to preserve their rich traditional culture, including their wonderful holidays. Many of the Bashkir folk holidays have become national festivals of the peoples of Bashkortostan. They carry a huge spiritual, consolidating, educational potential.

Of course, the research undertaken does not at all pretend to be a comprehensive and complete coverage of the problem posed, and does not exhaust all its complexity and diversity. Many aspects of the indicated topic, touched upon in the work, require a more in-depth study of them. In our opinion, a more detailed study of the functional field of national holidays awaits, no less attention deserves the question of the artistic and aesthetic potential of folk holidays in the conditions of the onset of mass culture. In our opinion, the study of Bashkir folk holidays in a modern aspect with the festive culture of other peoples requires special attention. It seems that a deepening of the analysis of the outlined issues will allow to outline a more holistic picture of the existence of Bashkir folk holidays and their traditions.

The accumulation of theoretical material on this problem is, in our opinion, of great importance in optimizing the practical aspects of the processes of spiritual education, worldview and ethical and aesthetic education, especially of the younger generations in modern conditions.

Bibliographic list

1. Essays on the culture of the peoples of Bashkortostan: Tutorial/ Ed. V.L. Benin. - 2nd ed., Rev. and add. - Ufa: Publishing house BSPU, 2006.

2. Culture of Bashkortostan. People. Developments. Facts. - Ufa, 2006.

3. Gallyamov S.A. Bashkir philosophy. Aesthetics. vol. 4. - Ufa: Kitap, 2007.

4. Enikeev ZI History of the state and law of Bashkortostan: / ZI Enikeev, A.Z. Enikeev. - Ufa: Kitap, 2007.

5. Culture of Bashkortostan. People. Developments. Facts. - Ufa, 2006.

6. Mazhitov N.G., Sultanova A.M. History of Bashkortostan from ancient times to the present day. - Ufa, 2009.

7. Yusupov R.M. Anthropological characteristics of modern Bashkir-Gaynians // Bashkirs-Gaynians of the Perm Territory. - Ufa, 2008.

8. Bashkirs: Ethnic history and traditional culture / Under total. ed. R. M. Yusupova. - Ufa: Bashkir Encyclopedia, 2002.

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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 statistics, about 1.6 million people of this nationality live on the territory of the autonomous republic, a significant number of Bashkirs live on 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 trips to summer nomads and in the summer 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 kinship line 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 was in effect (the priority of the rights of the youngest son), when the house and all property in it after the death of the father passed to youngest son, older brothers should have received their share of the inheritance during the life of their father, when they got married, and their 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 marrying a 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, old traditions were honored, the rule of levirate was in force (the 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 "rooks' holiday" at a time when rooks arrive in spring, the meaning of the holiday is to celebrate the moment of awakening of nature from winter sleep and also an occasion to turn to the forces of nature (by the way, the Bashkirs believe that it is rooks that are closely related to them) with a request about 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 removed, 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 set with various dishes and treats, usually it was the 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).

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?

The Bashkirs speak Bashkir, which combines features from the Kypchak, Tatar, Bulgar, 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. In the Bashkir language there are no prepositions, prefixes and gender. 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 - cattle breeders, and in the north - landowners-hunters, ancestors of the future Finno-Ugric peoples.

The beginning of the first millennium was marked by the arrival of the Mongol tribes, who paid great attention to the culture and appearance of the Bashkirs.

After the 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 find 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 clergy. Bashkirs from less prosperous families remarried if the wife was childless, became 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 over 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 roughly 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, Sabantui, Kyakuk Syaye.

State and religious holidays are celebrated almost the same 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 events were supposed 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 up, 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 the geographical location. But the common tradition is the cooking of 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 a 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 a 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 people's meeting, at which important issues related to the affairs of the village were decided. 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 have been shaped by 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. With the consent, 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 regions of Bashkiria even 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 included horse racing, wrestling and games, and on the third, 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 return, 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 a matchmaker was 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 home, 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.

Childbirth 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 gently beat it on the back, washed it with water, which was used to wipe the holy books.

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. They also buried the washed things that were used during childbirth.

The newborn was immediately placed 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 was carried out - circumcision. It was carried out at 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 the deceased;
• burial;
• commemoration.

If a person was about to die, then a mullah or a person who knew prayers was invited to him, 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 made 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 a scarf, bib and trousers were put on her before being wrapped in a shroud. 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 given to everyone present. According to legends, 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 the 3rd, 7th, 40th day 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: "the guests were received as matchmakers." Be sure to slaughter a horse, ram or heifer and serve national dishes. The invited mullah recited prayers and alms were given.

The commemoration was repeated a year later, which ended 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 went around 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 back 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. Folk legends and fairy tales were necessarily told, 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 (kumis), 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), tuyrlgan tauk (stuffed chicken), kuyrylgan (potato salad, fish, pickles, mayonnaise and herbs, wrapped in an omelet).

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

Federal Agency for Education

UFA STATE ACADEMY

ECONOMY AND SERVICE

BASHKIR NATIONAL CULTURE:

GENESIS AND STAGES OF DEVELOPMENT

Tutorial

in the field of folk art culture, social and cultural activities and information resources

Compiled by:,

BBK 63.3 (2Ros. Bash) - 7th 7

Reviewers:

Dr. East sciences, professor;

Cand. ist. sciences

B 33 Bashkir national culture: genesis and stages of development: textbook / Comp .:,. - Ufa: Ufimsk. state Academy of Economics and Service, 2008. - 114 p.

In the textbook, the genesis and development of the Bashkir national culture are considered as an integral process with the assimilation and preservation of the values ​​of the past, their transformation and enrichment in the present and the transfer of these values ​​as a source material for the culture of the future.

It is intended as a teaching aid for students of universities, technical schools, students of colleges, gymnasiums, high school students.

ISBN -386-9 ©,

© Ufa State

Academy of Economics and Service, 2008

Introduction …………………………………………………………………………… .4

1. On the issue of the origin and anthropological type of the Bashkirs …………………………………………………………………………………………… 6

2. Traditional Bashkir customs, ceremonies and holidays ………. …… ..… 10

3. Material culture of the Bashkirs…. ……. …………………………………… .21

4. Professional art in Bashkortostan …………………………… 37

5. Archaeological cultures on the territory of the Republic of Belarus ………………………… ..… 56

Glossary ……………………………………………………………… ... …… ..68

INTRODUCTION

Representatives of more than 100 nationalities live in Bashkortostan. They became one family, learned to value their friendship, help each other in difficult times, and rejoice at each other's successes. And the fact that our republic is one of the most stable regions of Russia is their common merit. Interethnic harmony, traditions of good neighborliness are the subject of special concern on the part of the leadership of Bashkortostan. The priorities of the state nationality policy in the republic are the free development of all peoples, the preservation of their native language and original national culture. This ensures balance in interethnic relations, an atmosphere of trust and mutual respect.

The development of the original culture of the peoples living on the territory of the republic is facilitated by the implementation of a whole complex of state programs: "Peoples of Bashkortostan" for 2003-2012, the Program for the preservation, study and development of languages ​​of the peoples of the Republic of Bashkortostan, the Program for the study, revival and development of folklore of the peoples of the Republic of Bashkortostan and etc.

There are more than 60 national-cultural associations in the republic, including 8 national-cultural autonomies (World Kurultai Bashkirs, Cathedral of Russians, Congress of Tatars, Kanash (congress) of the Chuvashes, Assembly of Finno-Ugric peoples, Regional Mari national-cultural autonomy "Ervel Mariy " and etc.). National-cultural associations are part of the Assembly of the Peoples of Bashkortostan, created in 2000.

Since 1995, the House of Friendship of the Peoples of the Republic of Belarus has been operating in the republic. Under the auspices of the House of Friendship, republican folk holidays are annually held, such as the Days of Slavic Written Language and Culture, the Russian Maslenitsa, the Turkic “Navruz”, the Mari “Semyk”, the Belarusian holiday of Ivan Kupala, etc.

A new direction in the preservation of cultural traditions and the revival of national identity was the opening of historical and cultural centers in the republic - today there are 14 of them.They are designed to become centers of national culture that preserve and develop their native language, customs and traditions, original culture, revive historical and architectural monuments.

This experience of the republic is unique, there are no such centers in any Russian region yet. And the fact that they are created in accordance with the decrees of the President of the Republic of Bashkortostan speaks volumes.

It is very important that historical and cultural centers, reviving sometimes forgotten holidays and customs, noticeably affect the national well-being of peoples, attract children and adults to the development of traditional crafts.

The experience of Bashkortostan in solving national and cultural problems is undoubtedly of all-Russian importance. During one of his visits to Ufa, the President of the Russian Federation highly appreciated the experience of the republic in this area, stressing that “in Bashkiria, like a drop of water, all of our Russia is reflected with its diversity of cultures, religions, languages, friendship of peoples ... take an example from Bashkiria and we will value what Russia has achieved over hundreds of years. "

CHAPTER 1.TO THE QUESTION OF THE ORIGIN AND ANTHROPOLOGICAL TYPE OF BASHKIR

The Bashkirs (self-name - Bashkort) are the indigenous people of the Republic of Bashkortostan (RB). The name of the republic was formed in his name. Outside the Republic of Belarus, Bashkirs live in Chelyabinsk, Orenburg, Perm, Sverdlovsk, Tyumen, Kurgan, Samara regions, Tatarstan, Kazakhstan, Central Asia, and Ukraine.

The first mentions of the ethnonym in the form "Bashgird", "Bashkir", "Bashdzhirt", "Bajgar" were recorded in the 1st half of the 9th century during a trip to the Bashkir country of Sallam Tarjeman, they are also mentioned in the stories of Masudi (10th century) and Gardizi (11th century). By the turn of the 9-10th centuries. The information of al-Balkhi and Ibn-Rust dates back to the beginning of the 10th century. - Ibn Fadlan, by the 13-14 centuries. - Plano Carpini ("Baskart"), Willem Rubruk ("Paskatir"), Rashid ad-Din. From the 15th to 16th centuries. mentions of the Bashkirs in Russian sources, mainly in the annals, are becoming regular. During the 18th and 20th centuries. about 40 interpretations of the ethnonym "Bashkort" have been put forward. Almost all of them agree that this is a complex compound word of Turkic origin. The first part of the term is interpreted as "head", "main" (in the form of "bash"), "separate", "isolated" ("head"), "gray", "gray" ("buz"), and 2 -th part - as "worm", "bee", "wolf" ("court"), "settlement", "country" ("yort") or "horde" ("urza"). There are versions that interpret the ethnonym Bashkort in the meaning of "people from the Bashkaus River" ( Mountain Altai) or "brother-in-law of the ogurs" (that is, the Oghuz). Until recently, two hypotheses were popular: 1) "bash" ("main") + "court" ("wolf") - "main wolf", "wolf-leader", "wolf-leader", "ancestor"; 2) "bash" ("main", "head") + "kor" ("circle of people", "tribe") + "-t" (indicator of plurality, collectiveness, borrowed from Iranian or Mongolian languages) - "head tribe ", "people". The first hypothesis was based on the existence of the cult of the wolf and folk legends among the Bashkirs, the second point of view attracted supporters with its seeming prestige.

The Republic of Bashkortostan (RB), a sovereign democratic state within the Russian Federation, is located in the southern part of the Ural Mountains, on the border of Europe and Asia. The capital is Ufa.

In the middle of the 16th century, the Bashkirs took Russian citizenship, voluntarily became part of the Russian state. On November 15, 1917, the Bashkir regional (central) shuro (council), elected by the 1st All-Bashkir kurultai (congress, July 1917), declared the Bashkir territory of the Orenburg, Ufa, Perm and Samara provinces an autonomous part of the Russian republic. The Shuro decision was approved at the 3rd All-Bashkir Kurultai on December 8, 1917, on March 23, 1919 on the basis of the "Agreement of the central Soviet power with the Bashkir government on the Soviet Autonomy of Bashkiria ", the Bashkir Autonomous Soviet Republic was proclaimed. The Autonomous Republic was created within the Lesser Bashkiria and included the southern, southeastern, northeastern parts of its modern territory. On May 19, 1920, the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR adopted a resolution "On state structure Autonomous Soviet Bashkir Republic ". In 1922 the Ufa, Birsky, Belebeevsky districts, as well as the predominantly Bashkir volosts of the Zlatoust district of the abolished Ufa province, became part of the Autonomous Soviet Bashkir Republic (Big Bashkiria). By the decree of the Bashkir Central Executive Committee of July 6, 1922, the Bashkir language, along with the Russian language, was recognized as the state language.

On October 11, 1990, the Supreme Council of the republic proclaimed the Declaration of State Sovereignty, which confirmed the status of the republic as a democratic rule of law, and in February 1992 the name “Republic of Bashkortostan” was adopted. On March 31, 1992, the Federal Treaty on the delimitation of powers and subjects of jurisdiction between the state authorities of the Russian Federation and the authorities of the sovereign republics within its composition and the Appendix to it from the Republic of Belarus were signed, which determined the contractual nature of relations between the Republic of Bashkortostan and the Russian Federation.

The area of ​​RB is 143.6 km2 (0.8% of the total area of ​​the Russian Federation), occupying most of the Southern Urals and the adjacent plains of the Bashkir Cis-Urals and the high-plains of the Bashkir Trans-Urals. In the north, the Republic of Belarus borders on the Perm and Sverdlovsk regions, in the east - with the Chelyabinsk region, in the southeast, south and southwest - with the Orenburg region, in the west - with the Republic of Tatarstan, in the northwest - with the Udmurt Republic.

The Bashkir language belongs to the Kipchak branch of the Turkic group of languages, which is part of the Altai language family; he discovers the greatest kinship with the Tatar, Kazakh, Nogai languages; has a number of common features with the eastern Turkic (Yakut, Altai and other languages). It contains traces of interaction with Mongolian, Tungus-Manchu, Finno-Ugric and Iranian languages; over the last millennium, Arab and Russian borrowings have appeared.

Dialects of the Bashkir language: southern (it is spoken by the Bashkirs of the central and southern parts of Bashkortostan, Orenburg and Samara regions), eastern (north-eastern part of the Republic of Bashkortostan, Chelyabinsk and Kurgan regions). The language of the Bashkirs of the north-western regions of the republic and adjacent territories is defined by linguists as a special group of dialects that, in terms of phonetic structure, differ little from the spoken language of the surrounding Tatar population. A number of researchers define the language of the northwestern Bashkirs as the third (northwestern) dialect of the Bashkir language.

Dialects in the Bashkir language are not homogeneous and are easily divided into smaller units of the dialect system - dialects. At the same time, the differences between the dialects are much more significant and more pronounced. As part of the eastern dialect, linguists distinguish four territorial dialects: Sinar-Karabol (or Salyut), Argayash, Aisko-Miass and Sakmaro-Kizil, Demsko-Karaidel and middle. Four dialects differ in the northwestern dialect, three of which are found on the territory of Bashkortostan; the fourth, Gayninsky, with the greatest originality - in the Perm region.

In dialects and dialects, the specific features of the Bashkir language and its relation to other languages ​​of the Altai family are sustained in different ways. According to the features that are the criteria for distinguishing between eastern and southern dialects, the eastern one is close to Turkic languages Siberia (Kazakh and Kyrgyz), southern to - western Kypchak languages. In terms of dialects, this relationship is much more complicated. In particular, the Iksko-Sakmarian dialect, which belongs to the southern dialect, contains elements that are completely alien to the Western Kypchak languages ​​(Tatar, Nogai, Kumyk) and find close analogies in the eastern Turkic languages. And in the Argayash, Sal'ut dialects of the eastern dialect, along with the predominant Siberian-Central Asian features, there is a certain lexical layer tending to the Volga region. All this testifies to the complex history of the people and their language.

Before the revolution, the Bashkirs used a script based on Arabic graphics. On this basis, long before the annexation of Bashkiria to Russia, the written-literary language of the "Turki" was formed, common to many Turkic peoples. The norms of the modern Bashkir literary language were developed after the formation of the Bashkir ASSR on the basis of the southern and partly eastern dialects and began to be found in the 1920s. In 1929-1939. in Bashkiria, the Latin alphabet was used, since 1940 Russian (Cyrillic) was adopted with the addition of 9 letters.

The racial composition of the Bashkirs reflects the main stages in the formation of their anthropological composition, which has developed in the South Urals as a result of prolonged and repeated crossbreeding of the newcomer and local population. The constituent components of this process were representatives of the local Uralic race and the newcomer Pontic, Light Europeoid, South Siberian, Pamir-Fergana and other anthropological types. Each of them is associated with specific periods in the history of the region, which can be distinguished as Indo-Iranian, Finno-Ugric, Turkic and Golden Horde.

SEMINAR LESSON TOPIC

The main stages of the development of the Bashkir people.

Control questions

1. What does the ethnonym "Bashkort" mean?

2. Describe the stages of the formation of the Republic of Bashkortostan.

3. Explain the features of the Bashkir language.

4. What dialects of the Bashkir language do you know? Characteristics of the peculiarities of dialects.

5. Evolution of the Bashkir writing system.

MAIN LITERATURE

1. Bashkir ASSR. Administrative-territorial division on July 1, 1972 / Presidium of the BASSR Armed Forces. - 6th ed. - Ufa: Bashk. book-th publishing house, 1973. - 388 p.

3. Bashkirs: Ethnic history and traditional culture /,; Under. ed. ... - Ufa: Bashkir Encyclopedia, 2002.

4. Zaripov consciousness and ethnic identity /,. - Ufa: Gilem, 2000 .-- 174 p.

5. Kuzeev of the Middle Volga and South Urals: Ethnogenetic view of history /. - M., 1992.

6. Hayikov -Kamye at the beginning of the Early Iron Age /. - M., 1977.

7. Ethnography and anthropology in Bashkortostan. - Ufa: Bash. encyclopedia, 2001 .-- 156 p.

8. Yanguzin Bashkir: (history of study) /. - Ufa, 2002 .-- 192 p.

ADDITIONAL LITERATURE

1. Bikbulatov. Peoples of the Volga and Urals /. - M, 1985.

2. In a single, fraternal family: A collective story about the Bashkir Autonomous Soviet Socialist Republic on the eve of the 60th anniversary of the USSR / Comp. ,. - Ufa: Bashk. book publishing house, 1982 .-- 240 p.

3. On the issue of the ethnic composition of the population of Bashkiria in the 1st millennium AD. Archeology and Ethnography of Bashkiria. T.2. - Ufa., 1964.

4. Grammar of the modern Bashkir literary language. Ed. ... - M., 1981.

5. Bashkir-Russian dictionary. - M., 1958.

6. Dmitriev N. K. Grammar of the Bashkir language. - M.; L., 1948.

7. Kuzeevs of the Bashkir people. - M., 1974.

8. Kuzmina herders from the Urals to the Tien Shan. - Frunze, 1986.

9. A look at history. - M., 1992.

10. Mazhitov Ural in the VII-XIV centuries. - M., 1977.

CHAPTER 2. TRADITIONAL BASHKIR CUSTOMS,

RITES AND HOLIDAYS

The ancient Bashkirs had an archaic large family community, as evidenced by the features of the Arab type in their kinship system and other indirect data. A feature of this system was the delineation of the paternal and maternal lines of kinship, the presence of special terms to denote numerous relatives. Such 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, like among other nomadic peoples, was less monolithic than among the agricultural ones, and the married couples (paired family) included in it had some economic autonomy. The whole story family relations Bashkirs in the 16th - 19th 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 (kinyә, tөbsөk). 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 older sons into independent households as they marry, and the daughters received their share in the form of a dowry when they were 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 Bashkirs, 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 (this freed from the payment of kalym), sometimes by mutual agreement.

In the past, the Bashkirs had rather early marriages. The normal marriageable age for the groom was considered to be over 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 kalym and its size also differed, however, according to the opinion, on the whole, “its size did not fall below the known norm, conditioned by the gifts obligatory from the groom”: horse (bash aty) for father-in-law, fox fur coat (intunas) for mother-in-law , 10-15 rubles. for expenses (tartyu aksaһy), a horse, a cow or a ram for a wedding feast, material for the bride's dress and money for its provision (mәһәr or һөt һaki - “price for milk”). There was also the so-called "small kalym" intended only for the bride: shawl, scarf, robe, boots, chest.

And the bride did not marry empty-handed, but with a dowry (cattle and money). If the girl was from a poor family, her father gave her a dowry part of the kalym that came into his hands. Kalym 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 and 30s. they got married or got married not only without kalym or dowry, but often even without weddings.

Back at the end of the 19th century. the Bashkirs had a custom of a marriage contract, which parents concluded for their babies. Such an agreement was enshrined in a special ritual: the parents of the future bride and groom drank honey and kumis from the same cup. After that, babies were considered betrothed spouses. The 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. It was usually the boy who was entrusted with this. He traveled around his family on horseback, collecting sets of threads, scarves, money for a gift, and then he handed 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 invitees came with their gifts. These gifts subsequently formed part of the bride's dowry.

The marriage process and the associated rituals and festivities fell into two main stages. The first is the so-called small wedding, where the mullah formalized the marriage union. The closest relatives attended the small wedding. The groom's father brought a tuilyk (horse or ram) to a small wedding. On the side of the groom, only men were usually present, except for 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 many relatives of the elderly. 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 gathered for a treat to make sure the quality of the tuilyk. This process was accompanied by a fun ritual - games and comic brawls between 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 (intuna). 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 handed 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 fully paid, and this was strictly watched by the mother or her relatives of the old woman. But at the beginning of the XX century. this custom was no longer observed.

When the kalym was paid in full, the young man went 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 took part. The “departure of the bride” itself was accompanied by a number of rituals - hiding the bride and her bed, bypassing the bride's relatives, distributing gifts to her relatives and receiving gifts from them in return.

Traveled in 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, presented her. During thuya (on the side of the husband), which also lasted several days, various 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), they put the visiting chief matchmaker - the father of the groom or grandfather, then the less senior. At the same time, the closeness of family ties with the groom, social status, scholarship were taken into account. On equal grounds, preference was given to those who came from a more distant place; they said that he had an "older road." In the same order, women were seated separately from men, in a special circle or in another 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 style”. 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 Trans-Urals, at weddings and other celebrations, the main dish was ash, which was a whole complex of food and drinks. First, a strong meat broth (tozlok) was served in large bowls, with finely chopped fatty meat, gut fat, rectum. The guests were given a piece of meat with a bone, the more revered were given several pieces. In small saucers or bowls, everyone was served noodles in the form of large leaves, boiled in a fatty broth (sometimes the noodles were dipped into a common bowl of broth, and anyone could get it with a large spoon at will). In several places sour cheese was put - korot: diluted, if in winter, fresh in summer. Each one poured broth into his own cup; they ate meat by dipping it in broth, or washing it down with broth.

It was considered decent to present your share of the meat to someone present as a sign of special respect. There was also the custom of treating each other with lumps 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.

After tozlok, they brought meat soup (qurpa) 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 those of the Tatars and other Muslims of the Ural-Volga region. The birth was usually attended by experienced midwives, who were in almost every village. In addition, most older women were able to deliver without a midwife if needed. Women gave birth at home. The methods of accelerating and facilitating childbirth among the Bashkirs are interesting. In the case when childbirth was delayed for one reason or another, and this was attributed to the intrigues of the wicked (shaitan), a gun was fired 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 rite of "threading a woman in labor through a wolf's lip." To do this, the skin surrounding the mouth was cut off from the killed wolf, pulled out and dried. When the labor 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 must 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 gifts (tea, milk, butter, sugar, pastries, etc.).

Three days later, the child's father gathered guests, invited the mullah, and the ritual of naming a name was performed, carried out according to Muslim rules. noted that among the rich Bashkirs, the rite of naming was accompanied by the distribution expensive gifts... These could be shirts, scarves, etc. The guests, in turn, presented the newborn with even more generous amounts of money, jewelry.

If a boy was born, before he reached the age of three, the rite of circumcision (sөnnәteu) was performed, usually accompanied by a small feast. It was attended by a "babay" (circumcision specialist) and other 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 that 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, helping her in the household from the age of 7-8.

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, a deep examination of the funeral and memorial rites reveals that they contain many elements of more ancient pagan beliefs and ritual actions. The Bashkirs believed in the existence of life in the other world. It seemed to them to be similar to the earthly, therefore, the objects necessary for life were placed in the graves of the dead. According to custom, his horse was also buried with the deceased. Afterworld seemed to people an extension 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.

The traditional funeral rite varied depending on the location, gender, age, circumstances of death, but was basically the same. When death came, the deceased with prayers closed their eyes, mouth and laid him on a bunk or bench (necessarily on something hard) facing the qibla in an extended position with his arms along the body. 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 handkerchief or a handkerchief was stuck under the chin. Any iron object was placed on the chest of the deceased on top of the clothes: a knife, scissors, file, nail, coins, and in some areas - sayings from the Koran or the Koran. The custom of putting iron on the deceased's chest as a magical means to scare away dangerous spirits was known to many peoples of the world. 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 was associated with protection from the wiles of evil spirits. To avoid the stench that the deceased could emit, nettles were spread on the sides of him.

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 insults: a towel, soap, a handkerchief, etc. The brought things with prayers were collected by an elderly woman in order to distribute them to the participants in 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. Sometimes the deceased himself bequeathed during his lifetime who should wash him. Washing began 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 for ablution. At this time, no one was allowed into the house. Before washing or during washing, the room was fumigated with smoke from oregano, mint, birch chaga or juniper. This was done for disinfection purposes and, as was believed in the past, to scare away evil spirits.

Immediately after washing the deceased, they put on a shroud (kәfen). It was sewn from new material. Many people prepared material for the shroud during their lifetime, usually this requires 12-18 m of white cloth. 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. 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 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 the phrase 99 times: "There is no God but Allah." The deceased was taken out of the house, feet first, so that, according to legends, he would no longer 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 agasi, zhinaza agas), consisting of two long poles with several cross bars.

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 grave. Women accompanied the deceased only to the gates of the cemetery. According to Muslim etiquette, men did not cry for the deceased. After the removal of the body, the female relatives or relatives of the deceased thoroughly washed the whole house and washed the deceased's belongings. They were engaged in this business. It was forbidden to wash anything at the time of the removal of the body, then the ablution of the deceased was considered invalid. The clothes of the deceased were distributed as alms (khyer), believing that the person who received them would 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 areas and in groves, mainly birch, carefully protected from felling and kept clean. The land on the territory 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, at the southern wall of the grave, they made a special niche (lәkhet) no more than 70 cm high and the same width.

Before burial, a prayer was again read 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 were lowered as a hyer). In the grave niche, dry leaves, shavings or earth were placed under the head of the deceased 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 qibla (to the south). A stone slab or a wooden post was placed at the head of the burial mound. On them [by carving or chiselling] they applied tamga - a sign of family affiliation or carved the name of the deceased, years of life, 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 column was cut in the form 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 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 believed that after people left the cemetery, the soul immediately returned to the deceased. The death of a person was presented as the transition of the soul to a new state. During life, each person had a soul - yәn. She was considered main part a person, her absence led to death.

The commemoration, unlike the funeral, was not strictly regulated by Islam, and the rituals associated with them were not uniform among different groups of Bashkirs. The Bashkirs always had funerals 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 host and on local food preparation 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 clothing of the deceased was distributed to people attending the funeral. 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. V last years there is some revival of Muslim rituals.

The main events of the public life of the Bashkirs took place in the spring summer time... In early spring, after the arrival of the rooks, in each aul, a “karga tui” (“rook's holiday”) festival was held in honor of the reviving nature and the cult of ancestors. The rooks, who were the first to arrive from the south, in the Bashkirs' representations personified the awakening of nature. Together with nature, by folk beliefs, for some time the deceased ancestors also came to life. The meaning of the holiday is celebrations on the occasion of the general awakening, an appeal to the spirits of ancestors and the forces of nature with a request to make the year prosperous and fertile. Only women and teenagers took part in the holiday. They treated each other with ritual porridge, tea, danced, competed in running, had fun, at the end of the holiday the remains of porridge were left on stumps and stones with the words: “Let the rooks eat, let the year be fruitful, life prosperous”. The holiday is still taking place, and men can also take part in them. In some places, mainly in the western regions, this holiday is known under the name “karga butkagy” (“rook porridge”), apparently after the main ritual dish. One regularity is observed: where the name "karga butkagy" is used, the holiday is less significant, the ritual is poorer, and often comes down to the amusements and games of adolescents.

On the eve of the spring field work, and in some places after them, a plow festival (һabantuy) was held. For the holiday, a mare, a cow or several rams were slaughtered, guests from neighboring villages were invited, before and after a common meal, they organized wrestling (kөrәsh), horse races (bәyge), competitions in running, archery, comic competitions (tug of war, fight with sacks, breaking pots blindfolded, etc.). The holiday was accompanied by prayers for local cemetery... In a number of places, the Sabantui and Kargatui overlapped each other: where the Sabantui was arranged, Kargatui was not held, and vice versa.

Apparently, before the beginning of the 19th century. and even earlier, the annual commemoration of the most noble ancestors was timed to coincide with the spring festivities, also accompanied by sports competitions, a plentiful meal and amusements. There are indications about this in the oral-poetic creativity of the people and in some written sources.

In the middle of summer, there was a jiin (yiyin), a holiday common for several villages, and in more distant times - tribes, volosts. Until the 18th century. each of the four roads (regions) of Bashkiria conducted its own djiin, on which various social issues were resolved, feasts and competitions were held. On the most important issues, general Bashkir jiins were convened, which were banned by the authorities in the 18th century. During the jyins, trade deals, marriage agreements, and fairs were organized.

Sabantuis and jiins are now held in many villages, districts and cities of the republic and have become common holidays of the peoples of Bashkortostan.

In the summer, girls' games were organized in the bosom of nature (kyzar uyyny), the rite of "kukushkin chai" (kokuk suye) was performed, in which only women participated.

In dry times, a ritual of making rain (telәk) was carried out with sacrifices, pouring water over each other. During the ceremony, young women were caught and thrown into the river, lake. This was done in a playful way, but it is not difficult to guess that there is an allusion to an older custom - to sacrifice young women to the spirit of the water element, the master of water. If a rainy year fell and there was little heat and sun, another, opposite ceremony was performed - invoking the sun, warm and clear weather. The rituals differed only in that in the first case, animals of a dark color were slaughtered, in the second - white.

Regarding the spring-summer holidays and ceremonies, it should be noted that many researchers rank them as purely agricultural. Meanwhile, the ethnic distribution area shows that they existed in the nomadic pastoralist environment no less than among the farmers. And the ritual itself was often of a cattle-breeding nature. And the question logically follows: did the cattle breeder care what year the year would be, whether there would be grass and favorable weather for livestock?

In the public life of the Bashkirs, help (өmә) played an important role, especially during the construction of a house. Almost the whole village gathered for the assembly of the log house, and when the house was ready, they also celebrated with the whole community. They arranged өmә during haymaking, harvesting, threshing.

SEMINAR SESSION TOPICS

1. Rite - as the meaning of everyday life.

2. Customs and rituals of modern Bashkir society.

CONTROL QUESTIONS

1. Explain the features of a large family community among the ancient Bashkirs.

2. What customs have been preserved in the marriage relationship?

3. How was the Bashkir wedding ceremony?

4. The main stages and rituals of the marriage process.

5. How was the Bashkir maternity ceremony?

6. How was the funeral and commemoration of the Bashkirs carried out?

7. Species spring holidays Bashkirs and their meaning.

8. What was organized during the summer for women?

9. Forms, types and features of the Sabantuy holiday.

MAIN LITERATURE

1. Bikbulatov: A short ethno-historical reference book /. - Ufa, 1995.

2. Kuzeev of the Middle Volga region and the Southern Urals: an ethnogenetic view of history /. - M., 1992.

3. Culture of Bashkortostan. People. Developments. Facts. - Ufa, 2006 .-- 72 p.

4. Rudenko: Historical and ethnographic essays /. - M .; L., 1955.

5. Halfin of the culture of Bashkortostan: a reader for university students of the Republic of Bashkortostan. Issue ten / ; Ministry of Defense of the Russian Federation; UTIS; IIYAL UC RAS. - Ufa, 2001 .-- 342 p.

6. Economy and culture of the Bashkirs in the XIX - early XX century. - M., 1979.

ADDITIONAL LITERATURE

1. Arslan's kitchen /. - Ufa, 1992.

2. Bikbulatov aul: Essay on social and cultural life /. - Ufa: Bashk. book publishing house, 1969 .-- 215 p.

3. Essays on the culture of the peoples of Bashkortostan: Textbook / Ed. ... - 2nd ed., Rev. and add. - Ufa: Publishing house BSPU, 2006.

4. Petrov bee /. - Ufa, 1983.

5. Rudenko: Experience of an ethnological monograph. Part II. Life of the Bashkirs /. - L., 1925.

CHAPTER 3. MATERIAL CULTURE BASHKIR

Bashkir men's costume in the 19th century. was the same for all regions. A spacious and long shirt with a wide turn-down collar and long sleeves, as well as pants with a wide step, served as underwear and at the same time outerwear. A short sleeveless jacket (camisole) was worn over the shirt. When going out into the street, they usually wore a robe made of dark fabric (elәn, bishmәt). In cold weather, the Bashkirs wore sheepskin coats (dash tun), sheepskin coats (bille tun) and cloth robes (sәkmәn).

Skull-caps (tүbәtәy) were the everyday headdress for men. In cold weather, fur hats (bүrek, kәpәs) were worn over skullcaps. In the steppe regions, in winter snowstorms, they wore warm fur malakhai (kolaksyn, malakhai) with a small crown and a wide blade covering the back of the head and ears.

The most common footwear among the Eastern and Trans-Ural Bashkirs were saryki boots (saryk) with soft leather heads and soles and high cloth or chrome tops. In the northern and northwestern regions of Bashkortostan, almost all year round walked in bast bast shoes (sabata). Everywhere in winter, felt boots (byyma) were worn. The rest of the territory was dominated by leather shoes (kata) and boots (itek). Elderly men, usually clan nobility and representatives of the clergy, wore soft boots (Itek). Leaving the house, they wore leather or rubber galoshes over them.

Women's clothing was more varied. The underwear of the Bashkirs were dresses (kүldәk) and wide trousers (yyshtan). Until a ripe old age, married women wore a chest band (tүskelderek) under a dress. A fitted sleeveless jacket (camisole), trimmed with rows of laces (uka), badges and coins, was worn on the dress. In the north of Bashkortostan in the XIX century. a canvas apron (aliapkys) became widespread.

Dark robes, slightly fitted at the waist, were worn everywhere. Festive velvet dressing gowns were sewn with braids, coins, pendants, and beads. In the winter season, rich Bashkir women wore fur coats made of expensive fur - marten, fox, beaver, otter (kama tun, basya tun). The less wealthy wore warm robes made of white home cloth or sheepskin coats.

The most common headdress for women was a cotton scarf (yaulyk). For a long time after the wedding, Eastern and Trans-Ural Bashkirs wore a veil of two uncut factory red shawls with a large pattern (kushyaulyk). In the north of Bashkortostan, girls and young women wore high and fur hats. One of the vintage hats married woman there was a kashmau (a cap with a round neckline on the crown and a long blade descending down the back, which was richly decorated with corals, badges, silver coins and pendants). Down and wool shawls were widely worn.

Women's shoes differed little from men's. These are leather shoes, boots, bast shoes, shoes with canvas tops. Stockings were common footwear for men and women. The Bashkirs had three types of stockings: knitted woolen, cloth and felt. In the late XIX - early XX centuries. under the influence of the urban population, the Bashkirs began to sew clothes from woolen and cotton fabrics. They buy footwear, hats and factory-made clothing. However, traditional folk clothing continued to play a leading role.

Today, only the clothes of the elderly retain traditional features. Young people, mainly young women and girls, wear traditional costume only on holidays and weddings. It is widely used in amateur performances, theater, and during folk games and sports.

Ornament is one of the oldest forms of human figurative activity, known since the Paleolithic era. In translation from Latin, ornament means "decoration", "pattern".

The original images were simple-minded: lines drawn by a branch or a shell fragment on wet clay, or plant seeds pressed into it. Over time, real seeds were replaced with their images. Already in the Neolithic era, the ornament of ceramics is not a random set of strokes, stripes, dashes, but a thoughtful, compositionally verified drawing filled with symbolic content.

The very special place of ornament in the culture of traditional society can be judged by the activity of its use. They were used to decorate clothes (everyday, festive, ritual), women's jewelry, various objects (household utensils and religious objects), dwellings, its decorations, weapons and armor, horse harness.

The Bashkir ornament is characterized by both geometric and curvilinear plant patterns. The form depends on the technique of execution. Geometric motifs were made using the technique of counting embroidery and weaving. Curvilinear floral - in the technique of applique, embossing, silver notching, in the technique of free embroidery (tambour, or "oblique mesh"). Typically, patterns were applied to wood, leather, metal, canvas. There are a variety of ornamentation techniques: wood carving and painting, embossing and leather carving, metal processing, applique, abusive and embedded weaving, knitting, embroidery.

Bashkir ornament is one of the phenomena of the national Bashkir culture, reflecting its originality and specific features. Ornament for the Bashkir people was the only form of artistic and visual creativity. Almost complete absence in Bashkir folk art realistic images of animals, people and landscapes was due to the influence of Muslim culture, namely, the prohibition in Islam to depict living things. Islam not only excluded from art all other images, except for ornament, but also determined the extreme stylization of its form, the spread of geometric ornament... However, the northern areas muslim world knew the widespread use of images of animals in ornament, often stylized, and sometimes even of a relatively realistic nature.

Paganism, with its magical, totemic and animistic ideas, had a significant impact on the ornament, its content and form. The adoption and spread of Islam led to the destruction of a single system of pagan ideas and beliefs. However, pagan motives associated with folk myths have long and firmly lived in arts and crafts.

As the national culture developed, art was increasingly linked to the aesthetic needs of people. The coloristic solution of patterns is the brightest manifestation of national originality in art. The Bashkir ornament is almost always multi-colored, warm colors prevail in it: red, green, yellow. Less commonly used are blue, cyan and purple. The color spectrum was greatly influenced by the appearance of aniline dyes. Their use destroyed the traditional flavor, which was based on more restrained color combinations. Before the advent of aniline dyes, the Bashkirs used natural ones; in creating a traditional color, natural colors of wool were used: white, gray, black. The composition of colors in the Bashkir ornament was contrasting: a green and yellow pattern on a red background, red and yellow on a black one. The background was always active, bright red, yellow and black colors were often chosen for it; much less often - the white color of the canvas. The alternation of colors is always contrasting, chiaroscuro is almost never encountered.

Bashkir State University Mathematical Faculty

Discipline Test HISTORY OF BASHKORTOSTAN

Theme: Customs and rituals of the peoples of Bashkortostan

Completed: group student 21 , II year of the Faculty of Mathematics, Bashkir State University

Shafikov A.M.

Checked: B.V. Burangulov

Ufa2010

1. Introduction …………………………………………… ..3-4

2. Bashkir wedding …………………………… .5-8

3. Kurban Bayram ………………………………… ..9-10

4. Tatar cuisine ……………………………… .10-12

5. Great Lent …………………………………… 12-14

6. The month of Ramadan ……………………………… ... 14-17

7. Conclusion ………………………………………… .18

8. References ……………………………… 19

Introduction

When writing an essay on the customs and rituals of the peoples of Bashkortostan, I will consider the following:

Bashkir wedding:

The ancient custom of conspiring their children back in the cradle until the end of the 19th century. remained here and there among the wealthy Trans-Ural Bashkirs. As a sign of the conclusion of the marriage contract, the parents of the bride and groom drank bata, diluted honey or kumis from one cup. From that moment on, the girl became a bride, and the father no longer had the right to marry her off to another, even if the groom later turned out to be an unsuitable party, whether due to her qualities or because of his upset financial condition. If the father subsequently does not wish to give up his daughter for the betrothed, he is obliged to buy her off, i.e. to give the groom or his parents livestock, money, etc., in the amount of the previously stipulated kalym. However, conspiracy in infancy at the beginning of the 20th century. was already very rare. The Bashkirs got married early. Upon reaching young men 15-16 years old, he was married to a girl 13-14 years old ...

Eid al-Adha

Everywhere where Islam is widespread, the holiday of sacrifice - Eid al-Adha is widely celebrated. It is celebrated 70 days after the end of the fast - Uraza. Day of sacrifice is associated with the transformed in Islam biblical legend about the prophet Abraham (Ibrahim), who wanted to sacrifice his son Isaac (Ismail) to God. But God sent an angel with a lamb and saved Abraham's son. In memory of this event, every devout Muslim is obliged to make a sacrifice (qurban) to the Almighty, that is, to slaughter a sheep, cow or camel ...

Tatar cuisine

A special place in the diet of Tatars is occupied by meat and dairy products... Milk was consumed both in pure and processed form. The first stage of milk processing is skimming, i.e. department of cream (kaymak). Cream served not only as everyday (summer) food, but also as a semi-finished product for obtaining butter (ak may), from which, through heat treatment, ghee (sary may) (eaten, yellow) was obtained. Salted butter (tozly ak may) was prepared for autumn and winter. The Tatars made fermented and fermented milk products: katyk, svzme, eremchek, short... Meat in the daily diet of the Tatars was consumed to a lesser extent than milk and dairy products. Meat was eaten boiled, less often fried or stewed. Boiled meat, both hot and cold, was served for dinner in addition to soup ...

Great Lent

Lent begins on Monday, after the cheese week (Shrovetide) and lasts seven weeks, right up to the Easter holiday. It is conventionally divided into two parts: Holy Fourtecost and Holy Week. The first of them is installed in memory of the events of the Old and New Testaments. This is the forty-year wandering of the people of Israel in the wilderness, and the forty-day fast of Moses before receiving the commandments from God on Mount Sinai, and the forty-day fast of Jesus Christ in the wilderness. The second part of Great Lent, which immediately precedes Easter, is established in memory of the sufferings of Christ, called "the passion of the Lord" ...

Month of ramadan

The holy month of fasting for Muslims, Ramadan, is the ninth month of the Muslim lunar calendar, the month of fasting. During it, the faithful are forbidden to eat, drink, smoke, "take another substance", etc. in the daytime. With the onset of darkness, all restrictions are removed. Small children, elderly people, seriously ill, pregnant women are exempted from fasting .. At the end of the fast, Muslims celebrate the holiday of Eid al-Adha ...

You can learn about all these customs and traditions of our rich people of the Republic of Bashkortostan from my essay.

Bashkir Wedding

At the beginning of my lecture, I already spoke about such an ancient custom as the Bashkir wedding. Let's dwell on this event and take a closer look at the aspects of this rite.

It all starts with the "conspiracy" of the parents about the wedding of their children:

The ancient custom of conspiring their children back in the cradle until the end of the 19th century. remained here and there among the wealthy Trans-Ural Bashkirs. As a sign of the conclusion of the marriage contract, the parents of the bride and groom drank bata, diluted honey or kumis from one cup. From that moment on, the girl became a bride, and her father no longer had the right to marry her off to another, even if the groom later turned out to be an unsuitable party, whether due to her qualities or because of his upset financial condition. If the father subsequently does not wish to give up his daughter for the betrothed, he is obliged to buy her off, i.e. to give the groom or his parents livestock, money, etc., in the amount of the previously stipulated kalym. However, conspiracy in infancy at the beginning of the 20th century. was already very rare. The Bashkirs got married early. Upon reaching the boys 15-16 years old, he was married to a girl 13-14 years old. The father, wishing to marry his son, consulted with his wife, asked for consent to the marriage and the son. The choice of the bride, although in agreement with the wife, always belonged to the father. Having secured the consent of his son and wife, the father sent matchmakers (goat) to the future father-in-law, or he himself went to him for negotiations.

Kalym

With the consent of the bride's father, negotiations began about the kalym. The amount of kalym depended on the well-being of the parents of both spouses. Among the Trans-Ural Bashkirs, the kalym consisted of horses, cattle and small livestock, two or three shirts, a curtain (sharshau), a pair of boots, a scarf (for the rich, a woman's coral headdress (kashmau), a black Chinese dress, trimmed with red cloth and galun (elen), or a simple cloth or crimson. All this went in favor of the bride, except for the horses, of which one was received by the girl's father, and the other was slaughtered at the wedding. The groom gave the mother of the bride a fox fur coat (ine tuna). the average prosperity of the kalym consisted of 50-150 rubles of money, one horse, a mare with a foal, two cows with a calf, two or three sheep and various materials by 15-20 rubles. stipulated by obligatory gifts from the groom: a horse (bash aty) for the father-in-law, a fox fur coat (ine tuna) for the mother-in-law, 10-15 rubles for expenses (tartyu aksakhy), a horse, less often a cow or ram for a slash on the wedding day (tuilyk), material on the dress of the bride and the day gi to provide her (maeher), the mother-in-law was not always presented with a fox fur coat (ine tuna), sometimes it could be a sheep's fur coat or even a simple robe. In addition to this dowry, the owner of which was considered a young woman, she received from the groom the so-called "small kalym" - a shawl, robe, scarf, shirt, boots and a chest. The conclusion of the condition on the size of the kalym, which was mentioned above, was marked by a modest treat. A few days later, the groom, along with his parents, went to the bride's house and brought gifts. In the southeastern Bashkirs, gifts for the bride were collected from the groom's relatives on his behalf by one of the boys: the boy rode around them on horseback, collecting money, threads, scarves, imposed all this on a stick and passed it on to the groom. The groom's mother, in turn, summoned female relatives and acquaintances to tea; - the latter brought her hapayys: threads, scraps of cloth, and so on.

Before a small wedding

Two days before the appointed date of a small wedding (izhap-kabul), the first visit of the bridegroom to the bride, when the mullah formally entered into a marriage contract, the bride's father invited ten to twenty relatives to him, announced the arrival of guests and asked them to prepare for their reception. Having secured his consent, he, through the messenger, invited the groom, his father, mother and the indicated relatives to visit him. The messenger was returning from the groom's father with a previously pronounced horse (tuilyk). In some places (Katai), the groom's father himself brought a tuilyk (horse or ram) on his first visit with his son to the bride's house. On the part of the groom, except for his own mother or close relative, none of the women went to the wedding; therefore, the parents usually rode in a cart or sleigh, while everyone else rode on horseback. Among the southeastern Bashkirs, young men left the village to meet the wedding train, and after the usual greetings they tried to rip off the hats from the guests and, if they succeeded, galloped with hats towards the village. All arrivals stayed at the house of the bride's father. A refreshment was served - bishbarmak - and the distribution of gifts brought by the groom and his parents began: dressing gowns, shirts, towels, scraps of cloth, etc. At night, the guests dispersed to the pre-appointed homes of matchmakers, relatives on the side of the bride. The next day the horse was slaughtered, and after skinning it, several women invited the makers to see if it was fat. The guests knew well what awaited them, but nevertheless they gathered, threw off their good clothes, dressed in whatever they could and walked, and matchmakers, armed with dirty horse intestines, were waiting for them. As soon as the guests approached, the matchmakers screamed at them, beat them with guts with shouts and noise, a general scuffle ensued.

Wedding ceremony (small wedding)

The wedding ceremony, like the funeral, was not considered a religious sacrament among Muslims, but was rather a civil custom. It was not performed in a mosque, but at home. Old people gathered at the father-in-law's house, they were present at the matchmaking earlier. The mullah came with a register of births. The latter asked the groom's father if he would marry such and such a daughter to his son. Then he asked the bride's father if he was giving away his daughter. With satisfactory answers, the mullah read a saying from the Koran and wrote down the marriage contract in a book. The mullah was usually paid one percent of the cost of the kalym for the transaction. After izhap-kabul, the groom already had the right to visit the young woman as a husband in her father's house. This visit began either after the payment of half of the kalym and handing over to the mother-in-law, or after the exchange of gifts from the parents of the spouses.

Departure time of the young

Finally, the time came for the departure of the young. The friend of the young woman and other women of the relative, not wanting to part with her, arranged all sorts of obstacles to departure. They carried the young bed into the forest, wrapped it up and tied it with a more cunning rope, the ends of which were hidden under the roots of the tree. The young woman was put on the bed, because of her a struggle began between her friends and the women invited from the groom. The dispute over the young took place between women and girls, and the former always prevailed. The struggle for the young was sometimes so reckless that it caused considerable losses to both sides in the form of torn clothes, for which the victims were rewarded by the young. When, finally, the women managed to untangle and untie the rope, the young one was considered to belong to women, and the young woman bought the rope from them. Before leaving, the young woman said goodbye to her relatives. She walked, surrounded by her friends: four girls were holding a handkerchief over the four corners of the young woman, the rest of the surrounding relatives were crying. The young woman went around all the relatives and gave each of them a towel, tablecloth, scraps of cloth, thread, etc., which were carried either by her older sister or one of her friends. Relatives gifted the young woman with whatever they could: cattle, money (rubles and fifty dollars were spent on breast ornaments), scraps of cloth. These scraps (yyrtysh) were pinned to the young headdress and to the shirt, she was hung from head to toe with them. After that, the girlfriends dressed the young woman in the best clothes and led her to a cart, on which she was obliged to ride, and the young woman showed all sorts of resistance, did not leave her home until her father or brothers gave her something. Her friends, crying and screaming, accompanied her far from the village. The husband rode in front on horseback. In the old man, according to I. I. Lepekhin, the young woman was equipped and taken to the groom on horseback. Friends, having seen off the young one, returned home. With the young man, a close relative and matchmaker remained, who, when approaching the groom's house, led the young horse under the knot and, approaching, shouted what product she had come with and what it was worth. The father of the young man or a close relative substituting him, bargained for the young one. She handed over the reins of the horse to the women expelled from her father-in-law in the field.

Who could the Bashkirs marry?

In the XIX century. Bashkirs could not take wives from their own clan or volost. Wives were often taken for 100 km or more. This custom was in force at the beginning of the XX century. here and there among the Ural and especially the Trans-Ural Bashkirs. At the same time, part of the Bashkirs, with the exception of western and northwestern Bashkiria, although they already took wives within their clan, but from other villages, and if from their own village, then certainly from another aimag (ara, yryu). In any case, marriage was not allowed between relatives in the first four generations. Only relatives in the fifth (tyua yat) and sixth (ete yat) generations, who were already considered strangers, outsiders, could marry among themselves.

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