Oral folk creativity Bashkir. Bashkir oral-poetic creativity Music folklore of the Bashkir people
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Bashkirs created a rich folklore. In the works of oral folk art, artistically reflect the views of the ancient Bashkir in nature, their everyday wisdom, customs, understanding of justice and creative fantasy.
The Epos of the Bashkir people originates in the era of the decomposition of the primitive-communal system and reaches the most complete development in the period of feudalism, during the settlement of fragmented generic groups into large generic tribal unions in the face of foreign invaders. One of the most advanced forms of the Bashkir folk epic was the form of a heroic poem - Kubair. Kubair reflected the motives of association and the idea of \u200b\u200bforming a single Bashkir nation.
In legends and legends transmitted from generation to generation, the history of the people, his life, morals, customs are illuminated.
Bashkir fairy tales express national traits, life and customs of the people. In fairy tales there are ISATI (good men) and batyr (brave warriors). They are perfectly owned onions, that is, they shoot apt, they make good deeds, help people.
Bashkir fairy tales evil ridicule the oppressants of the people: Padishakhov, Khanov, Baev.
In fairy tales, it is told about the heavy life of the poor, orphans, but most often it is cheerful than sad.
Bashkir fairy tales praise honesty and generosity, brand the cowardice of those who throw comrades in trouble, call on work, studying the craft, learn to appreciate and read the old people.
Bogatyr fairy tales tell about the fight against the monsters, about the tests associated with the solution of difficult tasks. Batyr leaves the house to see the light, show itself and find the use of its forces.
In the magical fairy tales, it is narrating about various miracles, the beasts speak "human voice", help in trouble. Magic items can change their appearance and turn into other items.
In domestic fairy tales, it is told about the life of the people, his everyday works and concerns, about relations between people (rich and poor, good and evil and so on).
Comic fairy tales are imbued with a good-natured humor, they usually ridiculed nonsense. Often in such fairy tales actors are Shaytans, Devy, witches, which are distinguished by unfortunate cruelty and stupidity.
The Bashkir proverbs and sayings reflect the history of the people from ancient times by our time. For example, the announcement of the "Crawle of Craets - to unfortunate" is associated with the ancient representations of Bashkir, which is a crow - a bird-broadcast, warning people about danger.
An animation of nature has found an expression in the saying "Forest - ears, a field - eyes." In the proverb "The lonely and onions can be lost, and in someone who comes, and the arrow will not lose" the people express the idea that a person should live in the team. The proverbs of the people condemned Biiis, Mulle, officials: "Do not go to Biya - you will come for you, do not go to Khan - for your good you will come," "Holiday is rich every day, the poor is every day."
Bashkirs, like many other nonsense in the past, the peoples of Eastern Europe. Siberia and Central Asia, created the richest folklore. In epic legends, legends, legends, historical songs, historical events, the activities of individuals, life and customs of Bashkir, social life and the ethnic appearance of the people are captured. In many monuments of oral folk creativity, information about the family-tribal composition of Bashkir, about the resettlements of the Bashkir tribes, their relationships with neighbors, etc. Special value as a historical and ethno-graphic source represents folk heroic epos Bashkir, the emergence of which A. N. Kireyev refers to the period of decay of the primitive and formation of early-grade relations (Kireev, 1970, p. 47). Typically, heroic plots in Bashkir work ("Ural Batyr", Kuzy-Kurprises and Myata-Hyle, "Kara Yurga", "Kungyr Buga", "Kusk Biy", etc.) in poetic images are reproducing events characteristic of medieval nomadic society. In this regard, these monuments give significant material not only to restore some paintings by the Bashkir ethnic history, but also for the characteristics of the internal social structure and social life of society.
The basis of legends and historical songs, often accompanied by narrations about their origin, is also often real historical events. Of course, the transfer of these events has greatly overgrown with mythological plots that worst since ancient times from one legend to another, fantastic images, a hyperbolized assessment of the role of individual "batyr", etc. But if the researcher manages to separate reliable facts from thick layering, born fantasy of the list, That in his hands there are additional sources emanating from the people themselves, new facts that cannot be obtained in any other way. Such, for example, the historical tradition of the South-Western Bashkir, conditionally named after the later corresponders "the last of Sartayeva Roda", in which there is a story about events in Bashkiria during the war of Tamerlane with Toh-Tammy (end of the XIV century); Epic tale of "Kusak Biy", brightly reflecting the struggle of the South-Eastern Bashkir tribes for political consolidation (XIII-XV centuries?); The legend of Bashkir-Tan-Gaurov "Gabdrash-Batyr", recorded by us in 1953 and telling about the long-time Bashkir-Kazakh ethnocultural connections, and many other monuments of the Bashkir folklore. Even in works with a pronounced mythological plot (Kun-Gyr Buga, Sonrau Torn, Akbuzat, Bala Karga, etc.) are scattered numerous facts and information that are of interest in the Ethnic Research Plan: they have mention On the ancient priaral-Central Asian relations of a number of Bashkir tribes, about the paths of relocation to the Urals, about the tribal totems, Tamga, etc.
The involvement of oral folk creativity Bashkir in broad historical and ethnographic studies is possible thanks to the successful college and publication work. In the second half of the XIX century. A series of works devoted to both publication and the historical interpretation of Bashkir historical traditions, legends and epic works (small, 1852; Lossie, 1883; Nefedov, 1882; Sokolov, 1898, etc.). The overwhelming majority of these publications were carried out without compliance with the scientific principles of edition of sources of this kind, which naturally reduces the possibilities of their use.
The most fruitful in terms of accumulation of folklore material was the 1930s. It was in these years that scientists, writers, teachers or just collective farmers were recorded and transferred to the Foundation of the Institute of History, Language and Literature The most outstanding samples of oral folk creativity Bashkir
(Epic works, legends, historical songs, legends, etc.) 8. In the post-war period, the systematic gathering of Folklore resumed in the late 1950s, when the BFAN BFAN USSR again began to organize annual folk expeditions. Expeditions more than ten years have accumulated huge material, but in terms of historical and ethnographic value, it is inferior to folk monuments collected earlier; Epic works, legends, historical songs due to changed conditions are gradually erased in the memory of the people, and in many cases disappear at all.
Some of the assembled material was published in the 1950s (Harisov, 1954, 1959). Currently, the scientific publication of the multivolume series "Bashkir Folk Creativity" has begun. The first book of the series was published in which the most significant epic monuments of the Middle Ages (BCA, 1972) are included. At the same time, the classification of monuments of the Bashkir Folklore according to the principles adopted in modern science has not yet been completed. Until recently, there were also special studies to help understand the historical foundations of the Bashkir Folklore. In recent years, research in this direction has been noticeably revived. There are several very valuable work, in which interesting attempts have been made to establish the ratio of historical reality and some plots from the medieval monuments of the Bashkir Folklore (Hari-owls, "1965, p. 21-47; Minezhetdi new , 1971) However, the study of the historical foundations of Bashkir folklore works in them only begins. Dating, a history-rico-ethnographic characteristic of even the main monuments of Bashkir folk art are still unclear. The reason not only in the overall difficulty of solving the problem, in an excessive desire of researchers. Those or other researchers The works of folklore are associated with specific historical facts, etc., but most importantly - in the invertation of theoretical issues related to the identification of general trends in the development of folklore in former nomads at the request of the origin and the formation of the largest epic monuments. Meanwhile, the historical and ethnographemical material, which is in a certain part by its nature of Yavl It also folklore, suggests that the degree and depth of the bonds of oral folk creativity with historical reality in different epochs is different. Of course, in any
Scientific Archive BFAN USSR, f. 3, op. 12, 222, 223, 227, 230, 233, 242, 230, 233, 242, 269, 276, 277, 292, 294, 298, 300, 303, 336.
the riots of antiquity and the Middle Ages in the epic legends, folk legends, legends, etc. there was something from reality, something from fantasy. However, the heroic era, which coincided with the collapse of the birth and formation of class relations, left a particularly deep mark in the memory of the people, and people are still very long, many centuries, greedily listened to the narrative of heroes and bathers, gradually complementing these legends with new, more fresh plots and details. Despite the strongest raid of fantasy, through the mighty mighty hyperbulsed images of epic narratives and legends, the contours of real historical reality are clearly clearly visible. Monuments of the Bashkir Folklore once again illustrate the deep justice of the words K. Marx that "the ancient peoples experienced their preiceter in imagination, in mythology » 9 .
Fixing attention to the prospects to use Bashkir folklore material as a historical and ethnographic source, at the same time we emphasize that while these possibilities are still limited. In addition to the circumstances noted above, the interconnectedness of the study of history and folklore is essential here. Folklore, of course, helps to understand the story, but to comprehend the historical origins of the folklore itself and penetrate the patterns of its genesis and development, it is necessary to know the history of the people well. Now, many recognize that the importance of folklore monuments in the study of the history of the restless in the past nations is great. But the folklore can not be the only and even main source base. Folklore can widely disclose its capabilities as a historical source only when it is interpreted from the standpoints quite widely and thoroughly developed historical concepts. That is why in our study we avoided, despite numerous, it would seem that the possibilities, the use of the material, drawn from oral folk creativity, as the main source in addressing issues of ethnic history. As a rule, information and observations extracted from folklore works are in operation as an additional material that helps strengthen the argumentation of certain provisions. But in such a role folklore material in the ethnogenetic studies of nomadic and nonsense in the past of nations, it takes as a historical source honorable place.
K. Marxand F. Engels.Works, t. 1, p. 419.
Onomastic material
Onomastics as a special discipline relatively recently declared itself as a science that has ample opportunities in solving mainly ethnogenetic, historical and lingu-style and historical and cultural problems. In Bashkiria, until recently, onomastics in all its manifestations (ethnonymia, toponymy, anthroponymy, etc.) developed exclusively as auxiliary discipline. The analyzes conducted by it, although they represented scientific interest, but, as a rule, they were based on randomly or arbitrarily selected examples and a little helped solve the generalistic tasks. Past in September 1971 in Ufa IIIThe Volga onomastic conference opened a completely new picture. She showed, firstly, the deep interest of scientists of the Volga region (and in particular Bashkiria) - ethnographers, lingules, historians to develop the problems of onomastics; Secondly, the improvement of the methods for analyzing the onomastic material and expanding the philological background of the comparative historical examinations. The reports read at the conference on ethnonymia, toponymy and anthroponymia of the Volga-Ural region have demonstrated the wide possibility of onomastics in the study of the problems of ethnic history, the history of migration, etc. Conference material ("Onomatic Volga region", 1973) used by N.I.
At the same time, successfully launched work in the field of onomastics in the source-edge requires further development and deepening. The value of etymological surveys, which historians always attached importance increases, subject to the establishment of at least the relative dating of the appearance of this name in a particular ethnos environment. For this, onomasts will have to base their constructions not on fragments of onomastic material. It is absolutely necessary to accumulate data across the essential ethnos and throughout its historical habitat. Only on this condition will appear the possibility of the history of the material and further etymological and semantic research on the historical development of this group of names to appear on the historical development of this group of titles. In the light of these requirements, it is necessary to note the work of A. A. Kamalova on Hydronimia Bashkiria (1969). Currently, the Bfan of the USSR is being actively working on the preparation of the general card files of the toponymic names of the BASTR.
Chapter II.
Material accumulation
On ethnic composition
distributed not only in the head., But also in neighboring Saratov, Samara, Perm, Sverdl., Chelyab., Kurg., Orenb. region, in Tatarstan, where Bashkirs living compactly live, as well as to the rep. Sakha, Tyumen region and in a number of CIS countries. The most ancient written information about him left Arab travelers Ahmed Ibn-Fadlan (X century) and Abu Hamid Al-Garnati (XIII century). At the origins of collecting B.F. There were representatives of the advanced h. Rus. Intelligentsia: P. Dychkov, P. Palls, I. Tatchev, I. Georgi, V. Tatishchev (XVIII century), T. Belyaev, P. Kudryashov, A. Pushkin, V. Dal, L. Sudolsky, Potanin , M.Lossievsky, I. Berezin, V.Zhigirov, R.Ignatev et al. (XIX century), A. Bessons, D. Zelenin (end of the XIX and beginning. XX century). Collection of music. Folklore Bashkir was engaged in Rus. musicians, composers A.Alyabyev, K.Subert, S. Rybakov (XIX century), I. Saltykov, L. Beltsinsky, L.Anova (XX century) and Tatar composers S. Gabashi, S. Sidashev, ryy was continued by nat. Frames of the Bashk. Mr. Yenikeev, M. Sultanov, Almukhametov, K. Rovhimov, Z. Izmagilov, H.Akhmetov, R.Salmanov, Sulymanov, F.Kamaev, M.Akhmetov, H.Ihtisamov, R. Sulymanov, A. Kubaguezhev and others. And among those who have been engaged in the collection and parub. Samples B.F. with gray XIX century, beginning Names of immigrants from Bashkir, such as: S. Koklyashev, M. Bibsurin, Yu.Amnev, B. Yuliyev, M.Kuvatov, M.Mumebaev, F. Tuikin, M.Buragulov, M. Gafuri, Sh. Babich and Dr. from the first floor. 1920s. More planned collection B.F. Especially a great contribution to this noble case, M. Bournev, G.Amantai, Salyam, A. Karnay, K.Margen, A. Kharisov, M. Sagitov, N. Zipyov, F. Nodshina, S. Galin, Husainov, M. Minkugetdinov, N.Shunkarov, A. Vakhitov, A.Susulimanov, R.Sultangareeva, B.Bimov, M. Mammbetov, R. Ilyasov, etc.
To the present Time is formed folk. The fund, which is kept in handwritten departments and archives of Ufa Science. c. RAS, Bashk. University, Sterlitamak Pentium, Tu, Ufa In-T.. Naib Significant memory. B.F. publ. In a three-grader (1950s), scientific Around 18 tt. On the head Yaz. and at 13 tt. to rus. Yaz. Samples B.F. publ. on MN. Yaz. In the Russian Federation and the CIS countries, as well as in English, Hungarian, German, Turkish, Finnish and others. The creators, carriers and distributors of B.F. There were SESEN (obversitis-poets improvisers), fuzzles, connoisseurs of legends, legends, etc. oral stories, Yyrau and Jershi (Singers), Kuraks, Dumbers, Judalus (Master of Gorel singing), etc. The names of the famous SESEN and Yiraus, living in the past, reached us. It is Habrau, Erence, Kubagush, Akmirza, Karas, Baik, Salavat Yulaev, Kakhymtur, Ishmukhemet Murzakayev, Hamit Almukhametov, Habit Argynbaev, Shafik Tamani (Ameninee), Zakir and Sabirjan Mukhametkulov, Valiolet Kulumtov. In 1944, Muhammetsh, Buragulov, Farrah, Davletoshin, Saita Ismagilov Pleasure The Bass Bass was awarded the honorary title "People's Sens Bashkortostan". According to the composition of childbirth and genres B.F. In many ways, it is similar to the folklore, other, in particular, Turkic peoples. At the same time, there is a mn in it. distinctive features. One of the oldest genres of B.F. Cubair-epos are considered, which are subject to scene and immutable. Scene Kubair are epic poems, and nonsense - ODY, poetic rapids - didactic poems. Chronological boundaries of Kubairov-epos (CE) cover the period of the beginning. Since the time of decomposition of primitive generic rod to the era of the late feudalism. Naib Ancient Ke are the world famous "Ural-Batyr", as well as "Akbuzat". By their topics, CE is divided into heroic and domestic ones. The first is the already named CE, in addition, the EPOS on the intergovernmental gravestones ("Alpamysh", "Kusk Biy"), about the struggle against the Tatar-Mongolian Iga ("Iduukai and Muradim", "Targyn and Kuzak", "Ek-Maran" , "Maran and Myata"), to combat foreign invaders and against colonization ("Caras and Aksha", "Karakhakal", "Batyrsh", "Yulay and Salavat"); to the second - mythological and related animals ("Zaleyulyak and Khuhuylyu", "Akhak-Kula", "Kara Yurga", "Kongur-Bug"), about the friendship and unity of childbirth and peoples, about love and family relations ("Kuz -Kurpas "," Aldar and Zuger "," Yusuf and Zulayha "," Tagir and Zagru "," Last Song "," Bayrambica and Tatlabai "). In Kubairah, the beauty of the native land is praised, to-ry personifies in the images of Ural-Tau, Yaika and Agidel, the feats of legendary batters (Muradyma, Akshaan, Sukana, Sura, Salavat, and others are chased. ). And in Kubaira-Nasihats, the moral and ethical credo of Bashkir is revealed. Bashkir songs on genre signs are divided into lyrol-epic, lyrical and taksaki. On the subject of the head. The songs form two large groups - East. And household, having their internal subgroups. To East. The songs were reflected by the story of Bashkir: the memory of the Golden Horde ("Golden Orda"), about the Hanach-conquerors ("Bugga Khan and Akhak-Timer"), the fight against the colonization of the region ("Karakhakal", "Salavat-Batyr", "Salavat and Pugachev "), participation in the Patriotic War of 1812 (" Second Army "," Kakhim-Tour "," Kutuzov "," Lizar ", etc.), about Canton heads (" Kului Canton "," Kagarman-Canton ", Abdullah-Akhun, etc.), about fugitive-fighters for social. Justice ("Buranai", "Yalalan-Yarkay", "Biish-Batyr", "Gazibak-Nasyr", etc.), about army life and border (linear) service ("Army", "Carpath", "Perovsky "," Tsiolkovsky "," Akmasket "," Cheese Daria "," Port Arthur ", etc.). MN. East. Songs are permeated by the idea of \u200b\u200bfriendship of peoples, the Big Fatherland. The thematic range of household songs and takmakov (such as chastushk) is wide and diverse. The youngest poetic genre is the Bait, adjacent, on the one hand, to songs with epic content, on the other - to legends, lyrical songs. Unlike the songs, the Baita does not have a certain melody attached to one text. They are usually told about accidents and carry the character of Elegy, but there are also satirical and type of OD. Close to Baitam in genre attitude, as well as on the form of execution uniforms, poems with religious content and challenging afterlife. Baita use a limited number of melodies. Oral nar. Prose in B.F. Represents akiyats (fairy tales), legends, rivyats (legends), huratia hijah, fasting, hathyre (tales and oral stories), as well as kulamasy jokes. Head. Fairy tales as an independent kind of nar. Prose (Karhuz) include fairy tales of animals, magical and domestic, to-ry, in turn, are inherent in intramenity varieties. Legends and legends have the installation on etiology and are presented as a narrative of genuine stories, although the first will be engaged in fantastic fiction, the latter are realistic stories. The repertoire of legends is replenished at the expense of stories about meetings with demonic forces (EN-Witches, Shaitans, EEE-hosts of the house, reservoirs .; Shuraile, Pyariya, Albasti, Bisur); The same - at the expense of Hatiire-memories who lost their "authorship". Kulyamasa belong to small humorous genres. Among such genres there are still rapid (parables), bass miniatures and Lakaps. According to Paphos, the coumalances are to satirical fairy tales, nation - to the novelist, fables - to the fairy tales of animals, Lacaps are a conversational folk. Cliché, forms local aphorism associated with a certain anecdotic situation. In addition to satirical fairy tales and small humorous forms, in B.F. There is Culdruk (Nesbylitsy) and Lhyndyryk (binding fairy tales). Aphoristic genres in B.F. Poppy (proverbs), Aetem (stanza, consisting of several proverbs), TapKyr Huz (sayings), as well as Yomak, Tabashmak (riddles). Roots MN. Traditional images, motifs and plots go to mythology. And according to the mythological representation of the ancestors Bashkir Mountains, rivers, trees, celestial bodies, natural phenomena. In the head. Mythology The world consists of three tiers: heavenly, terrestrial and underground (underwater). Each of them inhabit certain mythical creatures, which are classified as evil, kind and unlobs in nature. Special abundance of images and motifs associated with mythology (animism, totemism, faith in the magical power of the word and certain actions), the ritual folklore is distinguished. This folklore Bashkir is divided into calendar and family-household, to-rye reflect the life, work experience, health care, generation updates, providing host. Welfare.
A large variety of and abundance of paints is the folklore palette associated with family-household, in particular, the wedding rite, which is a multi-stage theatrical action: the first stage - Tuyuy Bisce (Lullaby Wedding) is held when a girl and a boy, to -The parents want to see in the future wife and husband, reach a forty-day age; The second Hyrgatuy (Sereg wedding) is held when the "groom" is able to independently sit on the horse and manage it, and the "bride" can wear water (in this case the boy gives a challenged earrings). After these symbolic weddings and the achievements of young adulthood, a real wedding is arranged - Nicky Tuyu (wedding wedding). As long as the groom does not pay the Mahar (Kalym), it is forbidden to carry the bride, show your face test and mother-in-law, so it comes to it late in the evening and only on appointed days. Before the wires of the bride in the house of the groom, Senually is satisfied: Bride's girlfriends and young wives of the older brothers from her behalf, expressing their attitude towards parents, native, fiance and mother-in-law.
In B.F. Traced to the dual man - the combination of pagan customs with the canons of Islam. Eslam is especially the influence of Islam in the burial rites. In Sovr. Conditions in B.F. Four trends are visible: the existence of traditional genres; revival of the ancient song repertoire and creativity of SESEN; Growing interest in nat. ritual, to nar. holidays; Development Hood. Amateurium.
LIT: On the head Yaz.: Bashkir folk creativity. In 3 tons of Ufa, 1954 (T.1); 1955 (T.2, 3); In 18 tons of Ufa, 1972-85; Baimov B. BERE HARMONE, Ruggy Takmak. Ufa, 1993; Galin S. Song Prose of the Bashkir people. Ufa, 1979; Nadreshina F. Word of the people. Ufa, 1983; She is. Memory of the people. Ufa, 1986; Sagitov M. Ancient Bashkir Kubair. Ufa, 1987; Suleimanov A. The genre peculiarity of Bashkir household fairy tales. Ufa, 1990; Husaines G. Voice of Centuries: Essays on history, theory and historical poetics of Bashkir literature. Ufa, 1984. On Rus. Yaz.: Bashkir folk creativity. At 13 tons of Ufa, 1987-1993; Bikbulatov N., Fahtova F. Family life Bashkir XIX-XX centuries. M., 1991; Kirya Maran. Bashkir folk heroic epic. Ufa, 1970; Kuzeev R. The origin of the Bashkir people. M., 1974; Rudenko S. Bashkira: historical and ethnographic essays. M., 1955.
Suleimanov A.M.
- - Bashkir Reserve in the Republic of Bashkortostan. Created in 1930 to pl. 49.6 thousand hectares. Reserved unique landscapes lowland center. h. South. Urals ...
Geographic Encyclopedia
- - - Republic of Bashkortostan, Ufa, ul. Frunze, 32. Psychology, social work. See also Universities Ch484711 ...
Pedagogical Terminology Dictionary
- - Semikhatova, 1934, - N. tier cf. Department of the coal system. Based on the Pseudostaffella Antique area, Choristites Bisulcatifonnis, Bilinguites Superbilingue, in the roof - Zone Profisulinella Parva, Choristites Uralicus, Castrioceras ...
Geological Encyclopedia
- - In Bashkiria, in the rash. White. OSN. In 1930. 49609 hectares. 2 separate plots: Uzynovsky and Pribelsky. Pine-wide and SOS-new-birch forests. Places - Dry Steppes with the Kick ...
Russian encyclopedia
- - in the Bashkir ASSR. Located in the central part of the South Urals and in the radiation r. White. Area 72 thousand hectares. Created in 1930 for the protection and study of typical forest and forest-steppe landscapes ...
- - them. October 40th anniversary, founded in 1957 in Ufa on the basis of the Bashkir Pedagogical Institute. K. A. Timiryazev ...
Great Soviet Encyclopedia
- - The language of the Bashkir people, refers to the Kypchak group of the western branch of Turkic languages. Main dialects - South and East ...
Great Soviet Encyclopedia
- - Nizhny tier of the middle department of the coal system ...
Great Soviet Encyclopedia
- - In Bashkiria, in the rash. White. Founded in 1930. Area 49 609 hectares. 2 separate plots: Uzynovsky and Pribelsky. Pine-wide and pine-birch forests. Places are developed dry steppes with the kitty ...
- - Ufa, founded in 1957. Prepares specialists in physical and mathematical, biological, chemical, geographical, historical, philological, legal sciences. In 1991 8 thousand students ...
Big Encyclopedic Dictionary
- - refers to the Kypchak group of Turkic languages. Written on the basis of the Russian alphabet ...
Big Encyclopedic Dictionary
- - Bashkir, and ,y. 1. See Bashkirs. 2. Related to Bashkirs, to their language, national nature, lifestyle, culture, as well as to Bashkiria, its territory, internal device, history ...
Explanatory dictionary of Ozhegov
- - Bashkir, Bashkir, Bashkir. arr. To Bashkirs ...
Explanatory Dictionary Ushakov
- - Bashkir adj. 1. Related to Bashkiria, Bashkirs associated with them. 2. Prophurated Bashkiroms characteristic of them for Bashkiria. 3. Belonging to Bashkiria, Bashkir. four...
Explanatory dictionary Efremova
- - Bashka "...
Russian spelling dictionary
- - ...
Shape words
"Bashkir folklore" in books
Salad "Bashkir"
From the book of salads. Traditions and modes Author author unknownRock Folklore
From the book Time Bells The author Smirnov IlyaRock Folklore In May 86, the first joint session of DC / pictures with the Cossack ensemble, with whom the work on the history of Cossacks Nekrasov brought me closer to the history of Cossacks. From the folk side, the guidance of bridges were actively supported by A. Kotov and
Folklore
From the book of Lakges. History, Culture, Traditions Author Magomedova-Chabova Mariyan IbrahimovnaFolklore The whole history of peoples, their life, ideals of good, experiences are preserved in folk legends, ritual songs, holidays. Even the written of the most ancient peoples turn into peculiar rebuses, which are painstakingly study and decipher our scientists. And folk
Folklore
From the book collision of worlds Author Velikovsky ImmanuelFolklore Day Day passes speech, and night night opens knowledge. There is no language, and there is no adverb, where the voice would not be heard. Psalm 18: 3-4 scientists who devoted themselves to collecting and studying the folklore of different nations, constantly admit that folk fairy tales need
Bashkir beauties
From the book Golden varieties of fruit crops Author Fatyanov Vladislav IvanovichBashkir handsome woman in the early sorted grader, led in Bashkiria. Differs good winter hardiness. Last resistance to the middle. Mattern, with a semi-scattered rounded crown. Regularly gives a harvest, starting from the 6th year after landing, sometimes
Folklore
From the book medieval France Author Polo de pain Marie AnnFolklore The history of the development of the worldview, which established in the Middle Ages, is based on the study of the rich heritage of folk art. For the period of interest to us, the period existing in orally the folklore began to accept written clearance. Relying on Breton myths and
BSE.Bashkir language
From the book Big Soviet Encyclopedia (BA) author BSE.Bashkir Yar
From the book Big Soviet Encyclopedia (BA) author BSE.Bashkir tier Bashkir tier, lower tier of the middle department of the coal system [see Coal system (period)]. S. V. Semikhate selected in 1934 in the territory of the Bashkir ASSR. In a typical section, limestones with a characteristic complex of Foraminiferator
Bashkir crocodile
From the book Soviet satirical seal 1917-1963 Author Stonkalin Sergey IlyichBashkir crocodile Satir magazine. He went to Ufa from August 1925 to January 1926 (5 rooms). Printed on 16 pp., With one-color illustration. Circulation -4500 cop. Edition of the newspaper "Red Bashkiria". Responsible editor - D. A. Lebedev. In the beginning of 1926, the magazine was
Ilshat Imanguilov "Foxhythia" - already reality Bashkir Union of writers: conflict generations?
From the book of Ufa Literary Criticism. Issue 6. Author Baikov Eduard ArturovichIlshat Imanguilov "Foxhythia" - already reality Bashkir Union of writers: conflict generations? Active writers are tired of asking for the ranks of the Union of Writers of the Republic of Belarus, and they created their own
Bashkir Pillars of the Russian Empire Alexander Prokhanov
From the book of the newspaper Tomorrow 819 (31 2009) The author of tomorrow is newspaperBashkir Pillars of the Russian Empire Alexander Prokhanov Recently, President Bashkortostan Murtaz Rakhimov was subjected to attacks by the leadership of United Russia, the leader of which he himself is. The conflict is based on the expansion of the center sent to the Republic
Nadezhda Lisovskaya
Bashkir folklore as a way to develop a speech of preschoolers
Report on the topic:
Teacher - speech therapist: Lisovskaya Nadezhda Anatolyevna
Republic Bashkortostan, ubuilding, Madou kindergarten №1 "Chamomile"
Report on the topic:
Bashkir folklore as a way to develop a speech of preschoolers
Special place in folk pedagogy is given bashkir Folklore And first of all, fairy tales, lullaby songs - small forms of oral creativity. They are develop And they support joyful emotions in children, form speech skills, moral and aesthetic and artistic and aesthetic qualities.
Nowadays there are many books, methodological developments to work with a fairy tale in different age groups preschool institution. All of them are directed to development of creative abilities of children, aesthetic and moral education, acquaintance of children with culture of different nations. But when you meet children with Bashkortostan A number of questions come up before teachers. How entertaining and interesting to tell children bashkir fairy tale? how
make their soul penetrate the meaning of fairy tale, understand the life and traditions of the people Bashkortostan. After all, the fairy tale is one of the elements of culture and is based on national ethnic culture, folk roots.
Favorite genre of children - fairy tales.
Folk pedagogy reflected entire methods of the systematic formation of the moral and aesthetic appearance of a person in fairy tales. Fairy tale brief in children with sensitivity, attentiveness, responsiveness, courage, courage, resistance, fearlessness, etc.
Childhood is the time when possible genuine, sincere immersion in the origins of national culture.
Reflection of patriotic and international traditions bashkir We find people in rich folklore. Folklore As a historically-specific form of a native culture remains unchanged, but develops with the people, choosing all valuable, which existed earlier, and displaying new social conditions.
Progressive teachers (Ya. A. Komensesky, K. D. Ushinsky, E. I. Tyhev, etc.) Always believed that the basis of the education of children preschool National traditions should lie. In their opinion, from the very early age it is necessary to attach children to the domestic culture, to the native word.
In recent years, special attention was paid to the role of small forms. folklore in the upbringing of preschoolers(N. V. Gavrish, G. A. Kursheva, A. P. Ilkova).
Researchers viewed the influence of oral folk creativity on developmentand raising children in different aspects: Personal and speech.
Theheeva E. I., Shurakovskaya A. A., Aliyev S., Shibitskaya A. E. In its studies showed the influence of fairy tales on development of oral speech.
Flerina E. A., Usova A. I. characterize oral folk creativity from the point of view of the moral and aesthetic education of the child.
Over centuries bashkir folklore played and plays a large educational role in the life of peoples Bashkortostan. Baymurzina V.I. notes that the people's pedagogy found a complete reflection in the oral folk art, and Kutlugildine Yu. Z. believes, one of the effective funds in moral and aesthetic education - oral folk creativity (folk song, lullabous songs, proverbs, sayings, fairy tales). YKULOVA A. Kh. Considers the ideological - moral aspect of various genres of folk fairy tales. She talks about an important meaning. bashkir Fairy tales in the spiritual life of people. Achyarov K. Sh. Believes that folk pedagogical culture bashkirthe people develop elements of folk art: Tales, legends, myths, tales, etc. All elements of folk pedagogy are interrelated, complement each other, deeply working in some one direction of education. Fairy tales, proverbs, sayings are more manifested in moral education, riddles - in mental, songs, dances - in aesthetic, and games and fun - in physical education.
Bashkirskaya The tale instills children from an early age love for his land and their people, his good wisdom, accumulated centuries, his rich and living culture -Folkloro., art. Tale helps us to revive traditions bashkir people.
Reflecting on this, we concluded that theatrical activities based on children with speech violations can help bashkir fairy tales. Theater helps dance Development, songs abilities, and chat with dolls makes children free, liberated.
Theater activity promotes the development of psychophysical abilities(Mimics, Pantomimiki, speech(monologue, dialogue, cognitive activity, coordination of movements, assimilation of logic-grammatical structures, expanding the dictionary based on materials bashkir fairy tales.
Using folklore Pedagogy in working with children promotes formation of the basis of personal culture, folklore self-consciousnessThis is especially important for children attending special speech groups.
We selected fairy tales were adapted and tested preschool Educational institution No. 14. Kumertau Republic Bashkortostan. Below will consider a number of methodological developments (occupation) for preschool children According to the oral folk creativity
Tell about the doll
Dolls - bobbo serve as a visual manual. The guys consider and describe their appearance, clothing, determine the character, stuff actions. Support on direct visual perception promotes the right speech of the child.
Let us give 1.1. A sample of the approximate description of the doll by the child of the preparatory speech group.
"My doll is jigit. He has round little eyes. Straight nose. Beautiful brown eyes. He is dressed in a shirt and pants. On top of shirt elegant short sleeve (Camzul). Jigit rejected by a narrow strap with a pattern (capty). On the head of the tubette, decorated with stars and glitter. On the legs of soft leather boots (Ichigi). Jigita and we love to dance. I love him very much".
During the story, the child controls the doll. Doll - Djigit words of text accompanies with the corresponding movements. Teacher - the speech therapist complements the story of the child. Dance is accompanied bashkir melody.
guess a riddle
By the preliminary task of the speech therapist, children teach several riddles.
At the lesson, they make their friends with the dolls of Uolatai Grandfather) and Malay (boy).
For a man - wing,
For Sultan - stigma,
In the summer it is not tired
Snow in winter in the field.
Malay (raises hand): I know! This is a horse.
On the wall talks, and who is not visible
Malay.: - This is the radio. I guessed, because the voice is heard, and who says not visible.
Speech therapist: - Guys, Malay said clearly, did not hurry so that we would have time to think and correctly guess. So it was taught so well taught by his doll - Cyril. Malay with the help of his doll Sasha loudly and clearly said the gifue, following the first sound in words - L-L-horse, R-R-Radio.
The active speech of the child depends largely on development Thin movements of fingers. Ordering and consistent with speech motility baby - Logos promote Dirty small movements of the fingers. This causes the use of the theater dolls. "Live hand".
Features of manual dolls allow the speech therapy to exercise widely throughout the course of speech therapy occupation, including when carrying out a finger gymnastics. The hero of the fairy tale comes to children and shows movements.
Gulca and chicken
Here the yard runs Gulca,
Index and middle fingers are moving on the table. Slamming doors.
Cotton in your hands.
Kushai, chicken - a bottle! - Sypt girl millet.
Motion depicting sprinkling. Deliver, do not be shy, very tasty it. Walking the chicken around
Palm is horizontally. The beak pink Tuk - Tuk!
Big and index fingers
form an eye. Next fingers
superimposed on each other
in semi-bent position.
Palloon chicken - sister:
Delicious millet!
Each finger hand tapping on the table. I will give you an egg for every grain.
Hands in a fist with subsequent palm opening one finger. So, good Gulci, you will not regret me.
Stroking each finger of the opposite hand.
When working with children over each bashkir-pi fairy tale, allocated a moral lesson.
Attention was also paid development Pew and mathematical abilities of children - logos, their shallow motility of hands, ethical upbringing. And the central service of the work was preschool children speech groups to the culture of the native Bashkortostan.
"Hare and Lion"
Characters
Hare, Leo, Bear, Fox. Scenery: Forest, Well. (Swirma's vision).
Author: In the oldest times, a terrible lion lived (Periodically, the growl of the lion is heard). Presented the fear of all other animals. Tired of beasts to endure a voracious lion, and they gathered to the Council
(Fox appears, hare, bear).
Bear: Let's throw lot every day, to whom he will fall, he will become food for a lion.
(Beasts pull the lot, Fox and Bear rejoice, and the hare is sad)
Hare: I'll have to go to the lion. Do we really be a submissive minion prey? You need to come up with some trick to get rid of it.
A fox: (snorted) Isn't you that beast, what can somehow lion?
(To the music of Fox and the Bear leave, and the hare is sent to Lero.)
a lion: (angrily) Your ancestors moved much faster. You had to come to me still in the morning, and now lunch.
Hare (frightened): I sent me to dinner. And for breakfast, another hare was to come to you. Only on the way he met another lion and ate the poor man. So I met the very lion along the way.
"Where are you going?" - he asks me and I answer him: "I go to my owner, lion".And he was terribly angry with such words and began to growl and tear the ground claws: "Who wants to be the owner of these places?" I hardly managed to escape from him, because I was late.
a lion (Grozno): Where does your height live?
Hare: Not far from here, in that side.
a lion: Arrange me now to him, I will show him who is the owner here!
(The hare goes ahead, followed by the lion. They came to some old and deep well).
Hare: At the bottom of this very well, the very lion is hidden.
(The lion looks into the well and growls)
a lion: And really sitting here, lion is sitting on me. Well, I'll show him! (jumps into the well)
Hare (runs, happily shouting): No more evil and voracious lion!
Work with fairy tale
Moral lesson "Mal, yes delete". Raising good feelings
What did you like the hare?
Do you think Lisa and Bear have done correctly?
Tale and Mathematics
With the help of geometric shapes, you will depict the heroes of the fairy tale (hare, Fox -Fangle, a bear - a circle, a lion is a rectangle; the well-square).
Speech charging
Are proverbs suitable for the fairy tale "Cheek brings success", "And the power of the mind is inferior to".
The game "On the contrary" (words - antonyms)
Smart Hare - Stupid Lev Brave Hare - Cowardly Bear
Etymology words well fairy tale and ecology
What is the hare long, fast legs?
Development Thinking and imagination
What would you do, being close to Lvom at the well?
Come up with how to make a lion and all animals.
We develop hands.
With the help of countable dads, make a well.
What wild animals are found in forests Bashkiria?
"Hungry Bear, Fox and Djigit"
Characters:
Bear, Fox, Djigit.
Scenery:
Forest, cart, rope, count.
(The scene is decorated with green trees. Dzhigit with a cart appears in the forest, he came for firewood)
(Sounds bashkir melody, the bear goes)
Bear: How long have I not ate. (enough jigita and at this time a fox appears).
A fox: What are you doing here?
Bear (whispers in the ear jigita): Tell me that you collect firewood here, and trembled to the cart. I'm accustomed to the dead, and when Fox will come to me to find out what happened, I'll eat her.
Djigit: Arrived for firewood. (Bear Bear in Telago).
A fox: When the firewood is put in the cart, then tightly bind to the rope, let's buy.
Bear (Speaking quietly): True, says.
(Dzhigit firmly binds the bear to the cart).
A fox: When the firewood knit the rope, you need to tighten hard.
(Jigit delays even stronger that the bear could not move).
A fox (comes to the bear and laughs to him right in the face): Here I went, wandered by the owner of the forest, a cunning bear, did not give us a living. Loe now firewood in a cart, knitted by hand and legs.
A fox (referring to Djigita): Thick firewood should be pricking with the help of Cola. What are you standing?
(Dzhigit takes the count and begins to cover the owner of the forest, and he is roaring).
A fox: Now the owner of the forest will be a mighty and fair lion.
Work with fairy tale
Moral lesson
"What goes around comes around"
Raising good feelings
I feel sorry at the end of the tales of the bear, and you?
How to help him?
For whom you are happy in the fairy tale, and who sympathize?
Tale and Mathematics
Remember 5 tales of the bear. Speech charging
Pick up the words - definitions for the word bear (hungry, evil, stupid).
Is it suitable for a fairy tale "Teach the Goryuna is another side"
Tale and ecology
Find for generalizing signs unnecessary word: Bear, Fox, Wolf, Dog. Hare, Yozh.
Development Thinking and imagination
What are similar and what is the distinguished fairy tales "Bear and Bees" and "Hungry Bear, Fox and Djigit"?
What fairy tale dzhigit is better?
Story develops hands
Using the application - a paper mosaic, depicting the bear.
Education of love for native edge
What is the Bear eat? (omnivorous animal)
What berries, mushrooms grow in forests Bashkiria?
What fish is found in rivers?
Name the names of the river Bashkortostan. We hope our material will help
in the work of teachers not only speech groups, but also teachers of mass groups preschool institutions.
LITERATURE
1. Agishva R. L. Didactic Games "I know Bashkortostan» : Training and practical manual for educators of kindergartens and primary school teachers. - Ufa: Biro, 2005.
2. Bashkir folk creativity. Translation S. bashkir.- Ufa: Bashkir Book Publishing House, 1987. - 576 p.
3. Bashkir folk tales. Fairy tales about animals. Household fairy tales. - Ufa: Bashkir Book Publishing House, 1987. - 120С.
4. Bachkov I.V. FairyTherapy: Development Self-consciousness through a psychological fairy tale. - M. : Axle-89, 2001.-144 p.
5. Galyutdinov I. G. Bashkir folk games(in Russian and bashkir languages) . The first book. - ed. 2nd, with change - Ufa: Chinese, 2002. -248С.
6. Rakhimkulov M. G. "My love - Bashkiria» . Literary and local history essays. Ufa Bashkir Book Publishing House, 1985.
7.Fairy tale as a source of creativity of children: Teachers for teachers doszhe. Institutions. / Scientific Hands. Yu. A. Lebedev. - M. : Humanit. Ed. Center Vlados, 2001.
8. Gasanova R. H., Kuzmischeva T. B. Folklore Pedagogy in education and preschool children: Methodical recommendations to help caregivers preschool educational institutions. Ufa - Biro, 2004. - 70 s.
Herald of the Chelyabinsk State University. 2014. № 26 (355). Philology. Art history. Vol. 93. P. 108-114.
Magic folklore Bashkir: specifics and mythoritual features of the repertoire
The place is considered, the functions of the genres of magic folklore in the system of traditional culture; Study history. The main semantic, functional, mythological features of such ancient genres, like Harnau, Arbau, TV, etc., are revealed, the most universal method of analysis is offered, which allows to reveal the ancient layers of consciousness and world view of ancestors.
Keywords: magic folklore, conspiracies, shafts, sentences, shamans, bucks, complexity, syncretism, myth, rite.
The art of people's literature is entirely based on magical beliefs by virtue of the power of the word. The man of antiquity knew and appreciated the measure, the time, the possibility of special potentials of this code, to which he resorted, deeply believing what to say - it is to commit. The word was the main tool for all vital activity, including receiving, health protection, as well as the achievement of good luck and the development of creative tissues. The magic of the word acquired feature functions in epic, fairy tales, legends, songs, legends, proverbs, Baita, Multi-pages, responding to the aesthetic, spiritual needs of the people. Having practical goals, special functions and objectives of the word influence form a conspiracy-spell repertoire of appeals as sacred ways of contacts with deities, supernatural forces and natural elements. Creators and transmitters generations of these secret knowledge were particularly gifted, possessing the extraordinary abilities of ownership in the word, acting, fellowships, televisions and the system of ancient teachings of chosentes, that is, the shamans, Bashkir - bucks, like the Kazakhs, Kyrgyz, Turkmen1. Created during the centuries-old service of tribesmen, the unique creativity bucks provides for the syncretic unity of mythological, cult, photophysical ideas about time, place, space, as well as the clear logic of causal and practical purposes to achieve the desired result. Against this background, the main purpose of the Bashkir bucks is found - the establishment of contacts with the highest, celestial forces, the context of the deities, the patronage of which contributes to the healing of patients favorable
changes to weather, expulsion of the spirit of trouble and calling the forces of good. In the system of similar traditions (Siberian, Turkic-Mongolian shamanism), the Bashkir Institute Bucks, as the analysis of materials shows, distinguishes a pronounced intellectual beginning, dominant of natural motifs, powerfulness and proportionality of actions, words.
The genres of folk art, based on the sacralation of the words, televitations, elements, objects, also targeted use of mythological, supernatural knowledge, aimed in the name of ensuring the well-being and protection of the physiological, spiritual forces of the ethnic volume, are a magical folklore. In a broad sense, the magical beginning is contained in all genres of folklore, because the creation of myths, holidays, rites, fairy tales, epic, and so on. It involves influence on the will of the deities, the forces of nature, the peace of mind of the ancestors, Batyrov (demiurgs) and the acquisition of well-being. The process of transferring ancient knowledge as generic values \u200b\u200bhad its strict standards and prescriptions. So, the tale of fairy tales (Ekiet), Karhiz (myth, epos from Bashkir) during the day or summer, provokes a very cold and protracted winter (Beloretsky district, s. Zoyak), fraught with anger mighty spirits, strong drought (Haybullensky district, with . Akjar; Beloretsky district with. Birdigulovo), incorrect rite (yol) - protracted rains up to floods or epizootium (Abzelilovsky district, s. Askarovo; Kugarchin-sky rn, p. Hudayberdino). Verbalized myth and ritual in their exceptions act as prames regulating life events, health and art. At one time, the "Ural-Batyr", the Ural-Batyr, was treated with the "Ural-Batyr", who lost
doc or undisputed (recorded in Askinsky, Beloretsky, Zianchurin district), etc. Thus, magic and magical present in all models of folk knowledge, forms of creativity and etiquette due to the factors of time, centuries-old continuous cultural tradition and mighty intellectual Potential generations.
The magic folklore in a narrow, "specialized" understanding of his understanding represent genres and genre forms that are functionally related to their targeted use in rituals, medical, sacred acts. For example, in a state of deep stress of lost the gift of women, women were detected in the field and beat them on the cheeks, causing screaming, pronouncing special words, spending television (Zianchurinsky district, 1998); A clear-on-sang word was spoken by the evil eye, bite of the snake, damage, etc. This Fund of Archaic Knowledge, disressed from ritual complexes, was preserved in time and practice of using the word forms and thought formality, the long need for practical application and continuity of creativity of national professionals - Healers, Provons, Bucks. This repertoire includes prosaic and poetic conspiracy (Arbau), Satafi (Satafyu) of rain, wind, Kut, Sun, and others, Harnau (appeals to the spirits of the ancestors, the forces of nature, deities). The special part of the magic folklore is the sentences (EetemSE), the promsters (Eytem), signs (SRM), interpretation of dreams and events, divination-khynau (on the bones, stars, stones) methods of folk treatment (im-volume), mainly functioning in unity of words , action and tunes. At nature and ideas of these forms of creativity it is possible to decipher only with complex and multidisciplinary approaches, when purely philological or ethnographic or anthropological aspects of study, in addition to descriptive, cannot provide objective scientific generalizations.
Classic forms of execution of a conspiracy-but-spell repertoire combine the myth + word + action + partly singing; Each of the components is associated with archaic realities, which caused the features of the functions, vocabulary, methods of departure. For a conspiracy of the tumor, for example, it is necessary to comply with a number of conditions: the egg chicken needed for treatment must be demolished on Wednesday, water is taken before dawn on a decreasing moon,
the patient is dressed in old clothes, come to the "sessions" hungry, before and after anyone, do not talk about the goal (the results of healing, especially) of his visit. In the complex there are manipulations with objects, projecting a bright associative, world-sized thinking of healers: the disease is "transferred" to an even number of unnecessary things, like: broken comb, needle, felling hair, nails, broken glasses, rusty nails, etc.; Throwing the disease somewhere on a crossroads, leaving, without looking around and, after challenging the road, seven (in gravity, nine nine), pre-sanctifying their prayer - so the invisible border between the world and others is being laid. Noteworthy knowledge about the spirit: so, parts of the body (nails, hair, etc.), which are the keepers of the partial soul, "carry" the disease with themselves, and the deadly symbolism of broken things provokes, according to the logic of magic similarity, the same effect; Wednesday in folk beliefs is considered a favorable day for healing acts. The semantic world of therapeutic culture, therefore, absorbs the most ancient knowledge, realities, during the centuries-old practice, acquired effective experience. Conspirational character has algoriza (prosperity) and cargings (curses), in the origins of the functions of the special impact of the Magism of the Word, also submission and calling for good (Algysh) or evil (Kargysh) forces. Telek (Telak) as a prosperity of hesisage with Algly with the difference that the condition of pronunciation of those lyrics in the past was associated with sacrifices and even replaced it. North-Eastern, Eastern Bashkir is still preserved by the custom "Tell Salyu".
The ideological idea of \u200b\u200bthe imperative appeals of all forms (conspiracies, spells, algies, etc.) rises to the ideas about the presence of the "host" of spheres, diseases, natural elements and so on. Eee (the owner, owner) at Bashkir, he was consistent with the Altai, Kalmyk "Ezie", Buryat "Ein", Yakut "Ichchchi" 2. Success in achieving the goal (conspiracy of the disease, fishing, hunting, animal spells, the elements, etc.) depends on the skills and art of the owners of "hosts" and establishing "contracts", requiring special sacrifices and proper use of objects, acts, words with By consideration of generic, local traditions.
Algish - magical purpose Texts pronounced in a spell form
give to the ancienturki Ata "Bless" 3 and are aimed at increasing productive forces, removing fear and solving certain tasks.
Idean-functional intentions of useful magic are predetermined by the depth of knowledge, the level of natural or hereditary dating, the ability of a person to be included in the world's movement, cause the patronage of the deities. In appeals to Heavenly Tangri, the owners of forests, fields, rivers, four elements - water, fire, land, air - and in wishes is used by magic expensive words. In the sowing work, Algysh - Bla-Gophezynia is pronounced, the harvest is called:
EP! EP! EP! Land! Land! Land!
Cesset Bir! Force give!
Altleschsa Arba Arpa Bir, Sixty Trug Barley Dai
ETMESH ARBA BIR, seventy cart flax give,
Bir! Bir! Give! Give!
Algories, uniform and various in functional purposes, contain prosperity, requests for assistance in a successful hunting, travel, fishery, etc. (pronounced in front of expensive, work, the conclusion of the marriage union). However, in Algly, unlike Arbau, Harnau has no conversion to the deities, the spirits of disease and desire to subjugate to their will. As in the Yakut, Kazakh Algians, the Algian Alga4 in the Bashkir Algly, the prosperity of the lack of hyperbolization and idealization, the image of the result (Donity Mattur Bullyn! Boulevard Yortoz!).
Creativity associated with the Magic of the Word permeates the whole life of Bashkira, the basic principles of the life of which the time immemorial bind to worship of wildlife, spiritualizing the unearthly and earth spheres. Hence the diversity of verbal and poetic creativity, ascending to the sacralization of the word, action, also sound. Pronounced at a certain time, space and place in order to obtain the desired results and the concentration of higher forces, created with the participation of the work of a special person of the genus, bucks (IMS, YNS, Arbausi), works formed as cultural texts of magical purpose. The origins of creating and functioning are torn in deep antiquity of traditions, in the center of which appears bucks (shaman) and its talent and purpose.
The object of scientific attention genres of magic folklore Bashkir (plots, spells) became in the XIX century. In the works of A. Inan, conspiracy of snakes, birds of prey are described. Classifying these genres of Bashkir folk creativity, one of the first folklorists of Vildhanov refers them to "im-volume" (popular treatment) and "Oshana" (beliefs), gives samples of conspiracy of abnormal sinks (Tatran), mentions the call of the cat (well-being ) and the treatment of treasure (EYSEN) 6.
The variety of diseases, ailments, illicit troubles, or the need to regulate labor, life worries are due to a multi-storey repertoire of conspiracies, a cheek, wishes that predetermined their systematization in the context of the ritual foil-cloth7. The magic folklore is traditionally classified according to the functional feature and forms of diseases (conspiracy of snakes, dogs, evils, fever, etc.), the need to restore health (child care in the absence of speech, walking, disease, and so on), the settlement of labor and economic worries. In the largest system, the completeness of the descriptions of the diverse repertoire of conspiracy are presented in the work of F. G. Khisa Mitdinova "Bashkortatari them-Tom Kitabi" ("Bashkir Study") 8. Magic folklore associated with traditional health standards is divided into two large parts: 1) conspiracies of childhood diseases; 2) conspiracy of adult diseases. In-genre division is produced by type of disease (conspiracy of cardiac, bone, skin ailments; conspiracies associated with the influence of the beamer of unclean forces). In studies, fragmentary encompassing issues of magical folklore, there is a place and reflection of conspiracies in fairy tales9, forbids10, as well as the peculiarities of existence in time and safety in folklore memory11.
The scientific and theoretical aspect of studying and illumination of the specifics of the conspiracy repertoire is available in the many works of folklorists, lingules, ethnographers, respectively, profiles of the sciences of the disclosing features of the complex type of traditional culture. The classification of conspiracies in a functional orientation with the coverage of the worldview basis is determined, the place is determined in the system of genres and their main properties as the unity of words and acts, the rhythm of the stanza, the concern to the highest forces, the spirit of ancestors12. Under-
the moves to the classification, the systematization of the genre are mainly united, with different points of view, lexical, subject-structural-structures13, cult and mythological14 features are revealed. The vocabulary of therapeutic magic is read in the aspect of a practical system of specific knowledge of the ancestors in physiology, anatomy and rehabilitation means15. In the context of shamanic, ritual complexes, the ancient origins, functions, semantics are investigated, disclosed features of mythopoethics plot16. Some poetic-style, functional and thematic features of conspiracies, forms of creativity bucks (shamans) 17, disclosed principles and main motivations, functional features of magical texts18. In the many works of Ethnographer Z. I. Minibayev, for many years purposefully exploring this problem, the system of these knowledge is restored in the perspective of an integrated historical and ethnographemical, typological characteristics of the activities of the sign, traditional medicine is reconstructed as the Organized School of Health. In a large factual material, such problems as folk medical terminology, types of healing (pulse diagnostics, bath, vegetable, water therapy) are widely covered, the most complete verbal and action descriptions of diseases and methods of treatment in their regional, attribute specificity are given.
A brief excursion shows that a comprehensive study of the magic folklore in the relationship and syncretic unity of anthropological, ethnographic, lingopol-chloride systems with the coverage of the ritual integrity and the specifics of architectonics of therapeutic acts has not yet been done. Because in a surrender-spell repertoire - the most complex code of knowledge, the objective disclosure of which is impossible with a purely philological or ethnographic point of view. A modern folkloristic approach involves complexity, when no component is studied in the separation from another or only with one (lexicological, ethnographic, choreological) point of view. This method allows us to fully and volume to disclose spiritual, intellectual potentials encoded in texts, and reasonable knowledge of the ancestors not only in physiology, psychology and human anatomy, but also ideas about time, space, place and wildlife as a whole.
The main character in decoding the sacred code texts and ideas is the word. In the light of the Nostratic origins, the deep archaic of the main in the magic folklore of the Genre Arbaau (conspiracy), "ascending to the general and most important meaning of" Cold "20 is notable. The functional orientation of Arbau in Altai, Indo-European, Ural languages \u200b\u200bis associated with the idea of \u200b\u200bmagical influence, has the goals "to design evil against anyone, to be in an ambush, apply magical forces" 21. In such a context, the feature of the conspiracy is manifested in such a context, a volitional psychotropic influence on the object, the exclusion of evil by the peaceful of the patrons of the spirits and the involvement of special secret knowledge and exceptional words.
Conspiracy - Bashkir Arbau, ritual magic text, created in the process of centuries-old creativity in order to suppress the will of someone and subordination, changes in the course of events, acting in the immediate presence of an object or at a distance. Healing, love, household, labor, hunting, and other conspiracies differ. Arbau is a sacral ritual act with the participation of a wide variety of functional components operating in unity and reveals similarities with Harnau - archaic forms of appeals to the spirits of ancestors, nature and connecting the word, action, entanglement. Unlike Arbau aimed at weakening the will and the influence of hostile, pathogenic, also invisible and visible forces, Harnau has in addition and reversible to the spirits of ancestors, natural forces. "Sarn" in the Turkic-speaking sphere means the Song of Shaman, conspiracies of damage, snakes, wind shafts22 and consonant with Bashkir Harnau, conducting ideas of genre similarity. The structures of building text in Arbau and Harnau are close, therefore there are equally functional key points, pronounced verbal.
The traditional structure and architectonics of Arbau, all conspiractions (partly of the chain) are presented in this way: 1. Appeal to the spirit assistant and convening by name: "Hey Spirit! Spirit of water! " Or: "Corcot Ata! Help! ". 2. Provision of information about yourself (bucks declares their personality, opportunities): "I am Irtysh swam! I'm Idel Smella! " Or "You are a snake, I'm stronger than you, I Snake!" 3. The will of the reasons forced to apply to God
sickness or description of the disease. "From that (name), a man's soul flew away" or "on that (name) is the evil eye. We must treat it. " 4. Request and specific description of the purpose of the appeal: "Turn the Kut! Turn the power! " Or "cure a hernia!", "Tatra Rounty". 5. Voliskive impact in order to chase evil: "Where did you come from - go!", "Who is located - be back!" 6. The expected result is given as a faithful fact: "healed, healed!", "Won, escaped, ran away! The field disappeared, in the water Utop. 7. The final word "I am not healed - Allah" and the talent of the spirits, the elements, "you - a handkerchief, I feel health!". In such a structure, Arbau is mainly built, as well as all conspiracies, varying depending on the objectives of the act and completeness of the knowledge of the healer. Most of the conspiracies are already in truncated form, since in view of the weakening of beliefs in the spirits, the magic of the words (televitations, breathing, subjects, etc.) Conspiring acts fall out of the practice or experience the introduction of Islamic elements. Thus, the formulas appeal to the spirits, the deities replaces the request - to obtain the blessing of Allah to hold therapeutic, healing procedures. "Oh Allah, with your knowledge and permission, I begin treatment (IE, Allam, Hinets Rizalggydanchchend by ITE)"; "Man-cause, you are a healer, help me! (Bende-Sesabeps, Allah-Shhetse! Yar ^ am IT!) "(Author's records in Khaibullinsky, Zianchurin-Skom, Yanaul regions of the Republic of Belarus). In the texts there are appeals to the patrons of the genus and the Islamic saints are often operating. Very rare in conspiracies, the motives of "dating" IMs and the presentation of yourself, their capabilities. The idea of \u200b\u200bthe sacrifice is fitted in short rals, like "you - a scarf, I am health!". The discourses of the magical praise (lubrication) of the accepted object ("fluid rivers are faster than a snake!") Or they are not at all. These features label the activity and features of the Creativity of rural healers IMS, Arbaus, which is still almost every terrain.
"Professional" healers now comply with the rules of therapeutic magic: they inform the patient time, the place of treatment and the rule (come hungry, do not eat meat within 3 days, etc.): adhere to the necessary etiquette, asking for help from the "hosts" of water, fire, terrestrial soil, respect the avoidance of everyday conversation, treat Allah, patrons of the genus, improvise functional spectacles in accordance with the people
mi traditions. The incidence of illness ends with the words of expulsion of evil forces, and at the end of the session, thank the Most High and receiving Hair, devoted to His will of Allah, asking for treatment. According to the informants, "the ancient man spoke all that has a soul. But not all this gift craft is given. It could only carry out bucks "(s. Yumash, Baymak district A. Barlubaev, 1914. R., Zap. 1993). "There used to be mighty bucks. So they shook the world! The words sometimes said incomprehensible and with melodies, and with mess, jumped, danced! " (p. Laphelevo Salavatsko district, 1994). Bashkir bucks (Ba "Csh, Baguyus, Baghemys) - Shamans are the Creators of Harnau and Arbau, they possessed the random power of will, the voice, extraordinary abilities given to them by inheritance. (In view of the limited amount of article, these evidence collected by the author for many years, Only fragmentary). The creativity of Bashkir bucks (shamans) goes back to deep antiquity, is associated with priorith-cloth, pagan traditions and the ability to establish contacts with elements with the help of a word. Archaic forms of contacts with higher forces and ways of influence on the will of living beings, nature, Bucks performed, captured in the repertoire of the magic folklore: these are conspiracies of animals, snakes, in-clicks of the sun, rainbow, rain and so on. With the disclosure and decoding of the semantic world of this code repertoire, the acquisition of the most complete and objective certificates about archaic realities, causal Relations and artifacts that in other cultural texts have long been lost.
Notes
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