home
Psychology of love
Bashkirs traditions and customs briefly. Bashkir people: culture, traditions and customs

Bashkirs traditions and customs briefly. Bashkir people: culture, traditions and customs

16.03.2019

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

Municipal Autonomous Preschool

educational institution

Kindergarten No. 63

Topic: "Traditions and customs of the Bashkir people"

Prepared

Sedova N.O.

Vilkova G.A.

Educators of the 3rd group "Sun"

Introduction

One of the main tasks of educating preschoolers facing the educator at the present stage is to educate preschoolers in love for the Motherland, their native land, a sense of pride in their homeland.

Story Southern Urals, as a multinational region, is complex and diverse, it incorporates the history of villages and cities, adjacent territories, thereby arming them with knowledge of history native land.

In the traditional culture of any nation, one can single out the most accessible to children in terms of content, form of embodiment of emotional richness: these are oral folk art, musical folk art, folk games, holidays, traditions and customs.

The most noble way is the revival of forgotten national values. Fortunately, childhood is the time when a genuine sincere immersion in the origins is possible. national culture. Today it becomes possible to actually implement the "connection of times", to introduce various elements of culture into the upbringing of children.

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

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

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

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

3. To generate interest in the independent manufacture of crafts that reflect the national art of the Bashkirs.

4. Cultivate respect for the cultural traditions of other people

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

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

Expected results.

Activation of the dictionary (development of speech, enrichment of the pupil's vocabulary).

Continued acquaintance of children with museum exhibits.

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

Learning songs and poems in the Bashkir language.

Replenishment of the corner according to the regional component with household items, national clothes of the peoples of the Southern Urals, didactic games.

Making an exhibition of children's works and works of parents.

Project relevance:

A child is a future full member of society, he will have to learn, save, develop and pass on cultural heritage society.

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

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

Perspective work plan:


Choice of topic, goal. Project tasks. Questioning of parents on the topic "Moral and patriotic education of the child."	Acquaintance of parents with the content of the work on the project. Selection of children's and scientific - popular literature.	Second week of January.
"Our Republic and its capital Ufa".	Conversation with children. Consideration of illustrations of the Republic of Bashkortostan, the city of Ufa. Making d / and "Bashkir Lotto". P / and "Copper stump". Working with parents: project activity with kids
"Peoples of Russia. Bashkirs."	Reading the Bashkir legend about the origin of the Bashkirs. Drawing "Yurt" P / and "Copper Stump" Working with parents: making baby books on the theme of their native land.
"Acquaintance with the history of the Bashkir people, their place of residence and way of life"	Application "Carpet with Bashkir ornament". Examination of the installation of the life of the Bashkir people. Production for and "Make a Bashkir pattern" P / and "Yurt". Reading N. Agapov's story "History is a tale about the Urals." Working with parents: making installations together with children.
"Conducting agricultural work of nomadic Bashkirs"	Examining illustrations. Individual work With Imayeva Margarita Learning the verse Sh. Babich "Without uzbez-bashkorttar." (We ourselves are Bashkirs). P / and "Yurta". D / and "Bashkir loto".
National Bashkir clothes. To acquaint children with the features of Bashkir clothing. Develop the ability to select colors and make patterns of national color.	Cognitive lesson "Bashkir national clothes" Reading the legend of the "Seven Girls" Finger game "without, without, without ideas" P / and "Yurta". Working with parents: making crafts with children.
Conversation "National Bashkir clothes".	Drawing "Bashkir national costume". Examining the illustrations P / and "Sticky stumps"
Holidays of the Bashkirs. To acquaint children with the traditions of hospitality of Bashkir families.	Cognitive lesson: "Holidays of the Bashkirs"; "Hospitality of the Bashkirs". Free drawing. Legend of Aslykul P / and "Yurta". Working with parents: making figurines Tatars and Bashkirs in national costumes.
Bashkir cuisine. Expand knowledge about the features of national cuisine.	Modeling from salt dough "Bashkir treat". D / and "Collect the dishes P / and" Sticky stumps ""
Conversations about traditional national holidays	Learning the national Bashkir dance for girls. finger game "Without, without, without ideas"
Watching an educational video	Traditions and customs of the Bashkir people. Learning verse. "Bashkortostan" D / and "Collect the dishes"
	Coloring products from salt dough "Bashkir Treat". D / and "Bashkir Lotto" P / and "Sticky stumps"
Examination of illustrations "Sights of Ufa"	Memorizing Aidar Halim's poem "Bishbarmak" (abridged)
	Modeling from plasticine "National Bashkir dishes" Acquaintance with Bashkir folklore: Learning proverbs and sayings. P / and "Yurt" D / and "Cut patterns"
Consolidation of the material covered on the topic "Native land - Bashkortostan"	Finger game "without, without, without ideas" P / and "Sticky stumps"
Final intra-group event (mini-concert) Musical accompaniment of invited kuraist (playing kubyz and dombra) Bashkir dance of girls in national costumes poetry reading Performance of children with project work together with their parents.	Tea drinking with national Bashkir treats: chak-chak, vak-belyash, baursaks and national dishes of other nations.

Peoples of Russia. Bashkirs

preschooler moral Bashkir didactic

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

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

· Introduce children to the main types of management (cattle breeding, hunting, fishing, honey collection).

To acquaint with the features of the dwelling (yurt).

Develop imaginative perception, cognitive interest of children.

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

· Acquaintance with the traditional costume.

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

· Acquaintance with musical instruments of Bashkiria.

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

Different people live in Russia

peoples for a long time.

One likes the taiga

Other steppe expanse.

Every people

Your own language and attire.

One wears a Circassian

The other put on a robe.

One fisherman from birth

The other is a reindeer herder.

One koumiss is preparing

Another prepares honey.

One sweeter autumn

Another mile is spring.

A Motherland Russia

We all have one.

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

Children: children's answers.

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

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

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

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

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

Why do you think?

Children: children's answers.

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

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

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

Children: children's answers.

Educator: So they often had to move from place to place. It was necessary to drive horses and sheep to another place rich in grass. Therefore, the Bashkirs had to live in temporary dwellings - yurts (tirme). Slide number 4, 5. What do you think the yurt was made of?

Children: children's answers.

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

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

Here is such a legend. Did you like it?

Children: children's answers.

Slide number 7-8

Educator: Every nation has its own national costume. Look at the traditional Bashkir costume. For women, this is a long dress with frills, an apron, a camisole, decorated with silver coins. Women decorated themselves with chest items made of corals and coins. The headdress is a cap with silver pendants and coins. Nice outfit?

Children: Children's answers.

Slide number 9-10

Educator: And the men wore shirts and pants, a light robe, camisoles, sheepskin coats. Headdress - skullcaps, round fur hats. (Women also wore fur hats) They wore boots and leather shoes on their feet. And in the Urals they wore bast shoes.

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

Children: children's answers.

Educator: The diet was dominated by meat and dairy products, fish, honey, berries, mushrooms. Bashkirs like to drink koumiss - mare's milk and diluted sour milk - ayran. They bake fresh and sour cakes.

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

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

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

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

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

Children: children's answers.

Educator: “At work and time flies faster”, “There is no earth without a tree, a person cannot exist without parents.” What does it mean?

Children: Children's answers.

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

Culture and life of the Bashkir people

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

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

Developing - to develop creativity, aesthetic perception, independence.

Educators - to educate accuracy, the desire to talk about their work.

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

Activities: teacher's story, art word, questions for children, viewing illustrations, game, individual assistance, recording of Bashkir melodies.

Expected results: is able to formulate answers to the teacher's questions, owns a dialogic form of speech; reacts emotionally to music.

Lesson progress:

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

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

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

Then I propose to consider the layout of the yurt.

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

What is a yurt for? (live in it)

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

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

How did the Bashkirs decorate their yurts? (different patterns)

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

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

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

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

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

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

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

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

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

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

Yurt game.

Game "Sticky stumps".

Reflection:

What interesting things did you learn?

· What games were played?

Bashkir national costume

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

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

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

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

Preliminary work: looking at illustrations depicting people in national costumes; album on the application "Bashkir national costume".

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

Lesson progress:

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

1. What is the Motherland?

Children: Motherland is the place where we were born.

Educator: Well done guys, good answer.

2. What republic do we live in?

Children: In the Republic of Bashkortostan.

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

3. What is our republic?

Children: Beautiful, rich, generous ...

Educator: Guys, well done, answered my questions.

Bashkortostan is a rich region. It is rich in oil, gas and coal. Extensive grain fields stretch everywhere. The capital of our country is Ufa. Our republic occupies a large territory. Bashkirs, Tatars, Russians, Chuvashs, Maris, and Germans live here. Each nation has its own customs, traditions, favorite dances. And now let's move on to the main topic of our lesson "The national costume of the Bashkirs." traditional costume- a bright determinant of a person's nationality.

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

Bashkir men's suit was the same in all regions. A spacious and long shirt served as underwear and at the same time outerwear. A sleeveless camisole was worn over the shirt. When going outside, they usually put on a dressing gown made of dark fabric of elyans, bishmet. In cold weather, the Bashkirs wore sheepskin coats and chekmen cloth robes. Men's pants - salbar, on the head - a skullcap. They wore it at home. On the street they wore a fur hat - burek from a wolf, fox, arctic fox. On their feet, the Bashkirs wore shoes and deep galoshes. National shoes are Bashkir boots - itek.

Women's clothing was the most diverse. The underwear of the Bashkirs was kuldek dresses. A fitted sleeveless camisole was worn on the dress. Women's dresses were embroidered with beads and glass buttons, metal stars and grains. Dresses were decorated with stripes of ribbons around the chest slit and on the hem. Chest bandage (kukrrekse) - covered the chest.

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

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

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

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

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

Bashkir carpet

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

Tasks: Educational: to continue to acquaint children with the Bashkir ornament with its contrasting colors; teach correctly, symmetrically arrange the ornament.

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

Educational: to cultivate love for folk art, diligence.

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

Lesson progress:

1. Organizational moment.

Breathing exercises are performed.

The children are at their tables.

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

A strong breeze blew (we blow like a strong wind).

We caved in, stretched (we bend in different directions, pull our hands up,

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

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

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

2. The main part. Conversation with children.

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

What fun does the beautiful winter give us?

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

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

You said you made carpets, but what do you think they decorated them with? (patterns)

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

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

Look what a beautiful carpet I brought. What kind of carpet is this, what else can it be called? (Palace).

What were the carpets for?

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

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

What geometric shapes does the Bashkir pattern consist of? (from shapes: triangles, squares, rhombus, polygons)

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

Right. There is an ornament reminiscent of "The sun is a solar sign." A pattern similar to a ram's horn is called "ram's horn" or "kuskar", hearts, goose foot, S-shaped element, Christmas trees.

Even in the ornament, figures similar to plants and flowers are used. Look.

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

3. Didactic game "Collect the carpet"

Well done! Do you want to play?

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

surprise moment

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

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

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

Well, guys, let's help Aisylyu? (Yeees). Sit down Aisylyu next to us, our guys will help you get your carpets back.

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

sample show

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

What figures do you see here? (rectangle, triangle, square and with fringe edge)

What colors will we use? (black background, green, yellow, red).

Checking the readiness of children.

Practical work (to a light Bashkir melody)

The children are doing the work.

The result of the zantium

All done, well done.

What application did you make today? (carpet)

How did you decorate your carpet?

What is an ornament?

Exhibition of works.

Acquaintance with a yurt

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

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

Developing: to develop children's memory, thinking. speech apparatus, curiosity, enrich vocabulary, understand their meaning.

Educational: to cultivate cognitive interest in national way of life of his people.

Methods and techniques:

Visual: slide show.

Verbal: artistic word, explanation, questions and answers.

Practical: drawing a yurt.

Game: physical minute.

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

Equipment and materials:

slide projector. illustrations, a piece of felt, a piece of canvas material.

Preliminary work: looking at photographs and postcards depicting a yurt. Talk with children about whether grandparents still have a national housing-yurt.

Lesson progress:

Organizational moment:

Good afternoon friends

I'm glad to see you all

Today we have unusual occupation please sit down, make yourself comfortable.

Introductory part:

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

Beyond the mountain ranges

Times are still

There is my mother's yurt

White as the moon. (Z. Namzyray.)

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

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

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

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

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

Main part:

The yurt is a collapsible dwelling, it can be dismantled when moving to another place and reassembled and put up. Let's see the components of the yurt.

Slide Review: Each slide review is accompanied by a teacher's story.

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

Slide number 3. When assembling the yurt, the lattices are installed in a certain order from the door to the left, and the door must face south. (Hununer Chukchi). Thus, the walls of the yurt are placed and fixed to the door frame.

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

Slide number 5. And another support (bagan), in the form of a wooden pole, placed vertically, the lower end of the support was placed behind the stove. The support gives the yurt greater stability in strong winds.

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

Slide number 8. First cover the gratings. And then its dome or ceiling.

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

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

Slide number 8. Here is the finished yurt.

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

Fizminutka: Yurt.

Yurt, yurt round house (we walk on the spot)

Stay in that house! (spread hands to the side)

The guests will hardly arrive. (body turns left and right)

Firewood jumps into the stove (jumping in place)

Treat in a hurry (sit down)

Okay, okay (clap hands)

Round cakes (hands in front, palms up).

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

Children: from sliding bars or from walls.

What do we attach sliding bars to? (to door).

What do sticks hold (ynaalar? (smoke circle)

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

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

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

Final part:

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

Children's work. (Individually similar to children and suggest).

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

Thank you children for the beautiful and good work.

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

This is where our lesson ended. Thank you for your attention.

Synopsis of the joint event "Introduction to the culture and traditions of the peoples of Bashkiria"

Program content:

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

To develop creative abilities, interest in the traditions of fraternal peoples, curiosity.

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

Preliminary work:

Examination of illustrations depicting Bashkir ornaments.

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

Reading Bashkir folk tales.

Listening to Bashkir melodies.

Vocabulary work:

Vocabulary enrichment: Chuvash, Mordovians, Udmurts, yurt, Sabantuy holiday.

Anchoring: Bashkirs, Tatars.

Event progress:

Cold sky, transparent distances

Masses of frozen rocks.

This land was given for a reason

Proud name - Ural.

Ural means land of gold.

The Ural is a full-flowing expanse of rivers.

These are forests that are like packs of wolves,

The foothills of the mountains were surrounded by a ring.

The light of factories sparkled,

Trains rumble between blocks of rocks.

This land was given for a reason

Nice name - Ural.

(V. Nikolaev)

We, children, live in the Urals. The Southern Urals is considered the birthplace of Bashkiria, since it is located on the Bashkir lands. This is a land of free steppes and forests, full-flowing rivers and light lakes, fertile plains and mountain ranges rich in various minerals.

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

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

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

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

For a long time, the Bashkirs have been engaged in beekeeping. Fragrant and fragrant Bashkir honey.

Behind the loose sands

Beyond the Nogai steppes

Mountains rise high

With emerald valleys

Rivers, lakes bright,

The streams are fast

There are undulating steppes

Grass - feather grass spread

Flowers sorted out

That is my native land

Free Bashkirs country.

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

Bashkir song is being performed

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

Girls perform Bashkir dance

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

The game is being played

The game involves four subgroups of children, each of which forms a circle in the corners of the site. In the center of each circle there is a chair, on which there is a chair, on which a scarf with a national pattern is hung. Hand in hand, everyone walks in four circles with alternating steps and sings:

We are funny guys

Let's all gather in a circle.

Let's play and dance

And rush to the meadow.

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

When the music ends, quickly run to your chair and form a circle. The first group of children to build a yurt wins.

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

Bashkir sayings

There is no batyr without wounds

Trees don't move without wind

Be afraid to offend a friend and betray the secret to the enemy

The disease comes in pounds, goes through the spool

If the head were intact, there would be a hat

A fast horse does not need to be urged on, a skillful person does not need help.

You can't fit two loves in one heart

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

I saw once - a friend; saw two - comrade; saw three - friend

Water won't fit, thirst will do

Look forward once, look back five times

You can't hold time with your hands

The released word is like a bird in flight

Where there is a hole - there is wind, where there is a loafer - there are conversations

Where the arrow can't pass, don't wave your saber

Deep river flows without noise

Rot the tree while it's young

Hungry - bread, full - whims

The stone paints the mountain, the head paints the man

The dirty tail of one cow will stain a hundred

Give advice to a smart one - he will thank, to a stupid one - he will laugh

Two watermelons can't fit under one arm

A tree is beautiful with foliage, a person with clothes

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

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

A friend keeps the spirit alive

Listen to others, but do it your way

Think twice, speak once

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

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

If the father died - do not forget his friend

The greedy one goes mad - he fishes in the well, the lazy one goes mad - he works on holidays

Get lost - look ahead

Know a lot, but say little

And do a small thing like a big one

And Rye bread eat with taste

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

As you think, so you will see

What is the camp, such is the shadow

If the soul is wide - there is a treat

Kohl treat - and drink water

A horse is driven by a whip, and a dzhigit is driven by conscience

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

Crooked birch won't hold snow bad person won't keep his word

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

Whoever chooses for a long time gets a bald wife

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

Who knows a lot, that trouble will not touch, and pestilence will not take

Who has never been sick, does not value health

Who falls through his own fault, he does not cry

With a gentle word you will break stones

A lazy person does the same thing twice

Foliage confuses the wind, man - the word

Better your salma than people's halva

The mother worries about the children, the children look into the steppe

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

Talk less - listen more

You can't run on one wheel

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

Trust not in God, but in yourself

A real man will achieve his goal

Don't be saltier than salt or sweeter than honey

Don't trust the enemy's smile

If you don't see the bitter, you won't eat the sweet

The forehead will not sweat - the boiler will not boil

Don't rely on strength, rely on intelligence

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

If you don't jump into the water, you won't learn how to swim.

Do not get into other people's sleigh, and if you have already sat down, do not repent

Unable to cope with the difficulties, you will not try pancakes

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

He who can't dance doesn't like music

He who cannot walk spoils the road, he who cannot speak spoils the word

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

Unloved is always superfluous

A child who does not cry is not allowed to suck

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

With a friend's knife cut at least a horn, with an enemy's knife - only felt

You can't pinch with one finger

Don't clap with one hand

The fire that expected from God swallowed it, the one who earned it by labor sewed a fur coat

The lake does not happen without reeds, the soul - without melancholy

A fly won't sit on a deer's antlers

Dangerous is not the strong, but the vengeful

Cut off the snake's head - the tail will wriggle

Dead cow - dairy

Finger to finger, man is no match for man

You can't erase the writing on the stone

A bad horse will age the owner, a bad wife will make her husband

On the blanket and legs stretch

Hoping for a lot, do not lose a little

Hoped in God - remained hungry

Raised fist after fight

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

An invitation - out of hypocrisy, a chance meeting - by good fortune

A bird makes a mistake - it falls into a trap, a man makes a mistake - it loses its freedom

A wound inflicted by a saber heals; a wound inflicted by words will not heal.

A wound inflicted by a word will not heal, a wound inflicted by a hand will heal

The river does not wash away both banks in one place

Fish loves where it's deeper, mullah - where they give more

Do not demand tribute from an impoverished nomad

Do not exalt yourself, do not humiliate others

The word of the heart reaches the heart

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

A spoken word is an arrow fired

Word is silver, silence is gold

Courage is half happiness

The dog in his kennel is strong

The dog in his kennel is brave

Take advice from both the smart and the stupid

A quiet dog does not bark, but bites

Quietly walked - reached, in a hurry - lost his way

The poor man sings money like a crane

The cuckoo, who called early, has a headache

Skillful can be seen in the face

You can see the smart but the face, but the fool by the words

A sign is enough for a smart man, a beater is not enough for a fool

Do not tell a smart man - he will find out, do not ask kindly - he will give

A wise man praises his horse, a madman praises his wife, and a fool praises himself.

A cold word until it reaches the heart will turn into ice

Even though you sit crooked, speak straight

Man from man is like earth from heaven

Than to break one path, it is better to get lost together with others

Than the height of a camel, better mind with a button

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

What flew out from behind thirty teeth will reach thirty ears

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

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

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

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

Literature

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

2. Pugacheva N. V. Esaulova N. A. Abstracts of classes in ethnography and ethnology in preschool educational institutions. - M., 1999 p.53.

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

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

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

6. Our home - the South Urals: a program for the education and development of preschool children on the ideas of folk pedagogy. / Ed.-comp. E.S. Babunova. - Chelyabinsk: View. 2007.

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

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

Featured on Allbest.ur

...

What kind of people are the Bashkirs?

This is the autochthonous population of the historical region of the same name. If it is more than four million people, then only 1,172,287 people live in it (according to the last census of 2010). In the entire Russian Federation, there are one and a half million representatives of this nationality. About a hundred thousand more went abroad. The Bashkir language separated from the Altaic family of the Western Turkic subgroup a long time ago. But until the beginning of the twentieth century, their writing was based on Arabic script. In the Soviet Union, "by a decree from above" it was translated into Latin, and during the years of Stalin's rule - into Cyrillic. But not only language unites the people. Religion is also a bonding factor that allows you to preserve your identity. The majority of Bashkir believers are Sunni Muslims. Below we will take a closer look at their religion.

History of the people

According to scientists, the ancient Bashkirs were described by Herodotus and Claudius Ptolemy. The "Father of History" called them Argippeians and pointed out that these people dress in Scythian, but speak a special dialect. The Chinese chronicles rank the Bashkirs among the tribes of the Huns. The Book of Sui (seventh century) mentions the Bei-Din and Bo-Khan peoples. They can be identified as Bashkirs and Volga Bulgars. Medieval Arab travelers bring more clarity. Approximately in 840, Sallam at-Tarjuman visited the region, described its limits and the life of the inhabitants. He characterizes the Bashkirs as an independent people living on both slopes of the Ural Range, between the Volga, Kama, Tobol and Yaik rivers. They were semi-nomadic pastoralists, but very warlike. The Arab traveler also mentions the animism practiced by the ancient Bashkirs. Their religion implied twelve gods: summer and winter, wind and rain, water and earth, day and night, horses and people, death. Chief among them was the Spirit of Heaven. The beliefs of the Bashkirs also included elements of totemism (some tribes revered cranes, fish and snakes) and shamanism.

Great Exodus to the Danube

In the ninth century, not only the ancient Magyars left the foothills of the Urals in search of better pastures. Some Bashkir tribes also joined them - Kese, Yeney, Yurmats and some others. This nomadic confederation first settled on the territory between the Dnieper and the Don, forming the country of Levedia. And at the beginning of the tenth century, under the leadership of Arpad, she began to move further to the west. Crossing the Carpathians, the nomadic tribes conquered Pannonia and founded Hungary. But one should not think that the Bashkirs quickly assimilated with the ancient Magyars. The tribes divided and began to live on both banks of the Danube. The beliefs of the Bashkirs, who managed to become Islamized in the Urals, gradually began to be replaced by monotheism. The Arabic chronicles of the twelfth century mention that Khunkar Christians live on the northern bank of the Danube. And in the south of the Hungarian kingdom live Muslim Bashgirds. Their main city was Kerat. Of course, Islam in the heart of Europe could not last long. Already in the thirteenth century, most of the Bashkirs converted to Christianity. And in the fourteenth, there were no Muslims in Hungary at all.

Tengrianism

But let us return to early times, before the exodus of part of the nomadic tribes from the Urals. Let us consider in more detail the beliefs that the Bashkirs then professed. This religion was called Tengri - after the name of the Father of all things and the god of heaven. In the universe, according to the ancient Bashkirs, there are three zones: the earth, on it and under it. And in each of them there was a clear and invisible part. The sky was divided into several tiers. Tengri Khan lived at the highest. The Bashkirs, who did not know statehood, nevertheless had a clear concept of all other gods. All other gods were responsible for the elements or natural phenomena (change of seasons, thunderstorm, rain, wind, etc.) and unconditionally obeyed Tengri Khan. The ancient Bashkirs did not believe in the resurrection of the soul. But they believed that the day would come, and they would come to life in the body, and would continue to live on earth in the established worldly way of life.

Connection with Islam

In the tenth century, Muslim missionaries began to penetrate into the territories inhabited by the Bashkirs and the Volga Bulgars. In contrast to the baptism of Russia, which met with fierce resistance from the pagan people, the Tengrian nomads converted to Islam without excesses. The concept of the religion of the Bashkirs was ideally connected with the ideas about the one God, which the Bible gives. They began to associate Tengri with Allah. Nevertheless, the "lower gods", responsible for the elements and natural phenomena, were held in high esteem for a long time. And even now the trace of ancient beliefs can be traced in proverbs, rites and rituals. It can be said that Tengrianism was refracted in the mass consciousness of the people, creating a kind of cultural phenomenon.

Acceptance of Islam

The first Muslim burials on the territory of the Republic of Bashkortostan date back to the eighth century. But, judging by the objects found in the burial ground, it can be judged that the deceased, most likely, were newcomers. At an early stage in the conversion of the local population to Islam (the tenth century), missionaries from such brotherhoods as Naqshbandiyya and Yasawiyya played a large role. They arrived from the cities of Central Asia, mainly from Bukhara. This predetermined what religion the Bashkirs profess now. After all, the Kingdom of Bukhara adhered to Sunni Islam, in which Sufi ideas and Hanafi interpretations of the Koran were closely intertwined. But for the Western neighbors, all these nuances of Islam were incomprehensible. The Franciscans John the Hungarian and Wilhelm, who lived continuously for six years in Bashkiria, sent the following report to the General of their order in 1320: “We found the Sovereign of Bascardia and almost all of his household completely infected with Saracen delusions.” And this allows us to say that in the first half of the fourteenth century, the majority of the population of the region converted to Islam.

Accession to Russia

In 1552, after the fall of Bashkiria, it became part of the Muscovite kingdom. But local elders negotiated rights to some autonomy. So, the Bashkirs could continue to own their lands, practice their religion and live in the same way. The local cavalry took part in the battles of the Russian army against the Livonian Order. Religion among the Tatars and the Bashkirs had somewhat different meanings. The latter converted to Islam much earlier. And religion has become a factor in the self-identification of the people. With the accession of Bashkiria to Russia, dogmatic Muslim cults began to penetrate into the region. The state, wishing to keep under control all the believers of the country, established in 1782 a muftiate in Ufa. Such spiritual dominance led to the fact that in the nineteenth century the believers of the region split. A traditionalist wing (Kadimism), a reformist wing (Jadidism) and Ishanism (Sufism, which lost its sacred basis) arose.

What is the religion of the Bashkirs now?

Since the seventeenth century, uprisings against the powerful northwestern neighbor have been constantly taking place in the region. They became especially frequent in the eighteenth century. These uprisings were brutally suppressed. But the Bashkirs, whose religion was a rallying element of the self-identification of the people, managed to retain their rights to beliefs. They continue to practice Sunni Islam with elements of Sufism. At the same time, Bashkortostan is the spiritual center for all Muslims of the Russian Federation. More than three hundred mosques, an Islamic institute and several madrasahs operate in the Republic. The Central Spiritual Administration of Muslims of the Russian Federation is located in Ufa.

The people also retained early pre-Islamic beliefs. Studying the rites of the Bashkirs, one can see that amazing syncretism is manifested in them. Thus, Tengri has become in the minds of the people into a single God, Allah. Other idols have become associated with Muslim spirits - evil demons or genies favorably disposed towards people. A special place among them is occupied by yort eiyakhe (analogous to the Slavic brownie), hyu eyyakhe (water) and shurale (goblin). Amulets serve as an excellent illustration of religious syncretism, where, along with the teeth and claws of animals, sayings from the Koran written on birch bark help against the evil eye. The rook holiday Kargatuy bears traces of the cult of ancestors, when ritual porridge was left on the field. Many rituals practiced during childbirth, funerals and commemorations also testify to the pagan past of the people.

Other religions in Bashkortostan

Given that ethnic Bashkirs make up only a quarter of the entire population of the Republic, other religions should also be mentioned. First of all, this is Orthodoxy, which penetrated here with the first Russian settlers (late 16th century). Later, the Old Believers also settled here. In the 19th century, German and Jewish craftsmen came to the region. Lutheran churches and synagogues appeared. When Poland and Lithuania became part of the Russian Empire, military and exiled Catholics began to settle in the region. At the beginning of the 20th century, a colony of Baptists from the Kharkov region moved to Ufa. The multinationality of the population of the Republic was the reason for the diversity of beliefs, to which the indigenous Bashkirs are very tolerant. The religion of this people, with its inherent syncretism, still remains an element of the ethnic group's self-identification.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

MinistryeducationRussian Federation

Magnitogorsk State University

Bashkir folk pedagogy

Performed:

Bulavkin K.

Magnitogorsk 2004

3. Custom and rituals of the Bashkirs

4. Family way Bashkir

Bibliography

1. Formation of the Bashkir nation

Among the modern peoples living in the Southern Urals, the Bashkirs were the first inhabitants of the region. If we follow the written sources of the past that have come down to us, then it would seem that the Bashkirs can be considered the indigenous population of the region for more than a thousand years.

The Bashkirs, like many other peoples who lived in the second half of the 19th century on the territory of the Southern Urals, were at a low stage of development. Without written monuments, they did not know their history, did not know where they came from, where they lived and what their ancestors did. Out of ignorance, the Bashkirs themselves called themselves the most ancient inhabitants of the region. However, the historian A.E. Alektorov wrote at the end of the 19th century, they have oral traditions that tell us that before their settlement, in times long past, numerous Ugra tribes lived on both sides of the Ural ridge, unknown to them. Only then the Bashkirs appeared here.

There is not the slightest doubt about this now. The surviving mounds, graves, ramparts, the remains of former dwellings, copper spears, marble images of human faces give reason to believe that rather developed peoples lived on the site of the current Southern Urals, who knew about natural resources, knew how to find metals, make tools from them.

As studies by ethnographers show, the Bashkir tribes did not represent a homogeneous mass by the time they appeared in the Southern Urals. Local differences in the culture of the Bashkirs had deep roots.

Experts believe that the Bashkirs, as a nomadic people, have changed their way of life over several generations. This process took many decades and it took place in the conditions of the existence of constant contacts between nomads and the settled population. The transition of the Bashkirs to a settled life lasted three centuries (XVII-XIX centuries), and it went on under a certain pressure from the authorities.

The nomadic economy gave way to a semi-nomadic one. Cattle breeding in a large area of the region was gradually replaced by agriculture and forestry. Over time, it has acquired a repulsive character. The change in lifestyle was accompanied by the transition of the population to a settled way of life. However, this does not mean that there has been a complete change in the way of life. Even at the beginning of the 20th century, departures of individual farms for summer holidays were preserved. At the same time, diverse elements of culture continued to exist, including nomadic and settled settlements.

Major connoisseurs of the history of the Bashkir people S. I. Rudenko and R. G. Kuzeev consider the problems of the origin and formation of the Bashkirs in close connection with the history of the Pechenegs, Oghuz, Volga Bulgars, Polovtsy and Mongols. These so-called "late nomads", scientists believe, had a significant impact on the formation of the Bashkir tribes. With a clear similarity in lifestyle with the "early nomads" (Scythians and Sarmatians), the late nomads became different in many respects - they had a new model, lighter and more comfortable sabers, horse saddles with stirrups, mobile collapsible yurts, the shape of the bow and arrowheads changed noticeably arrows, funeral rites.

European travelers who visited the Bashkirs in the Middle Ages spoke of them as brave, lively and hospitable people. The Bashkirs freely migrated across the steppes, set up their wagons there, engaged in cattle breeding, enjoyed horseback riding and games (2, p. 68).

These character traits of the Bashkirs remained with them until the beginning of the 20th century. While the Tatars, Meshcheryaks, as well as the Finno-Ugric peoples - Cheremis, Mordovians, Voguls (Mansi) - are gloomy and inactive, the Bashkirs are carefree, cheerful, even frivolous, wrote the traveler M. A. Krukovsky. “The disasters they experienced made them distrustful, suspicious of strangers. But one has only to earn his trust, and then the Bashkirs unfolded in all their broad, steppe nature.

Among the Bashkir people there are ancient legends that tell about the origin of tribes, clans and their names, as well as about the connections of the Bashkirs with other peoples. The most ancient worldview layer is formed by legendary legends about the mythical ancestors of the Bashkirs, which they often have some animals or birds - a wolf, a bear, a swan, a crow, as well as demonic creatures - shaitan, shurale (goblin).

The legends of the past contain a variety of information about the arrival of the ancestors of the Bashkirs to the Urals, led by a mythical leader. At the same time, indefinite forms of expression are used - “from somewhere from the south”, “from the Turkish side”, “from the side of Altai”, etc. Of course, the fiction, the conventionality of such plots is very clear. But in these narratives, dressed in legendary forms, it is not difficult to notice the distant echoes of the ethnohistorical ties of the Bashkirs with the peoples of Altai, Central Asia, and Kazakhstan, which is confirmed by historical sources.

Legendary legends about the origin of the Bashkir tribes and clans, about the settlement and development of the Urals should be considered as early folk stories, since the reality in them is taken "in the social aspect". There are also legends, the plots of which are based on real facts of a generally significant nature.

No matter how wide the spread of judgments, most scientists agree that the ethnic core of the Bashkir people is basically Turkic-speaking. It is recognized as a fact that the early Bash-Kir tribes lived in the Southern Urals, starting from the first centuries of our era. According to anthropological features, the Bashkirs gravitate more towards the Tatars, Udmurts and Maris and differ significantly from the Kazakhs, Kirghiz and other southern Turkic-speaking peoples.

Archaeological and other sources indicate that the Bashkirs in the X-XIV centuries. were Turkic-speaking people. Together with other peoples, they settled the entire Southern Urals with the territories adjacent to it - the current Orenburg, Chelyabinsk, Kurgan, Sverdlovsk and Perm regions, the Bashkir, Tatar and Udmurt republics. It was on this vast expanse that the formation of the Bashkir ethnos took place.

In the second half of the 19th century, there was a noticeable enlargement of villages, especially in the north of Bashkiria. In the southern and eastern regions, where auls were formed somewhat later and the population was relatively homogeneous, many tribal traditions were preserved. The way of life here was distinguished by some isolation. Large settlements were considered an exceptional phenomenon.

The transition of the population, especially the Bashkirs, to settled life contributed to the stabilization of the settlements. As studies of recent years show, this process, which began several centuries ago, was basically completed by the end of the 19th and beginning of the 20th centuries. By that time, agriculture began to play a significant role in the economy of the nomads, along with cattle breeding. Most villages became not only permanent, but also the only type of settlements. However, in the 19th century and even in the first decades of the 20th century, new elements in the development of the settlements of the Southern Urals coexisted with the old traditions in the construction of temporary settlements and dwellings.

2. Features material culture Bashkir people

The dwelling of the Bashkirs. An eyewitness of those times, D.P. Nikolsky, noticed such a characteristic feature of the Bashkirs as their lack of “domesticity, devotion to their home”, the preservation of the custom to travel for summer holidays sometimes 100 or more miles from their villages. He explained this as a consequence of their "nomadic habits". The author noted that among the mountain forest Bashkirs, who lived along the valley of the Inzer River, the whole village went to summer pastures. Nobody stayed in it, “not even the dogs, which have always been inseparable companions of their masters. Driving through the village at this time, you don’t see anyone, as if everything had died out; the streets and yards are overgrown with grass and nettles, the windows are boarded up.”

There were few settlements-winter huts, consisting of two or three dwellings - Bashkir farms. They could have appeared in the era of the Tatar-Mongol rule. Many decades later, on turn of XIX-XX centuries, individual winter huts turned into wealthy estates-settlements.

It is characteristic that the summer quarters of the mountain-forest Bashkirs consisted of log cabins and served as housing for several seasons. At the same time, many permanent Bashkir villages were only a temporary winter refuge, remaining empty for the entire spring-summer-autumn period, when the population lived on summer pastures. That is why the concepts of "temporary" and "permanent" used in relation to settlements and dwellings in the 19th century are purely formal.

For most Bashkirs, the transition to a semi-nomadic way of life occurred quite early. There is an opinion that it began in the XI century. Abundant vegetation cover, rich woodlands on the slopes Ural mountains- all this kept the population from long and exhausting migrations, especially in winter.

Connoisseurs of Bashkir culture note that it is sometimes difficult to distinguish what kind of dwelling it is - summer or winter. There were cases when low-income families lived in dug dugouts not only during wintering, but also during summer camps. Log huts with a hearth for cooking and a stove-fireplace for heating the dwelling also served as summer and winter dwellings.

In the forest-steppe and steppe zones of the Southern Urals, there were insignificant winter migrations of small groups of related families from one place to another. In the cold season, the role of a dwelling was performed by insulated yurts or easily portable huts-chums. These were conical-shaped dwellings, covered with skins, bark, felt, and turf. Two or three layers of felt were applied to the yurt, and snow was thrown in. An adobe stove was installed inside such a dwelling, the smoke from which came out through the upper hole in the yurt.

Separate winter quarters were located along the western slopes of the Ural Mountains, in mountain gorges (on the territory of the Beloretsk region), in the southeastern forest Trans-Urals.

Yurts were destined to have a long life. At the end of the 19th and beginning of the 20th centuries, they became widespread in the Southern Urals. Along with other types of buildings, they were located on the territory of Bashkiria, along the southern spurs of the Urals, in the Orenburg steppes. In the forest-steppe and steppe auls of the southeastern Trans-Urals (mainly in the territory of the current Abzelilovsky and Baimaksky districts), yurts remained the main nomadic housing. Until quite recently, craftsmen who made the frames of yurts lived here. This craft was their main source of livelihood.

As for the summer camps themselves, their number has been constantly decreasing. In the second half of the 19th - early 20th centuries, wealthy families, first of all, and with them hired people, went to them. Distilled for grazing and livestock. Rich families lived in yurts, while poor families lived in huts. So, on the summer pastures of the village of Yarlykapovo, in the Abzelilovsky district, out of 60 households, only 6-7 had yurts, and the rest built cone-shaped huts-chums. Both yurts and huts were dismantled and transported to new places of residence on wagons during migrations.

The summer houses of the inhabitants of the village of Ishbuldino of the same region were located in the upper reaches of the Beteri River, and from the village of Tashbulatovo the cattle were driven across the Maly Kizil River, deep into the mountains, to the village of Kyzyl-Tash. The Bashkirs of the village of Yarlykapovo went to the mountains for 35–40 km, towards the village of Kulganino. The population of the villages of Verkhne-Sredne and Srednesermenevo of the Beloretsk region settled for the summer along the gorges of the Inzer river basin.

It is noteworthy that the inhabitants of the village of Yarlykapovo also settled in the valley of the Kerkebar River, and after two or three weeks, when the pastures were depleted, they migrated to the valley of the Sukrakty River, located 2-3 km from the first site.

Then they crossed to the banks of the Kebek-Ayra River, turned towards the Irendyk Ridge, and there, in the Kalkuyort area, they were engaged in harvesting hay for the winter. At the end of August, the “nomads” left for the Talybay tract, after which they stopped on the banks of the Kyzyl, in the Suktai area, and remained there until the onset of cold weather, when they returned to their villages, corrected the roofs in the huts, fences. And they began their former hard life - sometimes in the cold and hunger.

The migrations of the population ceased to exist in the 30s of the 20th century, while hay camps in a number of places remained until recently. In the 70s, hay settlements were recorded among the Cathay, although their number was small. Their dwelling, as before, was grass-covered huts-chums up to 4.5 meters high. In the camp there were mostly relatives, and a single family lived in each hut.

Having switched to a settled way of life, the Bashkirs had their own houses, lived in villages, used certain land plots, on which they were engaged in arable farming or other trades and crafts. Here they differed from peasants or other settled foreigners only in the level of their well-being. Only one thing gave reason to call the Bashkirs semi-nomadic tribes - this is the custom, with the onset of spring, to move to the so-called koshi - (felt wagons), which they set up in the form of a camp in their fields or meadows.

In treeless places, summer rooms were made of wooden lattices of two arshins, covered with felt around, and others were placed on them with a vault, putting them at the top in a wooden circle, which was not closed with a felt mat, but formed a hole that served as a pipe for smoke to escape from the hearth, dug in the middle cat. However, such a felt tent was the property of only the rich. People of average condition lived in olasyks (a kind of popular hut) or in simple huts made of twigs and covered with felt mats. In addition, wattle or bark dwellings were built.

In places where the forest abounded, summer quarters consisted of wooden huts or birch bark tents, which always remained on the same site. However, such summer migrations did not exist everywhere, but only where there were still many meadows, but they stood far from the village, and the population had cattle to graze. In this case, migration did not serve as a manifestation of former nomadic habits, but was determined by purely economic considerations and needs (pp. 201-204).

In areas rich in land, both Bashkirs and Russian peasants often moved to remote fields and meadows. There they lived with their children and cattle for whole weeks. This is explained by the fact that it was inconvenient and unprofitable for the peasant to return daily to the village from a distant field. But this had nothing to do with their nomadic or semi-nomadic life. Remoteness from their dwellings, wide expanses gave birth to the image of liberty among the Bashkirs. Clean air in the mountains, healthy food according to their habits, free life encouraged their spiritual and bodily strength.

In summer, depending on the area, the Bashkirs were engaged in haymaking, tar and pitch race, and logging for the winter. Cattle were grazing nearby. He was their main wealth. However, the riots that arose in the 18th century and the agrarian turmoil that followed them completely ruined them, and at the end of the 19th century, very many Bashkirs did not have not only the herds for which they were once famous, but there was not even one horse, without which not a single peasant couldn't get by.

The villages of the Bashkirs in terms of external architecture were not much different from Russian or Tatar ones. The layout of the streets, as well as the type of huts themselves, were largely similar. But this is only at first glance. In fact, the Bashkir houses bore the imprint of some kind of incompleteness or dilapidation. They did not show the comfort and care of the master's hands. This was explained, according to contemporaries, not only by the poverty of the Bashkirs, but also by their negligence, carelessness, lack of love for their home.

The rich Bashkirs had strong houses. Most of the huts are simple huts, the skeleton of which was made of brushwood and smeared with clay. There were small windows almost sunken into the ground. The huts were covered with straw or reeds, sometimes there were no roofs at all. The chimney was covered from above with an overturned leaky boiler. Next to the hut huddled a small courtyard, fenced off with a brush hedge, where there were several quarters for livestock. The inside of the poor man's hut is dark, cramped, dirty, and damp. A large family lived in it, often consisting of 5-7 people.

Wealthy Bashkirs had log houses with cranked porches. The canopy divided housing into summer and winter halves. Near the house or behind the buildings there was a bee-keeper (apiary), where there were several hollowed-out aspen logs-beehives. Sometimes beehives (boards) were attached to the tops of trees. Almost all hives hung a horse skull. It was believed that this gave the atmosphere some kind of mystery, kept people from bad slander that could harm the bees and get honey.

Internal arrangement of the house. The internal structure of the Bashkir houses presented some features. The first thing that caught your eye was the device of the furnace or chuval. The latter resembled a fireplace with a straight chimney and a huge hole for laying firewood. Such chuvals often became the cause of the death of children. During the winter cold, the child came close to a large flame of fire, the dress on him caught fire, or he simply fell into the chuval.

The furnishings of the hut were bunks, located around the wall and covered with felt. But already in the 19th century, bunks began to be gradually replaced by a table and a bed. Wealthy Bashkirs had feather beds and pillows on their bunk beds. If one or more chests and a samovar were added to this, then a chic decoration of the hut was obtained. Most of the poor not only had a samovar, but did not have any household utensils. In the chuval, as eyewitness-researchers (for example, I.S. Khokhlov) said, there was a cauldron in which food was cooked and linen, dirty, holey rags were washed in it.

In the courtyard of the Bashkir, near a log hut, a primitive round hut served as a kitchen, and a dugout intended for baking bread, and a low log house with a bast roof, where the family sometimes lived in the summer, coexisted. Right there, in the yard, if the Bashkir did not go out on a nomadic camp, he scattered a felt trellised yurt and lived in it all the hot summer.

With the transition to a settled life, baths appeared among the Bashkirs. However, not every family had such pleasure. In pre-revolutionary villages, numbering 70-100 farms, baths had only 5-6 yards. They were made in the ground - a hole was dug, then its walls were laid out with brushwood and covered with clay (2, p. 205).

But inside the yard, behind the gates, the Great Russian felt at home. Closer to the hut there was a barn with compartments for bulk bread, next to it was a crate for dumping and storing all kinds of belongings. Often the crate and barn were combined. This uncomplicated peasant property was constantly guarded by a chain dog, which is better not to approach. Further on there were barns, and along the back side of the yard there was a wide shed, under which in the summer time horses, carts stood, and horse harness hung. Everything here represented comfort and homeliness.

On the thatched roof of the povet there were several "houses" - bee hives. All sorts of utensils were in the courtyard: a wooden hand mill, an ingenious grindstone, a linen grinder, large aspen logs for livestock feed, in a word, everything that had been accumulated by the peasant economy for decades.

The Bashkirs were great inventors and skillful inventors, although they lacked education. In Russian villages, everything looked somehow monotonous, stereotyped, as it has been done from time immemorial. Something new and original often appeared in the Bashkir settlements. In one village, M.A. Krukovsky noted, the Bashkirs built a pump over their well, and all its inhabitants continued to draw water with a crane. In another place, an ingenious riga appeared in a pit, and you will not find such a rig anywhere else. In the third place there was a single domestic mill with wooden millstones.

The evolution of the formation of residential buildings in the Southern Urals is best seen in the Novolineiny district, founded by the Cossacks in the 19th century. In many villages, dwellings erected by the first settlers have survived here. In the settlements built in the 18th century, there are no such buildings, and it is extremely difficult to determine the “age” of the surviving buildings after the lapse of centuries - no documentary traces remain.

The first houses on the New Line are small in area, most often single-chamber dwellings with light, non-permanent vestibules attached to them. The body of the building was built from pine, hardwood and partly birch logs or planks, that is, logs split in half along the length. Various sizes of pine and hardwood boards and shreds were used for flooring, ceilings and roofs, for the manufacture of various small crafts inside and outside the building.

Clothing and jewelry. Clothing is the most striking manifestation of a person's national identity. From time immemorial, in addition to utilitarian, it performed status and aesthetic functions. Her style specific image evolved over centuries human history. In clothes, as in a mirror, the material and spiritual world of people was reflected. Clothing is a factor in raising children.

The clothing of peoples has always had a pronounced national character. Such, for example, it was among the Bashkirs, as well as among other peoples. Of course, over the centuries, their clothing has undergone significant changes. Some Bashkir costumes have long been out of use, and we can get to know them only from the descriptions of eyewitnesses or from museum collections. Others of them appeared, one might say, before our eyes. On the one hand, the once common clothes and hats became rare over time, and, on the other hand, previously found in a limited area, they became widespread. Women's jewelry underwent especially strong modifications.

In the XVIII-XIX centuries, the men's clothing of the Bashkirs consisted of a shirt, pants, woolen stockings and boots. A skullcap was put on the head, which the men shaved, and a fur hat was put on top of it. Outerwear was a cloth chekmen and a fur coat. They were definitely tied up. There were no significant age differences in men's clothing. (2, p. 222).

The clothes of the Bashkirs consisted of a chest band, shirt, trousers, woolen stockings and boots. The head was covered with a scarf. Their outerwear was a cloth chekmen or a cloth robe. In the cold season, the Bashkirs put on a fur coat, tied their heads with a shawl or put on hats. Married women wore kazhbov under a headscarf - a type of cap made of knitted coral threads. Kazhbov was decorated with a small voiced coin or metal plaques.

Wealthy Bashkirs blackened their eyebrows, painted their nails, used whitewash and ruilian. But especially big dandies were Meshcheryachki. Beautiful women, they blackened their eyebrows, blushed. This was considered a sign of good taste and wealth. The poor girls did not use rouge.

Breast and other decorations were very diverse. There were significant differences in the clothes of girls, girls, young women, women of middle and older ages.

With the same names for the clothes of men and women, they differed both in cut and in material. There were also local features of various types of clothing.

I. I. Lepekhin, P. S. Pallas and I. G. Georgi drew attention to the widespread use of materials of animal origin in the manufacture of clothing: dressed sheep and horse skins, felt, cloth, and leather. Warm outerwear (fur coats, sheepskin coats), men's hats were sewn from sheepskin. I. G. Georgi noticed that the Bashkirs sewed fur coats “from mutton, but more from horse skins” so that the mane lay “along the back”.

Wool was used for the production of felt and woolen fabrics. Hats and caps were rolled from it, winter shoes were made. Throughout the Southern Urals, clothing was insulated with layers of sheep and camel wool.

In the Bashkir villages, mittens, scarves, sashes, stockings, and socks were knitted from woolen sheep yarn, sometimes with the addition of down. In the 18th-19th centuries, the manufacture of downy shawls spread in the southern villages, which later developed into a wide trade.

Shoemakers of the Southern Urals made shoes, deep galoshes, boots from cow and horse skins, and beautiful boots (ichigi) were sewn from thin goat skin (morocco, chevro). It is characteristic that in the Burzyansky and in the north of the Abzelilovsky districts, along with leather shoes, there were shoes with cloth tops.

From specially treated leather (drying, smoking, smoking, smoking), the Bashkirs made for themselves not only shoes, but almost all household utensils - buckets, tubs, bottles (tursuki). The bottles included 1-2 or more buckets, and they were usually made from whole leather.

In the manufacture of clothing, the Bashkirs used the skins and fur of wild animals. In folklore and ethnographic sources, there are references to fur coats and headdresses made of lynx or fox fur, hare or squirrel skins, skins of young wolves or bears. The skin of a beaver or an otter was turned off (sheathed) festive fur coats and hats. The Ural local historian V. M. Cheremshansky (1821-1869) reported that the Bashkirs often sewed winter clothes on ferret or gopher fur.

In winter, the Bashkirs wore a short fur coat made of sheepskin or fox skin - depending on the wealth of the owner. They put a fist on their heads - something like a warm cap. Married Bashkirs covered their heads with kashmau - a headdress studded with beads, and gold, silver and copper braids or just tin mugs were hung on top of it. Behind the kashmau, along the back, there was some kind of cloth, also studded with beads or coins. A kalapish was put on over the kashmau - a pointed hat, also covered with beads or money and trimmed with fur. Bashkirs wore large earrings in their ears. Unmarried girls did not have kashmau or kalapish. The Bashkirs put on a dressing gown made of Chinese or red cloth, a canvas or chintz shirt. On their feet they wore boots, sometimes sewn from colored morocco, without heels - with a selection from dandies. The Bashkirs, even the poor, disdained to put on bast shoes, however, if the boots were worn out, they had no other choice. Elderly women covered their heads with a long one or two arshin white scarf made of coarse calico or calico.

The poor Bashkirs put on a sheepskin chekmen or caftan of Tatar cut, and the rich - from black cloth. The clothes were sheathed in a circle with galloon. A sheepskin coat was worn over a chekmen or caftan in winter. A necessary accessory of clothing was a leather belt, on the right side of which there was a rather large bag for packing various things, and on the left side there was a small bag for a knife.

Rarely, but it happened that some Bashkirs wore lambskin hats - low, flat headdresses made of astrakhan fur. It is noteworthy that young people preferred such hats made of black, and older people preferred white lambskins.

The headdress was the logical completion of the costume. It carried a special semantic load and testified to the property, family and age status of a person. Many headdresses were original examples of national folk art.

The years have had a great impact on the change in the material of clothing, while tailoring it in in general terms remained unchanged. Already at the end of the 18th century, in addition to fur and felted wool, the Bashkirs learned to make clothes from fabric. They almost did not sow plants that provided fiber for yarn, but mainly used wild-growing nettles and hemp. In the 18th century, frequent cases of using nettle for the production of cloth were recorded.

Subsequently, the Bashkirs set up home production of hemp threads. They wove thick and narrow canvases for the most part it is from nettle and much less often from hemp that P. S. Pallas, I. I. Lepekhin and I. G. Georgi mention the processing of these crops in their works. Being engaged in sowing hemp, the Bashkirs soon became convinced, - wrote I. I. Lepekhin, - that “hemp canvas with its goodness is much superior to nettle, which their ancestors used.

The Bashkirs sewed not only shirts, but also caftans from coarse homemade canvas, wove and felt home-made cloth. Factory material, although it was available, was very expensive, and not everyone could buy it. Canvas caftans, shirts, common for the Bashkirs of the 18th century, were also worn by them in the second half of the 19th century. However, factory-made products were gradually replaced by home-made fabrics. At the beginning of the 20th century, Bashkir canvas clothes could only be seen in museums. The Bashkir cloth lasted a little longer, and in some places prevailed over the factory one, but with the decline of sheep breeding, it was gradually replaced by the factory one. The cut of clothing, common to both sexes, was preserved for a long time. Special mention should be made of the camisole - a short old sleeveless jacket for outerwear. In the distant past, it was not worn by everyone and not everywhere. But in the second half of the 19th century, the camisole was included not only in the set folk clothes, replacing in some cases a festive dressing gown, but also became an integral part of the wedding costume. Moreover, men's camisoles were sewn from dark fabrics, and women's - from bright ones (red, green, blue) (4).

The Bashkirs attached great importance to the decoration of clothing. It included a wide variety of items that served as a colorful addition to the festive and everyday costume. This included braids, braids, earrings, bracelets, rings, beads, necklaces, bibs, backs, slings, etc. In addition, women's jewelry was not only a tribute to fashion, but, according to ancient beliefs, they protected people from evil spirits.

In the manufacture of jewelry, preference was given to silver and corals. Turquoise, mother-of-pearl plates, sea shells, golden and brown amber, beads, red, green, blue polished glass were also used. In the representation of people, these materials, in addition to decorative qualities, also possessed magical properties. For example, silver, turquoise, corals, mother-of-pearl, amber have long been used by Muslims as talismans and amulets.

Coins, corals and other luxury items, sewn on headdresses and clothes, were an indicator of the wealth of the family and testified to a certain position of a person in society.

Many of these adornments were made by the hands of master jewelers, although private jewelry production at the beginning of the 20th century did not receive any significant development among the Bashkirs. Nets made of coral, necklaces, bracelets were used independently. Many women were able to make such jewelry, while showing an extraordinary artistic taste, a wealth of imagination, ingenuity, and fiction.

Tablecloths were sewn together from two strips of dense fabric 40 cm wide, between which narrow strips of lace were often inserted. The table was covered with such a tablecloth. Curtains were intended to separate the living space into kitchen and guest parts. In addition, each Nagaybak family prepared pillowcases and covers for featherbeds from thick and coarse motley.

National cuisine. An important component of material culture is the kitchen - the selection of dishes and kitchen utensils. Food is a combination of inorganic and organic substances obtained by a person from environment and used by him to build and renew tissues, maintain life and replenish energy consumed.

A person's need for energy depends primarily on the individual characteristics of the body - gender, age, height, weight, level metabolic processes, physical activity, the nature of human activity. One cannot ignore the climatic and geographical conditions of human habitation, which affect the amount of energy consumed by the human body. To this it should be added that the characteristics of the food consumed are influenced by such factors as the mental and national make-up of a person, his way of life, traditions that have developed over the centuries and passed down from one generation to another.

The characteristic features of the nutrition of the Bashkirs developed over many centuries of their nomadic and semi-nomadic lifestyle, in the conditions of the steppe and forest-steppe Ural landscape. Regarding the food of the Bashkirs, there are many all kinds of stories, obviously controversial and incorrect information. According to D.P. Nikolsky, some authors expressed the opinion that the Bashkirs ate raw horse meat, even half-rotted carrion, that they had a habit of putting meat under the saddle, on the back of a horse and riding it, in order to make it edible. Other observers pointed out, for example, I. I. Lepekhin, that the Bashkirs ate exclusively dairy products and meat, mainly horse meat. It was as if they did not eat bread at all, and some of them did not even know about it (1).

Most researchers agree that such statements are pure fiction. Of course, the food of the Bashkirs was unpretentious and peculiar, but it cannot be taken as the food of savages. The Bashkirs ate bread, but very little and not all of them. It was replaced by unleavened barley cakes, which were baked in ashes. They created their own national cuisine, quite diverse and, according to their concepts, very tasty. Since ancient times, horse and mutton meat, milk and dairy products, various cereals and flour have served as the main food raw materials for cooking.

The Bashkirs knew how to cook their favorite dishes from a variety of products - bishbarmak, pilaf, krut, chur-pari (chur-parya), kaymak, katyk, bolamyk, salma, butka, etc. They prepared koumiss from drinks, which they stored in leather bags (tursu-kah), and ayran, for the manufacture of which goat or cow milk was used.

It is worth noting that many of the listed national dishes, for example, bishbarmak, koumiss, appeared on the table only for wealthy Bashkirs, that is, for a few and very rarely. Most of the Bashkirs were content with steep and salma, or even just barley mash, which, moreover, for the sake of economy, they consumed in very limited quantities, just to satisfy their hunger a little (2, p. 243).

In general, most of the Bashkirs ate tolerably only in summer and autumn, and in winter and early spring they lived from hand to mouth, often did not eat for days on end, eating mainly steep and salma. At the end of winter, the Bashkirs were terribly emaciated in anticipation of spring, wandering around the villages like shadows, exhausted, apathetic. In this state, at the first glimpse of spring, they went to the koshi with half-dead cattle. Here they seemed to wake up from a winter lethargic sleep, in two weeks they recovered, became more cheerful, more mobile, again acquired their characteristic cheerfulness, briskness, dexterity in movements, humor, courage. The outside view of this is amazing hardy people transformed unrecognizably.

The most expensive, revered and exquisite dish of the Bashkirs was bishbarmak, which is why it deserves a special discussion. Not only travelers of the 18th century, but also later chroniclers of the Bashkir people wrote about the charms and high palatability of this nutritious product. Such attention to him was explained by a number of circumstances. On the one hand, this delicacy dish was one of the oldest dishes of the Bashkirs, on the other hand, it was a traditional treat for guests, at the reception of which a kind of ceremony was held.

Before the start of the meal on the bunk in the hut or directly on the ground, if the treat took place in the wagon, a tablecloth was spread over the felt mat. The owner, or his adult son, walked around with a jug or a basin of all those present. The guests washed their hands, dried them with a towel and squatted around the tablecloth, on which bishbarmak was served in large wooden cups. In each cup (and there were several of them), in addition to pieces of lamb, fat and noodles, they put large pieces of meat, and sometimes sausages when it appeared.

Sitting down at the “table”, one of those present chopped the meat into small pieces with a knife, and the other handed them out to a respectable company. During the feast, as a sign of special attention, the guests put the best, fatty pieces of meat into their mouths with their own hands to neighbors or those whom they wanted to show a high honor. Sometimes one of the adults or children of the owners was called to the circle, and he, wanting to treat, said: “Eat!” The one to whom this appeal was addressed opened his mouth and received a handful or a whole handful of meat. The owner himself usually did not sit in a circle, but busied himself with treating those present.

When the bishbarmak was eaten and the cups were removed, the host, after drinking a little from a cup of soup seasoned with cheese, served it to one of the guests, usually the most honored one. He, in turn, like the owner, having drunk a little, passed a cup of soup to a neighbor. So she went around the whole circle. After saying a prayer of thanks and bowing to the host, everyone got up, washed their hands a second time and, having settled down comfortably, began to drink koumiss, and in his absence, tea. Thus a sumptuous feast took place. Of course, only rich Bashkirs could afford such a plentiful treat with bishbarmak, and even then very rarely.

For the bulk of the Bashkirs, due to economic insufficiency, this was practically impossible. For her, the most common meat dish was bolamyk - a liquid meat broth seasoned with flour with cheese crumbled into it.

In addition to the meat of domestic animals (the most favorite were horse meat, especially the meat of foals, and lamb), the Bashkirs ate the meat of untamed animals - most often hares and wild goats. The number of meat dishes was very limited.

Not last place in the diet of the Bashkirs occupied the meat of birds. The Bashkirs themselves did not breed poultry(geese, chickens). They caught and ate partridges, hazel grouses, black grouses, wood grouses, wild ducks and geese. custom rite creativity tradition

The forbidden birds that were not eaten by the Bashkirs included cranes, swans, as well as birds of prey such as golden eagle, falcon, kite, hawk, crow, owl, eagle owl. For what reasons the Bashkirs did not eat the meat of these birds has not been fully established. These may be remnants of totem representations or some other motives. Let us refer only to the statement of Ibn Fadlan regarding the crane as a bird sacred to the Bashkirs, which will be discussed later. Special properties in the Bashkir folklore were attributed to the golden eagle.

The bird, as well as fish, was eaten boiled. During the hunt, a dead bird in the field was roasted on a spit - a pointed stick, obliquely stuck into the ground above the fire. Most often, a flattened bird, planted on a wooden fork, was fried whole. Feathered eggs were either boiled or baked in ash before being eaten.

The national flavor was also reflected in the drinks of the Bashkirs. One of the most favorite of them was koumiss, prepared from the milk of mares. Koumiss, fermented in leather tursuks, had excellent nutritional qualities. The refreshing drink produced an intoxicating effect on a person, but at the same time it was very nutritious and useful especially for the weak-chested. For a long time, koumiss has been recognized as a remedy. He helped to recover from tuberculosis, anemia (anemia), exhaustion, gastrointestinal diseases.

3. Custom and rituals of the Bashkirs

In the works of oral folk art, the best examples of human wisdom have been collected and honed for centuries, dressed in a surprisingly concise form of sayings in the form of proverbs and sayings. With great force, briefly, clearly and clearly, they reflected all the diversity of people's life: good and evil, light and darkness, love and hatred, truth and lies, industriousness and laziness, courage and cowardice, joy and sorrow ...

The first written information about the existence of legends, various beliefs and stories about the Bashkirs dates back to the 10th century. The travel notes of Ibn Fadlan contain remarkable statements about the beliefs of the Bashkirs, as well as a retelling of one of the variants of the ancient legend about cranes.

Travelers, researchers of the region, writers rightly note that the Bashkirs had their own legend about almost every notable place, and, perhaps, there is no such river, mountain, about which there would be no legend or song. But like the legends of other peoples, the Bashkir ones, including those about the emergence of tribes, clans, are built on fiction, fantasy, stories of a religious nature. Everyday and moralizing tales usually denounced injustice and violence. Their heroes were distinguished by high moral qualities: selfless devotion to the motherland, courage and courage.

The oral folk art of the Bashkirs was rich and varied in content. It is represented by different genres, among which there were heroic epic, fairy tales, songs. Fairy tales differed in certain cycles - heroic, everyday, moralizing, fairy tales-legends.

However, over the years, epic poems of "heroic" content lost their style and poetic form. The heroic plot of the Bashkirs began to dress in an inherent fairy tale prose form. Fairy tales and stories were filled with the struggle of man with the hostile forces of nature. The heroes of fairy tales were helped in this struggle by magical things and objects: an invisibility hat, a self-cutting sword, reviving water, from which blood flowed when the hero was in trouble, and milk when good luck came to him. As usual, the heroes of fairy tales emerged victorious.

The Southern Urals was an arena where complex ethnic processes took place, historical events that left a deep mark on the minds of the Bashkir people. The places of these events were kept in people's memory, overgrown with legends and legends, such as, for example, about Mount Magnitnaya, Uchaly (2, p. 283).

The Abzelilovsky district has long been known for its legends, tales, songs, and other works of folklore. The legend about the history of the name of the region is curious. In ancient times, the brothers Abzelil and Askar in search of the best lands to establish new village left and opted for the site of the present regional center. Their possessions began to be called Abzelil, and the village - Askar.

The legends reflected the belief of people in the existence of spirits - the "masters" of nature. Natural objects themselves were animated. According to legends and traditions, the rivers “talk”, “argue”, “get angry”, “jealous”, which can be read in some of them - “Agidel and Yaik”, “Agidel and Karaidel”, “Kalym”, etc.

In the legends "The Singing Crane" and "The Little Crow" birds act as miraculous patrons of man. The cranes once warned the Bashkirs about the impending danger with their dancing and cooing, and the crow nursed a newborn child left on the battlefield and did not let him die. In this vein, the cult of the crow, which is quite widespread among the Bashkirs, attracts attention.

Dancing. The dances of the Bashkirs were distinguished by their specific features. By content, they were divided into ritual and play. The first included girlish round dances at the Crow Porridge festival, which was held in Beloretsky, Abzelilovsky, Baymaks-kom, Ishimbaysky and other Bashkir regions and cities.

Various dance elements, rhythmic movements, gestures were used in the rituals of expelling the disease from the human body, called "Expulsion of Albasty", "Treatment of the lower back", "Treatment for fear" and others. All these ceremonies were associated with improvised dances of the Kuryazi, accompanied by theatrical performances, and percussive music. The dances "Cuckoo", "Dove", "Black Hen" reflected the ancient rituals of worshiping ancestral totems.

The Bashkirs recorded a number of girlish dance games, which seem to have been connected in the past with magical dances, including "Swans", "Mother Goose", "I'll Take a Chick". Among the game dances, the most popular were militant "Perovsky", "Dance of the hunter", "Bank", wedding - "Hotel", "Dance of the daughter-in-law", "Complaints of the bride", comic - "Rittaem", "Chizhik", "Face to face ".

The Bashkir men of the Southern Urals imitated trick riding, horseback riding, horse racing, stalking prey, the habits of animals and birds in dances. The latter was clearly manifested in the dances "Dove" (Baimaksky district), "Glukhara display" (the village of Utyaganovo, Abzelilovsky district). The originality of men's dances was determined by their flight, swiftness, alternation of light moves in a circle with a shot in the center of the site. Women's dances are built on the imitation of their daily activities, such as pulling wool, spinning, winding threads into a ball, churning butter, cooking koumiss, ayran.

The most popular among the Bashkirs were dances imitating the behavior of a rider on a horse. Similar dances performed under different names: "Horseman", "Shepherd", "Hunter". In them, smooth movements alternated with barely noticeable fluctuations of the body, swift and sharp, as well as fast shots. The performer with a continuous movement conveyed a feeling of remote alertness, constant readiness for a throw, action. In the dances, the Bashkirs' inclination to the plot, pictoriality was manifested.

The structure of both men's and women's dances is identical: in the first half of the melody, an alternating move was performed, in the second - dro bushes. This is the main movement of the legs in all Bashkir dances.

Since the 16th century - the accession of Bashkiria to Russia - there have been significant changes in the development of folk choreography. On the one hand, there was a gradual separation of the Bashkir dance from the ritual content, the ancient pagan ideas of the people, on the other hand, Russian creativity had an increasing influence on its choreography.

By the end of the 19th - beginning of the 20th centuries, the dances "Circular Game", "Cuckoo", "Dove" and others were performed not only in connection with this or that rite, but also at all public festivals, girls' games. Dances clearly lost their connection with rituals.

The service of the Bashkirs in the Russian army, joint military campaigns, their close contact with Russians in everyday life paved the way for the Bashkirs to perceive such dances as "Trepak", "Kazachok", etc.

Rites. As an object of study and knowledge, folk customs have always been a priority for ethnographic science. Today, not only ethnographers and folklorists, but also sociologists, historians, demographers, philosophers, art historians, culturologists, and specialists in other sciences are engaged in folk customs and rituals (traditional and new).

A custom is a generally accepted order, traditionally established rules of behavior, and a rite is a set of actions established by custom, in which some household traditions or religious ideas are embodied. In everyday speech, these concepts are often used as identical.

It is more correct to consider the rite as a kind of custom, the purpose and meaning of which is the expression (mostly symbolic) of some idea, feeling, action, or the replacement of direct influence on the object with imaginary (symbolic) influences. In other words, every ritual is also a custom, but one that has the property of expressing a certain idea or replacing a certain action. Every ritual is a custom, but not every custom is a ritual.

Of the national holidays of the Bashkirs, Sabantuy (the plow holiday) enjoyed special honor, which has been celebrated since pagan times and has survived to this day. It was arranged as a wide celebration before arable land and departure for koshi. The holiday lasted for several days. During it, gambling competitions of the strong and dexterous, frenzied jumps, various games, singing, and dancing took place. Everyone, from young to old, ran a race, jumped like a frog, in bags, got up to other spectacular amusements. The main thing - it was an opportunity to eat heartily; the case, according to M. A. Krukovsky, came to gluttony.

On the days of Sabantuy, the Bashkirs went to each other, congratulated on the holiday. Everywhere - the most plentiful treat. Each owner slaughtered a ram, prepared delicious dishes, prepared a lot of koumiss, which flowed like a river. Wine also penetrated, forbidden by the Muslim religion. The volume of food eaten by each villager, wrote the same M. A. Krukovsky, reached an incredibly large amount.

After the end of sowing, the summer cycle of agricultural work and related rituals began. To protect crops from drought, the Bashkirs resorted to various magical rites of "raining". On a certain day, according to the decision of the old people, the whole village gathered near the river. They cooked dinner in a common cauldron, prayed to Allah, asking him for rain. Prayer was accompanied, like the Nagaybaks, with a sacrifice. Then they doused themselves with water, threw, except for the old men and women, each other into the river.

The Bashkirs also celebrated the so-called Saban festival. It happened in a rather original way. Again, before the beginning of the arable land, in the evening, young people mounted their best horses, went around the village and, returning, stopped in front of each house and loudly demanded some kind of supply. The owner could not refuse their demands - to give them cool, ayran, buza or honey.

Having traveled around the whole village, the young people returned to their homes and the next day in the morning they went to the field about five miles from their residence. After that, they started galloping back - to the village, where on both sides of the street the whole village population was impatiently waiting for them. One young man or one young girl held a pole in their hands, to which was attached a white scarf embroidered with multi-colored silks. Whoever quickly jumped to the pole and tore off the handkerchief received it as a reward. Loud exclamations of the audience were heard - "Bravo!"

It often happened that two or three horsemen jumped up to the pole at the same time and grabbed the handkerchief. Then a fight broke out between them. The one who won received a handkerchief from the hands of the youngest married woman. After the end of the ceremony, the men went to the mosque to pray to Allah and ask him for an abundant harvest of bread. Then a public feast began, at which they had fun in different ways: they sang, danced, played national musical instruments, wrestled, competed in target shooting.

Customs and rituals, like a kind of storehouse, contained many different components. They characterized the degree of development of the culture of a particular people, the era of his life.

4. Family way of the Bashkirs

The Bashkir people have formed their way of life over many centuries. Adult Bashkirs, being people of average height, in the past, as now, were strong and healthy, strong, muscular and hardy, brave and nimble, able to endure all difficulties and hardships. However, their children could hardly endure the difficult living conditions. On the basis of poverty, malnutrition, cold, dirt, all kinds of diseases developed, especially typhus, cholera, and they claimed many children's lives.

The Bashkirs had excellent inclinations, rare human qualities. They were distinguished by genuine hospitality, obedience, helpfulness, meekness. When a guest came to one of them, he received him with exceptional cordiality: he treated him with what he could, and did not demand any payment for it. If he slaughtered a ram, he boiled it whole, because he knew that they would come to him to eat. He treated everyone indiscriminately - rich and poor, officials and ordinary people.

The Bashkirs are kind and condescending to others, they did not remember the insults and insults inflicted on them. True, this applied primarily to those of them who lived far from the cities. The Bashkirs, who lived in the suburbs and in the cities themselves, already felt a big difference in character and behavior: they became more cheeky and cunning.

...