City conference of students of educational institutions
"My Motherland is the Perm Territory"
Topic: Ethnic kaleidoscope of the Kama region.
Completed by: student of the 6th "B" class, school number 29
Kalina Maria
Leader: geography teacher
Berezniki 2011
Introduction. page 3
Chapter 1. The history of the settlement of the territory of the Kama region. page 4
Chapter 2. Historical features of the peoples of the Kama region. page 5
2.1. Russians.
2.2. Komi-Permyaks.
2.3. Udmurts.
2.4. Mari.
2.5. Mansi.
2.6. Tatars.
Chapter 3. Modern ethnic portrait of the Kama region. page 13
Conclusion. page 16
Bibliographic list. page
Introduction.
Recently, the world has not been very calm, here and there interethnic conflicts flare up, some of them last for years and centuries. In contrast to these regions, the Perm Territory, which is a multinational territory, has maintained peaceful relations between peoples for many centuries. Since ancient times, peoples have settled in the Urals, different in language and level of social and domestic development. Some of them had long-term ties with near and far peoples. The inhabitants of the lands on the Kama traded with the cities of Central Asia, Iran, Byzantium, communicated with the Volga Bulgars, with the West Siberian Turks. The location of the Urals at the turn of Europe and Asia predetermined a complex ethno-cultural history. In our time, the history and culture of the peoples of the Urals is attracting more and more attention, since many people want to know about the origin of their people, about the significance of their material and spiritual values for the region, fatherland, and the world.
For many centuries, Komi-Permyaks, Russians, Tatars, Bashkirs, Mansi, Germans, Ukrainians, Jews, etc. have coexisted peacefully on the territory of the Kama region for many centuries. Therefore, the purpose of this work was to show the diverse ethnic composition and history of the formation of the population of the Ural Kama region, also to conduct a study and comparison of the ethnic composition of 6th grade students.
Settlement history.
When you get acquainted with the history and culture of the Perm Territory, you will certainly notice one of its features - multinationality. Moving from village to village, you can get acquainted with all the peoples inhabiting the Volga and Ural regions.
For a long time, peoples different in language and level of cultural and everyday development settled on the Ural land. The location of the Kama region at the turn of Europe and Asia predetermined a complex ethno-cultural history.
Almost 300 thousand years ago, for the first time, a human foot set foot on the banks of the Chusovaya and the ancient Kama. About 6 thousand years BC. e. on the banks of the Kama and Volga, the foundations for the future Finno-Ugric peoples of Eurasia were formed.
In I millennium BC. e. on the banks of the Kama and the Volga, a single Finnish-speaking community is being formed - the Ananyino. Her tribes became the ancestors of the modern Finnish-speaking peoples of the Volga and Kama regions.
In the 1st millennium AD e. this unity breaks up into a number of tribes, which in the first half of the 2nd millennium AD. turned into ancient peoples. Among them were also the ancestors of modern Komi-Permyaks: the tribes of the Lomovatovskaya, Nevolinskaya and Rodanovskaya archaeological cultures.
From the north and southeast, tribal lands of the Chepetsk and Vym cultures, the ancestors of modern Komi and Udmurts, adjoined their territories.
The development of the Kama region by Russians began from the northern regions. People from northern Russian rivers settle here: Dvina, Pinega, Sukhona. The southern regions were mastered by the Bashkirs and Tatars. Several ethnic groups took part in the formation of the Perm Tatars, penetrating into the Kama region at different times: the ancient Ugric population, the Siberian Turks, the Bashkir tribes and the Kazan Tatars. In the 16th-17th centuries, a small group of pagan Udmurts settled in the south of the Kama region, along the course of the Bui River. Written sources of the 16th century note the appearance of the Mari population at that time along the Ireni and Sylva rivers.
Historical features of the peoples of the Kama region.
2.1. Russians settled mainly in Cherdynsky, Okhansky, Osinsky, Kungursky, Permsky, Solikamsky counties.
dwelling. In the Kama region, four main types of dwellings can be distinguished: two-chamber (hut, canopy), three-chamber connection (hut, canopy, cage or second hut), five-wall, cross. A four-walled hut with a passage served as housing for newly resettled families and the poorest part of the population.
The three-chamber dwelling was the main part of all dwellings known in the Kama region. Five-walls and crosses belonged mainly to quiet estates.
The interior of a traditional dwelling is recognized by ethnographers as an important ethnic feature. In the Kama region, the classic version of the layout prevailed with four sectors: a stove corner to the right or left of the entrance, and a stove with a mouth-brow, a hearth - facing the wall opposite the entrance, the front - red, a clean corner diagonally from the stove, a kitchen corner - kut, middle - in front of the mouth of the furnace, and the back of the hut, the foothills - at the front door.
Along the walls, joining at the front corner, there were wide benches tightly set against them. Above the windows, parallel to the benches, shelves were installed - policemen. An indispensable accessory of the front corner is a dining table and a shelf with icons - a goddess, an icon. Chambers were installed above the front door from the stove to the side wall. A cupboard with doors was attached to the stove from the side of the front door. He covered the stairs for descending into the underground - the basement.
Clothing. In winter and summer, peasants wore single-breasted caftans made of homemade cloth - ponytails or shaburs - as outerwear. On the road they put on fur coats, sheepskin coats or zipuns. All types of the upper were girded with wide belts - sashes, belts.
Men wore a plaid shirt, as well as striped trousers - ports. Shirts were girded with a narrow belt - a vest.
Women in use had a suit consisting of a shirt and a sundress. Over the sarafan they wore a short shower warmer, an apron with a bib.
On their heads, the men wore caps made of felted wool and cloth caps with a visor. In winter they wore sheepskin hats. Everyday girls wore headbands in the form of ribbons, and on holidays - wreaths of flowers. Women, according to custom, covered their hair not only with scarves, but also with kokoshniks. Festive headdresses were decorated with gold embroidery, beads, pearls, beads, buttons.
Traditionally, bast bast shoes with a round toe served as men's and women's shoes. Leather cats with sewn-on soles, without tops, were widely used. Felt boots made of sheep's wool served as winter footwear for the peasants. Purchased shoes, low shoes, and in some places shoes were worn as festive shoes.
Food. In the diet of the Russian people, the main place was occupied by flour, cereal and meat dishes. Bread was the most necessary product. It was baked from rye, oat and barley flour. Shangi with potato, cottage cheese, berry, barley, and millet fillings were baked from pastry. Shangi was smeared on top with sour cream, crushed hemp seeds, and poppy seeds. They also baked pancakes and pies. Pies were stuffed with fish, vegetables, herbs. Various gingerbread and cookies were baked from the dough, which have long been considered a festive treat. Dumplings are considered to be a traditional Ural dish. The name, according to scientists, comes from the word of the Komi language pelnyan, which is translated into Russian as a bread ear. Dumplings were stuffed with meat, fish, cabbage, mushrooms, cottage cheese.
Various cereals were prepared from cereals - wheat, oat, pea, barley, buckwheat. They ate them with milk, butter, kvass, sweet must. Shchi, which was often called shti, was cooked from barley groats. Kissels were varied - from potato starch, as well as oatmeal, rye, barley and pea flour.
Russians used garden vegetables: cabbage, onions, carrots, beets, radishes, rutabaga; especially liked turnips. Potatoes have been cultivated since the end of the 18th century. From meat, preference was given to beef and veal, pork is rare. In the northern part, where the main occupation of the peasants was hunting, the diet included the meat of wild animals and game - elk, hares, capercaillie, hazel grouse, ducks. They used fish in various forms: they cooked fish soup, baked fish pies; dried and dried fish were taken on the road. Berries, mushrooms, herbs, nuts, tree saps served as a great help in nutrition. Traditional food was not complete without milk and dairy products. Raw, fermented, baked milk was used for food. It was frozen for long term storage. Cottage cheese, cream, sour cream were obtained from milk. Of the drinks in use were kvass and mash from oats, rye; rye beer.
Since the middle of the 19th century, tea has become familiar among drinks. In addition to purchased tea, leaves of wild plants and herbs were brewed - currants, wild rose, St. John's wort, oregano, mint. Honey was used by Russians as a natural product that replaced sugar. The nutrition of Russian peasants was heterogeneous.
Customs and traditions. The main events, with which many customs and rituals were related, were Orthodox holidays and associated periods of the annual cycle.
From Christmas to Epiphany, there were widespread Christmas ceremonies. The mummers brought great joy. The youth had fun with fortune-telling. Yuletide amusements for young people everywhere were gatherings, where entertainment was combined with work - the girls spun, the guys carved wooden utensils. The Christmas cycle ended with Epiphany. An important moment of Baptism is the procession to the Jordan - a hole in the river - for holy water. At the same time, some bathed in ice water, washed their hands and face with it.
Maslenitsa was the main holiday of the spring cycle. The highlight of the Maslenitsa festivities was horseback riding and from the icy mountains. Shrovetide rites ended a fun and noisy time. The coming seven-week Great Lent was filled with the idea of cleansing from sins, repentance. After Lent, Easter came - a bright holiday that lasted a week. For Easter, eggs were dyed. They were exchanged as a sign of greeting and congratulations, rolled on the forehead and made wishes. The first, after a long winter, cattle pasture was timed to coincide with St. George's Day. The spring cycle of rituals and holidays ended with the Trinity. The day before at seven. After funeral services in churches, they came to cemeteries, arranged meals at the graves, and asked for forgiveness from the dead. On Ivan Kupala (John the Baptist), young people took part in festivities with lighting fires and pouring water over them. From Peter's Day, haymaking began everywhere, and entertainment ceased for a long time. A break in work was allowed only on Ilyin's day. After him, they started the most important thing - harvesting.
2.2. Komi-Permyaks lived in Solikamsk, Cherdyn, Okhan counties. In the upper reaches of the river Yazva, the left tributary of the Vishera, in the north-east of the Perm Territory.
Dwelling. The Komi-Permians had estates similar to the estates of Russian peasants. The most common type of Komi-Permyak dwelling is a three-chamber connection. She united the hut - kerka, the canopy - postsdz, the crate - chom. Severe winters led to the formation of estates with a continuous arrangement of dwellings and household yards. The type of house with a furnace in the corner next to the entrance and the orientation of the mouth to the opposite wall was predominant everywhere. Diagonally from the stove was the front corner with icons and a table. The corner opposite the mouth of the stove was occupied by the kitchen. On the side of the oven had an extension of the boards. Under the ceiling, between the stove and the side wall, beds were laid, where they slept and stored bedding and clothes. There were benches along the walls, and shelves above the windows, on which items of spinning, knitting, sewing, as well as dishes were stored. In the old Komi-Permyak huts, two beams for kitchen utensils ran from the outer corner of the stove to the front wall of the house. In each Komi-Permyak hut there was an underground, which was entered through an extension near the stove.
clothing. Komi-Permyaks for a long time sewed clothes from materials of their own production - canvas, cloth, skins and skins of domestic animals. Four colors prevailed in clothes - blue, white, red, gray. The basis of men's and women's underwear was a shirt with sleeves. Men wore shirts with a slit on the right side of the chest, with a stand-up collar. Women's shirts served not only as underwear, but also as evening wear, if the upper part and sleeves were sewn from the best quality canvas or beautiful purchased fabrics. Festive shirts were decorated with embroidery. Pants - veshyan were the belt clothes of men. An exclusively national Komi-Permyak costume was a sundress (borrowed from the Russians in ancient times), sewn from linen motley and stuffed fabric. Outerwear was less distinctive than underwear. In cool weather, they wore canvas shaburs, and in cold weather, cloth ponies. These clothes were worn both on weekdays and on holidays. In winter, fur coats and sheepskin coats were worn everywhere. Headbands, headbands, wreaths were girlish attire. Married women were supposed to wear headdresses that completely covered their hair. Men wore hats and caps made of sheep's wool, with a high top and wide brim, in summer, and hats made of white homespun cloth and sheepskin in winter. Belts not only decorated clothes, but also protected from evil forces. A men's shirt was tied with a narrow belt - a vest, and a sundress - with a hem. Outerwear was girded with a wide belt - a sash or belt. Common types of men's and women's shoes were bast shoes made of lime bast and birch bark, low leather cats and boots with soft soles, felt boots.
Food. In nutrition, the leading place was occupied by bread and cereal dishes. Komi-Permyaks prepared a variety of bread products. Oval-shaped yarushniks and round loaves were baked from fermented dough. Traditional cuisine included pies. Almost every holiday had its own cake. They were cooked with meat, peas, mushrooms, cabbage, potatoes, cottage cheese, berries, with green onions, but the most favorite were pies with fish, and young heads of horsetail - pistils. The Komi-Permyak cuisine is characterized by a variety of shanegs, pancakes, pancakes and dumplings.
They caught and consumed game birds - ducks, hazel grouses, partridges, capercaillie, black grouse. Ate elk dishes. In the diet of Komi-Permyaks there was always a lot of fish. It has been used in all forms. Of the vegetables, they especially ate a lot of cabbage - fresh, sauerkraut, stewed. They consumed a lot of turnips, radishes, mushrooms. They picked a lot of berries - cranberries, lingonberries, blueberries, cloudberries, raspberries. Of great importance were the fruits of bird cherry, viburnum, wild rose. Pine nuts were a delicacy. Komi-Permyaks were content with drinks made from rowan berries, viburnum, rose hips, cranberries, currants, as well as from carrots, turnips, but bread kvass and beer were the most favorite.
Customs and traditions. Officially, the Komi-Permyaks professed Orthodoxy. Part of the population preserved the Old Believer Orthodox traditions. The calendar rites and holidays of the Komi-Permyaks are similar to the Russian ones, but they have their own peculiarities. At first they celebrated Christmas Eve - the evening on the eve of the Nativity of Christ and Christmas itself. Cooked sochivo, brewed beer, baked cookies in the form of animal figures. From Christmas to Epiphany, Christmas ceremonies and amusements were performed. Maslenitsa opened the spring-summer period of the calendar. They prepared for Maslenitsa in advance and celebrated it from Thursday to Sunday. They went home and took refreshments. On Sunday, they asked each other for forgiveness for the explicitly and implicitly inflicted insults. During Lent, the Komi-Permyaks fulfilled not only church requirements, but also observed pagan rites. On Palm Sunday, willow branches were brought and placed next to the icons. Willow was used to whip children and animals in the hope that it would protect them from disease. On Holy Week - according to the church calendar - Komi-Permyaks performed rituals aimed at ensuring prosperity, health of people and domestic animals, and protection from evil spirits. Easter was celebrated by participating in church services and visiting relatives and friends. Ritual food in the first place were red-colored eggs. If the weather allowed, then livestock was sent to pasture on St. George's Day. In Semik, meals were held in honor of deceased relatives in the house, temple and cemetery. On Trinity, a birch was brought from the forest, placed in front of the house or in the middle of the village and decorated with ribbons, eggshells. On the eve of Ivan's day, they washed in a bathhouse, steamed with a new birch broom. After the broom was thrown into the river and watched him. Special rituals were performed on Ilyin's day. In many temples, sacrifices were made - the meat of domestic animals. After the celebration of Ilyin, the day was taken for cleaning. Three holidays in the name of the Savior Jesus Christ correlated with the harvest. At the end of the field work, from Pokrov Day to the beginning of the Filippov fast, weddings were celebrated everywhere and gatherings were arranged.
2.3. Udmurts. The main part of the Udmurts lives in their historical homeland - the interfluve of the Kama and Vyatka. Southern (Buy) Udmurts - in the Kuedinsky district of the Perm Territory.
Dwelling. In the Udmurt villages, dwellings of the same type as in the Russians of the Kama region have long dominated, differing only in a low underground. The structure was three-part - two huts, one of which was non-residential, and a canopy between them. As in the North Russian house, the stove and front corner were located diagonally. Under the influence of the Bashkirs, bunk beds and a cauldron on the side of the stove appeared in the Udmkrt houses. In a typical Udmurt estate there was a log barn. Household things were kept there and the family lived in the summer. In the courtyard of each house there is a hut, a wooden building, like a barn, without windows and floors, which serves as a home shrine, family sacrifices are made here.
Clothing. A women's body suit is characterized by a shirt - made of white canvas or blue mottled, pants, an apron, stockings. Before leaving the house, women put on a caftan - for work, on holidays, a vest made of bright Bukhara fabric with a braid. The basis of the men's costume was a white shirt and trousers made of blue mottled, over which they wore a caftan made of white canvas. For both men and women, cloth or linen zipuns served as everyday outerwear. They were girded: women - with a woven belt, men - with a leather belt with rings for a knife and an ax. Fur coats, beshmets, sheepskin hats, shawls were winter clothes. Men wore skullcaps or felt hats with brim on their heads. Women had a custom to wear a manlay - a small hat with coins sewn on the front and a towel turban over it. The girls also put on a manlay, on it - a ukochachag, on top - a cap. Temporal rings made of silver coins, rectangular breastplates made of embroidered fabric with braids, chains, coins or discs were ancient decorations. They wore bast bast shoes and linen onuchs on their feet, and on holidays they wore boots.
Food. Of the traditional dishes, soups with meat, sour and unleavened dough, mushrooms, cereals, herbs (sorrel, nettle, goutweed, cow parsnip) were common. Obligatory ceremonial treats are soup and roast goose. Pork meat was not eaten. Often they cooked porridge from barley and pea groats. They baked rye and wheat bread, oat cakes, wheat pancakes with porridge and butter, shangi and pies with various fillings. Children loved small bread honey balls - chak-chak. They diversified the food with dairy and vegetable dishes, egg dishes, prepared jelly. Common drinks were kvass and tea.
Customs and traditions. The pagan religion of the Bui Udmurts is connected with their ethno-cultural development and self-awareness. In Udmurt myths, a tree is sung - a visible image of the center of the universe. In the religion of the Bui Udmurts, a special place was given to sacred groves. The Bui Udmurts celebrated Maslenitsa like Russians, but with more archaic symbols. Easter was celebrated on the days of the Orthodox calendar, but included in the celebration of the veneration of the forces and elements of nature. It was believed that everything that happens on Easter marks the beginning of a new agricultural year. On Easter day itself, eggs were dyed, gifts were given to children. A cult act of seeing off Easter became a commemoration for dead ancestors. On the days of the celebration of Orthodox saints - Peter and Paul, Elijah, the Intercession of the Most Holy Theotokos - the Udmurts also honored pagan deities who give fertility. From the neighboring Bashkirs and Tatars, the Bui Udmurts adopted Sabantuy, a spring and summer holiday dedicated to the end of field work.
2.4. Mari. In the Kama region, the group of Sylven Mari is one of the smallest. The oldest settlement is the village of Tebenyaky located on the banks of the Sylva.
Dwelling. Under the influence of Russians, the Mari at the end of the 19th century. They began to build dwellings with cages similar to the Russian three-chamber connection. The small hut itself had two windows on the front and side walls. For ventilation, a small window with a sliding wooden shutter was cut through in the kitchen wall under the ceiling. The internal situation had a northern Russian appearance.
Clothing. A white shirt served as underwear and outerwear. It was richly decorated with embroidery, trimmed with strips of red fabric. The applique of the shirt, along with the embroidery, played the role of a talisman against evil spirits. An important part of the women's costume was the apron. The shirt was always worn belted, shells, coins, beads, buttons were sewn to the ends of the belts. An integral part of the women's costume was a neck and breast decoration made of coins and beads. Married women wore a pointed headdress, over which they put on a four-cornered scarf. Common jewelry for a woman was ear pendants with coins and goose down, bracelets and rings. The girls wore a high cap, decorated entirely with coins and shells. Men's clothing consisted of trousers and a shirt with a belt, felted hats, and bast shoes. Shirts were sewn long, the chest incision was decorated with embroidery. Women wore caftans, the hem and sides were trimmed with colored ribbons. Autumn-winter caftans were sewn from cloth. Wealthy Mari wore leather cats, shoes, boots, bast shoes were commonly used, which were worn over woolen and linen onuchs. Felt boots were winter footwear.
Customs and traditions. The rites and traditions of the Mari in most cases remained pagan. Orthodoxy influenced the growth of the education of the Mari. Of the Orthodox saints, the Mari especially worshiped Nicholas the Wonderworker. The system of rituals was greatly influenced by the main occupation of the population - agriculture. The beginning of the ritual calendar coincided with the Orthodox Basil's Day. For several days, the mummers had fun, the youth wondered. The winter cycle ended with the celebration of Maslenitsa. During Shrovetide, they rode down the mountains and treated each other to milk and butter. The beginning of the summer cycle coincided with the Orthodox Easter, although there was nothing Orthodox in its content, with the exception of the timing of the celebration. On the eve of the field work, the Aga Pairam holiday was celebrated. Before the Orthodox Trinity, the Sylven Mari commemorated the dead. At the end of the field work, it was time for prayer in the groves.
2.5. Mansi in the Kama region have always been a small people. They lived along the rivers Chusovaya, Kosva, Yaiva, Kolva in hard-to-reach forest areas.
Dwelling. In the 19th century, the Mansi built dwellings in different versions - depending on natural conditions and prevailing occupations. Their building traditions were influenced by the connection with the Russian peasants. One type of dwelling is a rectangular log yurt with an earthen floor, a flat roof covered with split logs and birch bark. A vestibule and a porch were attached to the end of the log house. For household items and products, a barn was set up on four pillars. Nomadic Mansi reindeer herders in the upper reaches of the Vishera spent the summer in conical tents made of reindeer skins and birch bark. They wintered in huts or yurts without a floor with a hearth in the middle and a smoke hole in the roof. Over time, a building resembling a Russian hut became a typical Mansi dwelling.
Clothing. Deer skins were used to make outerwear. Travel clothes were sewn from skins taken in winter, women's fur coats were sewn from summer ones. The skin from the legs of deer was used to make shoes and mittens. Clothes were sewn together with tendons and threads from nettle fibers. The men's costume consisted of short fur trousers tucked into stockings, lower and upper shoulder clothing - a shirt made of linen, or nettle, a malitsa made of deer skin taken off before autumn, turned inside with fur, with a hood; parkas of a deaf cut with fur outward, which was worn over a malitsa. For skiing, the Mansi wore boots made of dressed skins. Leather pistons served everywhere as summer shoes. The clothes were girdled with braided and leather belts, decorated with openwork metal or bone linings. A knife in a sheath and fangs of a bear were hung from the belt - to protect against misfortunes. Men wore sheepskin hats on their heads. Of interest is the man's Mansi hairstyle. Hair was not cut and braided into two braids, the ends of which were connected with a bundle with chains and buttons. They wore earrings in their ears. The women's costume is as unique as the men's. The women wore cotton shirts. Later they began to wear a dress similar in cut to the Russian. Reindeer fur coats were worn over the shirt. Such fur coats were decorated with mosaic ornaments. Women wore swinging caftans made of blue, green or red cloth. Women's shoes were nyars, which were worn with stockings knitted from sheep or dog wool. Clothing was decorated with beads and ornaments. A common headdress was a scarf, which was decorated with a sewn-on fringe of threads. The girls wore headbands, which were decorated with large beads and coins. All Mansi groups had a breast decoration - tourlaps. It consisted of an openwork beaded mesh sewn to the canvas. Women liked to wear rings and earrings. The hairstyle consisted of two braids and numerous jewelry made of beads and metal pendants.
Customs and traditions. The transition of the Mansi to Orthodoxy in the 18th century was only a formal act, but both of them steadfastly preserved pagan beliefs. Family and tribal cults prevailed. Each family had their gods in the form of wooden images, dressed in specially tailored clothes. Sacrifices were made to the gods. Sacred objects of tribal cults were kept on sacred trees, in special barns in remote places, caves. Mansi deified not only trees, but also mountains and rivers. Caves became the place for religious ceremonies. In the past, family and tribal groups had shamans who "communicated with the spirits."
2.6. Tatars. Nowadays, the Sylven and Iren Tatars are settled in several southeastern regions of the Perm Territory - Berezovsky, Kishertsky, Kungursky, Oktyabrsky, Ordinsky, Suksunsky, Uinsky.
Dwelling. All buildings were built of wood, only the roofs were covered with straw. The dwelling of the Sylven and Iren Tatars is often four-walled, with a vestibule, less often five-walled; usually large in size. In some places, the dwelling is similar to the Russian one - three-chamber, consisting of a hut, a passage, a cage. The facades of houses are decorated with false decorative carvings and painted. Until the 1930s, traditional features of the interior of dwellings were preserved in villages and villages. This is a stove with a hearth and a cauldron, bunk beds along the front wall. To this day, the tradition has been preserved to decorate the home with colored curtains, valances with embroidery, and towels with patterned ends.
Clothing. The sets of traditional clothes of the Sylven and Iren Tatars are essentially similar to those that the Tulven Bashkirs had, there are only differences in cut, color and size. In the villages along the Iren River, dark green and black camisoles and caftans were preferred, and in the villages along the Sylva River, dark red ones. They wore original women's hats - cloth caps in the shape of a truncated cone with a cloth blade attached at the back, covering the hair. It was customary to wear silver jewelry.
Customs and traditions. Tatars professed Islam. The Tatars did not accept Orthodox rituals, and they only timed their rites to coincide with the dates of the Orthodox calendar. So, during the celebration of Easter, children went around the house and received colored eggs from the owners. On Ilyin's day they did not work, they went to each other's houses and ate. It happened that the Tatars determined the time of their main holiday - Sabantuy, taking into account fairs in neighboring villages.
Modern ethnic portrait of Prikamye
About 3 million people live in the cities and villages of the Ural Kama region - this is 15% of the population of the Urals and 2% of the total population of Russia. In terms of the number of inhabitants, the Perm Territory ranks 14th in the Russian Federation and 4th in the Urals.
Representatives of more than 120 nationalities live on the territory of the region, which belong to three language groups: Slavic (Russians, Ukrainians, Belarusians, Poles, etc.), Turkic (Tatars, Bashkirs, Chuvashs, Azerbaijanis, Uzbeks, Kazakhs, etc.), Finno-Ugric (Komi-Permyaks, Udmurts, Mari, Mordovians, Komi, Estonians).
The predominant people of the Kama region are Russians. 2.6 million people (84% of the total population) live in the region. Among other nationalities, the most numerous are Tatars (4.9%), Komi-Permyaks (4%), Bashkirs (1.6%), Ukrainians (1.5%), Udmurts (1%), Belarusians (0.5%) , Germans (0.5%).
The 2002 population census notes changes in the ethnic composition of the population of the Kama region. The share of Russians in the total population increased from 83.8% to 85.2% due to the reduction in the number of other peoples. The latest census showed the peculiarity of the complex ethnic situation among the Tatar and Bashkir population of the Bardymsky district of the Perm Territory. Researchers identify the indigenous Turkic population of the region as a special ethnic group of the Tulven Tatars and Bashkirs. The main features, which is the duality of ethnic self-consciousness, that is, the awareness of belonging to both the Bashkir and the Tatar ethnic group. According to the 1989 census, 85% of the district's population considered themselves Bashkirs, 4.9% - Tatars, while the vast majority of Bashkirs (98%) consider Tatar as their mother tongue. In 2002, 59.5% of the region's population registered as Bashkirs, 32.3% of the region's population as Tatars.
The dynamics of the Komi-Permyak population is as follows: their number has decreased, in 2002 the number of Komi-Permyaks amounted to 103.5 thousand people. As before, the main part of the Komi-Permyak population (80.3 thousand) is concentrated in the regions of the Komi-Permyak district. The Udmurt population of the Kama region decreased by almost 20% between censuses. One of the reasons for the significant decrease in the number of Udmurts was the active assimilation processes. Similar processes also took place among the Permian Mari, whose number also decreased by 20% between censuses. Assimilation processes were also the main reason for the significant decrease in the number of Ukrainians and Belarusians in the Kama region. As a result of emigration, the number of Jewish and German populations decreased. The main trends in the change in the ethnic map of the region should be highlighted. Firstly, the ethnic composition of the population became more complex: according to the 1989 census, representatives of about 100 peoples lived in the Kama region, in 2002 - 120. Secondly, there was a decrease in the total population of the Perm Territory. There was a significant decrease in the rural population, which is the reason for the decrease in the number of almost all peoples traditionally living in the Kama region. Thirdly, the census also showed ongoing assimilation processes, characteristic primarily of the Mari, Udmurt, Komi-Permyak, Ukrainian and Belarusian population of the Kama region. Fourthly, the results of the census indicated the active formation of "new" diasporas of the peoples of Central Asia and Transcaucasia, the number of which increased by 1.5 - 2 times.
The settlement of each nationality has its own characteristics. Russians live throughout the entire territory of the Ural Kama region. Komi-Permyaks make up the majority of the population in the former Komi-Permyak Autonomous Okrug. Outside it, they live mainly in adjacent areas - Usolsky, Solikamsky, Sivinsky, Karagaysky, Ilyinsky, as well as in large cities. Tatars and Bashkirs live mainly in the southern regions: Bardymsky, Kuedinsky, Oktyabrsky, Ordinsky, Uinsky, Chaikovsky and Chernushinsky. Many Tatars and Bashkirs live in mining towns - Chusovoy, Kizel, Gremyachinsk, Gubakha. Numerous nationalities do not form areas of compact settlement, but they are also characterized by attraction to certain places. For example, Ukrainians are concentrated in the urban settlements of the Kizelovsky coal basin, Belarusians - in the northern taiga regions, Udmurts - in areas neighboring the republic. The multinational people of the Ural Kama region live in peace and harmony.
Our city of Berezniki is also a multinational territory. People of different ethnicity live here. Since the 1930s, a lot of people from different parts of the USSR came to construction sites forcibly and voluntarily. The last census showed that 87% of Russians live in Berezniki, 4.3% of Tatars, 2.3% of Ukrainians, 1.4% of Komi-Permyaks, 0.8% of Belarusians, 0.6% of Udmurts , 0.4% - Bashkirs, 3.2% - people of other nationalities (Germans, Jews, Azerbaijanis, Tajiks, etc.).
It was decided to study the ethnic composition of 6th grade students (80 people) and compare it with the ethnic composition of the Perm Territory and the city of Berezniki. The children were asked the following questions: 1) What nationality do you consider yourself to be? 2) What is the nationality of your parents?
During the study, it turned out that the ethnic composition of sixth graders is close to the national composition of the Perm Territory and the city of Berezniki. Among the students of the 6th grade there were 79% - Russians, 8.7% - Tatars, 2.5% - Komi-Permyaks, 5% - Ukrainians, 1.25% - Germans, 1.25% - Kazakhs, 1.2% - Udmurts, 1.1% - Bashkirs. I would like to note that not all children can unequivocally determine their nationality. This is due to the fact that in our city there are many families where parents belong to different nationalities. Many families celebrate Easter and Sabantuy, cook chak-chak and dumplings, celebrate the new year according to the Orthodox and Muslim calendars.
Conclusion.
In the course of the work, it turned out that the formation of the ethnic composition of the population of the Perm Territory began a long time ago. Already in the "Tale of Bygone Years" many peoples are mentioned, including "Perm" - Komi, "Ugra" - the ancestors of the Mansi and Khanty living in the Urals. The process of formation of the population of the Kama region lasted a long time. From the 10th to the 19th centuries, Russians, Tatars, Bashkirs, Udmurts, etc. penetrated and settled on the territory of the region. At the end of the 19th and beginning of the 20th centuries, a large influx of Ukrainians, Belarusians, Germans, etc. began to build industrial enterprises, extract minerals, and harvest wood . All these peoples found a new home on the territory of the Ural Kama region. This house is large and friendly. A long life together was reflected in the way of life, the architecture of the national dwelling, costume, national cuisine, even in national customs and traditions.
At present, the interaction of peoples and the formation of new national diasporas on the territory of the Perm Territory continues. This is especially evident in the large cities of the region, including in Berezniki. The ethnic structure of the Kama region was very clearly reflected in the study of the ethnic composition of sixth-graders. I would like to hope that the peaceful living of the backgammons of the region will continue, and that the peoples will not lose their originality.
Bibliographic list.
1. Komi-Permyak cuisine. Kudymkar. 1998
2., Sharygin. Perm region. Permian. 1999
3. Perm cuisine. Permian. 1991
4. Traditional costumes of the peoples of the Kama region. M. 1990
5. On ancient Perm land. M.1988
6. Chagin and cultures of the Urals in the XIX - XX centuries. in. Yekaterinburg. 2002
Prikamye is a multinational region. Since ancient times, about a hundred nationalities live here side by side. Some settled here a long time ago, others came to Perm land later.The modern ethnocultural map of the Kama region begins to form from the 15th-16th centuries. On the upper Kama, the ancestors of the Komi-Permyaks were forming into a single people, the northeastern Kama region was a zone of settlement of the Mansi, the southern regions were mastered by the ancestors of the Tatars and Bashkirs.
From the sixteenth century begins active development of the region by Russians, who already in the 17th century. became the main population of the region. From the seventeenth century groups of Mari and Udmurts were formed.
Three cultural traditions determined the ethnocultural identity of the Perm Kama region - Finno-Ugric (Komi-Permyaks, Udmurts, Mari, Mansi), Turkic (Tatars and Bashkirs) and Slavic (Russians). Related peoples - Komi-Permyaks, Mari, Mansi and Udmurts belong to the Finno-Ugric branch of the Ural language community. Komi-Permyaks were settled in the Cherdyn and Solikamsk districts of the Perm province, and now in five districts of the Komi-Permyak district. The Udmurt villages were located in the Osinsky district, and now the Kuedinsky district, the Mari lived in the Kungur and Krasnoufimsky districts, now the Suksunsky, Kishertsky, Chernushinsky, Oktyabrsky districts. Mansi of Cherdynsky district lived in the upper reaches of the river. Vishera. In 2002, 103.5 thousand Komi-Permyaks, 5.2 thousand Mari, 26.3 thousand Udmurts, 31 Mansi people were registered in the Perm Territory.
The Turkic peoples of the region - the Tatars and Bashkirs - have mastered the territory of the southern Osinsky, Kungur, Perm and Krasnoufimsky districts of the province, currently live compactly in 12 districts of the region, and their number in 2002 amounted to 136.6 thousand Tatars and 40.7 thousand people. Bashkir.
The main ethnic culture in the region are the traditions of Russians. This situation is determined not only by the fact that Russians make up more than 85% of the population of the Perm Territory (in 2002 - 2401.7 thousand Russians), have the largest area of settlement, live in all administrative regions, but also by the influence that Russian culture had on the culture of other peoples of the Kama region. Nevertheless, each nationality carefully preserves its customs and culture, because each culture is unique and beautiful in its own way.
RUSSIAN Russians are an East Slavic people. One of the indigenous peoples of Russia. They are the largest nation in Europe. The dominant religion among Russians is Orthodox Christianity, and there is also a large proportion of atheists. The national language is Russian. Since the adoption of Christianity (the end of the 10th century), the peasant men's costume consisted of a canvas shirt, woolen pants and bast shoes with onuchs. A distinctive feature of the Russian national costume is a large number of outerwear. Clothes cape and oar. The cape was worn over the head, the swing had a slit from top to bottom and was fastened end-to-end with hooks or buttons. A narrow belt adorned with figured metal plaques brought a decorative accent to this simple-cut clothes. A fur coat and a pointed fur hat served as outerwear. Women wore crescent-shaped kokoshniks embroidered on a velvet or silk base. Main crafts: embroidery, lace-making, painting, weaving.
Russian hospitality
Hospitality has always been a characteristic feature of the Russian people. It was evaluated, first of all, by hospitality. The guest in the old days was supposed to drink and feed to satiety.
Custom dictated, almost by force to feed and water the guest. The hosts knelt down and tearfully begged to eat and drink "just a little more." This was explained by the fact that the villages and estates were located far from each other, and a rare guest who crossed the threshold of the house was always a joy. Since then, hospitality in Russia has always been in the first place.
In Russia, dear guests were always greeted with bread and salt, and it was customary to warm and feed a visitor. Our ancestors gladly received the guest - they did not skimp, they put everything they had on the table. That is why the saying arose: "Everything on the table is the swords that are in the furnace." The hosts were even offended when the guest ate and drank little.
Russian wedding traditions
A wedding is one of the most ancient, bright and beautiful rituals. Russia is a multinational country. Each region has its own traditions and customs passed down from generation to generation. Why is it necessary to observe certain wedding customs? Where do they start from? How is one wedding different from another? And what do they have in common? You can learn about this and much more from the program "Wedding General" Host: Sergei Belogolovtsev
KOMI - PERMYAKI They were engaged in hunting and fishing, arable farming, animal husbandry; At present, the main occupations of the Komi-Permyaks are agriculture and work in the forest industry. The traditional settlements of the Komi-Permyaks are villages, and, as a rule, small ones. Traditional women's clothing is a canvas shirt, over a shirt a sundress made of a heel or blue canvas, which was belted with a woven belt with fringe at the ends; over a sundress, a colored or white apron. Traditional women's headwear is a cap with a hard bottom, sheathed with red calico and decorated with embroidery and braided stripes. On the street, samshur and kokoshnik were covered with a scarf. Men's clothing consisted of a shirt and pants. A long shirt made of white canvas, decorated with woven red stripes, instead of buttons, ties were sewn to the collar. The shirt was worn over the pants, girdling it with a narrow woven belt. Hats: felted wool caps, later caps.
Hospitality of the Tatars
According to the ancient Tatar custom, a festive tablecloth was laid out in honor of the guest and the best treats were put on the table - sweet chak-chak, sherbet, linden honey, and, of course, fragrant tea.
"An inhospitable person is inferior" - was considered by Muslims. It was customary not only to treat guests, but also to give gifts. As usual, the guest responded in kind.
Tatar wedding traditions
The issue is dedicated to today's Tatar wedding traditions: which of them have been preserved and are still important and why. "Wedding General" goes to Tatarstan, but not to the capital, but to a small town Arsk- to the homeland of the great Tatar poet and storyteller Gabdulla Tukay.
It was in the Tukay Museum that the heroes of this issue and the future newlyweds met. The host and main participant in all events, Sergei Belogolovtsev, will learn everything about the wedding feast, take part in preparing the table, catch a goose and comment on everything that happens at the wedding feast. And, of course, one taboo will be broken - it is impossible to know everything, funny situations also happen.
MANSI Settlements are permanent (winter) and seasonal (spring, summer, autumn) on the fishing grounds. The settlement was usually inhabited by several large or small, mostly related families. The traditional dwelling in winter is rectangular log houses, often with an earthen roof, among the southern groups - Russian-type huts, in summer - conical birch bark tents or quadrangular frame buildings made of poles covered with birch bark, among reindeer breeders - tents covered with deer skins. The dwelling was heated and illuminated by a chuval - an open hearth made of poles coated with clay. Bread was baked in separate ovens. Women's clothing consisted of a dress, a swinging robe, a double reindeer coat, a scarf and a large number of jewelry (rings, beaded beads, etc.). Men wore trousers and a shirt, blind clothes with a hood made of cloth, for reindeer breeders - from deer skin, or cloth clothes with a hood and not sewn sides (luzan). Food - fish, meat (dried, dried, fried, ice cream), berries. Mushrooms were not consumed, considering them unclean.
Wedding traditions of the small peoples of the North
" Wedding General" goes to the Far North in the city of Dudinka to take part in an unusual wedding: two small peoples of the North will become related. The bride is a Dolgan woman, the groom is a Nganasan.
What rituals have been preserved to this day and how the Dolgan-Nganasan wedding will take place - an eyewitness, Sergey Belogolovtsev, an honored guest and participant in the holiday, will tell in detail. The wedding general will take part in ice fishing, learn how to carve bones and dance the main dance of acquaintance among the Dolgans, and also try the dishes of the wedding table in the chum of the Nganasans.
BASHKIRS Semi-nomadic lifestyle, wintering in villages and living in summer camps. Clothes were sewn from sheepskin, homespun and purchased fabrics. Various women's jewelry made of corals, beads, shells, and coins were widespread. backs, various pendants, braids, bracelets, earrings.
Hospitality of the Bashkirs
The Bashkir people have long seen hospitality as a reliable means of establishing friendly, warm, purely human relations with those around them. It is considered a traditional element of hospitality that the owner meets guests before entering the house. Seeing off guests also takes place outside the gates of the house.
Guests are told: "Go to the place of honor." When treating guests, the Bashkirs use the rule: "Put food in front of the guests, but do not forget that their mouth and hand are free." If someone came during the meal, it is customary to seat him at the table and treat him. If the visitor refuses, he is reminded of the rules of etiquette: "You cannot be higher than food."
The customs of hospitality are passed down from generation to generation. They have become so firmly established in our lives that in the minds of different peoples they are perceived as something due, as an integral part of culture. Times are difficult now, and anyway - go to visit each other, be open, friendly, friendly. After all, the main thing at a party is not a feast, but the joy of communicating with dear people, on whom, as you know, the world is kept.
MARI The main clothing of the Mari was a tunic-shaped shirt, trousers and a caftan, all clothes were girded with a waist towel, and sometimes with a belt. Men could wear a felt hat with a brim, a hat and a mosquito net. Leather boots served as shoes, and later - felt boots and bast shoes (borrowed from Russian costume). To work in swampy areas, wooden platforms were attached to shoes. Belt pendants were common for women - jewelry made of beads, cowrie shells, coins, clasps, etc.
UDMURT A typical settlement - the village was located in a chain along the river or near springs, without streets, cumulus layout. Dwelling - a ground log building, a hut. women's costume included a shirt, a dressing gown with a belt. Clothes are white. Shoes - patterned stockings and socks, shoes, felt boots, bast shoes. Headbands and a towel were worn on the head. Jewelry - chains, earrings, rings, bracelets, necklace Men's costume - blue white-striped pants, felted hats, sheepskin hats, shoes - onuchi, bast shoes, boots, felt boots. Outerwear without gender differences - fur coats. The Udmurts combined meat and vegetable food. Gathered mushrooms, berries, herbs.
Udmurt wedding traditions
The wedding general gets to the Udmurt wedding for the first time. The bride is an Udmurt woman, and the groom is a representative of the Russian population of Udmurtia. And at the same time, it was decided to play the wedding in the old Udmurt traditions. The presenter and eyewitness of what is happening will not only get acquainted with all the heroes of this story, but also learn how to bake, learn about secret wedding signs, take part in all the ceremonies and learn the most important word in Udmurt: "love". November 14, 2016
Throughout history, the Perm Territory has been multi-ethnic. Today, representatives of 125 different ethnic groups live in it. What peoples inhabit the Perm Territory? Which of them are the indigenous inhabitants of the region?
Perm region
The region is the border between Europe and Asia. A significant territory of the region is located in the east of the European part of Russia. It is bordered by the Komi Republic in the north, Bashkortostan in the south, Sverdlovsk Region in the east, and Kirov Region in the northwest.
Modern education - the Perm Territory - was formed in 2005, after the merger of the Perm Region and the Komi-Perm Autonomous Okrug. The main administrative center is the city of Perm. The territory of the region was inhabited by people since the Paleolithic era. Active development by Russians began around the 16th century and intensified in the 17th century, after the discovery of copper and gold.
The peoples of the Perm Territory and their traditions are very diverse. Approximately 125 nationalities live on an area of 160 square kilometers. The total population is 2.6 million people. The urban population significantly predominates over the rural population, it is 75%.
What peoples inhabit the Perm Territory?
The region is home to many ethnic groups and peoples. Of these, only seven are the earliest, authentic for this area. The languages of the peoples of the Perm Territory are numerous. Within the indigenous ethnic groups, they are divided into Finno-Ugric, Slavic (Russian), Turkic.
The main population is represented by Russians (2.1 million). The next largest are Tatars (115 thousand), Komi-Permyaks (80 thousand), Bashkirs (30 thousand), Udmurts (20 thousand) and Ukrainians (16 thousand). More than four thousand people are Belarusians, Germans, Chuvashs, and also Maris. The rest of the peoples of the Perm Territory are represented in the minority. Among them are Armenians, Azerbaijanis, Turks, Ingush, Komi-Yazvinians, Mordovians, Gypsies, Moldavians, Mansi, Koreans, Chinese, Georgians, Chechens and others.
The indigenous peoples of the Perm region are represented by three main groups: Finno-Ugric, Turkic and Slavic. In the period from the 15th to the 16th century, the ancestors of modern Komi-Permyaks settled in the upper reaches of the Kama. The southern parts of the region were inhabited by Bashkirs and Tatars. Udmurts, Mansi and Mari also lived on the territory. The Russian population came here around the 16th century, very soon becoming predominant.
Mari
The name of the peoples of the Perm Territory may differ in different languages. For example, the Mari usually refer to themselves as mari or mare. This people belongs to the Finno-Ugric ethnic group. They are located in the area between the Volga and Vetluga. Most of them live in the Russian Republic of Mari El, as well as in the Volga region and the Urals.
According to anthropological features, they belong to the Subural type, with more pronounced features of the Mongoloid race. The ethnos was formed back in the 1st millennium AD. e. In their culture and way of life, they are most similar to the Chuvash. The people are made up of four ethnic groups, mainly Kungur Mari live on the territory of the region.
Part of the people converted to Orthodoxy, although the traditional religion remains the main belief. In this case, it represents folk mythology combined with monotheism. The paganism of the Mari is based on the veneration of the forces of nature, prayers to which take place in sacred groves (in the ritual building kude).
Folk clothing is represented by a tunic shirt, decorated with embroidery, trousers and a caftan, girded from above with a belt or a towel. Women wore jewelry made of coins, shells, beads. The headdress is a towel with an overcoat - a sharpan, a magpie or a cone-shaped cap. The men wore brimmed hats.
Udmurts
The autochthonous population of the Kama and Cis-Urals are the Udmurts. They belong to the Finno-Ugrians, like some other peoples of the Perm Territory. The closest to them are the Komi-Permyaks and the Komi-Zyryans, although Russian and Tatar traditions strongly influenced their way of life and culture. The majority of the population professes Orthodoxy, but elements of folk beliefs have been preserved in the villages.
The Udmurts have traditionally been engaged in agriculture (grain and potatoes) and animal husbandry, hunting and gathering, beekeeping and fishing. They lived in neighboring communities, where several families lived on the same territory. They were engaged in embroidery, knitting, woodworking, weaving and spinning.
The ritual building (kuala) for prayer was, like the Mari, in the forest. The house had a stove with a hanging boiler, bunk beds for sleeping and a red corner (table and chair) for the head of the family. The women's costume consisted of a shirt, a robe, a bib trimmed with velvet and a belt. They decorated themselves with coins, rings, beads. The men wore blue-and-white striped trousers, blouses, and felted hats.
Komi-Permyaks
Representatives of the people call themselves Komi Mort or Komi Otir. They are settled mainly on the territory of the former Komi-Permyatsk district. They belong to the Finno-Ugric group. In terms of language and traditions, they have the greatest similarities with the Komi-Zyryans. There is practically no literature in the language of the people.
The main occupation of the Komi-Permyaks was agriculture, animal husbandry, hunting, fishing, weaving, pottery, spinning. Currently it is wood processing and agriculture. Like many peoples of the Perm region, the Komi-Permyaks were pagans, but the majority converted to Christianity. Now folk beliefs are trying to revive.
At first, traditional clothes were blue and black, later other shades appeared, and a “cage” pattern was added to the shirt. Women's attire consisted of a tunic-shaped shirt, over which a sundress was worn. Sometimes an apron was worn on a sundress. Headdresses - kokoshniks, were decorated with embroidery and ornaments. Men wore tunic-shaped embroidered shirts, belted with sashes, and trousers. Cats, galeshkas and bast shoes were worn on their feet.
Mansi
The Mansi ethnic group belongs to the Ugric peoples. There are few representatives of this people in Russia. The main population lives in the Khanty-Mansi Autonomous Okrug. Nevertheless, the Mansi represent the autochthonous peoples of the Perm Territory. There are only a few of them left in the region (up to 40), they live in the Vishera Reserve.
Native to the ethnic group is the Mansi language, which belongs to the Ob-Ugric group. Culturally, the Hungarians and Khanty are closest to the Mansi. In beliefs, along with Orthodoxy, folk mythology and shamanism have been preserved. Mansi believe in patron spirits.
Traditional occupations include reindeer herding, fishing, hunting, farming and cattle breeding. Housing was built seasonally. In winter, they lived in log houses or huts of the Russian type, in summer in conical tents made of birch bark. An open hearth made of poles served as heating and a source of light. A characteristic feature of the Mansi was that they did not eat mushrooms, considering them a home for evil spirits.
Women's costume consisted of a swinging robe made of cloth or satin and a dress. He wore a scarf and a lot of jewelry. The men had shirts and trousers; clothing, as a rule, was with a hood made of cloth.
Tatars
Tatars belong to the Turkic peoples. And they are widely settled on the territory of Russia (the second largest people). They live in the Kama region, the Urals, the Volga region, the Far East, Siberia. In the Perm Territory, Tatars are present in almost all settlements.
The Tatar language belongs to the Altaic family. Most of the people are Sunni Muslims, although there are Orthodox and atheists. In the Kama region, the Tatars closely interacted with the Bashkirs, which led to the mutual influence of cultures on each other.
The national costume is different for different ethnic groups of Tatars. The main features of the women's costume are a long shirt-dress, bloomers. An embroidered bib was worn on top, and a robe was worn as outerwear. A turban, scarf or kalfak hat was put on the head. Men wore a felt hat over a skullcap. Jewelry for women was made of metal.
Bashkirs
Another people of the Turkic group is the Bashkirs. The main population lives in the Republic of Bashkortostan. The national language is Bashkir. Like Tatar, it belongs to the Altai family. Representatives of the people are Sunni Muslims.
The Bashkirs are closest to the Turkic peoples, although Iranians and Finno-Ugric peoples also participated in their ethnogenesis. The people led a semi-nomadic lifestyle, engaged in cattle breeding. Along with this, he was engaged in fishing, hunting, beekeeping, farming, and gathering. Among the crafts were weaving, the production of shawls and carpets. The Bashkirs were well versed in jewelry and forging.
Folk clothes were sewn from sheepskin. Women and men wore pants with a wide step. A dress was put on top (differed for women and men). They also wore a robe, semi-caftan, camisole. There was a lot of embroidery and appliqués on the clothes. Hats ranged from caps, towels to hats with earflaps. Everything was richly embroidered with patterns. Men wore skullcaps and felt hats.
Conclusion
The peoples of the Perm Territory and their traditions differ greatly from each other. The region has always been characterized by polyethnicity; there was no single nationality throughout its territory. Previously, individual tribes constantly wandered from one place to another, in search of the most favorable conditions for life.
In the 15th century, several tribes at once settled in the territory of the Kama region, whose ancestors formed the peoples of the Perm Territory. The culture and ethnography of these peoples did not develop in isolation, but mutually influenced each other. For example, the Udmurts inherited the cultural traits of the Tatars, while the Tatars, in turn, were influenced by the Bashkirs.
The Russians had the greatest influence on the culture of the peoples, who already in the 17th century significantly prevailed in numbers. Today, traditional clothing and lifestyles are poorly maintained. For some representatives, they are reflected in religion, although many have become Christianized. Folk languages are more often used as a second language, while Russian is used as a first one.
The Perm Territory is located on the border of Europe and Asia, between the Russian Plain and the Ural Mountains.
Top-5 sights of the Perm region
- Most tourists start their journey around the Perm Territory with it, where they first go to look at a collection of wooden sculptures of the 17th-20th centuries.
- Not far from is located open-air. Samples of rural architecture of the 17th-20th centuries are collected on the picturesque bank of the Kama.
- For many decades, a small merchant town has attracted thousands of tourists, because on its outskirts there is the famous Kungur Ice Cave.
- Not only believers strive to visit: from the high hill on which the monastery stands, a magnificent view of the surrounding mountains opens up. Permians even claim that this place is similar to Switzerland!
- The infamous strict regime colony has now been turned into the Museum of the History of Political Repressions. It is located in the Chusovsky district, in the village of Kuchino.
There are many cities in the Perm Territory that you should definitely visit. In the north of the region there is one of the most ancient cities of Solikamsk, which for centuries was considered the "Salt Capital" of the Russian State. In addition to the salt museum in this city, several ancient stone temples deserve attention.
Nearby is the tiny town of Usolye, famous for its beautiful Spaso-Preobrazhensky Cathedral and the Stroganov Chambers.
The Perm Territory is rich in natural "curiosities": this is colored marble on the rocky banks of the Chusovaya River, and the cascade of the Zhigalansky waterfalls, and many beautiful karst grottoes and deep caves.
Balneological resorts of the Perm region
In a century-old pine forest on the banks of the Kama River, in 1935, the most popular balneological resort in the Perm Territory arose -. It is located just 54 km from Perm and is one of the largest multi-profile resorts in Russia.
Traditions of the Perm Territory
Kitchen
The Perm region is famous for its own culinary traditions, which appeared at the junction of Russian and Komi-Permyat cultures. Mushrooms, berries (strawberries, stone berries, blueberries, cloudberries, lingonberries, cranberries and others), herbs (goitweed, horsetail, hawk) are widely used in dishes - they are eaten as a salad, added to soups, stewed, salted.
Also, the meat of wild animals is often used - elk, bear, wild boar, hare and game - black grouse, hazel grouse, capercaillie.
One of the main dishes of Permian cuisine is dumplings: many families have old proven recipes for making fillings from different types of meat in "secret" proportions.
Even in the cities, housewives still cook fried closed pies sprinkled with juice "posikunchiki" with various fillings and shangi - open cheesecakes with various fillings, most often with potatoes or cottage cheese. But unlike classic cheesecakes, the filling is only lightly spread on the dough.
Treatment in the Perm region
In the north of the Perm Territory, underground deposits of salts are hidden, left there from the time when the sea lapped on the site of this land, in the Permian period. Potassium salts help in the treatment of many diseases of the pulmonary, cardiovascular and nervous systems, therefore several dozens of speleological clinics have been opened in the region.
Another healing element left by the ancient sea is concentrated bromide brine, which competes in action with the advertised salts of the Dead Sea and is successfully used in the health resorts of the Perm region.
Another gift of nature to the Perm region is the Suksun mud.
Active recreation in the Perm region
The high-water rivers - Koiva, Chusovaya, Sylva, Vishera, Iren, Kolva and others have become a real place of pilgrimage for lovers of recreation on rafts, kayaks and for avid fishermen.
In winter, residents of the Perm Territory go skiing and snowboarding in the Zhebrei ski resorts in the village of the same name, Ivan Gora in Gamovo, and in the Gubakha active recreation center.
The climate of the Perm region
The Perm Territory is located in the temperate continental climate zone. However, the large extent of the region from north to south creates several climatic zones. Winter is usually cold, snow lies from November to early-mid April, and in the north of the region - until May. The average January temperature is -17°C, but in the north there are frosts down to -35°C. The average temperature of the warmest month (July) is +15°C.
Best time to travel
It's nice to travel around the Perm region in summer, especially if you're lucky and it's dry. However, at this time, hordes of mosquitoes spoil the life of tourists. It is good to admire nature in early autumn, in September, when the trees turn from green to gold and red. If there is no rain, then this is a fairly comfortable time to travel, especially since the blood-sucking insects are already disappearing.
But in the winter in the Perm region you can enjoy a real Russian winter with giant snowdrifts and bitter frosts.
Hotels in Perm Krai
In the Perm Territory there are many sanatoriums, recreation centers, hotels. You can choose the appropriate option and book accommodation in them in the "Perm Hotels" section on the Travel.ru website.
International Festival "Stars of the New Age" - 2013
My land is my homeland (14-17 years old)
Comparative analysis of the wedding family rituals of the peoples of the Perm region
Iskulova Julia 16 years old,
Work manager
MBU DOD "House of Children's Creativity"
Yayva village, Alexandrovsky district
Perm Territory
Introduction 3
Chapter I. Wedding ritual traditions of peoples
Perm region 5
1.1. The concept of rite 5
1.2. Wedding ceremonies of Russians in Perm region 6
1.3. Tatar wedding ceremonies 10
1.4. Wedding ceremonies of the Komi-Permyaks in the Perm Territory 12
1.5. Wedding ceremonies of the Udmurts of the Kama region 15
1.6. Wedding ceremonies of the Bashkirs 17
1.7. Chapter I Conclusions 21
Chapter II. Comparative analysis of the wedding family
rituals of the peoples of the village of Yayva 22
2.1. Description of the stages and results of the study 22
Conclusion 33
References 34
Introduction
Peoples and cultures are one of the enduring values of any territory, any region. Perm land is no exception. The Perm Territory occupies a special place in the ethnocultural landscape of Eurasia. Its position is on the border of several ethno-cultural zones - Europe and Asia. In terms of ethnic diversity, the region occupies one of the first places among the regions of Russia.
Only the official list of the peoples of the Perm Territory includes more than 120 positions. The list of the ten most numerous peoples includes Russians, Tatars, Komi-Permyaks, Bashkirs, Udmurts. According to the 2010 census, 2,191,423 Russians (83.16%), 115,544 Tatars (4.38%), 81,084 Komi-Permyaks (3.08%), 32,730 Bashkirs (1.24%) and 20.819 Udmurts (0.79%).
The Permian peoples have created bright and unique complexes of traditional culture. At present, with all the interest in the history and culture of the peoples of the Kama region, the centuries-old ethno-cultural heritage remained known mainly only to narrow specialists - ethnographers, folklorists, ethnomusicologists. Living in a "single space", we know very little about the traditions of our neighbors. For many years, representatives of different nationalities have lived side by side in the village of Yayva: Russians, Tatars, Bashkirs, Komi-Permyaks, Udmurts, etc. Each nationality has its own traditions and customs, some of which are still preserved, some are irretrievably lost.
Rituals, customs, traditions are the hallmark of a single people. They intersect and reflect all the main aspects of life. They are a powerful means of national education, and rallying the people into a single whole. Considering the wedding ceremonies of the peoples of the Kama region, we can see what a reverent and responsible attitude was to such an important life path as the creation of a family.
Currently, the tourism business is actively developing in the Perm Territory, the Government of the Perm Territory is implementing projects to preserve and develop such a type of tourism business as the ethnographic business. Therefore, the study of the cultural past is relevant at the moment.
Purpose of the study: to conduct a comparative analysis of the wedding family rituals of some peoples inhabiting the village of Yayva: Russians, Tatars, Bashkirs, Komi-Permyaks, Udmurts, as one of the most numerous representatives of the peoples of the Perm Territory.
Tasks:
1. Consider the concept of "rite".
2. Get acquainted with the family wedding rituals of Russians, Tatars, Bashkirs, Komi-Permyaks, Udmurts.
3. Identify similarities and differences in the family wedding rituals of these peoples.
4. To draw the attention of young people to the family traditions of the peoples of the village.
Hypothesis: Slavic, Turkic and Finno-Ugric wedding ceremonies have common features, despite the ethnic identity of these peoples.
Subject of study: wedding family rituals of Russians, Tatars, Bashkirs, Komi-Permyaks, Udmurts.
Object of study: families of Russians, Tatars, Bashkirs, Komi-Permyaks, Udmurts living in the village of Yayva.
Research methods: analysis of sources, questioning of students in grades 10-11, conversations with local residents of the village.
Practical significance of the work: the material of this work can be used on class hours in grades 9-11, as part of extracurricular activities. It can also be useful in creating business projects, attracting investments and developing ethnographic business in the Aleksandrovsky district.
ChapterI. Wedding ritual traditions of the peoples of the Perm region
1.1. The concept of rite
Rites were considered as essential a component of life as holidays. All more or less significant events in people's lives - be it the birth of a child, marriage, death, the change of seasons, the beginning and end of agricultural work - were accompanied by the performance of special ritual actions dedicated to this occasion. Moreover, the religious consciousness of the people of a peasant, traditional society comprehended the rite as an action that actually creates an event. A wedding creates a family - without it, a man and a woman living together are not considered a married couple, and their children are not children born in marriage. Ritual actions with "larks" - cookies in the form of a bird - ensure the arrival of birds and the arrival of spring. Failure to perform the rite threatens eternal winter. The soul of the deceased leaves the village only after all the proper funeral rituals have been completed.
Consider the concept of ritual.
A rite is a traditional action that accompanies important moments in the life of a human collective.
A rite is a set of actions in which some religious ideas, everyday traditions are embodied.
A rite is a ceremony, a rite, a series of actions strictly defined by custom, accompanying and formalizing the commission of acts of a predominantly cult nature. .
Rite - 1. Ceremony, rank, according to which something is done. 2. Actions strictly defined by custom, accompanying and formalizing any acts (usually of a cult nature). .
From these definitions, we can conclude that a rite is a tradition, a ceremony that takes place at important moments in human life.
The rituals familiar to us from the materials of the 18th-20th centuries arose in ancient times and embodied ancient beliefs. The rituals depicted some symbolic behavior of people in certain circumstances of life and were divided into three groups. The first included rituals that marked the most important milestones in a person's life: birth, marriage, death. Ethnographers have called them rites of the life cycle. The second group, called "rites of the annual cycle", includes rites performed by the entire community during the year on days determined by the folk calendar. The third group includes occasional rituals - performed on an important occasion for the life and well-being of the community - for example, drought, pestilence. They were supposed to prevent misfortune or stop it.
1.2. Wedding ceremonies of Russians in the Perm region
For a peasant, the family was of exceptional importance. Both his economic condition and spiritual and cultural depended on it. Therefore, the creation of a family, marriage was one of the most important events in his life. It also largely determined the behavior and relations between young people. The theme of marriage was constantly present and manifested itself in the life of the younger generation, especially it intensified as it approached the age of marriage.
The wedding rites of the Perm Kama region remained close to the northern Russian wedding rite, only in the southern regions were the features of the Central Russian wedding clearly manifested. The wedding ceremony of the Kama region to date remains one of the most studied. There are more than a dozen publications that analyze the features of the Perm wedding - Yurlinskaya, Vishera, Cherdynskaya, Kuedinskaya, Usolskaya, Karagai and Okhanskaya. With the commonality of the basic structure and nature of the wedding ceremony on the territory of the Kama region, many options are found with pronounced local specifics.
One of the interesting variants of the wedding ceremony existed in the village of Khokhlovka in the Perm region. Khokhlovsky wedding began with matchmaking. The father and mother of the groom usually went to woo, and often the groom himself. The hosts immediately guessed about the arrival of the matchmakers: the matchmakers “beat the threshold with their heels that the matchmakers have come.” After a successful matchmaking, the bride gathered the girls for a bachelorette party - to prepare a dowry. The bachelorette party lasted from several days to a month, depending on the wealth of the bride. The eve of the wedding was most filled with numerous rituals. On the morning before the engagement, the friends took the bride to the bathhouse. After the bath, the bride was braided for the last time with a girl's braid, and a special reckoning was performed. The last to braid the braid was the mother of the bride, who covered the bride with a large veil.
On the evening of that day, the betrothal took place in the bride's house. The groom came to the wedding with his relatives. Ritual actions at the betrothal largely repeated those that would be performed at the wedding itself. The bridegroom and the guests were seated at the table, the godmother took the bride from the kitchen to the groom, and a special song was sung to lead the bride in betrothal.
On the morning of the wedding day, before the arrival of the groom with the wedding train, the bride “carried beauty”: for the wedding account, the bride put her maiden ribbon with a candle on the goddess. Already at the departure for the wedding, she took this ribbon from the goddess, pinned it on her chest, and in the church she had to put it in the Gospel. Ribbon, "beauty" symbolized girlhood. Closer to dinner, a wedding train from the groom with a thousand and friends drove up to the bride's house to pick up the bride. The groom brought gifts to the bride: a wedding wreath, perfume and soap. Before getting into the house, the groomsmen - the groom's friends - had to pay off the girls, the bridesmaids. Having entered the house, the friends also needed to buy a place at the table. At this time, the bride began to prepare for the wedding - behind the fence, in the kitchen, the girls put on her wedding clothes. A lace veil was placed on the bride's head, up to the hem of her wedding dress, and a wreath of wax flowers brought by the groom was put on top. The dress of the bride was also accompanied by the performance of a special chant: "Are you a duck, a duck, a gray quail...".
When the bride was ready, her father would take her to the groom's table. After the bride was taken out, a feast began, during which all the guests were sung laudatory songs. Then the bride left the table and was about to go down the aisle. The father and mother of the groom before the wedding blessed the young. After the blessing, the wedding train left for the church. A rather interesting moment of the local wedding tradition was that the bridesmaids also went to the wedding, while the girls took ribbons with them to church, which the bride gave them during the braiding.
From the church, the wedding train went to the groom's house. There, the young were met by their father and mother with icons and bread and salt. Then the bride's hairstyle was changed, her hair was twisted in a woman's way. The wedding was usually celebrated for two or three days. The second day was called big tables, the main treat of this day was meat pies, which were brought to the table in a large plate, and an empty plate was placed next to it. Helping themselves with pies, guests had to give a trifle "for pies". On the third wedding day they prepared the fish soup. The bride's dowry was also shown on large tables. Dressed up wedding participants with a dowry walked throughout the village. The final stage of the wedding was bread, held after a week or more. Young people went to the bride's parents and her relatives for a feast.
Despite the fact that in most of the traditions of the Perm region, the wedding ceremony also included similar stages - matchmaking, bachelorette party, betrothal, "farewell to beauty" and braiding, meeting the groom, wedding and wedding feast, in some traditions the wedding was supplemented with other rites or elements , some additional stages were included, such as “Looks” in the Chaikovsky district, when the groom came to get acquainted with the bride, “Conspiracy”, “Hand-waving”, when the final agreement was made between the parents on the wedding.
Local traditions of the wedding ceremony were also distinguished by some details. In the village of Kurashim, Perm region, for example, the feast in the bride's house upon the arrival of the groom ended when porridge was served on the table, in which the friends put their spoons. Before the feast, the porridge was hidden, sometimes even under the hem of one of the girls, because if the friends found the porridge ahead of time and put spoons into it, the feast was considered completed, and the bride was taken to the crown without singing laudatory songs, without giving gifts and ransom. On the second wedding day in this village, a red skirt was hung on the roof of the house where the wedding took place.
Wedding ranks - wedding participants - and their roles also differed in variety. In the Kama region, various terms for wedding characters were known: thousand, big boyar, big, senior, main friend, talker, half friend and friend, younger friend, chesters, wagoners and many others.
A characteristic feature in the southwestern regions of the Kama region was the use of a wedding tree - dryava, kurnik, burdock, a characteristic element of Central Russian, Volga wedding traditions. In the Bardymsky district, they cooked dry burdock, decorating it with colored paper, which was cut into fringed ribbons and twisted around the branches of the plant. In the Chernushinsky district, in addition, sweets and cigarettes were hung on the wedding tree - kurnik. Upon the arrival of the groom, the friends bought the chicken from the bride's girlfriends.
At present, only some elements of an extended wedding ceremony continue to exist; the full course of a traditional wedding, like wedding folklore, is preserved only in the memory of the older generation.
1.3. Tatar wedding ceremonies
Solemn ceremonies, which accompanies the creation of a new family, the Tatars have long been unique and beautiful. They retained a certain magical meaning to ensure prosperity, tranquility and large families.
The order of the wedding was as follows.
From the groom's relatives, an offer was made to the bride's parents, and during the matchmaking, the quantity and quality of gifts - kalym (in Tatar - kalyn) and the time of the wedding were discussed. The list of gifts with which the groom's relatives had to pay the bride price included household items, clothes, hats, shoes, bedding. It was also supposed to transfer money for the preparation of the bride's dowry and to contribute products for the wedding celebration. The size of the dowry of the bride was not particularly specified. This was followed by an agreement, during which the bride's side handed over a tablecloth or towel as a gift, and the groom's side most often handed over money. Relatives of the bride who took part in the conspiracy were always treated with refreshments.
The official part of a Muslim wedding called nikah, nikah tui, held at the bride's house. The groom's parents were the main guests on it. However, the groom's relatives did not come to the wedding empty-handed, but brought certain treats and kalym, if it was not handed over before the wedding. The roles of all the relatives participating in the wedding were specified: some of the bride’s relatives brought food to the wedding, and the other part of the relatives invited the groom’s relatives and took care of them, treating them and providing accommodation for the night, since the wedding lasted more than one day.
The main rite of nikah was performed by a mullah. In a special book, the mullah wrote down the conditions under which the marriage was concluded. At the same time, the costs of the wedding on the part of the groom were listed, and the amount of payment to the wife in case of dissolution of the marriage at the request of the husband was also stipulated. The bride and groom were not present at the same time, and when asked by the mullah about consent to marriage, the groom was answered by his father, and the witnesses were responsible for the bride. Witnesses specifically asked about the consent of the bride, who is either in another room or just behind the curtain. Having received the consent of the bride and groom, the mullah read the Koran in a solemn atmosphere. And only after the nikah ceremony did the wedding feast begin.
The guests celebrated the wedding at the bride's house for two or three days., and after their departure, they prepared for the arrival of the groom. The room for a young couple was carefully decorated with items from the dowry of the bride, this was their refuge for several days - during the first arrival of the groom. This visit is significant in that the groom had to repeatedly pay a ransom both for entering the courtyard and for the opportunity to enter the bride, as well as for those who made the marriage bed and heated the bathhouse. A particularly valuable gift was given to his wife. The first visit of the groom lasted from 2 to 6 days, then he left for his parents and then visited the bride on Thursdays, and left in the morning. The duration of this period depended on the payment of kalym.
After the full repayment of the kalym, the young wife could move to her husband's house. Here, too, traditions were observed: the husband's mother laid a soft pillow or fur coat under her daughter-in-law's feet, greeting the young with kind words. In the house, the daughter-in-law had to hang up a towel, and then sit down at the table and be sure to taste the bread crust smeared with butter and honey. According to old signs, this was supposed to be done so that the young wife was soft, accommodating and accommodating. The custom of dipping the hands of a young wife in flour was observed in order to ensure prosperity in the new family. There was also the custom of decorating the house with objects from the bride's dowry and the custom of showing the young way to the spring. The daughter-in-law gave gifts to all relatives who participated in this action.
After the young woman moved to her husband's house, treats continued both in the house of the husband's parents and in the houses of his relatives, the newlyweds visited the house of the wife's parents, and they in turn paid a visit to the groom's house.
Wedding feast at Tatar weddings also distinguished by the observance of age-old national traditions. At a Tatar wedding, a wedding goose was always served and special ritual wedding dishes - chak-chak and gubadia. Gubadiya wedding cake was entrusted to special craftswomen, chak-chak was usually prepared by the bride's side, and the groom's relatives brought the goose or prepared goose dishes from both sides. There were certain rules for serving and carving ritual dishes, this process was always accompanied by gifting the newlyweds with gifts and money.
The wedding customs and rituals of the Tatars were strongly influenced by changes in the life of the whole society. The beginning of the 20th century was very difficult. The difficult years of recovery after the civil war, material deprivation led to simplification, to less strict observance of wedding rituals.
1.4. Wedding ceremonies of the Komi-Permyaks in the Perm region
The wedding rituals of the Komi-Permians included several stages: pre-wedding ceremonies, the actual wedding and post-wedding ceremonies. The wedding ceremonies of the northern, southern, Upper Kama and Yazva Permians had much in common, but the northern and peripheral groups were more influenced by Russian traditions than the southern ones. The most complete and interesting variants of wedding rituals have been preserved in the Yusva region.
The first stage of the wedding ceremony was matchmaking (korasom). In the village of Antipino, the father and mother of the groom usually went to woo, they took a matchmaker with them, and often the groom himself participated in the matchmaking. Opening the door, it was instructed to tap the heels on the threshold three times. Usually the conversation began with a jocular saying: “They came to woo, don’t splash water, don’t plant a garden, don’t play mindfully.” After that, they spoke directly about the purpose of the visit: "I have a boyfriend, and you have a girlfriend." Finally, the time of the wedding and the dowry were agreed upon during the handshaking (ki kut).
The matchmakers went to the handshake with a fish pie, a scoop of bread, and beer. In case of consent to the wedding, an exchange of gifts took place - the groom gave a gift to the bride, and the bride presented the matchmakers. After the conclusion of the contract, the feast began. In the village of Arkhangelsk, it was noted that the bride and groom were seated at the table together for hand-shaking. In some cases, before the handshake, the youths, the youths dig - drinking, an evening of drinking. In this case, they also agreed on a wedding, but the handshake was carried out the next day.
After the handshake in the bride's house, preparations for the wedding begin, the bridesmaids are going to prepare the dowry, they sing wedding songs and lamentations, in some villages this stage of the wedding ceremony is called the bachelorette party. A characteristic feature of the wedding ceremony was the guest of the bride with her bridesmaids on the eve of the wedding with relatives. During the visit, they arranged a feast and exchanged gifts between relatives and the bride. In the pre-wedding time, the betrothed bride was plaited with one braid, weaving many multi-colored ribbons into it. On the eve of the wedding, the bride was taken to the bathhouse. On the way to the bathhouse and back, lamentations were sung, the girls treated themselves to beer and mash in the bathhouse, the bride was soared, and the bride, in turn, hit one of the girlfriends with a broom so that she would get married soon. After the bath, the bride was braided for the last time with a girl's braid.
Actually, the wedding day was most of all filled with ritual actions. In the bride's house in the morning before the arrival of the groom, the bridesmaids dressed the bride, and then began to undo her braid.
The bride handed out ribbons from the braid to her bridesmaids. In the village of Kupros, the bride kept only one red ribbon - divine beauty - she left it for herself, put it on the goddess and, before going to the wedding, pinned it on her chest, and in the church she gave the ribbon to the priest to put it in the Gospel.
Upon the arrival of the groom, it was ordered to redeem the bride, after which the trainees (participants of the “wedding train”) were seated at the table and the bride was taken out to the groom. As a rule, this was done by the father, he took her out for a towel. The bride and groom walked around the table three times, and then sat down, but not on a bare bench, but on felt, which was specially spread out for them on a bench. After the feast, they blessed the young, for which the young knelt on the felt in the front corner, prayed for the icons, and then the bride's parents blessed the young with the icon and bread. They went to the church by the wedding train in a special order.
After the wedding, the wedding continued at the groom's house. After the wedding night, they looked at the bride's dowry, the bride was sent for water, where she "gave" water - she threw a coin and a piece of bread into the well. The largest feast - large tables - was usually held on the second day of the wedding. And the third day in the villages of the Yusva region was called kud pydos (literally: the bottom of the basket). On this day, people from all over the village gathered to “look at the bride” at the groom’s house, including those who did not take part in the wedding. The remains of wedding dishes were brought to the table, which meant the end of the wedding.
Post-wedding ceremonies included visits by young relatives, who were sometimes called hlibens. On Maslenitsa, young relatives and parents of the bride were also required to visit and complete the wedding ceremonies.
1.5. Wedding ceremonies of the Udmurts of the Kama region
The question of the marriage of the son and the marriage of the daughter was decided by the senior members of the family. When the son turned 16-17 years old, the parents began to look after the bride in the district. The marriageable age for young men ranged from 16 to 24 years, although more often they married at the age of 18-20. Even at the beginning of the century, brides were often 3-5 years older than grooms, as parents were in no hurry to marry off their daughters so that they would work longer on their household, while the guys tried to marry earlier in order to bring a worker into the house.
Relatives actively helped in choosing a bride. After looking after the girl, they made inquiries about her parents, their character, reputation, financial condition, and also about relatives. On this occasion, a proverb has developed: “Without opening the bowl, do not eat its contents, without seeing the mother, do not marry her daughter.” In the bride, they were interested, first of all, in health, diligence, skill, and attitude to the household. According to the Udmurt proverb, "A good wife is half of the household." If the characteristics of the girl and her parents satisfied the groom's relatives, they went to woo.
The father of the groom usually went to woo (yuans, kurans) with one of his relatives and demchi. If there was no father, mother went. Father and mother did not travel together. When they went to woo, one floorboard left the house, and one floorboard each entered the bride's house - a symbolic expression of the desire for unity of action: to act in concert, as one. Also, one floorboard was supposed to enter the syuachi house. The conversation in the bride's house was started by the matchmaker - demchi, as a rule, in an allegorical form.
I had to go to woo several times, since the bride's parents, even if they intended to give up their daughter, did not immediately give their consent. According to custom, it was considered necessary to obtain the consent of the girl for marriage. But often it was formal, since they usually turned to her last, when the issue had already been resolved by the parents, and a rare girl dared to disobey the will of her parents. When they came to a final agreement, the mother of the bride put a loaf of bread and butter on the table. The groom's father stuck several silver coins into the oil, the girl was considered betrothed.
1. Matchmakers: father or matchmakers.
2. Treaty on kalym.
1. Wedding in the father-in-law's house.
2. The husband took his wife from the parents' house after paying the bride price.
1. Threw a silver coin into the water as a sacrifice to the water spirit.
Thus, it can be concluded that:
1. In the wedding traditions of all the above nations, there are pre-wedding ceremonies, wedding and post-wedding. Pre-wedding ceremonies include matchmaking and actions after it. This was followed by the wedding itself and its rites, and then followed by the post-wedding rites.
2. For all nations, the groom's parents, relatives and invited matchmakers were matchmakers.
3. For Russians, Tatars and Komi-Permyaks, after the matchmaking, a bachelorette party takes place, at which a dowry for a young girl is prepared and a braid is untwisted. Also among these peoples, on the eve of the wedding, the young woman is taken to the bathhouse.
4. All peoples have a dowry for the bride.
5. The wedding feast lasts 2-3 days.
6. Among all peoples, except for the Bashkirs and Udmurts, the groom and his friends must pay a ransom for the right to enter the house and pick up the bride.
7. After the wedding, the young people visit relatives.
8. For Tatars and Bashkirs, the husband takes his wife from the parental home only after paying the bride price.
9. Among the Bashkirs, Udmurts, Komi-Permyaks, after the wedding, the wife threw any gifts into the water.
10. Among the Tatars and Bashkirs, the wedding ceremony took place in the bride's house, among other peoples, the wedding ceremony took place in the church.
11. Despite the ethnic identity of these peoples, wedding ceremonies have many common features.
12. Among the Udmurts, matchmaking took place several times, because the parents did not give their consent immediately.
table 2
Features of the wedding ceremony
National | Marriage age | bridal wear | treat | Dowry | National terms | Proverbs | Traditions |
lace veil, floor-length dress, wreath of wax flowers. The groom is dressed in white linen, a kosovortka shirt, a black zipun and boots. | Meat pies, kurnik, ear, loaf, porridge, jelly | Bedding (featherbed, pillow, blanket) and gifts to the groom and relatives: shirts, scarves, belts, patterned towels. | Druzhka-friend of the groom half-friend- friend's assistant boyars- young friends and relatives of the groom, thousand- governor, handshake, collusion, swearing- wedding day | 1. “You have a flower, and we have a garden. Is it possible for us to transplant this flower into our garden? 2. “Nat to be spinning, and weaving, and reaping, and everyday in the house, and to people, and you are guilty, and I are repaired” - mother’s instruction to her son about the future daughter-in-law. 3. “We beat on the threshold so that they don’t talk to us across” | 1. The groom brings the bride into the house in his arms in order to deceive the brownie, to force him to accept the girl as a newborn family member who did not enter the house, but ended up in the house. 2. Going to the bath with lamentations, unweaving braids. 3. Weddings were not celebrated during Lent, big holidays. 4. During courtship, entering the house, they hit the heel on the threshold. |
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High cone-shaped hat of the bride, camisole, ichigi | wedding goose, chak-chak, gubadiya-wedding cake, shurpa (noodle soup), potatoes with meat, tea with sweets | Gift clothes for the groom: embroidered shirts, trousers, woolen socks; a horse with all necessary accessories, a heifer or a sheep, a chest, two pillows, a pair of featherbeds, a blanket, rugs, curtains | Kalyn- dowry; nikah- the official part of the wedding; kyz urlau-kidnapping a girl yauchi- matchmakers birne-dowry, code and code- matchmaker and matchmaker, kodálar- parents of the groom | 1. "We came to you with a case (reason), you do not stand with a pitchfork (do not resist)." 2. "We have silver, you have gold, let's combine them into one." 3. "Go, bridegroom, my daughter with your head and feet." | 1. The hands of a young wife were dipped in flour to ensure prosperity in the house. 2. You can get married on any day except Tuesday. 3. On the first day of the wedding, you can not sweep the floor and wash the dishes to avoid a poor life. 4. You can not cross the road in front of the wedding train. 5. It is not customary for young people to kiss and show each other any feelings. |
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Komi-Permyaks | Bride: syulyk, festive sundress, apron, belt. Groom: shirt-kosovorotka, trousers. | Fish pie, cholpan (bread), beer, jelly, fried fish, porridge, scrambled eggs, milk, rye flour kissel, goose | Money (about 100 rubles), a cow, 2-3 sheep. Wealthy parents gave more land allotment. | Korasom-matchmaking, ki kutom- handshake, young, young ryt- drunk bride, vertss pu-groom, gtstyr pu-bride | “They came to woo, don’t splash with water, don’t plant a garden, don’t play mindfully.” 2. They came to woo, please don’t get angry, don’t splash water, don’t get dirty with soot, don’t throw a stump (old bast shoes), don’t poke with a burn. And we will say: your bride, my fiance. Let's make relatives." | 1. The bride in the bath hit one of the bridesmaids with a broom so that she would get married soon. 2. "Give" water. 3. Before putting the young at the table, it was customary to douse them with water or roll in the snow. 4. Guests sprinkle the bride and groom with salt (“so that they don’t spoil”), grain (“so that they live richly”), fluff (“so that life is easy”). 5. A marriage could not be concluded if the young had the same godmother. |
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Bride: tunic-shaped shirt, embroidered bib kabacha, turban, syulyk (veil) Groom: kosovortka shirt, pants, belt. | Fish pie, goose, brushwood, tabani, dumplings. | Chest, feather bed, pillows, outerwear of the bride shirts, aprons, tablecloths, towels, ceiling curtains (koshaga), katancha curtains, bedspreads, curtains, bags, blankets. | Xuan-wedding yarashon-feast; demchi-matchmaker; emespi-groom vylken-bride; pyscher- "false" bride; vyl murt- a man dressed as a bride; aishon- women's headdress; xuan gur- wedding ringtone. | "Chynzy medaz surasky" (so that the smoke from the chimneys of the bride and groom does not mix). "Yumshanyn esh en utcha" (Do not look for a friend at a party, look at work). "Wash kyshno - kyny yurts" (Good wife-half of the household) | 1. Take a bride from another village. 2. When the bride crossed the threshold, a pillow was placed under her feet so that her future life would be "soft." They put money and a handkerchief on the pillow. The bride had to step on the pillow with her right foot, and take a scarf and money. |
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Boys 15-16, girls 13-14 | Groom: shirt, striped homespun pants, belt, leather boots. Bride: embroidered dress, coral pectoral, veil, shoes with white tops. | Bishbarmak homemade sausages, honey, pies, baursak | All types of livestock, household items (bedding, household utensils, a samovar is a must). | Tui- holiday, bayche- racing, keresh-struggle, killen- daughter-in-law; birne-dowry; bishektuy- engagement of young children; tiers-matchmaker | 1. “I lost something that was not there, help me find it” - the beginning of matchmaking. 2. “Do not untie the thread that I tied until it rots; I'm not going to visit, don't wait for me, I won't be back" - the words of the bride before leaving her parent's house | 1. "Struggle" between young women and bridesmaids. 2. A young wife moved to her husband only after the full payment of the bride price. |
Conclusion
The purpose of our study was to conduct a comparative analysis of the wedding family rituals of some peoples inhabiting the village of Yaiva: Russians, Tatars, Bashkirs, Komi-Permyaks, Udmurts, as one of the most numerous representatives of the peoples of the Perm Territory.
To achieve the goal, we studied the literary sources, considered the concept of the rite. On the basis of theoretical material and conversations with representatives of different nationalities, we identified the stages of the wedding ceremony and examined the features of each of them. The results were entered into a table. We also compiled a table of features of the wedding ceremony of Russians, Tatars, Komi-Permyaks, Udmurts and Bashkirs.
It was very interesting to work on the research topic. The older generation of representatives of different nationalities willingly shared their memories and knowledge about the wedding traditions and customs of their people. This is what preserves the link between generations, the transfer of national experience from the elders to the younger.
As a result, we can conclude that Slavic (Russians), Turkic (Tatars, Bashkirs) and Finno-Ugric (Komi-Permyaks, Udmurts) wedding ceremonies have common features, despite the ethnic identity of these peoples. This is expressed both in the same stages of wedding ceremonies, and in the similar features of each stage. Also, each nation has its own distinctive features.
Thus, the purpose and objectives of the study have been achieved by us.
List of used literature
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3. , With a mask, a tambourine and a beep. - M., 1983.
4. Lobachev ritual complexes in the wedding ceremony of the peoples of Central Asia and Kazakhstan. - In the book: Pre-Muslim beliefs and rituals in Wed. Asia. M.: Nauka, 1975, o.298-333.
6. , . Explanatory dictionary of the Russian language. - M .: "Az", 1992.-p. 265.
7. Pankeev encyclopedia of life of the Russian people. Tt. 1, 2. M.: OLma-Press, 1998.
8. Family traditions of the peoples of the Perm region: materials and research / ed. A.V. Chernykh; Perm. state ped. un-t.-Perm: "From and to", 2008.-130p.
9. Explanatory dictionary of the Russian language: In 4 volumes / Ed. . T. M., 2000.
10. Urazmanov calendar cycle of rituals and holidays of the Tatars. (To the historical and ethnographic atlas). - Sat: The first Volga archaeological and ethnographic meeting. Abstracts. Kazan, 1974, p. 70-71.
11. Chagin - cultural heritage of the Perm region as a resource for the development of humanization of education: Educational. method. allowance. Perm: PKIPKRO, 20s.
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