The Chuvash people have developed at the junction of the territory of forests and steppes. Geographic conditions had an impact on the nature of the settlement structure. The Chuvash villages of yal were located, as a rule, near water sources: rivers, springs, along ravines, most often, they were hidden from prying eyes in forests or greenery of trees planted near houses. The favorite trees of the Chuvash were willow, alder (sirek), it is no coincidence that many villages surrounded by thickets of alder were called Sirekle (Erykla).
In the northern and central regions of Chuvashia, the villages were crowded, in bushes: daughter villages - kasa settlements are grouped around the mother, forming a whole nest of settlements. In the south, among the lower Chuvashs living in open areas, a riverine type of settlement is observed in which the village is extended in a chain along the river. Settlements of this type are larger in size than in nesting settlements.
Chuvash settlements before mid-nineteenth centuries did not have a clear layout, but consisted of separate neighborhoods inhabited by relatives. Therefore, it was difficult for a stranger to immediately find the right estate. The crowding of houses and buildings also increased the possibility of fire disasters.
The layout of the estate, fencing it with a fence, setting up a house inside the Chuvash estate, noted A.P. Smirnov, has a complete resemblance to the layout of the estate in Suvar. The estate of a Chuvash peasant consisted of a house and outbuildings: a cage, a barn, a stable, a barn, a summer kitchen, and a bathhouse. Wealthy peasants often had two-story buildings. This is how the ethnographer G. Komissarov described the Chuvash estate XIX century: In the yard they are building: a hut, behind it a canopy, then a barn, then a barn, where they stack firewood and put carts and sledges; on the other side of the courtyard, in the foreground, counting from the street, a cellar is being built, then a pantry, then again a barn. In the background, a povet, a hayloft, a stable, and fenced-off premises for the cattle corral, called "vylyakh-karti", are arranged. A few separately build a shack, which in the old days served summer home, and now they cook food and wash clothes in it. Another granary (grain barn) is being set up in the garden, a bathhouse is also being built in the ravine." 40
Houses in the old days were built in black, with doors to the east. The house consisted, as a rule, of a hut and a vestibule, covered with a gable thatched or plank roof.
From the beginning of this century, the exterior of the dwelling began to be decorated with wooden carvings. The main motif of the ornament to this day remains solar signs- circles, crosses.
Later, long benches and wooden beds appeared. Dwellings equipped with stoves and a chimney became widespread among the wealthy part of the Chuvash peasantry from the second half of XIX century. Of course, the modern look of the Chuvash dwellings is incomparable with what ethnographers captured at the beginning of the 20th century; today you can see modern rubble equipment and furniture in the house, however, the craving for the traditional still remains, although it manifests itself in a stylized form - the use of embroidered and woven products and wooden carvings in the national style for decoration appearance and home interiors.
Wooden utensils. The peoples of the forest belt, including the Chuvash, had a highly developed woodworking. Almost all home stuff was made from wood. There were many woodworking tools: a borer (păra), a brace (çavram păra) are used for drilling holes and pits in solid material; chisel, chisel (ăyă) - tools for gouging holes, nests, grooves (yra); a large chisel (kăra) is used for grooving logs, boards, in the manufacture of mortars, troughs, tubs and other hollowed products.
According to the method of manufacture and nature of use, wooden utensils can be divided into several groups: 1) hollowed utensils with a solid bottom; 2) dugout vessels with a false bottom; 3) riveted products; 4) dishes made of birch bark, bast, bark; 5) wicker utensils made of wicker, bast, shingles, roots.
Tableware was made from soft (linden, willow, aspen) and hard (oak, birch) tree species, from whole piece tree or rhizome. The best samples of large ladles - bratin (altăr), small ladles for beer (trigger) were made from a strong root. They are shaped like a boat. The bow side of the large ladle is raised up and, passing into a narrow neck, is dissected, forming a completion in the form of two horse heads (ut-kurka). The peculiar two- and three-ditch buckets “tĕkeltĕk” and “yankăltăk” are interesting. Honey and beer were poured into them at the same time, and “dust” (balm) from herbs was also poured into a three-section ladle. These "paired ladles" (yĕkĕrlĕ cock) were intended only for newlyweds. Small ladles, which were the pride of the family, were decorated with beautiful intricate carvings. They are also often boat-shaped. The handle is high with a slotted loop ending with a hook for hanging. The patterns on the handle are different: these are solar motifs, a tourniquet, a notch, grooves, and sculptural forms.
In everyday life, the Chuvashs widely used birch bark utensils - sewn tuesas and cylindrical boxes (puraks).
Wicker containers were used to store and carry food and various things; a wide range of bast braids is known by common name purse (koshel). In kushel - a neatly made wicker bag with a lid - they put food and small belongings on the road. Pester (pushăt, takmak, peshtĕr) was in some places the bag of the manager of the wedding train (tui puçĕ). Ritual dishes were placed in this bag - bread (çăkăr) and cheese (chăkăt). Along with the bags, there was a wicker bast bucket of shampoo for water and beer. Bread was left in wicker cups before baking, wicker boxes were used as a salt shaker. A vessel for water (shiv savăchĕ) and a tuesok for gunpowder were taken with them for hunting.
Many utensils were woven from vines. Bird-cherry or willow twigs were used to make a basket for spoons (çăpala pĕrni). There were vessels woven from shingles, vines and strips of birch bark, bast, tufts of grass. So did, for example, bowls for bread. Willow vines were used to weave a hay purse (lăpă), various baskets (çatan, karçinkka), boxes, kurmans, chests, furniture, and fishing gear.
Clay dishes. People have been making pottery since ancient times. Its production in the Volga Bulgaria was at a high level. However, since the 16th century local traditions in the manufacture of highly artistic ceramics are gradually being forgotten. After joining the Russian state, the need for pottery was satisfied mainly by the products of urban artisans.
Pottery was made from pre-prepared clay. Clay was placed in a wooden box and thoroughly kneaded with feet and hands so that it was soft, elastic and did not break when twisting a tourniquet from it. After that, blanks of various sizes were made from clay, depending on the size of the dishes. Blanks are small pieces of clay rolled into a thick and short bundle.
The molding of the vessel was carried out on a hand or foot potter's wheel. After drying, the manufactured dishes were covered with glaze, which gave them strength and shine. After that, it was fired in a special oven.
Chuvash potters made a variety of dishes: pots, korchagi (chÿlmek, kurshak), jugs for milk (măylă chÿlmek), for beer (kăkshăm), bowls (çu dice), bowls (tăm cupăk), braziers, washstands (kămkan).
They were the most different forms and styles. Abashev, Imenkov, Bulgar and other styles differed in types and form, ornament.
IN household Chuvash also used metal utensils (cast iron, copper, tin).
One of the ancient vessels, without which no family could do, was a cast-iron cauldron (khuran). The farm had several types of boilers of various sizes.
The cauldron in which dinner was cooked hung over the hearth in the hut. Boiler big size for brewing beer, food during big holidays, heating water was hung over the hearth of a shack (summer kitchen). Cast iron in the Chuvash economy appeared relatively late. Among the ancient dishes is a frying pan (çatma, tupa).
Along with cast-iron utensils, they used copper: a copper jug (chăm), a washstand (kămkan), a valley (yantal), a vessel for drinking honeydew and beer, which in some cases resembled an amble horse (çurhat). The kitchen utensils also included other metal objects - a poker (turk), a tong, a mower (kusar), knives (çĕçĕ), a tripod (takan).
Wealthy families bought a samovar. WITH late XIX V. under urban influence, iron buckets and glass bottles appear in the countryside. Metal spoons, ladles, cups, pans, basins, troughs have become widespread already in Soviet time.
MKU "Education Department of the Alkeevsky Municipal District
Republic of Tatarstan"
MBOU "Chuvashsko-Burnaevskaya secondary school"
Republican Conference
research works of local lore students "To live, remembering your roots ..."
Nomination "School Museum"
Theme of work: "Historical Museum of Local Lore of Culture and Life Chuvash people»
Prepared by:
Smirnov Kirill Seergeevich
8th grade student
MBOU "Chuvashsko-Burnaevskaya secondary school
422879 RT Alkeyevsky district
Chuvashskoye Burnaevo village
Tsentralnaya street, 34a
422873 RT Alkevsky district
Nizhnee Kolchurino
Polevaya street, 16, apt. 2
e-mail: [email protected]
Head: Smirnova Margarita Anatolyevna
teacher MBOU "Chuvash-Burnaevskaya secondary school"
422879 RT Alkevsky district
Chuvashskoye Burnaevo village
Tsentralnaya street, 34a
e-mail: [email protected]
Chuvashskoe Burnaevo-2016
Introduction-2-3 pp.
Research methodology - 3 pages.
Research results - 4-6 pages.
Conclusions-6 p.
Conclusion-7 p.
List of sources and used literature - 8 pages.
1. Introduction
In our village for 12 years there has been a local history museum of culture and life of the Chuvash people. This is a real island of aesthetics and history of culture and life of the Chuvash people. Some museum exhibits are of particular value - a woman's headdress decorated with moments, dating back to the time of Ivan the Terrible. For several years now, we have been conducting research, identifying museum exhibits as part of the project “History and Culture of the Chuvash People”. We understand that without the past there is no present, and without the present there will be no future. Therefore, we take our mission very seriously and responsibly: on the basis of museum exhibits, to study the history and culture of the Chuvash people, to comprehend the features and uniqueness of the peasant house; to convey the acquired knowledge to their peers, school students, guests, sightseers of the museum in order to convince them of the need to know their history, culture, way of life; during excursions, meetings that we hold, to create an atmosphere permeated with pride for our people, respect for their centuries-old experience and traditions.
We can safely say that research activity enriches us personally, makes us wiser, teaches us a philosophical understanding of life, an understanding of the essence historical development Chuvash people, fills with love for their land, the Fatherland. Work on the research work "Culture and way of life of the Chuvash people" will allow us to further expand the horizon of our research, to generalize and systematize the existing historical information. For us research in the history of everyday life - this is creativity, unexpected discoveries, awareness of one's involvement in the study and understanding of the life of one's ancestors - close and very distant.
So my goal is: Explore different types of Chuvash national art. explore material school museum"Historical Museum of Local Lore of Culture and Life of the Chuvash People".
Tasks:
1. Use the information obtained in history lessons and in life.
2. To study archival materials of the school museum "Chuvash hut".
3. To study the literature on the history of the Chuvash people.
Relevance of the topic :
Our village is multinational. Russians, Tatars and Chuvashs live here. The source for writing the work was the material of the school museum, which was collected by the guys of our circle for studying the traditions of the Chuvash people in the past, literature about the Chuvashs, as well as conversations with the villagers. Many young people today do not know the tradition and history of the family, the people. In my work, I would like to describe the features of the Chuvash folk art, so that in the future people would not forget about the traditions of their ancestors, and I could proudly tell my children: “This is the culture of my people and I want you to know about it”
Hypothesis : By joining the origins of the culture of our people, we begin to feel like participants in the development of mankind, to discover in ourselves the path to further knowledge of wealth human culture, the idea of the Chuvash people about art, work, the beauty of human relations.
object my research was the traditional "Historical Museum of Culture and Life of the Chuvash people"
Subject the same research, I chose the "Chuvash hut"
2. Research methodology.
To solve the tasks, the following methods were used:
Analysis of household items of the Chuvash family;
Comparison;
Measurement;
Observation;
2. Research results.
My efforts are aimed at showing children the beauty of the Chuvash culture. The interior of the Chuvash hut is ethnographic, showing the culture and life of the peoples of our village. Members of the circle recreated the interior of the Chuvash hut of the late XIX - early XX centuries, copies of the costumes of the Chuvash people. When you look at these exhibits, it's as if the wheel of history has turned and you are in another time. Here are household items: ceramic jugs, irons, wooden utensils, combs for chesk wool and much more. Each exhibit has its own history.
We are in Chuvash hut. We see a wooden bed, which is decorated with valances and a hand-embroidered bedspread. The samples of Chuvash clothing perfectly complement this interior: a women's dress, which is distinguished by red colors from the clothes of riding Chuvashs. The men's shirt is colorfully embroidered, where red colors predominate, with black contour lines. Chuvash women wore such clothes in the 19th century. What the already lost motifs of the traditional Chuvash ornament indicate. In modern times, such outfits are worn by folklore ensembles of riding Chuvash. (Annex 1)
People have been making pottery since ancient times. Its production in the Volga Bulgaria was at a high level. However, since the 16th century local traditions in the manufacture of highly artistic ceramics are gradually being forgotten.
Chuvash potters made a variety of dishes: pots, korchagi (chÿlmek, kurshak), jugs for milk (măylă chÿlmek), for beer (kăkshăm), bowls (çu dice), bowls (tăm cupăk), braziers, washstands (kămkan).
The pot is a household item, utilitarian, in the ritual life of the Chuvash people acquired additional ritual functions. In the beliefs of the people, the pot was interpreted as a living anthropomorphic creature that has a throat, a handle, a spout, and a shard. Pots are usually divided into "male" and "female". So, in the southern provinces of European Russia, the hostess, when buying a pot, tried to determine its gender and gender: is it a pot or pot. The pot was widely used by healers and healers. It is also interesting to note that in the popular mind a parallel is clearly drawn between the fate of the pot and the fate of man. (Annex 2)
Here we see bast shoes - this is Chuvash national shoes. Bast shoes (çăpata) were the main footwear for men and women. Chuvash men's bast shoes were woven from seven straps (pushăt) with a small head and low sides. Women's bast shoes were woven very carefully - from narrower strips of bast and a larger number (from 9, 12 basts). Bast shoes were worn with black thickly wound onuchs (tăla), so the upholstery (çăpata country) was made up to 2 m long. Bast shoes were worn with cloth stockings (chălkha). Wrapping onuchs and braiding them with ruffs required time and skill! (3) Women of the southeastern regions also wore cloth leggings (kěske chălha). Boots (kăçată) were worn by wealthy peasants in the past. Since the end of the last century, it has become a tradition to buy leather boots (săran ată) for a son for a wedding, and leather shoes (săran pushmak) for a daughter. Leather shoes were very well taken care of. (Annex 3)
There are icons in the red corner. special value represent rare icons of the Mother of God of the Three Hands and Nicholas the Wonderworker, belonging toXVIII century. The icon of the Mother of God of the Three Hands is known for helping to search for drowned people. This is a place of honor in the Chuvash hut. A person entering the hut would definitely look into this corner, take off his hat, cross himself and bow low to the icons. (Appendix 4)
Chuvash addiction to tea appeared about a century ago. But this exhibit - a samovar - we also consider the property of the museum. It was made in Tula in 1896. What the inscription on the samovar testifies to. It is the progenitor of the modern electric kettle. Many exhibits of our museum can also be called the progenitors of modern things. (Annex 5)
For example, our ancestors would not have changed to a modern butter churn Uyran ҫӳpҫi , thanks to which tasty fresh oil and a fir turns out.
In such a trough, grandmothers still chop cabbage, and in the past, perhaps, they themselves were bathed as babies in the same troughs -takana. (Annex 6)
In our museum there are more than 70 exhibits related to the life and life of the Chuvash people, which help us somehow recreate the history of the past of our people. But this, of course, is not enough. Great helpers in the study of history native land are additional information materials.
The asset of the museum closely cooperates with the old-timers of the village. With their help, thematic folders were collected: the history of the Chuvash people, the culture of the Chuvash region, prominent people village and Alkeevsky district.
I think that sightseeing tour you liked our museum.
3.Conclusion
Having studied the materials on this topic, I came to the conclusion that the culture of the Chuvash people expresses the totality of knowledge, ideals, spiritual experience of the people on the centuries-old path of the formation of society. Throughout the millennium-long history of the development of the people, on the basis of folk traditions there was an understanding of spirituality, reverence for the memory of ancestors, a sense of collectivism, love for the world, nature. After analyzing the material, I concluded that lifestyle Chuvash people stems from historical traditions, cultural traditions and moral standards people.
By reviving the ancient traditions, culture and way of life of the Chuvash people, we will be able to fill in the gaps in the cultural heritage of the future generation. Having got acquainted with the materials on the history of the Chuvash people, I was convinced of the uniqueness of history, cultural and moral roots, which go far back into the depths of centuries.
And thanks to the local history museum of the village, its exposition "History and culture of the Chuvash people", I and my peers have the opportunity to daily come into contact with the history and culture of our beloved Motherland, beloved people. Studying more and more new exhibits of the museum - antiquities, we gradually comprehend the cultural and everyday identity of our people.
4. Conclusion.
The tradition, way of life and life of the Chuvash people, which help us to somehow recreate the history of the past of our people. For me, a great helper in studying the history of my native land is an additional information material. This includes books on the history and culture of Chuvashia. At present, everything is being replaced by a pragmatic, utilitarian approach, but we still try to observe the rituals and traditions of the Chuvash people. Observance of customs, rituals, signs and traditions is inner world man, his outlook on life, which is passed on to us from generation to generation.
Our ancestors left us a rich heritage. A new application is now being found by the creativity of folk craftsmen, who have changed their craftsmanship and taste honed over the centuries from grandparents. Departing from life casual wear and household items artistic heritage returns to our homes as a decorative interior decoration, as stage costumes, like original souvenirs, which, flying around the country and the world, become business cards Chuvash culture.
5. List of used sources and literature.
Trofimov A.A. Chuvash folk art. Cheboksary. Chuvash book publishing house, 1989.
Medzhitova E.D. Folk art Chuvash people. Cheboksary. Chuvash book publishing house, 2004.
Salmin A.K. Chuvash folk rituals. Cheboksary. 1994.
Annex 1.
Local History Museum of Culture and Life of the Chuvash People
Appendix 2. Pottery.
Annex 3 Annex 4
Annex 5 
Chuvash Samara ethnocultural appearance
Most early description yard "kartish" and residential hut "pyurt-surt" of the Samara Chuvash is given in the work of the Russian researcher of the XVIII century I.I. Lepekhina: “Each inhabitant has a special house, which, depending on the wealth of the peasant, is either fenced or fenced. In the middle of the yard itself, they put their residential huts, which do not have any extension, such as a canopy or closets, but the doors open directly into the yard. The living between them have at each winter hut a summer hut, which is placed opposite the winter hut and is connected to it by a passage. Interior decoration The hut consisted of deaf bunks, located near the wall opposite the entrance. The bunks served both as a bed and a chest for storing household items, as well as a place for keeping young cattle in the winter. A canopy was hung over the bunks. The huts were heated in a black way, and the small portage windows were shut up with latches. In the courtyard, in addition to a residential hut, there were buildings for livestock and storage of bread and hay. A steam bath was also located here, in which, according to I.I. Lepekhin, they "weekly bathe ... in unbearable heat and in 2 brooms."
By the end XIX --beginning In the 20th century, the predominant type of dwelling among the Samara Chuvash became two-chamber houses, consisting of a hut and a vestibule, and in some - even from a cage. The poor continued to have huts with a porch, without a canopy. Huts "khyushe", semi-dugouts "ser pyurt", shacks, barns, adobe huts served as temporary dwellings.
In Soviet times, especially in the post-war period, there was an intensive increase in the intimacy of houses, either through the construction of side chapels, or through the construction of cross houses.
Huts were traditionally built on a low basement. Various building materials were used for its construction: wood, adobe, brick, less often stone. Timber was the main material. various breeds trees, but more often conifers. Various techniques were used in the house-building technique: log, pillar, adobe masonry. The main way of cutting logs is "in the cloud". At the beginning of the 20th century, due to the rise in the cost of timber and the impoverishment of peasants, adobe and adobe houses became widespread in the region.
When choosing a place for the house, they observed traditional customs: it was not allowed to put a house at the place of sacrifice to the dead relatives "tasa vyran" or the spirits of the area "khayar vyran". The place chosen for the house was consecrated - "chuk tuna". Coins were placed in the front corner of the crown and under the mat, under the crossbars - coins, grains, pieces of cloth. In the underground of a house under construction, a sacrifice was made to the brownie "hert-surt", and before moving into the house, a house-warming party "sene surt" was celebrated.
Residential houses among the Samara Chuvash had differences in design and shape of the roof, location in relation to the street. In the northern regions, they had gable roofs and stood with a narrow side to the street, and in the northeastern and eastern regions, a four-slope roof was combined with an arrangement with a wide side towards the street. Traditionally the roofs were thatched. In wooded areas they used boards, shingles, and in the steppe - reeds, tiles. In the 20th century, iron and slate entered the practice. The floor and ceiling were covered with boards. 2-3 slanting windows were cut into the street into the street (more for five-walled windows). The entrance to the house was located either from the street or from the yard.
The walls were also coated with clay or whitewashed, which, along with the hipped roof, gave the house a typological resemblance to the South Russian hut. The exterior design of such a dwelling was not burdened with architectural details - the pediment and window frames were minimally decorated with carvings. Carved ornament has spread since the beginning of the 20th century.
Traditional features have been preserved in the interior layout of the house for centuries. The "kamaka" stove was located to the right or left of the entrance, was facing the front wall and could have a smeared boiler. This layout is close to the Central Russian type. In five-walled houses, the front hut was heated by a Dutch oven. Currently, baking ovens are combined with water heating and stoking. A table stood diagonally from the stove, and in the corner adjacent to the stove, at the entrance, there was a bed. In the "red corner" of the baptized Chuvash there was a goddess. The corner of the hut in front of the “kamaka ume” stove served as a kitchen. Traditionally, the stove was placed on a wooden base, to which a fixed bench was attached. In the 19th century, “polati centre” was arranged above the entrance, fixed benches “sak” were arranged around the table, along the front and side walls, a chest with things could stand nearby, and there was a cupboard in the kitchen. Currently, home-made furniture has been replaced by factory-made furniture. In the past, the interior of a dwelling was decorated with homespun towels, rugs, knitted tablecloths, napkins, and valances.
Plank or log canopy "selnik" was used to store food, as well as a summer home. In front of the entrance to the canopy, a porch was arranged, decorated with architectural details.
Outbuildings (barn, barn, barn) were located in the yard either in the form of the letter G or P. In the eastern regions of the region, there was a free arrangement of buildings. In the yard there was a “las”, which was used for making beer or baking bread. Bath "muncha" for reasons of fire hazard was taken out of the yard and placed closer to the water source. The material for the construction of outbuildings was wood, stone, brick. Vegetables, canned and perishable foodstuffs were stored in the cellar "nyukhrep". The yard was closed either by a wattle fence or a plank fence with a gate (with or without a roof). The first are called the Russian gates, the second - the Chuvash.
In the 1960s and 1990s, there were significant changes in the technique of house-building: the intimacy increased (3-5 rooms), the tree was partially replaced by brick, and in some villages block and panel houses are being built. However, the tree prevails in the construction of outbuildings.
38. Settlements and dwellings
The Chuvash people have developed at the junction of the territory of forests and steppes. Geographic conditions had an impact on the nature of the settlement structure. Chuvash villages yal were located, as a rule, near water sources: rivers, springs, along ravines, most often, they were hidden from prying eyes in forests or greenery of trees planted near houses. The favorite trees of the Chuvash were willow, alder (sirek), it is no coincidence that many villages surrounded by thickets of alder were called Sirekle (Erykla).
In the northern and central regions of Chuvashia, the villages were crowded, in bushes: daughter villages - kasa settlements are grouped around the mother, forming a whole nest of settlements. In the south, among the lower Chuvashs living in open areas, a riverine type of settlement is observed in which the village is extended in a chain along the river. Settlements of this type are larger in size than in nesting settlements.
Until the middle of the 19th century, the Chuvash settlements did not have a clear layout, but consisted of separate districts inhabited by relatives. Therefore, it was difficult for a stranger to immediately find the right estate. The crowding of houses and buildings also increased the possibility of fire disasters.
The layout of the estate, fencing it with a fence, setting up a house inside the Chuvash estate, noted A.P. Smirnov, has a complete resemblance to the layout of the estate in Suvar. The estate of a Chuvash peasant consisted of a house and outbuildings: a cage, a barn, a stable, a barn, a summer kitchen, and a bathhouse. Wealthy peasants often had two-story buildings. Here is how the ethnographer G.Komissarov described the Chuvash estate of the 19th century: In the yard they build: a hut, behind it a canopy, then a barn, then a shed where they put firewood and put carts and sledges; on the other side of the courtyard, in the foreground, counting from the street, a cellar is being built, then a pantry, then again a barn. In the background, a povet, a hayloft, a stable, and fenced-off premises for the cattle corral, called "vylyakh-karti", are arranged. A few separately build a shack, which in the old days served as a summer dwelling, and now they cook food and wash clothes in it. Another granary (grain barn) is being set up in the garden, a bathhouse is also being built in the ravine." 40
Houses in the old days were built in black, with doors to the east. The house consisted, as a rule, of a hut and a vestibule, covered with a gable thatched or plank roof.
From the beginning of this century, the exterior of the dwelling began to be decorated with wooden carvings. Solar signs - circles, crosses - remain the main motif of the ornament to this day.
Later, long benches and wooden beds appeared. Dwellings equipped with stoves and a chimney became widespread among the wealthy part of the Chuvash peasantry from the second half of the 19th century. Of course, the modern look of the Chuvash dwellings is incomparable with what ethnographers captured at the beginning of the 20th century; today you can see modern rubble equipment and furniture in the house, however, the craving for the traditional still remains, although it manifests itself in a stylized form - the use of embroidered and woven products and wooden carvings in the national style to decorate the exterior and interior of the home.
Wooden utensils. The peoples of the forest belt, including the Chuvash, had a highly developed woodworking. Almost all household utensils were made of wood. There were many woodworking tools: a borer (păra), a brace (çavram păra) are used for drilling holes and pits in solid material; chisel, chisel (ăyă) - tools for gouging holes, nests, grooves (yra); a large chisel (kăra) is used for grooving logs, boards, in the manufacture of mortars, troughs, tubs and other hollowed products.
According to the method of manufacture and nature of use, wooden utensils can be divided into several groups: 1) hollowed utensils with a solid bottom; 2) dugout vessels with a false bottom; 3) riveted products; 4) dishes made of birch bark, bast, bark; 5) wicker utensils made of wicker, bast, shingles, roots.
Tableware was made from soft (linden, willow, aspen) and hard (oak, birch) tree species, from a single piece of wood or rhizome. The best samples of large ladles - bratin (altăr), small ladles for beer (trigger) were made from a strong root. They are shaped like a boat. The bow side of the large ladle is raised up and, passing into a narrow neck, is dissected, forming a completion in the form of two horse heads (ut-kurka). The peculiar two- and three-ditch buckets “tĕkeltĕk” and “yankăltăk” are interesting. Honey and beer were poured into them at the same time, and “dust” (balm) from herbs was also poured into a three-section ladle. These "paired ladles" (yĕkĕrlĕ cock) were intended only for newlyweds. Small ladles, which were the pride of the family, were decorated with beautiful intricate carvings. They are also often boat-shaped. The handle is high with a slotted loop ending with a hook for hanging. The patterns on the handle are different: these are solar motifs, a tourniquet, a notch, grooves, and sculptural forms.
In everyday life, the Chuvashs widely used birch bark utensils - sewn tuesas and cylindrical boxes (puraks).
Wicker containers were used to store and carry food and various things; a wide range of bast braids is known under the common name purse (kushel). In kushel - a neatly made wicker bag with a lid - they put food and small belongings on the road. Pester (pushăt, takmak, peshtĕr) was in some places the bag of the manager of the wedding train (tui puçĕ). Ritual dishes were placed in this bag - bread (çăkăr) and cheese (chăkăt). Along with the bags, there was a wicker bast bucket of shampoo for water and beer. Bread was left in wicker cups before baking, wicker boxes were used as a salt shaker. A vessel for water (shiv savăchĕ) and a tuesok for gunpowder were taken with them for hunting.
Many utensils were woven from vines. Bird-cherry or willow twigs were used to make a basket for spoons (çăpala pĕrni). There were vessels woven from shingles, vines and strips of birch bark, bast, tufts of grass. So did, for example, bowls for bread. Willow vines were used to weave a hay purse (lăpă), various baskets (çatan, karçinkka), boxes, kurmans, chests, furniture, and fishing gear.
Clay dishes. People have been making pottery since ancient times. Its production in the Volga Bulgaria was at a high level. However, since the 16th century local traditions in the manufacture of highly artistic ceramics are gradually being forgotten. After joining the Russian state, the need for pottery was satisfied mainly by the products of urban artisans.
Pottery was made from pre-prepared clay. Clay was placed in a wooden box and thoroughly kneaded with feet and hands so that it was soft, elastic and did not break when twisting a tourniquet from it. After that, blanks of various sizes were made from clay, depending on the size of the dishes. Blanks are small pieces of clay rolled into a thick and short bundle.
The molding of the vessel was carried out on a hand or foot potter's wheel. After drying, the manufactured dishes were covered with glaze, which gave them strength and shine. After that, it was fired in a special oven.
Chuvash potters made a variety of dishes: pots, korchagi (chÿlmek, kurshak), jugs for milk (măylă chÿlmek), for beer (kăkshăm), bowls (çu dice), bowls (tăm cupăk), braziers, washstands (kămkan).
They came in a variety of shapes and styles. Abashev, Imenkov, Bulgar and other styles differed in types and form, ornament.
In the Chuvash household, metal utensils (cast iron, copper, tin) were also used.
One of the ancient vessels, without which no family could do, was a cast-iron cauldron (khuran). The farm had several types of boilers of various sizes.
The cauldron in which dinner was cooked hung over the hearth in the hut. A large cauldron for brewing beer, food during big holidays, heating water was hung over the hearth of a shack (summer kitchen). Cast iron in the Chuvash economy appeared relatively late. Among the ancient dishes is a frying pan (çatma, tupa).
Along with cast-iron utensils, they used copper: a copper jug (chăm), a washstand (kămkan), a valley (yantal), a vessel for drinking honeydew and beer, which in some cases resembled an amble horse (çurhat). The kitchen utensils also included other metal objects - a poker (turk), a tong, a mower (kusar), knives (çĕçĕ), a tripod (takan).
Wealthy families bought a samovar. From the end of the 19th century under urban influence, iron buckets and glass bottles appear in the countryside. Metal spoons, ladles, cups, pans, basins, troughs became widespread already in Soviet times.
40. Social and family life
basis social organization The Chuvash were a community that originally (XVI - XVII centuries) coincided with a settlement, that is, a village, a village. Subsequently, with the appearance of daughter villages that spun off from the parent village, the community was already a whole nest of settlements with a common land area: arable land, forest. The complex communities thus formed consisted of 2-10 settlements located at a small (2-3 km) distance from each other. Complex communities arose in the forest belt, since the development of new lands was associated with clearing land for arable land and the formation of kassi neighborhoods, while in the south, due to the lack of forests, villages formed settlements and communities remained simple. Complex communities existed not only among the Chuvash, but also among the Mari, Udmurts, and less often among the Tatars.
The community served as the main economic unit, within which the issues of land use, taxation, and recruitment were resolved. Rural gathering - supreme body community management - regulated the terms of agricultural work, the performance of religious rites, performed primary judicial functions- punishment for theft, arson. The community also took care of the moral character of its members, condemning the violation of generally accepted norms, such as drunkenness, foul language, immodest behavior. The community, followed by the family, regulated the behavior of the common man.
Chuvash for a long time there was a type of large paternal family, consisting of several generations, as a rule, of three: children, married couple and the parents of one of the spouses, most often the husband's parents, since patrilocal marriage was common among the Chuvash, i.e. After the marriage, the wife moved to live with her husband. Usually stayed in a family with parents younger son, i.e. there was a minority. There were frequent cases of levirate, when younger brother married the widow of an older brother, and sororate, in which the husband, after the death of his wife, married her younger sister.
In matters of marriage, the Chuvash did not adhere to strict rules in relation to nationality, the age of the bride and groom. Marriages were allowed with Russians, Mordovians and representatives of a different faith - the Tatars, and by age the bride could be 6-8 years older than the groom. The Chuvash had a custom to marry sons very early (at 15-17 years old) and quite late to marry off daughters (at 25-30 years old). This was done for economic reasons.
head big patriarchal family was the eldest man - the father or the eldest of the brothers. He ordered economic activity within the family, income, kept order. women's work more often the eldest of the women led, asanne - the grandmother.
Marriage was concluded in two ways: by kidnapping the bride and by tui wedding. The first was used when the groom was not able to pay a ransom for the bride. The wedding was preceded by an engagement, at which they agreed on the size of the ransom and dowry, the timing of the wedding. the wedding began after 2-3 weeks after the engagement and lasted from 3 to 7 days. Until now, regional differences in the administration of the wedding ceremony have been preserved: in the set of characters, musical accompaniment and others. There are 3 main types of wedding in three ethnographic groups Chuvash living within Chuvash Republic.
The Chuvash wedding is a very bright and interesting spectacle, a theatrical performance in which a certain set of characters participate: khaimatlakh - the planted father, man-keryu - the elder son-in-law, kesen keryu - the younger son-in-law, kher-sum - bridesmaids, tui-pus - leaders weddings, etc., each of whom performs the duties assigned to him during the wedding. The wedding began in the afternoon, in the evening, and continued for several subsequent days. The marriage was associated with the introduction of a new member into the house, the family - the daughter-in-law, the daughter-in-law, therefore, special attention was paid to this moment. The bride was supposed to go, accompanied by the groom's relatives, to fetch water from the spring and thereby, as it were, honor the spirit of the water, as a token of respect she distributed gifts to new relatives.
Transition to position married woman was recorded in the rite of putting on a female headdress khushpu.
The Chuvash wedding, unlike the Russian one, was held in the summer, in late June - early July, before the start of the harvest. This is probably why the Riding Chuvash have preserved to this day the custom of decorating the place of the alleged festival with linden or mountain ash branches.
In the modern Chuvash wedding, many traditional features have been lost and replaced by elements of Russian wedding rituals. This influence was especially noticeable at the wedding of the Chuvash living outside the Chuvash Republic.
41. Family relations, life of the Chuvash.
According to the ideas of the ancient Chuvash, each person had to do two important things in his life: take care of old parents and worthily see them off to the “other world”, raise children worthy people and leave them behind. The whole life of a person passed in the family, and for any person one of the main goals in life was the well-being of his family, his parents, his children.
Parents in a Chuvash family. The old Chuvash family kil-yysh usually consisted of three generations: grandfather-grandmother, father-mother, children.
IN Chuvash families old parents and father-mother were treated with love and respect. This is very well seen in the Chuvash folk songs, in which most often it is not about the love of a man and a woman (as in so many contemporary songs), but about love for one's parents, relatives, and one's homeland. Some of the songs talk about the feelings of an adult going through the loss of their parents.
They treated their mother with special love and honor. The word "amash" is translated as "mother", but for their own mother, the Chuvash have special words“Anne, api”, pronouncing these words, the Chuvash speaks only about his mother. Anne, api, atash - for the Chuvash, the concept is sacred. These words were never used in swear words or in ridicule.
The Chuvash said about their sense of duty to their mother: “Treat your mother with pancakes baked in your palm every day, and you won’t repay her with good for good, with work for work.” The ancient Chuvashs believed that the most terrible curse- maternal, and it will definitely come true.
Wife and husband in a Chuvash family. In old Chuvash families, the wife had equal rights with her husband, and there were no customs that humiliated a woman. Husband and wife respected each other, divorces were very rare.
The old people said about the position of a wife and husband in a Chuvash family: “Khĕrarăm is a kil turri, arçyn is a kil of a patshi. A woman is a deity in the house, a man is a king in the house.
If there were no sons in the Chuvash family, then she helped her father eldest daughter if there were no daughters in the family, then the youngest son helped the mother. Every work was revered: even female, even male. And if necessary, a woman could take on male labor and a man could perform household duties. And no work was considered more important than the other.
Children in a Chuvash family. main goal family was raising children. They were happy with any child: both a boy and a girl. In all Chuvash prayers, when they ask the deity to give many children, they mention yvăl-khĕr - sons-daughters. The desire to have more boys, not girls, appeared later, when the land began to be distributed according to the number of men in the family (in the 18th century). It was prestigious to raise a daughter or several daughters, real brides. After all, according to tradition in woman suit included many expensive silver jewelry. And only in hardworking and rich family it was possible to supply the bride with a worthy dowry.
About special treatment It also speaks to children that after the birth of the first child, the husband and wife began to address each other not upăshka and arăm (husband and wife), but ashshĕ and amăshĕ (father and mother). And the neighbors began to call the parents by the name of their first child, for example, "Talivan amăshĕ - mother of Talivan", "Atnepi ashshĕ - father of Atnepi".
There have never been abandoned children in the Chuvash villages. Orphans were taken in by relatives or neighbors and raised as their own children. I. Ya. Yakovlev recalls in his notes: “I consider the Pakhomov family to be my own. To this family, I still keep the warmest kindred feelings. In this family they didn’t offend me, they treated me like own child. For a long time I did not know that the Pakhomov family was alien to me ... Only when I was 17 years old ... I found out that this was not my family. In the same notes, Ivan Yakovlevich mentions that he was very loved.
Grandparents in the Chuvash family. Grandparents were some of the most important educators of children. Like many peoples, a girl, when she got married, moved into the house with her husband. Therefore, usually children lived in a family with their mother, father and his parents - with asatte and asanna. These words themselves show how important grandparents were for children. Asanne (aslă anne) in literal translation is the elder mother, asatte (aslă atta) is the elder father.
Mother and father were busy at work, older children helped them, and younger children, starting from 2-3 years old, spent more time with asatte and asanna.
But the parents of the mother did not forget their grandchildren, the children often visited the kukamai and kukaçi.
All important problems in the family were solved by consulting with each other, they always listened to the opinion of the elderly. All affairs in the house could be managed by an older woman, and issues outside the home were usually decided by an older man.
One day in the life of a family. The usual day of the family began early, in winter at 4-5 o'clock, and in summer at dawn. Adults were the first to get up and, having washed, set to work. Women stoked the stove and put bread, milked cows, cooked food, carried water. Men went out into the yard: they asked for food for cattle, poultry, cleaned the yard, worked in the garden, chopped firewood ...
The younger children were awakened by the smell of freshly baked bread. Their older sisters and brothers were already up and helping their parents.
By dinnertime, the whole family gathered at the table. After lunch, the working day continued, only the oldest could lie down to rest.
In the evening they again gathered at the table - they had dinner. After, in inclement times, they sat at home, minding their own business: men weaved bast shoes, twisted ropes, women spun, sewed, and fiddled with the smallest. The rest of the children, sitting comfortably near their grandmother, listened with bated breath. old fairy tales and different stories.
Girlfriends came to the older sister, started jokes, sang songs. The most nimble of the youngest began to dance, and everyone clapped their hands, laughed at the funny kid.
Older sisters, brothers went to get-togethers with their friends.
The smallest was laid in a cradle, the rest lay on the bunk, on the stove, next to the grandmother, grandfather. The mother spun yarn and rocked the cradle with her foot, a gentle lullaby sounded, the eyes of the children stuck together ...
There are almost one and a half million in Russia, they are the fifth largest people in our country.
What do the Chuvash people do, their traditional activities
Plowed agriculture has long played a leading role in the traditional economy of the Chuvash. They cultivated rye (the main food crop), spelt, oats, barley, buckwheat, millet, peas, hemp, and flax. Horticulture was developed, onions, cabbage, carrots, rutabaga, and turnips were planted. From the middle of the 19th century, potatoes began to spread.
The Chuvash have long been famous for their ability to cultivate hops, which they also sold to neighboring peoples. Historians note that back in the 18th century, many peasants had capitally built, with oak pillars, field hop farms. At the beginning of the 20th century, wealthy owners got their own dryers, presses for obtaining hop briquettes, and instead of traditional, only slightly cultivated varieties, more productive varieties are introduced - Bavarian, Bohemian, Swiss.
In second place in importance was animal husbandry - they bred large and small cattle, horses, pigs, poultry. They were also engaged in hunting, fishing, beekeeping.
Of handicrafts, woodworking was mainly widespread: wheel, cooperage, carpentry. There were carpenters, tailors and other artels. Many carpenters in coastal villages were engaged in the manufacture of boats and small boats. On this basis, at the beginning of the 20th century, small enterprises arose (the cities of Kozlovka and Mariinsky Posad), where they built not only boats, but also schooners for the Caspian trades.
Of the crafts, pottery, basket weaving, and wood carving were developed. Utensils (especially beer ladles), furniture, gate posts, cornices, and architraves were decorated with carvings.
Until the 17th century, there were many metalworking specialists among the Chuvash. However, after the ban on foreigners to engage in this craft, even at the beginning of the 20th century, there were almost no blacksmiths among the Chuvash.
Chuvash women were engaged in making canvas, dyeing fabric, sewing clothes for all family members. Clothes were decorated with embroidery, beads and coins. Chuvash embroidery of the 17th-19th centuries is considered one of the pinnacles of folk culture, it is distinguished by symbolism, a variety of forms, restrained colorfulness, high artistic taste craftsmen, precision execution. A feature of Chuvash embroidery is the same pattern on both sides of the fabric. Today, modern products using the traditions of national embroidery are made at the enterprises of the association "Paha teryo" (Wonderful embroidery).
By the way, the Chuvashs are the most numerous Turkic people, most of which profess Orthodoxy (there are a few groups of Muslim Chuvashs and unbaptized Chuvashs).
One of the most famous ancient holidays associated with agriculture that exists today is. Literally translated as a wedding of arable land, it is associated with the idea of the ancient Chuvash about the marriage of a plow (male) with the earth (female). In the past, Akatuy had an exclusively religious and magical character, accompanied by a collective prayer for a good harvest. With baptism, it turned into a community holiday with horse races, wrestling, and youth amusements.
To this day, the Chuvash have preserved the rite of help - nime. When there is a big and difficult job ahead, which the owners cannot handle on their own, they ask for help from their fellow villagers and relatives. Early in the morning, the owner of the family or a specially selected person goes around the village, inviting them to work. As a rule, everyone who hears the invitation goes to help with tools. Work is in full swing all day, and in the evening the owners arrange a festive feast.
Traditional elements are also preserved in family rituals associated with the main moments of a person's life in the family: the birth of a child, marriage, departure to another world. For example, riding Chuvash people had such a custom in the last century - if children died in the family, then the next one (regardless of the name given at baptism) was called the name of birds or wild animals - Chokeç(Martin), Kashkar(Wolf) and so on. They tried to make it a false name that was fixed in everyday life. It was believed that in this way they would deceive evil spirits, the child would not die, and the family would be preserved.
Chuvash wedding ceremonies were distinguished by great complexity and variety. The full ritual took several weeks, consisted of matchmaking, pre-wedding ceremonies, the wedding itself (and it took place both in the house of the bride and the groom), post-wedding ceremonies. A specially selected man from the groom's relatives followed the order. Now the wedding is somewhat simplified, but the main traditional elements saved. For example, such as "buying out the gate" at the entrance to the bride's yard, the bride's lamentation (in some places), the change of the girl's headdress to the headdress of a married woman, the newlywed's walking for water, etc., special wedding songs are also performed.
For the Chuvash, family ties mean a lot. And today the Chuvash tries to observe the long-established custom, according to which once or twice a year he had to invite all relatives and neighbors to his feast.
Chuvash folk songs usually do not talk about the love of a man and a woman (as in many modern songs), but about love for relatives, for their homeland, for their parents.
In Chuvash families, old parents and father-mothers are treated with love and respect. Word " amash"translated as" mother ", but the Chuvash have special words for their own mother" Anna, api", pronouncing these words, the Chuvash speaks only about his mother. These words are never used in swear words or in ridicule. The Chuvash say about a sense of duty to the mother: "Daily treat your mother with pancakes baked in your palm, and then you will not repay her good for good, work for work."
In the formation and regulation of moral and ethical standards among the Chuvash people, public opinion: "What will they say in the village" ( Yal myung poop). The Chuvash treated with special respect the ability to behave with dignity in society. Immodest behavior, foul language, drunkenness, theft were condemned. Young people were especially required in these matters. From generation to generation, the Chuvash taught: "Do not shame the name of the Chuvash" ( Chăvash yatne an çert) .
Elena Zaitseva
