One of the most important areas of state policy in the Republic of Bashkortostan is the preservation of cultural heritage and the development of the creative potential of peoples, the preservation of folk and ethnic cultures, the development of amateur art, arts and crafts, the development and modernization of a network of cultural and leisure institutions. The implementation of these areas in Bashkortostan is carried out by the Ministry of Culture of the Republic of Bashkortostan. Seeing this as one of the main goals, the Ministry of Culture of the Republic of Bashkortostan provides all possible support to national amateur groups, popularizes the best examples of folk art, holds major international, interregional, republican festivals, holidays, competitions in vocal, choral, choreographic, theatrical, folklore, instrumental genres , various training events - courses, seminars, workshops, internships to improve the skills of cultural workers, develops methodological manuals, recommendations, etc. State support for the development of folk art in the republic is expressed in the adopted and successfully implemented programs: "Peoples of Bashkortostan", "Bashkirs of the Russian Federation", for the study, revival and development of the creativity of peoples, the preservation and development of languages, for the development of culture and art of the Republic of Bashkortostan. The past year 2011 was held under the auspices of strengthening interethnic harmony and determined the priority directions for the development of the national culture of the republic. The most important tasks were: - development and implementation of state programs to support the activities of national-cultural public organizations and folk traditions; - holding traditional national holidays and anniversary events; - holding events in the field of national culture and art; development of culture by supporting the creative activity of both real and potential subjects of culture; - concern for the preservation of cultural traditions that ensure the connection of culture with its history;
The most important thing for strengthening interethnic harmony is familiarization with the culture and traditions of another ethnic group. This task is met by holding republican Days of national cultures, festivals, holidays of national cultures, competitions for the development of folk art. The most significant of them include: XI Interregional holiday of Russian songs and ditties, XVII open festival of popular and youth music "Epiphany frosts", III Republican festival "Birsk apple", Interregional festival of the peoples of the Ik region "Land of ancestors", Republican festival of Udmurt folklore collectives "Precious placers", the Republican holiday "Salavat yyyny", the Republican holiday of accordion, etc.
In 1994, the first historical and cultural centers were established in the Republic of Bashkortostan in the villages of Nikolo-Berezovka, Krasnokamsky District, and Temyasovo, Baymaksky District. This initiative was supported by the public organizations World Kurultai (Congress) of Bashkirs and the Council of Russians of Bashkortostan. Today in Bashkortostan, 16 historical and cultural centers conduct their activities to preserve and maintain the national heritage. Their creation, as a rule, was initiated by the national public organizations of the republic and received the support of the state bodies of Bashkortostan. The problem of supporting the national heritage is noted all over the world, and the idea of creating historical and cultural centers is not new in itself. This model of national heritage preservation exists in many subjects of the Russian Federation. The difference lies in what content is put into the form. Since June 1, 2006, in accordance with the Decree of the Government of the Republic of Bashkortostan No. 85 dated April 13, 2006 "On the historical and cultural centers of the Republic of Bashkortostan", the centers receive the official status of branches of the state institution "House of Friendship of the Peoples of the Republic of Bashkortostan". Today, the functioning of the ICC in Bashkortostan is an established system with a well-formed concept of work. As part of the structure of the House of Friendship of Peoples, the centers operate with state support and are supervised by the Ministry of Culture of the Republic of Belarus, under the auspices of which training seminars and round tables are regularly held for the management of branches, cultural events are planned, a strategy for further development is developed, and on the ground The centers are in close cooperation with the administrations of municipal districts, jointly solving a whole range of social and economic issues. In terms of the scope of the tasks performed, the historical and cultural centers of Bashkortostan can be called complex, since their sphere of interest includes: the preservation of historical and architectural monuments, the language, traditions of the people, the creation of conditions for the cultural development of the local population, education, and the organization of museum activities. In essence, the centers accumulate the activities of state and municipal authorities with national public organizations in the direction of preserving and developing the culture and traditions of a particular nationality. The centers work with the entire population of the republic. A characteristic feature of the branches is the condition for choosing the location of the centers. The following principles apply here:
Branches are created in significant historical and cultural places (Nikolo-Berezovsky architectural complex, family estate Aksakov family, p. Temyasovo - the first capital of the republic, the estate of the Tevkelevs in the village. Kilimovo, s. Usen-Ivanovskoye - the place of residence of M. Tsvetaeva in Bashkortostan);
The centers are located in places of compact settlement of the people whose interests they represent. It is also important that all the centers are located in rural areas, where there is a complex relationship between society, nature and culture. National foundations are traditionally strong in the countryside. Often, it is the countryside that acts as the main keeper of history, centuries-old traditions and customs, folk wisdom, as well as objects of spiritual, cultural and folk heritage. Consequently, the creation of centers has a double effect: the preservation of the national heritage and the provision of economic support to the area where the branches are located, that is, the implementation of spiritual, cultural and material transformations gives a serious impetus to the development of rural areas. It should be said that the historical and cultural centers in Bashkortostan are not only museum, educational, cultural complexes, villages, places and estates in the traditional sense, but forms of self-organization of the population to meet their national needs in the inhabited territory, where a person has the opportunity to study in his native language. language, study the history of their people and the region, comprehend its cultural foundations, take an active part in the revival of national values and the improvement of their native area. It is through familiarization with folk origins that patriotism, respect for culture, respect for other national characters are brought up and a harmoniously developed personality is formed. In a globalizing world, on the one hand, there is a constant diffusion and interpenetration of cultures, and on the other hand, their differentiation increases, and the stronger the processes of globalization, the more in demand is local specificity. For several years, we have been studying the influence of the created historical and cultural centers in the Republic of Belarus on the level of ethnic identity of the population. For a more complete picture, we also considered settlements with a compact residence of certain nationalities, the numerical and national composition, the social infrastructure of which is as similar as possible to the settlements on the territory of which historical and cultural centers are located. The results of the study in the conditions of the functioning of the historical and cultural centers of the Republic of Bashkortostan show that the basis of ethnic tolerance in the ICC is a socio-psychological community formed not on an ethnic basis, but on a regional (territorial) basis. Of course, the national policy should be based on a solid scientific base. Quite a lot of scientific events and research are being carried out, which included both international and all-Russian scientific and practical conferences, as well as discussions of issues of interethnic development in a backroom setting, at the level of small round tables with the participation of representatives of the executive branch and national public associations of the republic. Harmonization of interethnic relations in the republic is facilitated by holding conferences aimed at reviving historical memory and developing cultural traditions. As, for example, the International Scientific and Practical Conference "Ural-Batyr" and the spiritual heritage of the peoples of the world", the All-Russian conference "Russia and its regions in search of civil unity and interethnic harmony". The monitoring of the activities of public national cultural centers deserves special attention, on the basis of which the Institute for Humanitarian Research of the Academy of Sciences of the Republic of Bashkortostan, together with the Ministry of Culture of the Republic of Bashkortostan, developed recommendations and proposals for the Concept of the National Policy of the Republic of Bashkortostan. This monitoring is carried out constantly within the framework of the state program "Peoples of Bashkortostan". Implementation of targeted state programs: "Peoples of Bashkortostan", "Bashkirs of the Russian Federation" contributes to the development of the original culture of the peoples of the republic. The program "Peoples of Bashkortostan" finances the activities of historical and cultural centers, which annually hold up to 250 cultural events. Thanks to the operation of the "Bashkirs of the Russian Federation" program, since 2009, professional and amateur groups of the Republic of Bashkortostan have been organizing tours to Russian regions with a dense population of the Bashkir population. Every year, for several groups of children of Bashkir nationality living outside the republic, collective trips, excursions to museums, theaters are organized, and libraries in places where Bashkirs are densely populated are stocked with literature in the Bashkir language. Assistance is also provided to groups of Bashkir amateur performances from the regions of the Russian Federation to participate in competitions and festivals held in Bashkortostan. A very effective tool in preserving the cultures of the peoples of the republic is the holding of folk holidays, in which representatives of many nationalities participate. Sabantui have become such truly national holidays in the republic. These bright original holidays are examples of truly "people's diplomacy" in the matter of rapprochement and mutual understanding of peoples. World cultural practice shows that the values of one culture are not always and everywhere useful for other cultures, for their progressive development. However, based on the experience of Bashkortostan, one can be convinced that in the modern existence of cultures, national values "relying on their own strengths", on their own cultural archetype and traditions, at the same time, open to communication and interaction with other people's cultural values, can receive a qualitatively new content. For example, in order to attract the population to the study of their genealogy and the history of their small homeland, a lot of work is being done in the republic to hold the national holiday “Shezhere Bayramy” (“Festival of Genealogies”). The national holiday "Shezhere Bayramy", which in spirit was originally a value in the Bashkir culture, in the process of dialogic contact and care from the state, acquired the qualities of a universal value in the cultural system of multinational Bashkortostan. So, today the Bashkirs, Russians, Tatars, Chuvashs, Maris, Udmurts and other peoples of Bashkortostan spend "Family Trees". In 2011, the national holiday "Shezhere Bayramy" was most actively and massively held in Bakalinsky, Baltachevsky, Belebeevsky, Belokataisky, Birsky, Buraevsky, Burzyansky, Dyurtyulinsky, Iglinsky, Karmaskalinsky, Krasnokamsky, Mechetlinosky, Sterlibashevsky, Sharansky districts. The largest national and cultural event of the past year was the Republican Television Festival-Marathon of National Cultures of the Peoples of the Republic, dedicated to the Year of Strengthening Interethnic Accord. It was organized by the Ministry of Culture of the Republic of Bashkortostan, the Republican Center for Folk Art, State Unitary Enterprise TRK "Bashkortostan", administrations of urban districts and municipal districts of the republic. Thus, one can be convinced that in Bashkortostan today, with the active support of state authorities, the most favorable conditions are being created for the development of folk art, which, in turn, has a positive impact on the preservation of the national cultures of all the peoples of our republic.
CONCLUSION
In the course of writing the term paper, the role of the musical and poetic heritage of the peoples of the Republic of Bashkortostan was considered and studied on the example of the musical and poetic heritage of the Bashkirs, knowledge in the field of musical culture was systematized and deepened, the ritual and non-ritual genres of the musical and poetic heritage were characterized, the influence of musical instruments on performance of musical and poetic works, a more holistic view of the spiritual heritage of the Bashkirs has been formed. The set goals and objectives were achieved, it was found that, as an independent element of historical knowledge, the theme of the Bashkir folk musical culture does not have its own historiography. Its individual components were developed mainly from the art history and cultural points of view. Currently, there are a significant number of scientific papers that indirectly or partially affect the problem we are studying. We found out that the musical creativity of the Bashkirs is distinguished by deep antiquity, and the data of the ethnic history of the Bashkirs, as well as the materials contained in the folklore itself, give reason to believe that the folding of Bashkir folk music into a single figurative-semantic and stylistic system occurred simultaneously with the formation of various tribal groups of a single Bashkir people.
Based on the course work, we were able to conclude that when studying the history of the culture of our country Soviet period it is necessary to highlight the cultural history of each people that make up the population of a large country. Obviously, folk culture, and in particular musical culture, reflects the panorama of all historical stages in the development of society as a whole and of an individual people in particular. The study of the history of the musical culture of the Bashkir people as part of society as a whole makes it possible to use the accumulated historical experience in creating a single cultural space of modern Russia. The study of this topic showed that historically, from all the available musical instruments, the Bashkirs selected melodic ones that best met the aesthetic needs of the people and made it possible to perform a branched melody in a wide ambitus with specific ornamentation. Rhythm-forming instruments were rarely used as soloists, they only strengthened the foundations and semi-foundations of the melody. In the bourdon ones, the melodic line was emphasized, and the bourdon, if possible, developed to a kind of heterophonic accompaniment. Apparently, this is why the kurai, which has a long history, became so widespread, later - the mandolin and violin, which replaced the dumbyra and kyl-kubyz, as well as the varieties of accordions that have been noted in the life of the Bashkirs since the end of the 19th century. Traditional kubyz performance is also aimed at emphasizing the melodic overtone. The Bashkirs assigned a secondary role to percussion instruments, using household items for these purposes. The characteristic properties of all the folk songs mentioned in the work are:
1. The traditional division of the musical folklore of the Bashkirs and Tatars into historical periods.
2. Reliance in periodization on the content of song lyrics.
3. Merging genre-historical and genre-thematic principles of classification.
In the field of research of the musical and poetic heritage of the Bashkir people, there is a lack of unity of views among researchers. With all this, the statement about the existence of three basic principles of classification remains indisputable:
1. Combining the genres of song folklore according to the types of poetry (epos, lyrics, drama), which incorporate certain genres of songs with characteristic musical and stylistic features:
a) epic - with speech intonation;
b) lyrics - with a melodious, sing-song melody;
c) drama - with a moving pace, rhythm, with elements of dance movements.
2. The division of folklore works, depending on conditionality and non-conditionality to certain circumstances and time, into two areas:
a) ritual genres of folk music,
b) non-ritual genres of folk music.
3. Reliance on the forms of classifications based on common terms: "ozone kui", "kyska kui", "halmak kui", "hamak kui" in the song heritage of different peoples. This type of genre classification is most typical for the musical folklore of the Turkic peoples: Bashkirs, Tatars, Kazakhs, Kyrgyz, Uzbeks and others.
We were also able to note that the history of the theoretical understanding of the genre, in the form of the functioning of the terms "ozone kui" and "kyska kui" among the Bashkirs and Tatars, in contrast to Russian culture, originated at the end of the 19th century from the moment the work of S.G. Rybakova "Music and songs of the Ural Muslims with an outline of their life. The scientific justification for this type of genre classification subsequently found its development in the works of domestic scientists of the second half of the 20th century: L.N. Lebedinsky, R.F. Zelinsky, R.S. Suleimanov, Kondratiev , M. G. R. A. Iskhakova-Vamba, A. Kh. Abdullina, Z. N. Saydasheva and others.
The differences between the systems of genre classifications of folk oral and song-poetic creativity depend on which of the conditioning factors is considered as the main one. When using the applied purpose of works of oral-poetic and musical folklore, they can be: chronological, territorial (areal), genre-thematic, musical-style. One of the most important areas of state policy in the Republic of Bashkortostan is the preservation of cultural heritage and the development of the creative potential of peoples, the preservation of folk and ethnic cultures, the development of amateur art, arts and crafts, the development and modernization of a network of cultural and leisure institutions. The implementation of these areas in Bashkortostan is carried out by the Ministry of Culture of the Republic of Bashkortostan.
Thus, we have proved that in Bashkortostan today, with the active support of state authorities, the most favorable conditions should be created for the development of folk art, which, in turn, will have a positive impact on the preservation of the national cultures of all the peoples of our republic.
As a manuscript
Socio-philosophical aspects
functioning of the culture of an ethnos in a multinational society (on the example of Bashkir culture)
Specialty 09.00.11. – Social philosophy
dissertations for a degree
candidate of philosophical sciences
The work was done at the Department of Ethics, Aesthetics and Cultural Studies of the Bashkir State University
Scientific adviser: Doctor of Philosophy, Professor
Official opponents: Doctor of Philosophy, Professor;
Candidate of Philosophy, Associate Professor
Lead organization: Bashkir State Medical University
The defense will take place on November 17, 2006. at 14.00 h. at a meeting of the dissertation council D.212.013.03. Bashkir State University Ufa, st. Frunze, 32. Ch. building, room 341.
The dissertation can be found in the library of the Bashkir State University.
Scientific Secretary of the Dissertation Council,
Doctor of Philosophy, Professor
GENERAL DESCRIPTION OF WORK
The relevance of research. Ethnocultural relationships and interconnections are very important in the life of modern states and peoples, which is reflected in the unification of ethnic communities to fight for the possession of natural resources, political power, territorial and cultural integrity. Numerous ethnic conflicts, the growth of ethnic tension, the emergence of national, religious, cultural movements and associations show that ethnocultural problems, caused by the mosaic nature of the modern world and the active interaction of diverse cultural systems, have not lost their significance and relevance in recent history. At present, it is practically impossible to find a single ethnic community that has not been influenced by the cultures of other peoples. No national community has ever existed in isolation, and there is no such people that has not absorbed the features of the culture of others. Despite the expanding frontiers of globalization, interest in distinctive cultures continues unabated. On the other hand, the activation of ethnic cultures, the search for ways of self-preservation and further qualitative growth and development in the conditions of coexistence and co-creation with other cultures are a significant obstacle to globalization processes and the movement towards universalism.
In the context of the radical reform of modern Russian society, which has exacerbated not only social, but also national issues, the problem of the joint functioning and co-creation of ethnic cultures in a multinational society based on the principles of cooperation, equal dialogue and mutual understanding, preserving and developing the uniqueness and originality of each of them, acquires a special meaning. . The historical desire of every nation is to preserve its face and its culture. The preservation of national identity is not only a condition for the further development of ethnic culture, but also the development of the identity of other cultures.
As is known, the Republic of Bashkortostan is a multinational republic within the Russian Federation, distinguished by specific historical and ethnographic features. The Bashkir lands were mastered by people of various nationalities and nationalities, who could not but leave a certain mark in history and influence the culture of the Bashkir people. In the process of coexistence and co-creation of numerous peoples (today representatives of more than 100 peoples and nationalities, followers of various religions live in the republic), a unique socio-cultural space has been formed, which is characterized by a common spiritual values, tolerance and mutual understanding. At the same time, the Bashkir culture, being part of the Russian cultural space, cannot but experience cultural, spiritual and other problems caused by the reform processes in modern society and requiring a balanced and principled decision. All these points, of course, actualize the issues of harmonious functioning and co-creation of ethnic cultures in a multinational and multi-confessional society, which is the Russian Federation.
The degree of scientific development of the problem. The problem of culture and, in particular, ethnic culture is today the subject of scientific interests in various fields. The research literature of various directions (both foreign and domestic) presents numerous methodological and particular scientific approaches (philosophical, cultural, art criticism, ethnological, psychological, etc.) to understanding the content of this phenomenon.
In foreign social science, culture and its various aspects have become the object of close attention and study, especially since the Enlightenment and, precisely, since the 18th century, thanks to the works of such researchers as G. Clemi, B. Malinovsky, C. Montesquieu, E. Tylor, E. Taymp, L. White, and others. , an ethnological view of culture began to take shape.
In the 50s of the XX century. comes the realization that culture is the content of social and scientific life, which ensures the integrity and viability of society. Therefore, each society has its own culture, which ensures reproduction and its vitality. In particular, the main issues of understanding the essence, functioning and significance of ethnic culture as a social phenomenon, its role in the life of society in domestic cultural studies are reflected in studies, etc.
Various approaches to understanding the essence of ethnic culture (philosophical, culturological, ethnographic, historical, art criticism, psychological, etc.) are reflected in the works of such modern domestic researchers as, etc.
The development of various aspects of the Bashkir culture (features of national and cultural development, worldview and morality of the people, the specifics of ritual and ceremonial culture, the originality of national art, etc.) is presented in extensive modern ethnographic, historical, cultural and socio-philosophical literature, in particular in studies, etc. A number of studies raise and analyze questions on the preservation and development of ethnic culture.
In general, a review of works related to understanding the functioning of ethnic culture in a multinational society indicates its insufficient development and coverage of its individual aspects, which is largely due to the fact that the functioning of ethnic culture as a whole has not become the subject of a separate philosophical analysis.
Object of study: multinational society as a sphere of coexistence of ethnic cultures.
Subject of study: features of the development and functioning of the Bashkir culture in a multicultural space.
Goals and objectives of the study: on the example of the Bashkir culture to reveal the essence, originality and specificity of the existence of ethnic culture in a multinational society.
Taking into account the set goal, the following tasks were solved:
To characterize the phenomenon of ethnic culture as a social entity;
Reveal the specific functional field of ethnic culture and determine its place in the multicultural space;
Consider the features of the formation and functioning of the Bashkir culture and its aesthetic and artistic originality;
Determine the meaning of the idea of a dialogue of cultures in the coexistence and interaction of the Bashkir culture with other cultures in a multinational society.
Methodological and theoretical foundations of the study.
The methodological basis of the research is the activity and socio-cultural approaches. In addition, elements of the axiological approach are used.
The theoretical basis of the work is the works of foreign and domestic researchers in the field of social philosophy, cultural studies, aesthetics, art history, religious studies, psychology, history, local history, etc.
Empirical base of research. The data of ethno-cultural studies, local history, ethnography, art history became the basis for the argumentation of the author's key theoretical positions and conclusions. An important place was occupied by the study of modern scientific, humanitarian and art criticism periodicals, on the pages of which topical problems of the development of ethnoculture, its creative development and coexistence with other ethnic cultures.
Scientific novelty of the research is that the author:
The essence of ethnic culture as a social phenomenon is defined;
The specific social functions of ethnoculture, determined by its functioning in a polycultural space, are found: significative, paradigmatic, legitimizing, ethnic identification;
The features of the Bashkir culture, the factors of its development and qualitative growth in the conditions of its functioning in the multicultural world are revealed, the spiritual potential and possibilities of the Bashkir art in the formation of a single spiritual and cultural space in a multinational and polyconfessional republic are revealed;
The cultural-creative potential of the idea of dialogue in the communication of ethnic cultures in modern society is revealed and its creative significance in the strengthening and development of multinational societies is proved;
The idea is substantiated that the coexistence of the Bashkir culture with other cultures in a single polycultural space of the multinational and polyconfessional Republic of Bashkortostan on the basis of equal communication, tolerance and respect is proof of the real materialization of the idea of a dialogue of cultures and the discovery of its creative and creative possibilities.
Theoretical and practical significance of the work. The theoretical and practical significance of the study is determined by the fact that its provisions and conclusions can be used to further comprehend modern ethno-cultural processes, become the methodological basis for studying the problem of culture and ethnic culture, and be used in the development of programs for the development of the spiritual culture of various peoples.
The practical significance of the work lies in the fact that the dissertation materials can be used in a more in-depth study of various aspects of ethnic cultures, as well as in the educational process in teaching social philosophy, cultural studies, aesthetics, ethnology, in the development of a number of special courses devoted to topical issues of ethnic culture.
Approbation of work. The main provisions and conclusions of the dissertation were reported at the following scientific conferences: Interuniversity scientific-practical conference "Actual problems of teaching the humanities in technical universities" (Oktyabrsky, 2000); Interuniversity scientific conference "Improvement of the educational process" (Salavat, 2002); All-Russian Scientific Conference "Cultural Heritage of Russia: the Universe of Religious Philosophy" (On the occasion of the 110th anniversary of the birth) (Ufa, 2003); Interuniversity scientific conference " Contemporary Issues teaching in a technical higher educational institution” (Oktyabrsky, 2004). The total volume of publications on the topic amounted to 2.2 pp.
Work structure. The dissertation consists of an introduction, two chapters, consisting of four paragraphs, a conclusion and a list of references, including 250 titles. The total volume of the dissertation is 135 pages.
MAIN CONTENT OF THE WORKS
In Administered the substantiation of the relevance and practical significance of the research topic is given, the position of the dissertator, the purpose and tasks of the work are determined in accordance with the degree of scientific development of this problem, the methodological base and scientific novelty of the work are characterized.
In the first chapter of the dissertation "Culture of an ethnos as a subject of philosophical analysis" the essence of ethnic culture as a socio-cultural formation is revealed, the structural components and social functions of ethnic culture are analyzed.
In the first paragraph "Philosophical Essence and Factors of Ethnic Culture Development as a Social Phenomenon" the social essence of ethnic culture is analyzed.
Joining the point of view expressed in the literature that “culture is nothing more than a complex, surprisingly diverse, specific system of means for people, thanks to which their collective and individual activities are carried out, where the system of means is stimulated, motivated, programmed, coordinated, executed , is physically provided, socially reproduced by the activity of people, human associations of any level are organized, function and develop. (), the author emphasizes that the problem of the development of the culture of an ethnic group today requires a deep and comprehensive understanding of its essence and content, as a form of spiritual activity.
In this regard, the dissertation examines the essence of culture in general and ethnic culture in particular. Analyzing the approaches to understanding the meaning of culture known in the literature, the author shares the opinion expressed by researchers that culture is the total collective property of the people, revealing the generic property of a person, at the same time being the process of formation and development of this community. Under ethnic culture, the dissertation understands, first of all, the historical totality of both material, socio-political, technological, scientific, philosophical, legal, ethical, aesthetic, religious and other values created by the people directly in the course of their life, and the values received by them as a result of interaction with other peoples and creatively used in their progressive development (including ethnic) in all spheres of public life. The philosophical vision of the essence of ethnic culture, as noted in the work, also allows us to consider it as an integral phenomenon, a set of worldview ideas, views and ideas of a particular ethnic group, a system of its values, motivating activities and behavior of people in their relationships with other cultures in order to ensure a reliable, guaranteed and spiritualized being, harmonious communication with the outside world.
The culture of any nation, as analyzed in the study, is part of the global cultural space, within which a special type of cultural ties and relations between different ethnic cultures has taken shape, built on peculiar moral and ethical and aesthetic reasons who recognize the value and significance of the dialogue of different cultures as the source and basis of the material and spiritual existence of the ethnos.
The author emphasizes that ethnic culture is the result of the material and spiritual activity of a person (ethnos) to transform the surrounding world and enriches the accumulated experience of the general cultural heritage. Ethnic culture not only connects the forms of human interaction with the world around him, but forms a philosophy, ethics, style of attitude towards the world and oneself as an inseparable part of it. Ethnic culture contains mechanisms that set up a person for the active creation of the material and spiritual values of his people and their use in life, as well as, interacting with other peoples, creatively use this interaction in their progressive development in all spheres of public life. On the other hand, ethnic culture is a powerful factor in preserving the characteristics of the original psychology, spiritual system, cultural symbols of the people.
Firstly, it is nature, which is the force that largely determines the worldview and value orientations of the culture of an ethnos. Material culture, way of life, features of housing and national costume, ethics, aesthetics, philosophy, law, art of the people are directly influenced by the geographical environment (animal and plant life, climatic conditions, soil, terrain, etc.)
Secondly, the soul, spirit, character of the people as a collective representative of the individual spirit of individual people is a special world of transpersonal values (aesthetic, ethical, legal, religious, etc.), formed in the course of joint national life and history, influencing the formation his culture.
Thirdly, it is a religion with its rites and rituals. Their practical significance is quite wide and varied. Thus, they regulate the emotional state of people, form and maintain a sense of community at the level of the ethnic group as a whole, large and small groups, families, preserve the value orientations of the people, and are an integral part of the mechanism of interaction or opposition to other ethnic cultures.
The spiritual content of ethnic culture for any person, according to the dissertator, is determined by what values it develops in the form of life guidelines, moral norms, artistic ideals. This value content of ethnic culture is accumulated in various forms of personal and social-national activity. Considering the features of the interaction of ethnic culture and society, the author suggests that ethnic culture is created not only in rational ways, but includes the fullness of a person's spiritual life, feelings and emotions, intuition and fantasy, will and faith, logical reasoning and superconsciousness.
Analyzing the approaches known in the literature to understanding the phenomenon of ethnic culture, the author joins the opinion expressed by researchers that the culture of an ethnos is, first of all, one of the forms of a non-biologically developed (not genetically fixed) way of human activity. Such a comprehensive understanding of the phenomenon of ethnic culture gives grounds to assume a set of methods inherent in an ethnic group for mastering the conditions of its existence, aimed at preserving the ethnic group and reproducing the conditions of its life.
In this regard, the dissertation examines the essence of ethnic culture through the prism of the “activity” category, which refers to the fullness and integrity of the manifestation of the effective energy of a person, his versatile activity as a creative, free, self-fulfilling, communicating principle.
Philosophical understanding of the effectiveness of the culture of an ethnos is socially dosed in its physical and psychophysical parameters, taking into account the historical "landscape". Moreover, throughout the history of the functioning of ethnic culture, "social selection" was carried out, the means were adjusted taking into account the changes that took place in the worldview of the ethnic group. The author proceeds from the fact that the worldview as an image of the culture of an ethnos and a person in this culture is the quintessence of knowledge, values, meanings, ideals, etc., structuring the core of any ethnic culture.
The dissertation student agrees with the opinion that considers ethnic culture as a complex of emotional and rational knowledge of the people about themselves, about their history, current state and prospects for further development, their interests, value orientations and attitudes in relation to other ethnic communities. If, as the author emphasizes, the peculiarity of ethnic culture is its originality, originality, uniqueness, then each nation with its own culture makes an independent and original contribution to the common treasury of the cultural achievements of mankind. The diversity of cultures of the peoples inhabiting our planet is an objective reality and is brought to life by the peculiarities of the development of each people: the loss of the cultural achievements of any people is a loss for all mankind.
According to the author, each ethnic group has everything necessary for the creation of its own culture: its true vision of being and human welfare, its "entelechy" as a vital spirituality guiding national history, a social ideal as a representation of a perfect future.
In the second paragraph "Public functions of ethnic culture in a multinational society" the structure of ethnic culture is determined and its social functions are analyzed.
The author proceeds from the fact that ethnic culture is an important factor in the regulation of both economic activity, and social relations, and politics, and spiritual creativity, although it is by no means dissolved in these areas of activity. It is necessary to analytically approach these areas in order to identify their normative, value and semantic aspects and those socio-cultural factors without which no ethnic group can fully function. In this regard, the paper analyzes the problems of various functions of culture, which have been developed and are being developed by researchers in this field, who have focused their conceptual attention on certain aspects of this phenomenon. From the point of view of social philosophy, ethnic culture is a priori devoid of any teleology and is the cumulative result of the collective activity of people. At the same time, there are certain patterns in the life and dynamics of different peoples. But the implementation of these patterns, according to the dissertation writer, in different cases has such an individual “coloring” that the allocation of some universal laws common to all societies can be carried out only from the standpoint of studying various ethnic cultures separately. This means that in any ethnic culture there are subcultures. Their relationship in each case is unique, as it leads to rapprochement or demarcation with the basic cultures.
Based on the works of modern researchers, the author gives a brief meaningful analysis of the various functions of culture.
The dissertation author emphasizes that the analysis of the content of the most common modern interpretations of culture and its functions shows that almost all of them highlight the ethnic component. Thus, the ethnic function of culture is emphasized, which solves ethno-differentiating and ethno-integrating tasks. Ethnic components of culture are distinguished by stability and stability and therefore constitute the genetic core of an ethnos. Thus, ethnic culture contains defense mechanisms ethnos.
The dissertation student accepts the classification of the social functions of culture proposed in the scientific literature as a productive basis for the analysis of the functional field, and therefore the analysis of culture occupies a significant place in the work: communicative-regulatory, informational-cognitive, value-organizational, active-volitional, socializing, etc.
All considered social functions of culture, as emphasized in the work, are characteristic and organic for ethnic culture, but the most significant, according to the author, are its significative, paradigmatic, legitimizing, communicative functions and the function of ethnic identification.
The significative function of ethnic culture, or the function of meaning (meaning) represents culture as a measure of human development of the natural and social, as a kind of semantic world that sets the value orientations of human existence. The existence of culture makes the world accessible, outlines the "picture" of an integral world in which life, actions, deeds and situations acquire ultimate, ultimate meanings. Meaning is something deep, essential, determining in relation to concrete being, “the hidden cause of everything that happens”. Acquiring the status of vital truths, meanings unite the ethnic group and become the basis of its collective thoughts, feelings, and actions. The goal of the significative function of ethnic culture, according to the author of the dissertation, is, first of all, to help the individual not to get lost among the cultures surrounding him, moreover, it allows him to compare his own cultural space with other cultural spaces of the world, evaluate them, communicate with them, learn from them.
The paradigmatic function of ethnic culture, as emphasized in the study, is to provide the necessary paradigm for individual acts of thinking and actions of representatives of a particular ethnic group in a multicultural space. The paradigmatic function of ethnoculture can be comprehended in relation to the so-called "paradigmatic experience", which should reveal the meaning of life in general. It should be borne in mind that the “experience” left behind was reconstructed with a high degree of conventionality, mainly on the basis of archaeological data or, in a rare case, on the basis of miraculously preserved folklore and ethnographic customs.
Ethnic culture, as analyzed in the work, is not located outside of civilization, but inside it, a means that maximizes its positive aspects, minimizes its negative ones and ensures mobilization, as well as the implementation of reserves in a strategically more expedient, justified direction, pointing to specific paradigms ( models, patterns) for the correct social and national behavior of the ethnos within the framework of those value orientations that are dictated by the ethnoculture.
When considering the legitimizing function, the dissertation author indicates that in this regard, some theoretical provisions, which include components of cultural regulation, are of particular interest. It is there that the implementation of norms, values and meanings takes place through their introduction into the structure of life and activity of the ethnos. These mechanisms constitute, first of all, the process of socialization, an important part of which is the legitimizing function. It is a factor in the structuralization of society, as necessary as its political and economic part. If in the economy the basis of relationships is property, in politics - power, then in ethnic culture such a basis is the norms, meanings and values that are legitimate, legal for this particular ethnic culture.
The author connects the function of ethnic identification with the fact that in today's dynamic world with great social "geographical" mobility, a sense of ethnic (national) belonging, rootedness is essential. The "explosion of ethnicity" and its deformation, growing into chauvinism and nationalism, combined with an erroneous national policy, can cause conflict in interethnic relations, which today develops into direct confrontation and hostilities.
It should be emphasized that the ethnic identification of a person is one of the components of ethnic self-consciousness. The most important problem of ethnic identification is the consolidation of individuals into an ethnic group.
The ethnos has common ideas about the ways of its development, common customs, rituals, language, common way of managing, general principles of morality and morality. But all these characteristics of the common are individualized in each ethnic group. An ethnos is a universal individual in which common points are revealed. And each person is a special individual. The relationship between the general individual and the special individual is the main subject of ethnic identification as a function. The cultural value of ethnic identification is very high, as it gives the individual the opportunity for self-realization than any other social functions. At the same time, ethnic identification is acquired not through any personal efforts of the individual, but by birth or upbringing from early childhood in a certain ethnic environment.
As emphasized in the work, the starting point and the main sign of the formation of ethnic culture is the emergence of common interests among a group of people, which are perceived as needs that cause them to live and act collectively, thereby expressing a “common collective interest”. At the same time, any local historical community lives in a specific natural-historical environment, circumstances of place and time, adaptation to which is an essential condition for its existence. This process of continuous adaptation and work to meet collective needs in specific circumstances, according to the author, allows the members of this community to accumulate a "specific cultural" experience, expressed in special forms of activity and interaction and different from the same kind of experience in other communities. As a result, this leads to the formation of unique cultural complexes, the specificity of which increases from generation to generation due to the natural accumulation of cultural differences that are formed in the process of people creating their artificial environment.
Thus, the emergence of new states on the political map of the world is the awakening of ethnic consciousness against the backdrop of an ever-increasing internationalization of economic relations. These are the most important factors under which ethnic culture has to function, as well as to develop a new attitude towards the national past.
Ethnoculture is a concrete creation of life, created by the people pursuing their own goals. And like any creative work, ethnoculture introduces something completely new and individual into the polycultural space surrounding it. Creativity is not random. It must become a self-regulating system, sensitive to the desire of the people to preserve their immortality of the soul, innate freedom, free will. Only in the presence of these components, a self-sufficient ethnoculture can recognize next to itself a “being” that would be equal to it, since such a being “did not limit it and, therefore, would make its existence definite and completely free.” But to be free, according to the dissertator, means to be recognized as such by free ethnic cultures. In the "society" of free ethnic cultures, "personal" freedom is confirmed by the freedom of all.
The author proceeds from the fact that the social functions of ethnic culture grow out of its essence as part of a universal culture, which is engaged not only in the revival of national self-consciousness, but also in concrete action towards self-preservation and development of itself, while focusing on universal knowledge, norms, spiritual values and orientations, giving them their new ethnic meanings.
Second chapter "Sociodynamics of the culture of the Bashkir ethnos in a multicultural space" is devoted to the analysis of the essence and artistic and aesthetic features of the Bashkir culture, as well as the development and establishment of modern Bashkir culture as an equal social community in dialogue with other national cultures.
In the first paragraph " The essence of the Bashkir culture and its artistic and aesthetic originality" the development of the culture of the Bashkir ethnos in the multicultural space and its features are analyzed.
The author emphasizes that the Bashkir culture, according to the general conditions of flow and in its direct procedural and effective composition, is a special activity, where general understanding prevails over private, spirituality over rationalism, collective consciousness over individual consciousness.
The dissertation student notes that the ethnic culture of the Bashkirs was formed in their interaction with the environment, in a collision with the outside world, in search of the meaning of being. As emphasized in the dissertation, the culture of the Bashkirs is a unique spiritual and historical phenomenon, one of the brightest pages in the biography of the nomadic people, who for centuries lived in harmony with their environment. Bashkir culture as a multifaceted phenomenon is a set of facts and phenomena that characterize a wide range of its forms, processes and trends, which, to a large extent, are due to the peculiarities of the worldview and mental make-up of the Bashkirs, natural and historical conditions of life.
The author notes that for centuries the Bashkir culture has preserved and passed on from generation to generation, from society to individual, aesthetic values, intellectual achievements, high moral convictions and feelings of the people.
The main creative impulses for the formation and establishment of the Bashkir culture were the following factors.
Firstly, it is nature, communication with which largely determined the originality of the Bashkir culture.
The cult of native nature, identified with the land of the ancestors, the Motherland, led to the emergence of such spiritual values as "patriotism", "civicism", "love of freedom", which became one of the main ones in the Bashkir culture. These values also played the role of a powerful national consolidating factor and had a special organizing potential in national history.
Bashkirs - nomads for centuries lived in harmony with their environment. Realizing the organic connection with the surrounding nature, the Bashkirs could not imagine how this connection could be broken, and hence the environment of their habitat. After all, the relationship with nature was a relationship with reality. The desire to live in harmony and harmony with the natural world, the desire not to harm, but to win her favor as a guarantee of a reliable life, led to the emergence of an extensive ritual system, which is associated with a cult attitude to the sky, sun, water element, earth, animals, plants, etc. The ecological archetypes of the Bashkir people, which originated at the mythological, pagan level of its interaction with nature, maintained a harmonious balance in the relationship of man with it.
Bashkir culture organically combines the elements that make up its structure ("... inside it, a person does not feel discord with society"). Such a culture organically interacts with nature, is one with it, it is focused on preserving its originality, its cultural identity in a multicultural environment.
By the time of the adoption of Russian citizenship, the Bashkirs represented a completely compact ethnic community, a single and ethnically independent people occupying a common territory. The predominantly Turkic ethnic type of the Bashkirs confirms a lot: the similarity of mentality, traditional features of clothing, tastes for food, traditions and customs in general, the features and methods of economic activity in the past, the main signs of applied art, the originality of music, the peculiarities of morals, etc.
Secondly, it is the Bashkir soul with its spontaneity and emphasized emotional, sensual perception of life, with its desire for will and space, patience, endurance and peacefulness, with the ability to learn from the achievements of other cultures.
In it, a free feeling and a moral-volitional attitude to contemplation, cordial speculation and conscientiousness act as the primary leading force, towering over reason, rationalism and logic.
The Bashkir soul is a separate mental structure that reflects the will of the people, people's aspirations. It is a cementing principle that holds together a mass of people into a single organism.
Thirdly, it is Islam. The penetration of the Islamic religion into the environment of the Bashkirs in the 10th century radically changed the attitude of the Bashkirs to the outside world. During the period when the Bashkirs entered the Muslim states of the Golden Horde and the Kazan Khanate, Arabic writing developed on the basis of graphics, which was reflected in the development of the Bashkir language, borrowing many political, philosophical, legal and medical terms from the Farsi languages. The developed Arab aesthetic culture influenced the art of ornament, (the Koran forbade the depiction of living beings), the national costume. The spread of Islam was accompanied by the construction of mosques and mausoleums.
The new religion was perceived by the Bashkirs ambiguously, through the prism of their own cultural and historical tradition. On the one hand, the ethics of Islam, the elements of social guarantees for the faithful, the ideas of solidarity and mutual assistance, strict moral requirements, etc., turned out to be to the liking of the pagan Bashkir, consonant with his life orientations. On the other hand, a collision with the Bashkir political system beliefs, significantly transformed Islam.
The influence of Islam on the life of the people was enormous. After all, the features of the Bashkir culture lie in the fact that it has been created for centuries on the principles of spiritual collectivism, the elevation of collective labor over individual, friendliness and religious tolerance for other religions. This influence was multifaceted: on morality, on knowledge of the world, on customs, on everyday life, on the characteristic features of behavior, philosophical and ideological, political and legal consciousness, on art, etc.
The traditions of Islamic ethics remained the mechanism stabilizing national self-consciousness, the channel for preserving national identity.
The main values of the Bashkir culture are already reflected in folklore and myth. Folklore is an integral part of the spiritual culture of the Bashkir people and plays a big role in their lives. Even modern folklore is not only new works created by the people in modern times, but also a new perception of the whole history, a rethinking of what has been experienced by many generations, ideas aimed at the future, the result and prospects of individual cases.
The materials of the Bashkir folklore often contain quite reliable data for the restoration of the main links in the formation of the culture of the Bashkir ethnos. Meaningful values of the culture of the ancient Bashkirs are already reflected in the mythological epics "Akbuzat" and "Ural-batyr". They consisted in serving the native land, native people, patriotism and citizenship, protecting the disadvantaged, humiliated, oppressed, establishing the principles of social justice. These include the ideas of creativity and the multiplication of good, the destruction of evil in all its manifestations, environmentalism, protection environment and love for nature. As well as a respectful and respectful attitude towards the older generation, the creation of a reliable and strong family based on mutual respect, support and love.
According to the author, today special meaning acquires artistic and aesthetic development of general issues of the theory of Bashkir culture. It leads to the conclusion that ethnoculture, like any constantly developing system, needs at least two "mechanisms" that can ensure its development. The first is the mechanism of creative "consciousness", which provides information about what is happening outside, in the surrounding world. The second is the mechanism of national "self-awareness", which gives the ethnic culture information about its internal state, about its specific content, about the correlation of its various subsystems in folk art, about the interaction of stabilizing and dynamizing factors.
The author emphasizes that Bashkir art in relation to its people can be its "code" in the process of communication with other peoples. No other field of activity can provide such direct access to the very core of the culture of an ethnos. Bashkir art, its artistic and aesthetic potential is based on the feeling of collectivism.
Artistic creativity, unlike ideology, science or legal consciousness, reflects the emotional side of the national soul, which is truly a true "triumph of the spirit", as it affects a person's most intimate idea of love, happiness, kindness and beauty, which is presented in him in its entirety . Artistic creativity in Bashkortostan embodies all the best that has ever been created by the people. Therefore, Bashkir art, due to its figurative-syncretic nature, captures the existence of the culture of an ethnos in the unity of all its components. The artistic and aesthetic reconstruction of reality always accompanies the national attitude and national destiny. For centuries, the Bashkirs have created an extremely rich and multifaceted - unique artistic culture. Emphasizing that the art of the Bashkir people has always been distinguished by the diversity of artistic language, broad generalization, philosophical content, metaphorical language and deep psychological fullness of images, the author analyzes various types of Bashkir art (musical creativity, folklore, choreography, ornamental art, fiction) and reveals their features.
The Bashkir culture, which developed on the basis of the spiritual achievements of the people, can today become one of the effective means of shaping and strengthening the spirit of the nation, educating cultured, morally healthy and aesthetically enlightened people who are able to navigate in a complex world and accurately distinguish good from evil, truly artistic from falsehood and fakes, "eternal" from the transient. Bashkir culture has carried its creative idea through all epochs without losing its “own face”, therefore it lives for many centuries and is able to exert a moral impact on modern people of amazing strength, since it contains (and historically “exaggerated”) a generalized spiritual content.
In the second paragraph "Dialogue as a principle of functioning and development of modern, Bashkir culture" the spiritual potential of the idea of dialogue in the development of Bashkir culture is revealed.
According to the author, the dialogic nature of the Bashkir culture is born in the search for the new without destroying the old, in conjunction with the other, in the desire for mutual understanding with the interlocutor (other ethnic cultures), resulting from the recognition of relative, not absolute, truth for everyone.
If we consider the history of mankind as a process of life and interaction of peoples with their own unique ethnocultural space, then it can be noted that the Bashkir people have a worthy cultural niche in the world cultural community. The Bashkirs have long been accustomed to living with an open mind next to and together with other peoples, manifestations of national and religious hostility and hatred are alien to them, they are adherents of truly humanistic values. The Bashkir people managed to maintain their ethnic significance on their centuries-old historical path. Bashkortostan today shows the whole world an example of consent and friendship of people of different nationalities.
The history of the relationship between different cultures, from a philosophical point of view, proves that for the comprehensive and full development of the culture of any nation, both own efforts and external ones, due to the need, are necessary. creative perception history of these relationships. Universal dialogicity as the principle of the functioning of the Bashkir culture with different cultures is the basis of their equal contact, interaction, conjugation of communication and creative mutual enrichment.
Any culture, as the dissertator believes, withdrawing into itself, in its internal existence, loses its creative potential, goes out, weakens: the functioning of culture objectively implies a dialogical attitude towards the "Other", since the "Other" is another hypostasis of the single culture of mankind, just as one-sided of its representing. And therefore only communication, living interpenetration of different experiences, different mentalities, different ideals, each of which represents humanity only partially, can complement each other. The intention to protect one's own values and one's people from "foreign influences" with the good aims of preserving faith, traditions, customs, etc. reduces its creative potential, turns into material impoverishment of life and spiritual impoverishment of the people in reality.
The cultural experience of Bashkortostan is just that example of co-existence and co-creation of dozens of different nationalities who have not lost their national features, but, on the contrary, have enriched their cultural potential in the course of centuries of communication.
There is no doubt that for the full functioning of the Bashkir culture, the most acceptable and expressing the vital interests of all peoples living in the republic, there is the prospect of further development of national cultures with the preservation and improvement of the possibilities of a single Russian cultural space as a community of free and equal cultures.
How to maintain national identity today, when there is a constant reassessment of spiritual values, strategic orientations towards the global problems of the technical world and the influx of pro-Western pseudo-culture. According to the dissertator, the fundamental internal setting of modern Bashkir culture should not be adaptation to the imposed patterns and norms of today's world order, but the preservation of its authenticity, authenticity, adjustment of the national structure of life-creation with actual goals and objectives of worthy cultural and historical development. And here the leadership of the republic and the scientific intelligentsia should give this process a more or less rich spiritual content, since the subjects entering into a dialogue inevitably demonstrate their national character, their exclusivity.
The dialogical nature of the Bashkir culture is born in the search for the new without destroying the old, in conjunction with the other, in the desire for mutual understanding with the interlocutor, resulting from the recognition of all relative, not absolute truth. The close interaction of state services, public institutions, scientific organizations and religious denominations should be the foundation of the national life and historical existence of the Bashkir people. Dialogue communication with other cultures will allow the Bashkir people to preserve and increase the spiritual environment of the national worldview, which has preserved it as an ethnic group.
The author reveals the specifics of the development of the Bashkir culture in a multinational society and emphasizes that the functioning of the culture of the Bashkir ethnos can be continued on a basis that can exist only through interpenetration with other ethnic cultures and constant dialogue between them as a guarantee of self-preservation and survival, especially during periods of radical transformation and transformations .
IN Conclusion the results of the study are summed up, general theoretical conclusions are formulated, directions for further research in this area are determined: for example, the study of the Bashkir culture in comparative analysis with other ethnic cultures of the peoples inhabiting the multinational Bashkortostan. The subject of a separate philosophical discussion may be the topic of the role and place of ethnic culture in the life of modern society, which found itself in the conditions of radical reform, which exacerbated not only social, but also national issues, the problem of the joint functioning and co-creation of ethnic cultures in a multinational society.
The main provisions and conclusions of the dissertation are reflected in the following publications of the author:
1. Zailalov - aesthetic problems of culture in Bashkortostan // Scientific problems of the Volga-Ural oil and gas region. Collection of scientific papers in 2 volumes. Vol. 2. - Ufa: UGNTU Publishing House, 2000. - P. 191-194.
2. Zaylalov - aesthetic activity of students in the process of learning in technical universities // Abstracts of reports of the 5th interuniversity scientific and methodological conference "Actual problems of teaching in technical universities". - Ufa: UGNTU Publishing House, 2000. - P. 21.
3. Zailalov - aesthetic features of the culture of the regions of Bashkortostan // Vatandash. - 2001. - No. 9. - P.177 - 186.
4. Zaylalov character of auditory perception of music on the example of throat singing // Vatandash.- 2002.- №7. - P.147 - 149.
5. Zailalov’s creativity as an element of the individual’s spiritual activity // Cultural Heritage of Russia: the Universe of Religious Philosophy: Materials of the All-Russian Scientific Conference “Cultural Heritage of Russia: the Universe of Religious Philosophy” (To the 110th anniversary of the birth) (September 29-30, 2003) .- Ufa: RIO BashGU, 2004.- P.166-167.
6. Zaylalov's approach to culture. Problems of teaching in a technical higher educational institution: Abstracts of reports of the interuniversity scientific and methodological conference. - Ufa: UGNTU Publishing House, 2004. - P.46-47.
State Budgetary Institution of the Republic of Belarus South-Western MTsSPSD
department of a social shelter for children and adolescents in the Alsheevsky district.
"Introduction of pupils of preschool age with the culture, way of life, and traditions of the Bashkir people"
teacher Khismatullina G.M.
Ss. Raevsky
Members: preschool students
Project type: informative
Project type: long-term
Relevance:
A child is a future full-fledged member of society, who will have to assimilate, preserve, develop and pass on the cultural heritage of society through inclusion in culture, social activity and behavior.
Culture - as a concentration of human values transmitted from older generations to younger ones, remains understood by all people, regardless of belonging to a particular nation or social group.
Today it becomes possible to actually implement the "connection of times", to introduce various elements of culture into the upbringing of children. One of the important tasks of raising children is to introduce them to the spiritual sources of being, to develop interest in their roots. The preservation and development of the culture of each ethnic group is relevant for multinational Russia, because in modern society it is the ethnic group that is able to ensure the successful adaptation of the individual to the conditions of intensive changes in his entire way of life.
The pedagogical aspect of culture is understood not only as the revival and recreation of the traditions of the Bashkir people, but also as the familiarization of the new generation with the system of cultural values of the people and their families. Probably the most noble way is the revival of forgotten national values. Fortunately, childhood is the time when a genuine sincere immersion in the origins of national culture is possible.
Problem: low level of children's knowledge about the history, traditions and customs of the Bashkir people.
Goals:
Introducing preschoolers to the system of cultural values of the Bashkirs;
fostering a tolerant attitude towards other people.
Hypothesis: the development of interest in the culture and traditions of the Bashkir people will be effective if the following conditions are met:
creation of a developing environment; conducting a systematic acquaintance (training) using visual material;
Tasks:
To develop in children an emotional, active attitude, a real interest in the folk culture of the Bashkirs.
To acquaint children with the peculiarities of culture, life, traditions of the people (housing, folk costume, national cuisine).
Enrich the intellectual, informational side of the child.
To form interest in the independent production of crafts that reflect the national art of the Bashkirs.
Cultivate respect for cultural traditions other peoples.
Forms and methods of work
Forms of work:
Direct educational activities;
Cooperative activity;
Independent activity;
1. Artistic, didactic and constructive games (study of the external and internal decoration of the Bashkir dwelling, decorative design of household items and utensils, national men's and women's clothing, costumes of warrior batyrs).
2. Acquaintance with the traditional way of life of the Bashkirs, with the peculiarities of preparing and holding holidays. Parents attending events: holidays, theatrical performances, holiday concerts, leisure evenings.
3. Artistic and productive activities: making gifts for the holidays; hands-on practice.
4. Use in the classroom of plot-role-playing, directing, theatrical - didactic games.
5. Acquaintance with the Bashkir folk outdoor games, with oral folk art,
6. Use of new pedagogical and health-saving technologies.
For the successful implementation of the project, it is necessary to create conditions for the formation in children of a holistic perception of the past and present of their region, understanding their place in it, and awareness of their responsibility for it. It directly depends on the correct choice and application. teaching methods:
1. Methods based on the method of organizing classes:
Game (game motivation, surprise moments, didactic games, verbal, role-playing games);
Verbal (oral presentation, conversation, story, etc.);
Visual (showing illustrations, observation, showing (performing) by a teacher, working on a model, etc.);
Practical (performing work on instruction cards, diagrams)
2.Methods based on the level of activity of children:
Explanatory and illustrative - children perceive and assimilate ready-made information;
Reproductive - preschoolers reproduce the acquired knowledge and mastered methods of activity;
Partial search - the participation of children in a collective search, the solution of the task set together with the teacher;
Research - independent creative work of pupils.
3. Methods based on the form of organizing the activities of foster children in educational activities:
Frontal - simultaneous work with all children;
Individual-frontal - alternation of individual and frontal forms of work;
Group - organization of work in groups;
Individual - individual performance of tasks, problem solving.
Implementation stages:
preparatory - collection of information from various sources on the topic; enrichment and addition of the developing environment in the group, diagnosing the project participants; preparation of thematic planning of events.
basic - implementation of activities in accordance with thematic planning; promotion professional competence by providing methodological support for project activities in a social shelter; involvement of parents in participation in events, implementation of project activities; control over the implementation of the project.
final - final diagnostics, introspection, presentation of project experience.
The main directions in the work on the implementation of the project
Educational area "Knowledge"
development of cognitive interests, research and productive activity;
the formation of a holistic picture of the world, expanding the horizons of children;
formation of an idea of what planet earth is, what kind of people live on earth, how they are similar to us and how they differ.
Educational area "Communication"
development of free communication with adults and children;
development of all components of children's oral speech (lexical side, grammatical structure of speech, pronunciation side of speech; coherent speech - dialogic and monologic forms) in various forms and types of children's activities;
acquaintance with the folklore of the Bashkirs (rhymes, fairy tales, proverbs, sayings).
Educational area "Socialization"
development of children's play activities;
familiarization with the elementary generally accepted norms and rules of relationships with peers and adults (including moral ones);
formation of primary ideas about society (the closest society and place in it);
the formation of primary ideas about the state (including its symbols, the "small" and "big" Motherland, its nature) and belonging to it;
formation of primary ideas about the world ( planet Earth, the diversity of countries and states, population, nature of the planet, etc.).
Educational area "Music"
development of musical and artistic activity;
introduction to the art of music.
development of the ability to emotionally perceive music.
Educational area "Physical Culture"
development of physical qualities (speed, strength, flexibility, endurance and coordination);
accumulation and enrichment of motor experience of children (mastery of basic movements);
formation of pupils' need for motor activity and physical improvement.
Educational area "Health"
preservation and strengthening of the physical and mental health of children;
education of cultural and hygienic skills;
formation of initial ideas about a healthy lifestyle.
Educational area "Work"
development of labor activity;
education of a value attitude to one's own work, the work of other people and its results;
the formation of primary ideas about the work of adults, its role in society and the life of each person.
Educational area "Safety"
formation of ideas about situations dangerous for a person and the natural world and ways of behavior in them;
familiarization with the rules of safe behavior for a person and the environment.
Educational area "Reading Fiction"
formation of interest and need in reading (perception) of books;
development of literary speech;
introduction to verbal art, the development of artistic perception and aesthetic taste.
Educational area "Artistic Creativity"
development of productive activities of children (drawing, modeling, applique, art work);
development of children's creativity;
introduction to fine arts.
Expected Result : education of a free, creative person who is aware of his roots, national origins, traditions, customs, able to navigate in the modern world, live in peace and harmony with all peoples.
As a result of the project, pupils should know and call
place of residence: republic, village; enterprises of the native village and their significance; symbols of the republic, the capital, sights, climatic conditions; flora and fauna; find large cities of the republic on the map, know environmental protection measures;
its nation, culture, language, traditions, is proud of its people, its achievements. Know the capital of your Motherland, know the flag, emblem, anthem of Russia;
name representatives of other nationalities inhabiting the Motherland. Respect their culture and traditions;
know the nature of the republic, its flora and fauna;
be able to admire nature, take care of it;
national games, with pleasure to play them.
Introducing children to the culture of our people and nationalities living nearby, we form in them an idea of ourselves and others as individuals.
This project will help to reveal to the child the world of national cultures, to expand ideas about the way of life of the people inhabiting the Republic of Bashkortostan, their customs, traditions, folklore; on the basis of knowledge, to promote the speech, artistic, aesthetic, moral, emotional and social development of children. Introducing children to the culture of our people and nationalities living nearby, we form in them an idea of ourselves and others as individuals.
Long-term plan for the implementation of the project.
| Program section | Forms and methods of working with children |
| Cognition | Thematic lesson "My republic and capital"; crossword "My native Bashkortostan"; thematic lesson "State symbols of the Republic of Bashkortostan"; excursion to the Museum of Children's and Children's Art Museum "My native land"; conversation "Sights of my village"; lesson "Indigenous people of Bashkiria"; conversation "Multinational Bashkortostan"; occupation "Bashkir people's dwelling"; lesson "Clothes of the Bashkir people"; lesson "Hospitality of the Bashkirs"; a conversation about the work of a beekeeper; conversation “Healing drinks. Kumis"; thematic lesson "Bashkir folk musical instruments". |
| Communication | occupation "Beauty and wealth of my land"; development of speech "Think up a fairy tale"; retelling of the fairy tale "Lazy son"; storytelling based on the painting "In the Bashkir hut"; lesson "Guest - the good of the house." Bashkir folk proverbs reading the fairy tale "Kamyr-batyr". Content conversation. talk about laziness and hard work. Introduce children to the work "Bee" Auth. Aisysyu Yagafarov (translated by M. Gafurov). Bashkir proverbs about labor. Description of a boy-doll and a girl-doll in national costume |
| artistic literature | acquaintance with the works of poets of Bashkortostan "Bashkortostan is a wonderful land..." "Bashkortostan is a native side." Examining illustrations, memorizing poems about Bashkortostan; Reading the legend "Origin of the Bashkirs"; learning the poem by F. Rakhimgulova “Where are you from?”, lesson "Salavat Yulaev - the glorious son of the Bashkir people." Listening to the story of Salavat's childhood. Learning a poem by S. Yulaev; reading the poem "Zukhra and chickens" by K. Kinyabulatova; reading Bashkir folk tales "Ural-batyr", "Kamyr-batyr", "Akbuzat", "Alp-batyr", "Shumbay". |
| Artistic labor | Drawing "Beautiful people live in Bashkiria"; application "My native land"; application "Summer Bashkir village" modeling "Bashkir souvenir as a gift to a friend"; drawing "Yurt"; decorative application "Decorate the yurt with a pattern." modeling "my favorite fairy-tale hero"; drawing "Bashkir national costume"; application "Boots - ichigi"; drawing "Decorate an apron for grandma" application "Rug for guests" (tour, yufran); drawing "Bashkir gatherings"; modeling "Tub for koumiss"; drawing "In the apiary"; acquaintance with the works of artists A.F. Lutfullin "Portrait of a Woman", A. Sitdikova "In a Bashkir hut", E. Tyulkin "Salavat's hut". |
| Listening to musical works of Bashkir children's composers song "Salavat-batyr!"; the song "Eseyem kazerlem" by R. Zobeyer; Bashkir folk melody "Borongo Ural"; "Lullaby" by R. Saghautdinova; "Tukmas" Bashkir folk melody "Waltz Joke" by D. Shostakovich; |
|
| Socialization | Didactic game "Let's get to know each other" (a doll in the Bashkir national costume); Outdoor games "Yurt", "Shooter", "Sticky stumps", "Hunters", "Nimble horseman", "Tug of war", "Target", "Have a saber, chop", "Cockfight", "Bear and bees" . Role-playing games “Grandma came to visit”, “In the village to grandma and grandpa”; game lesson “Folk customs and traditions of the Bashkir people. Bashkir gatherings "Aulak". business game "Festival Hour", the theme "Native land forever beloved" Bashkir folk game "Nevod" (learning) Didactic games“Dress the doll”, “Let's treat the doll”, “Describe the dishes”, “Assemble the ornament”, “Batyr and hero”, “Name the Bashkir dish” |
Used Books.
Sagitova Sh.Kh. Bashkir traditions - Ufa, 2004
Gasanova R.Kh. Fathers land.
Guide program - Ufa, BIRO, 2004
Agisheva R.L. I am from Bashkortostan. - Ufa, BIRO, 2003
Molcheva A.V. Folk arts and crafts of Bashkortostan - for preschoolers. - Ufa, Kitap, 1995
Gasanova R.Kh. Ethnoetiquette. - Ufa, BIRO, 2003 (method. recommendations)
8. Shitova S.N. "Bashkir folk clothes", Ufa, Kitap. 1995
9. Bashkir encyclopedia. 2002 "Bashkirs. Ethnic national culture.
Send your good work in the knowledge base is simple. Use the form below
Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.
Posted on http://www.allbest.ru/
MinistryeducationRussian Federation
Magnitogorsk State University
Bashkir folk pedagogy
Performed:
Bulavkin K.
Magnitogorsk 2004
3. Custom and rituals of the Bashkirs
4. Family way of the Bashkirs
Bibliography
1. Formation of the Bashkir nation
Among the modern peoples living in the Southern Urals, the Bashkirs were the first inhabitants of the region. If follow written sources past, which has come down to us, it would seem that the Bashkirs can be considered the indigenous population of the region for more than a thousand years.
The Bashkirs, like many other peoples who lived in the second half of the 19th century on the territory of the Southern Urals, were at a low stage of development. Without written monuments, they did not know their history, did not know where they came from, where they lived and what their ancestors did. Out of ignorance, the Bashkirs themselves called themselves the most ancient inhabitants of the region. However, the historian A.E. Alektorov wrote at the end of the 19th century, they have oral traditions that tell that before their settlement, in times long past, numerous Ugra tribes lived on both sides of the Ural ridge, unknown to them. Only then the Bashkirs appeared here.
There is not the slightest doubt about this now. The surviving mounds, graves, ramparts, the remains of former dwellings, copper spears, marble images of human faces give reason to believe that rather developed peoples lived on the site of the current Southern Urals, who knew about natural resources, knew how to find metals, make tools from them.
As studies by ethnographers show, the Bashkir tribes did not represent a homogeneous mass by the time they appeared in the Southern Urals. Local differences in the culture of the Bashkirs had deep roots.
Experts believe that the Bashkirs, as a nomadic people, have changed their way of life over several generations. This process took many decades and it took place in the conditions of the existence of constant contacts between nomads and the settled population. The transition of the Bashkirs to a settled life lasted three centuries (XVII-XIX centuries), and it went on under a certain pressure from the authorities.
The nomadic economy gave way to a semi-nomadic one. Cattle breeding in a large area of the region was gradually replaced by agriculture and forestry. Over time, it has acquired a repulsive character. The change in lifestyle was accompanied by the transition of the population to a settled way of life. However, this does not mean that there has been a complete change in the way of life. Even at the beginning of the 20th century, departures of individual farms for summer holidays were preserved. At the same time, diverse elements of culture continued to exist, including nomadic and settled settlements.
Major connoisseurs of the history of the Bashkir people S. I. Rudenko and R. G. Kuzeev consider the problems of the origin and formation of the Bashkirs in close connection with the history of the Pechenegs, Oghuz, Volga Bulgars, Polovtsy and Mongols. These so-called "late nomads", scientists believe, had a significant impact on the formation of the Bashkir tribes. With a clear similarity in lifestyle with the "early nomads" (Scythians and Sarmatians), the late nomads became different in many respects - they had a new model, lighter and more comfortable sabers, horse saddles with stirrups, mobile collapsible yurts, the shape of the bow and arrowheads changed noticeably arrows, funeral rites.
European travelers who visited the Bashkirs in the Middle Ages spoke of them as brave, lively and hospitable people. The Bashkirs freely migrated across the steppes, set up their wagons there, engaged in cattle breeding, enjoyed horseback riding and games (2, p. 68).
These character traits of the Bashkirs remained with them until the beginning of the 20th century. While the Tatars, Meshcheryaks, as well as the Finno-Ugric peoples - Cheremis, Mordovians, Voguls (Mansi) - are gloomy and inactive, the Bashkirs are carefree, cheerful, even frivolous, wrote the traveler M. A. Krukovsky. “The disasters they experienced made them distrustful, suspicious of strangers. But one has only to earn his trust, and then the Bashkirs unfolded in all their broad, steppe nature.
Among the Bashkir people there are ancient legends that tell about the origin of tribes, clans and their names, as well as about the connections of the Bashkirs with other peoples. The most ancient worldview layer is formed by legendary legends about the mythical ancestors of the Bashkirs, which they often have some animals or birds - a wolf, a bear, a swan, a crow, as well as demonic creatures - shaitan, shurale (goblin).
The legends of the past contain a variety of information about the arrival of the ancestors of the Bashkirs to the Urals, led by a mythical leader. At the same time, indefinite forms of expression are used - “from somewhere in the south”, “from the Turkish side”, “from the side of Altai”, etc. Of course, the fiction, the conventionality of such plots is very clear. But in these narratives, dressed in legendary forms, it is not difficult to notice the distant echoes of the ethnohistorical ties of the Bashkirs with the peoples of Altai, Central Asia, and Kazakhstan, which is confirmed by historical sources.
The legendary legends about the origin of the Bashkir tribes and clans, about the settlement and development of the Urals should be considered as early folk stories, since the reality in them is taken "in the social aspect". There are also legends, the plots of which are based on real facts of a generally significant nature.
No matter how wide the spread of judgments, most scientists agree that the ethnic core of the Bashkir people is basically Turkic-speaking. It is recognized as a fact that the early Bash-Kir tribes lived in the Southern Urals, starting from the first centuries of our era. According to anthropological features, the Bashkirs gravitate more towards the Tatars, Udmurts and Maris and differ significantly from the Kazakhs, Kirghiz and other southern Turkic-speaking peoples.
Archaeological and other sources indicate that the Bashkirs in the X-XIV centuries. were a Turkic-speaking people. Together with other peoples, they settled the entire Southern Urals with the territories adjacent to it - the current Orenburg, Chelyabinsk, Kurgan, Sverdlovsk and Perm regions, the Bashkir, Tatar and Udmurt republics. It was on this vast expanse that the formation of the Bashkir ethnos took place.
In the second half of the 19th century, there was a noticeable enlargement of villages, especially in the north of Bashkiria. In the southern and eastern regions, where auls were formed somewhat later and the population was relatively homogeneous, many tribal traditions were preserved. The way of life here was distinguished by some isolation. Large settlements were considered an exceptional phenomenon.
The transition of the population, especially the Bashkirs, to settled life contributed to the stabilization of the settlements. As studies of recent years show, this process, which began several centuries ago, was basically completed by the end of the 19th and beginning of the 20th centuries. By that time, agriculture began to play a significant role in the economy of the nomads, along with cattle breeding. Most villages became not only permanent, but also the only type of settlements. However, in the 19th century and even in the first decades of the 20th century, new elements in the development of the settlements of the Southern Urals coexisted with the old traditions in the construction of temporary settlements and dwellings.
2. Features of the material culture of the Bashkir people
The dwelling of the Bashkirs. An eyewitness of those times, D.P. Nikolsky, noticed such a characteristic feature of the Bashkirs as their lack of “domesticity, devotion to their home”, the preservation of the custom to travel for summer holidays sometimes 100 or more miles from their villages. He explained this as a consequence of their "nomadic habits". The author noted that among the mountain forest Bashkirs, who lived along the valley of the Inzer River, the whole village went to summer pastures. Nobody stayed in it, “not even the dogs, which have always been inseparable companions of their masters. Driving through the village at this time, you don’t see anyone, as if everything had died out; the streets and yards are overgrown with grass and nettles, the windows are boarded up.”
There were few settlements-winter huts, consisting of two or three dwellings - Bashkir farms. They could have appeared in the era of the Tatar-Mongol rule. Many decades later, at the turn of the 19th-20th centuries, individual winter huts turned into wealthy estates-settlements.
It is characteristic that the summer quarters of the mountain-forest Bashkirs consisted of log cabins and served as housing for several seasons. At the same time, many permanent Bashkir villages were only a temporary winter refuge, remaining empty for the entire spring-summer-autumn period, when the population lived on summer pastures. That is why the concepts of "temporary" and "permanent" used in relation to settlements and dwellings in the 19th century are purely formal.
For most Bashkirs, the transition to a semi-nomadic way of life occurred quite early. There is an opinion that it began in the XI century. Abundant vegetation, rich forests on the slopes of the Ural Mountains - all this kept the population from long and exhausting migrations, especially in winter.
Connoisseurs of Bashkir culture note that it is sometimes difficult to distinguish what kind of dwelling it is - summer or winter. There were cases when low-income families lived in dug dugouts not only during wintering, but also during summer camps. Log huts with a hearth for cooking and a stove-fireplace for heating the dwelling also served as summer and winter dwellings.
In the forest-steppe and steppe zones of the Southern Urals, there were insignificant winter migrations of small groups of related families from one place to another. In the cold season, the role of a dwelling was performed by insulated yurts or easily portable huts-chums. These were conical-shaped dwellings, covered with skins, bark, felt, and turf. Two or three layers of felt were applied to the yurt, and snow was thrown in. An adobe stove was installed inside such a dwelling, the smoke from which came out through the upper hole in the yurt.
Separate winter quarters were located along the western slopes of the Ural Mountains, in mountain gorges (on the territory of the Beloretsk region), in the southeastern forest Trans-Urals.
Yurts were destined long life. At the end of the 19th and beginning of the 20th centuries, they became widespread in the Southern Urals. Along with other types of buildings, they were located on the territory of Bashkiria, along the southern spurs of the Urals, in the Orenburg steppes. In the forest-steppe and steppe auls of the southeastern Trans-Urals (mainly in the territory of the current Abzelilovsky and Baimaksky districts), yurts remained the main nomadic housing. Until quite recently, craftsmen who made the frames of yurts lived here. This craft was their main source of livelihood.
As for the summer camps themselves, their number has been constantly decreasing. In the second half of the 19th - early 20th centuries, wealthy families, first of all, and with them hired people, went to them. Distilled for grazing and livestock. Rich families lived in yurts, while poor families lived in huts. So, on the summer pastures of the village of Yarlykapovo, in the Abzelilovsky district, out of 60 households, only 6-7 had yurts, and the rest built cone-shaped huts-chums. Both yurts and huts were dismantled and transported to new places of residence on wagons during migrations.
The summer houses of the inhabitants of the village of Ishbuldino of the same region were located in the upper reaches of the Beteri River, and from the village of Tashbulatovo the cattle were driven across the Maly Kizil River, deep into the mountains, to the village of Kyzyl-Tash. The Bashkirs of the village of Yarlykapovo went to the mountains for 35–40 km, towards the village of Kulganino. The population of the villages of Verkhne-Sredne and Srednesermenevo of the Beloretsk region settled for the summer along the gorges of the Inzer river basin.
It is noteworthy that the inhabitants of the village of Yarlykapovo also settled in the valley of the Kerkebar River, and after two or three weeks, when the pastures were depleted, they migrated to the valley of the Sukrakty River, located 2-3 km from the first site.
Then they crossed to the banks of the Kebek-Ayra River, turned towards the Irendyk Ridge, and there, in the Kalkuyort area, they were engaged in harvesting hay for the winter. At the end of August, the “nomads” left for the Talybay tract, after which they stopped on the banks of the Kyzyl, in the Suktai area, and remained there until the onset of cold weather, when they returned to their villages, corrected the roofs in the huts, fences. And they began their former hard life - sometimes in the cold and hunger.
The migrations of the population ceased to exist in the 30s of the 20th century, while hay camps in a number of places remained until recently. In the 70s, hay settlements were recorded among the Cathay, although their number was small. Their dwelling, as before, was grass-covered huts-chums up to 4.5 meters high. In the camp there were mostly relatives, and a single family lived in each hut.
Having switched to a settled way of life, the Bashkirs had their own houses, lived in villages, used certain land plots, on which they were engaged in arable farming or other trades and crafts. Here they differed from peasants or other settled foreigners only in the level of their well-being. Only one thing gave reason to call the Bashkirs semi-nomadic tribes - this is the custom, with the onset of spring, to move to the so-called koshi - (felt wagons), which they set up in the form of a camp in their fields or meadows.
In treeless places, summer rooms were made of wooden lattices of two arshins, covered with felt around, and others were placed on them with a vault, putting them at the top in a wooden circle, which was not covered with a felt mat, but formed a hole that served as a pipe for smoke to escape from the hearth, dug in the middle cat. However, such a felt tent was the property of only the rich. People of average condition lived in olasyks (a kind of popular hut) or in simple huts made of twigs and covered with felt mats. In addition, wattle or bark dwellings were built.
In places where the forest abounded, summer quarters consisted of wooden huts or birch bark tents, which always remained on the same site. However, such summer migrations did not exist everywhere, but only where there were still many meadows, but they stood far from the village, and the population had cattle to graze. In this case, migration did not serve as a manifestation of former nomadic habits, but was determined by purely economic considerations and needs (pp. 201-204).
In areas rich in land, both Bashkirs and Russian peasants often moved to remote fields and meadows. There they lived with their children and cattle for whole weeks. This is explained by the fact that it was inconvenient and unprofitable for the peasant to return daily to the village from a distant field. But this had nothing to do with their nomadic or semi-nomadic life. Remoteness from their dwellings, wide expanses gave birth to the image of liberty among the Bashkirs. Clean air in the mountains, healthy food according to their habits, free life encouraged their mental and physical strength.
In summer, depending on the area, the Bashkirs were engaged in haymaking, tar and pitch race, and logging for the winter. Cattle were grazing nearby. He was their main wealth. However, the riots that arose in the 18th century and the agrarian turmoil that followed them completely ruined them, and at the end of the 19th century, very many Bashkirs did not have not only the herds for which they were once famous, but there was not even one horse, without which not a single peasant couldn't get by.
The villages of the Bashkirs in terms of external architecture were not much different from Russian or Tatar ones. The layout of the streets, as well as the type of huts themselves, were largely similar. But this is only at first glance. In fact, the Bashkir houses bore the imprint of some kind of incompleteness or dilapidation. They did not show the comfort and care of the master's hands. This was explained, according to contemporaries, not only by the poverty of the Bashkirs, but also by their negligence, carelessness, lack of love for their home.
The rich Bashkirs had strong houses. Most of the huts are simple huts, the skeleton of which was made of brushwood and smeared with clay. There were small windows almost sunken into the ground. The huts were covered with straw or reeds, sometimes there were no roofs at all. The chimney was covered from above with an overturned leaky boiler. Next to the hut huddled a small courtyard, fenced off with a brush hedge, where there were several quarters for livestock. The inside of the poor man's hut is dark, cramped, dirty, and damp. A large family lived in it, often consisting of 5-7 people.
Wealthy Bashkirs had log houses with cranked porches. The canopy divided housing into summer and winter halves. Near the house or behind the buildings there was a bee-keeper (apiary), where there were several hollowed-out aspen logs-beehives. Sometimes beehives (boards) were attached to the tops of trees. Almost all hives hung a horse skull. It was believed that this gave the atmosphere some kind of mystery, kept people from bad slander that could harm the bees and get honey.
Internal arrangement of the house. The internal structure of the Bashkir houses presented some features. The first thing that caught your eye was the device of the furnace or chuval. The latter resembled a fireplace with a straight chimney and a huge hole for laying firewood. Such chuvals often became the cause of the death of children. During the winter cold, the child came close to a large flame of fire, the dress on him caught fire, or he simply fell into the chuval.
The furnishings of the hut were bunks, located around the wall and covered with felt. But already in the 19th century, bunks began to be gradually replaced by a table and a bed. Wealthy Bashkirs had feather beds and pillows on their bunk beds. If one or more chests and a samovar were added to this, then a chic decoration of the hut was obtained. Most of the poor had not only a samovar, but no household utensils at all. In the chuval, as eyewitness-researchers (for example, I.S. Khokhlov) said, there was a cauldron in which food was cooked and linen, dirty, holey rags were washed in it.
In the courtyard of the Bashkir, near a log hut, a primitive round hut served as a kitchen, and a dugout intended for baking bread, and a low log house with a bast roof, where the family sometimes lived in the summer, coexisted. Right there, in the yard, if the Bashkir did not go out on a nomadic camp, he scattered a felt trellised yurt and lived in it all the hot summer.
With the transition to a settled life, baths appeared among the Bashkirs. However, not every family had such pleasure. In pre-revolutionary villages, numbering 70-100 farms, baths had only 5-6 yards. They were made in the ground - a hole was dug, then its walls were laid out with brushwood and covered with clay (2, p. 205).
But inside the yard, behind the gates, the Great Russian felt at home. Closer to the hut there was a barn with compartments for bulk bread, next to it was a crate for dumping and storing all kinds of belongings. Often the crate and barn were combined. This uncomplicated peasant property was constantly guarded by a chain dog, which is better not to approach. Further on there were barns, and along the back side of the yard there was a wide shed, under which in the summer time horses, carts stood, and horse harness hung. Everything here represented comfort and homeliness.
On the thatched roof of the povet there were several "houses" - bee hives. There were all sorts of utensils in the yard: a wooden hand mill, an ingenious grindstone, a linen grinder, large aspen logs for livestock feed, in a word, everything that had been accumulated by the peasant economy for decades.
The Bashkirs were great inventors and skillful inventors, although they lacked education. In Russian villages, everything looked somehow monotonous, stereotyped, as it has been done from time immemorial. Something new and original often appeared in the Bashkir settlements. In one village, M.A. Krukovsky noted, the Bashkirs built a pump over their well, and all its inhabitants continued to draw water with a crane. In another place, an ingenious riga appeared in a pit, and you will not find such a rig anywhere else. In the third place there was a single domestic mill with wooden millstones.
The evolution of the formation of residential buildings in the Southern Urals is best seen in the Novolineiny district, founded by the Cossacks in the 19th century. In many villages, dwellings erected by the first settlers have survived here. In the settlements built in the 18th century, there are no such buildings, and it is extremely difficult to determine the “age” of the surviving buildings after the lapse of centuries - no documentary traces remain.
The first houses on the New Line are small in area, most often single-chamber dwellings with light, non-permanent vestibules attached to them. The body of the building was built from pine, hardwood and partly birch logs or planks, that is, logs split in half along the length. Various sizes of pine and hardwood boards and shreds were used for flooring, ceilings and roofs, for the manufacture of various small crafts inside and outside the building.
Clothing and jewelry. Clothing is the most striking manifestation of a person's national identity. From time immemorial, in addition to utilitarian, it performed status and aesthetic functions. Her style, a specific image took shape over the centuries. human history. In clothes, as in a mirror, the material and spiritual world of people. Clothing is a factor in raising children.
The clothing of peoples has always had a pronounced national character. Such, for example, it was among the Bashkirs, as well as among other peoples. Of course, over the centuries, their clothing has undergone significant changes. Some Bashkir costumes have long been out of use, and we can get to know them only from the descriptions of eyewitnesses or from museum collections. Others of them appeared, one might say, before our eyes. On the one hand, the once common clothes and hats became rare over time, and, on the other hand, previously found in a limited area, they became widespread. Women's jewelry underwent especially strong modifications.
In the XVIII-XIX centuries, the men's clothing of the Bashkirs consisted of a shirt, pants, woolen stockings and boots. A skullcap was put on the head, which the men shaved, and a fur hat was put on top of it. Outerwear was a cloth chekmen and a fur coat. They were definitely tied up. There were no significant age differences in men's clothing. (2, p. 222).
The clothes of the Bashkirs consisted of a chest band, shirt, trousers, woolen stockings and boots. The head was covered with a scarf. Their outerwear was a cloth chekmen or a cloth robe. In the cold season, the Bashkirs put on a fur coat, tied their heads with a shawl or put on hats. Married women wore kazhbov under a headscarf - a type of cap made of knitted coral threads. Kazhbov was decorated with a small voiced coin or metal plaques.
Wealthy Bashkirs blackened their eyebrows, painted their nails, used whitewash and ruilian. But especially big dandies were Meshcheryachki. Beautiful women, they blackened their eyebrows, blushed. This was considered a sign of good taste and wealth. The poor girls did not use rouge.
Breast and other decorations were very diverse. There were significant differences in the clothes of girls, girls, young women, women of middle and older ages.
With the same names for the clothes of men and women, they differed both in cut and in material. There were also local features of various types of clothing.
I. I. Lepekhin, P. S. Pallas and I. G. Georgi drew attention to the widespread use of materials of animal origin in the manufacture of clothing: dressed sheep and horse skins, felt, cloth, and leather. Warm outerwear (fur coats, sheepskin coats), men's hats were sewn from sheepskin. I. G. Georgi noticed that the Bashkirs sewed fur coats “from mutton, but more from horse skins” so that the mane lay “along the back”.
Wool was used for the production of felt and woolen fabrics. Hats and caps were rolled from it, winter shoes were made. Throughout the Southern Urals, clothing was insulated with layers of sheep and camel wool.
In the Bashkir villages, mittens, scarves, sashes, stockings, and socks were knitted from woolen sheep yarn, sometimes with the addition of down. In the 18th-19th centuries, the manufacture of downy shawls spread in the southern villages, which later developed into a wide trade.
Shoemakers of the Southern Urals made shoes, deep galoshes, boots from cow and horse skins, and beautiful boots (ichigi) were sewn from thin goat skin (morocco, chevro). It is characteristic that in the Burzyansky and in the north of the Abzelilovsky districts, along with leather shoes, there were shoes with cloth tops.
From specially treated leather (drying, smoking, smoking, smoking), the Bashkirs made for themselves not only shoes, but almost all household utensils - buckets, tubs, bottles (tursuki). The bottles included 1-2 or more buckets, and they were usually made from whole leather.
In the manufacture of clothing, the Bashkirs used the skins and fur of wild animals. In folklore and ethnographic sources, there are references to fur coats and headdresses made of lynx or fox fur, hare or squirrel skins, skins of young wolves or bears. The skin of a beaver or an otter was turned off (sheathed) festive fur coats and hats. The Ural local historian V. M. Cheremshansky (1821-1869) reported that the Bashkirs often sewed winter clothes on ferret or gopher fur.
In winter, the Bashkirs wore a short fur coat made of sheepskin or fox skin - depending on the wealth of the owner. They put a fist on their heads - something like a warm cap. Married Bashkirs covered their heads with kashmau - a headdress studded with beads, and gold, silver and copper braids or just tin mugs were hung on top of it. Behind the kashmau, along the back, there was some kind of cloth, also studded with beads or coins. A kalapish was put on over the kashmau - a pointed hat, also covered with beads or money and trimmed with fur. Bashkirs wore large earrings in their ears. Unmarried girls did not have kashmau or kalapish. The Bashkirs put on a dressing gown made of Chinese or red cloth, a canvas or calico shirt. On their feet they wore boots, sometimes sewn from colored morocco, without heels - with a selection from dandies. The Bashkirs, even the poor, disdained to put on bast shoes, however, if the boots were worn out, they had no other choice. Elderly women covered their heads with a long one or two arshin white scarf made of coarse calico or calico.
The poor Bashkirs put on a sheepskin chekmen or caftan of Tatar cut, and the rich - from black cloth. The clothes were sheathed in a circle with galloon. A sheepskin coat was worn over a chekmen or caftan in winter. A necessary accessory of clothing was a leather belt, on the right side of which there was a rather large bag for packing various things, and on the left side there was a small bag for a knife.
Rarely, but it happened that some Bashkirs wore lambskin hats - low, flat headdresses made of astrakhan fur. It is noteworthy that young people preferred such hats made of black, and older people preferred white lambskins.
The headdress was the logical completion of the costume. It carried a special semantic load and testified to the property, family and age status of a person. Many headdresses were original examples of national folk art.
The years have had a great impact on the change in the material of clothing, while the cut of it in general remained unchanged. Already at the end of the 18th century, in addition to fur and felted wool, the Bashkirs learned to make clothes from fabric. They almost did not sow plants that provided fiber for yarn, but mainly used wild-growing nettles and hemp. IN XVIII century frequent cases of using nettle for the production of tissue have been recorded.
Subsequently, the Bashkirs set up home production of hemp threads. They wove thick and narrow canvases mostly from nettle and much less often from hemp. P. S. Pallas, I. I. Lepekhin and I. G. Georgi mention the processing of these crops in their works. Being engaged in sowing hemp, the Bashkirs soon became convinced, - wrote I. I. Lepekhin, - that “hemp canvas with its goodness is much superior to nettle, which their ancestors used.
The Bashkirs sewed not only shirts, but also caftans from coarse homemade canvas, wove and felt home-made cloth. Factory material, although it was available, was very expensive, and not everyone could purchase it. Canvas caftans, shirts, common for the Bashkirs of the 18th century, were also worn by them in the second half of the 19th century. However, factory-made products were gradually replaced by home-made fabrics. At the beginning of the 20th century, Bashkir canvas clothes could only be seen in museums. The Bashkir cloth lasted a little longer, and in some places prevailed over the factory one, but with the decline of sheep breeding, it was gradually replaced by the factory one. The cut of clothing, common to both sexes, was preserved for a long time. Special mention should be made of the camisole - a short old sleeveless jacket for outerwear. In the distant past, it was not worn by everyone and not everywhere. But in the second half of the 19th century, the camisole was included not only in the set of folk clothes, replacing the festive robe in some cases, but also became an integral part of the wedding costume. Moreover, men's camisoles were sewn from dark fabrics, and women's - from bright ones (red, green, blue) (4).
The Bashkirs attached great importance to the decoration of clothing. It included a wide variety of items that served as a colorful addition to the festive and everyday costume. This included braids, braids, earrings, bracelets, rings, beads, necklaces, bibs, backs, slings, etc. In addition, women's jewelry was not only a tribute to fashion, but, according to ancient beliefs, they protected people from evil spirits.
In the manufacture of jewelry, preference was given to silver and corals. Turquoise, mother-of-pearl plates, sea shells, golden and brown amber, beads, red, green, blue polished glass were also used. In the representation of people, these materials, in addition to decorative qualities, also possessed magical properties. For example, silver, turquoise, corals, mother-of-pearl, amber have long been used by Muslims as talismans and amulets.
Coins, corals and other luxury items, sewn on headdresses and clothes, were an indicator of the wealth of the family and testified to a certain position of a person in society.
Many of these adornments were made by the hands of master jewelers, although private jewelry production at the beginning of the 20th century did not receive any significant development among the Bashkirs. Nets made of coral, necklaces, bracelets were used independently. Many women were able to make such jewelry, while showing an extraordinary artistic taste, a wealth of imagination, ingenuity, and fiction.
Tablecloths were sewn together from two strips of dense fabric 40 cm wide, between which narrow strips of lace were often inserted. The table was covered with such a tablecloth. Curtains were intended to separate the living space into kitchen and guest parts. In addition, each Nagaybak family prepared pillowcases and covers for featherbeds from thick and coarse motley.
National cuisine. An important component of material culture is the kitchen - the selection of dishes and kitchen utensils. Food is a combination of inorganic and organic substances obtained by man from the environment and used by him to build and renew tissues, maintain life and replenish energy consumed.
The human need for energy depends primarily on individual features organism - gender, age, height, weight, level metabolic processes, physical activity, the nature of human activity. One cannot ignore the climatic and geographical conditions of human habitation, which affect the amount of energy consumed by the human body. To this it should be added that the characteristics of the food consumed are influenced by such factors as the mental and national make-up of a person, his way of life, traditions that have developed over the centuries and passed down from one generation to another.
The characteristic features of the nutrition of the Bashkirs developed over many centuries of their nomadic and semi-nomadic lifestyle, in the conditions of the steppe and forest-steppe Ural landscape. Regarding the food of the Bashkirs, there are many all kinds of stories, obviously controversial and incorrect information. According to D.P. Nikolsky, some authors expressed the opinion that the Bashkirs ate raw horse meat, even half-rotted carrion, that they had a habit of putting meat under the saddle, on the back of a horse and riding it, in order to make it edible. Other observers pointed out, for example, I. I. Lepekhin, that the Bashkirs ate exclusively dairy products and meat, mainly horse meat. It was as if they did not eat bread at all, and some of them did not even know about it (1).
Most researchers agree that such statements are pure fiction. Of course, the food of the Bashkirs was unpretentious and peculiar, but it cannot be taken as the food of savages. The Bashkirs ate bread, but very little and not all of them. It was replaced by unleavened barley cakes, which were baked in ashes. They created their own national cuisine, quite diverse and, according to their concepts, very tasty. Since ancient times, horse and mutton meat, milk and dairy products, various cereals and flour have served as the main food raw materials for cooking.
The Bashkirs knew how to cook their favorite dishes from a variety of products - bishbarmak, pilaf, krut, chur-pari (chur-parya), kaymak, katyk, bolamyk, salma, butka, etc. They prepared koumiss from drinks, which they stored in leather bags (tursu-kah), and ayran, for the manufacture of which goat or cow milk was used.
It is worth noting that many of the listed national dishes, for example, bishbarmak, koumiss, appeared on the table only for wealthy Bashkirs, that is, for a few and very rarely. Most of the Bashkirs were content with steep and salma, or even just barley mash, which, moreover, for the sake of economy, they consumed in very limited quantities, just to satisfy their hunger a little (2, p. 243).
In general, most of the Bashkirs ate tolerably only in summer and autumn, and in winter and early spring they lived from hand to mouth, often did not eat for days on end, eating mainly steep and salma. At the end of winter, the Bashkirs were terribly emaciated in anticipation of spring, wandering around the villages like shadows, exhausted, apathetic. In this state, at the first glimpse of spring, they went to the koshi with half-dead cattle. Here they seemed to wake up from a winter lethargic sleep, in two weeks they recovered, became more cheerful, more mobile, again acquired their characteristic cheerfulness, briskness, dexterity in movements, humor, courage. The appearance of this amazingly hardy people was unrecognizably transformed.
The most expensive, revered and exquisite dish of the Bashkirs was bishbarmak, which is why it deserves a special discussion. Not only travelers of the 18th century, but also later chroniclers of the Bashkir people wrote about the charms and high palatability of this nutritious product. Such attention to him was explained by a number of circumstances. On the one hand, this delicacy dish was one of the oldest dishes of the Bashkirs, on the other hand, it was a traditional treat for guests, at the reception of which a kind of ceremony was held.
Before the start of the meal on the bunk in the hut or directly on the ground, if the treat took place in the wagon, a tablecloth was spread over the felt mat. The owner, or his adult son, walked around with a jug or a basin of all those present. The guests washed their hands, dried them with a towel and squatted around the tablecloth, on which bishbarmak was served in large wooden cups. In each cup (and there were several of them), in addition to pieces of lamb, fat and noodles, they put large pieces of meat, and sometimes sausages when it appeared.
Sitting down at the “table”, one of those present chopped the meat into small pieces with a knife, and the other handed them out to a respectable company. During the feast, as a sign of special attention, the guests put the best, fatty pieces of meat into their mouths with their own hands to neighbors or those whom they wanted to show a high honor. Sometimes one of the adults or children of the owners was called to the circle, and he, wanting to treat, said: “Eat!” The one to whom this appeal was addressed opened his mouth and received a handful or a whole handful of meat. The owner himself usually did not sit in a circle, but busied himself with treating those present.
When the bishbarmak was eaten and the cups were removed, the host, after drinking a little from a cup of soup seasoned with cheese, served it to one of the guests, usually the most honored one. He, in turn, like the owner, having drunk a little, passed a cup of soup to a neighbor. So she went around the whole circle. After saying a prayer of thanks and bowing to the host, everyone got up, washed their hands a second time and, having settled down comfortably, began to drink koumiss, and in his absence, tea. Thus a sumptuous feast took place. Of course, only rich Bashkirs could afford such a plentiful treat with bishbarmak, and even then very rarely.
For the bulk of the Bashkirs, due to economic insufficiency, this was practically impossible. For her, the most common meat dish was bolamyk - a liquid meat broth seasoned with flour with cheese crumbled into it.
In addition to the meat of domestic animals (the most favorite were horse meat, especially the meat of foals, and lamb), the Bashkirs ate the meat of untamed animals - most often hares and wild goats. Quantity meat dishes was very limited.
Not the last place in the diet of the Bashkirs was occupied by poultry meat. The Bashkirs themselves did not breed poultry(geese, chickens). They caught and ate partridges, hazel grouses, black grouses, wood grouses, wild ducks and geese. custom rite creativity tradition
The forbidden birds that were not eaten by the Bashkirs included cranes, swans, as well as birds of prey such as golden eagle, falcon, kite, hawk, crow, owl, eagle owl. For what reasons the Bashkirs did not eat the meat of these birds has not been fully established. These may be remnants of totem representations or some other motives. Let us refer only to the statement of Ibn Fadlan regarding the crane as a bird sacred to the Bashkirs, which will be discussed later. Special properties in the Bashkir folklore were attributed to the golden eagle.
The bird, as well as fish, was eaten boiled. During the hunt, a dead bird in the field was roasted on a spit - a pointed stick, obliquely stuck into the ground above the fire. Most often, a flattened bird, planted on a wooden fork, was fried whole. Feathered eggs were either boiled or baked in ash before being eaten.
The national flavor was also reflected in the drinks of the Bashkirs. One of the most favorite of them was koumiss, prepared from the milk of mares. Koumiss, fermented in leather tursuks, had excellent nutritional qualities. The refreshing drink produced an intoxicating effect on a person, but at the same time it was very nutritious and useful especially for the weak-chested. For a long time, koumiss has been recognized as a remedy. He helped to recover from tuberculosis, anemia (anemia), exhaustion, gastrointestinal diseases.
3. Custom and rituals of the Bashkirs
In the works of oral folk art, the best examples of human wisdom have been collected and honed for centuries, dressed in a surprisingly concise form of sayings in the form of proverbs and sayings. With great force, briefly, clearly and clearly, they reflected all the diversity of people's life: good and evil, light and darkness, love and hatred, truth and lies, industriousness and laziness, courage and cowardice, joy and sorrow ...
The first written information about the existence of legends, various beliefs and stories about the Bashkirs dates back to the 10th century. Ibn Fadlan's travel notes contain remarkable statements about the beliefs of the Bashkirs, as well as a retelling of one of the variants of the ancient legend about cranes.
Travelers, researchers of the region, writers rightly note that the Bashkirs had their own legend about almost every notable place, and, perhaps, there is no such river, mountain, about which there would be no legend or song. But like the legends of other peoples, the Bashkir ones, including those about the emergence of tribes, clans, are built on fiction, fantasy, stories of a religious nature. Everyday and moralizing tales usually denounced injustice and violence. Their heroes were distinguished by high moral qualities: selfless devotion to the motherland, courage and courage.
The oral folk art of the Bashkirs was rich and varied in content. It is represented by different genres, among which there were heroic epos, fairy tales, songs. Fairy tales differed in certain cycles - heroic, everyday, moralizing, fairy tales-legends.
However, over the years, epic poems of "heroic" content lost their style and poetic form. The heroic plot of the Bashkirs began to dress in an inherent fairy tale prose form. Fairy tales and stories were filled with the struggle of man with the hostile forces of nature. The heroes of fairy tales were helped in this struggle by magical things and objects: an invisibility hat, a self-cutting sword, reviving water, from which blood flowed when the hero was in trouble, and milk when good luck came to him. As usual, the heroes of fairy tales emerged victorious.
The South Ural was an arena where complex ethnic processes took place, historical events that left a deep mark in the minds of the Bashkir people. The places of these events were kept in people's memory, overgrown with legends and legends, such as, for example, about Mount Magnitnaya, Uchaly (2, p. 283).
The Abzelilovsky district has long been known for its legends, tales, songs, and other works of folklore. The legend about the history of the name of the region is curious. In ancient times, the brothers Abzelil and Askar in search of the best lands to establish new village left and opted for the site of the present regional center. Their possessions began to be called Abzelil, and the village - Askar.
The legends reflected the belief of people in the existence of spirits - the "masters" of nature. Natural objects themselves were animated. According to legends and traditions, the rivers “talk”, “argue”, “get angry”, “jealous”, which can be read in some of them - “Agidel and Yaik”, “Agidel and Karaidel”, “Kalym”, etc.
In the legends "The Singing Crane" and "The Little Crow" birds act as miraculous patrons of man. The cranes once warned the Bashkirs about the impending danger with their dancing and cooing, and the crow nursed a newborn child left on the battlefield and did not let him die. In this vein, the cult of the crow, which is quite widespread among the Bashkirs, attracts attention.
Dancing. With their specific features the dances of the Bashkirs were different. By content, they were divided into ritual and play. The first included girlish round dances at the Crow Porridge festival, which was held in Beloretsky, Abzelilovsky, Baymaks-kom, Ishimbaysky and other Bashkir regions and cities.
Various dance elements, rhythmic movements, gestures were used in the rituals of expelling the disease from the human body, called "Expulsion of Albasty", "Treatment of the lower back", "Treatment for fear" and others. All these ceremonies were associated with improvised dances of the Kuryazi, accompanied by theatrical performances, and percussive music. The dances "Cuckoo", "Dove", "Black Hen" reflected the ancient rituals of worshiping ancestral totems.
The Bashkirs recorded a number of girlish dance games, which seem to have been connected in the past with magical dances, including "Swans", "Mother Goose", "I'll Take a Chick". Among the game dances, the most popular were militant "Perovsky", "Dance of the hunter", "Bank", wedding - "Hotel", "Dance of the daughter-in-law", "Complaints of the bride", comic - "Rittaem", "Chizhik", "Face to face ".
The Bashkir men of the Southern Urals imitated trick riding, horseback riding, horse racing, stalking prey, the habits of animals and birds in dances. The latter was clearly manifested in the dances "Dove" (Baimaksky district), "Glukhara display" (the village of Utyaganovo, Abzelilovsky district). The originality of men's dances was determined by their flight, swiftness, alternation of light moves in a circle with a shot in the center of the site. Women's dances are built on the imitation of their daily activities, such as pulling wool, spinning, winding threads into a ball, churning butter, cooking koumiss, ayran.
The most popular among the Bashkirs were dances imitating the behavior of a rider on a horse. Similar dances were performed under different names: "Horseman", "Shepherd", "Hunter". In them, smooth movements alternated with barely noticeable fluctuations of the body, swift and sharp, as well as fast shots. The performer with a continuous movement conveyed a feeling of remote alertness, constant readiness for a throw, action. In the dances, the Bashkirs' inclination to the plot, pictoriality was manifested.
The structure of both men's and women's dances is identical: in the first half of the melody, an alternating move was performed, in the second - dro bushes. This is the main movement of the legs in all Bashkir dances.
Since the 16th century - the accession of Bashkiria to Russia - there have been significant changes in the development folk choreography. On the one hand, there was a gradual separation of the Bashkir dance from the ritual content, the ancient pagan ideas of the people, on the other hand, Russian creativity had an increasing influence on its choreography.
By the end of the 19th - beginning of the 20th centuries, the dances "Circular Game", "Cuckoo", "Dove" and others were performed not only in connection with this or that rite, but also at all public festivals, girls' games. Dances clearly lost their connection with rituals.
The service of the Bashkirs in the Russian army, joint military campaigns, their close contact with Russians in everyday life paved the way for the Bashkirs to perceive such dances as "Trepak", "Kazachok", etc.
Rites. As an object of study and knowledge, folk customs have always been a priority for ethnographic science. Today, not only ethnographers and folklorists, but also sociologists, historians, demographers, philosophers, art historians, culturologists, and specialists in other sciences are engaged in folk customs and rituals (traditional and new).
A custom is a generally accepted order, traditionally established rules of behavior, and a rite is a set of actions established by custom, in which some household traditions or religious ideas are embodied. In everyday speech, these concepts are often used as identical.
It is still more correct to consider the rite as a kind of custom, the purpose and meaning of which is the expression (mostly symbolic) of some idea, feeling, action, or the replacement of direct influence on an object with imaginary (symbolic) influences. In other words, every ritual is also a custom, but one that has the property of expressing a certain idea or replacing a certain action. Every ritual is a custom, but not every custom is a ritual.
Of the national holidays of the Bashkirs, Sabantuy (the plow holiday) enjoyed special honor, which has been celebrated since pagan times and has survived to this day. It was arranged as a wide celebration before arable land and departure for koshi. The holiday lasted for several days. During it, gambling competitions of the strong and dexterous, frenzied jumps, various games, singing, and dancing took place. Everyone, from young to old, ran a race, jumped like a frog, in bags, got up to other spectacular amusements. The main thing - it was an opportunity to eat heartily; the case, according to M. A. Krukovsky, came to gluttony.
On the days of Sabantuy, the Bashkirs went to each other, congratulated on the holiday. Everywhere - the most plentiful treat. Each owner slaughtered a ram, prepared delicious dishes, prepared a lot of koumiss, which flowed like a river. Wine also penetrated, forbidden by the Muslim religion. The volume of food eaten by each villager, wrote the same M. A. Krukovsky, reached an incredibly large amount.
After the end of sowing, the summer cycle of agricultural work and related rituals began. To protect crops from drought, the Bashkirs resorted to various magical rites"causing rain". On a certain day, according to the decision of the old people, the whole village gathered near the river. They cooked dinner in a common cauldron, prayed to Allah, asking him for rain. Prayer was accompanied, like the Nagaybaks, with a sacrifice. Then they doused themselves with water, threw, except for the old men and women, each other into the river.
The Bashkirs also celebrated the so-called Saban festival. It happened in a rather original way. Again, before the beginning of the arable land, in the evening, young people mounted their best horses, went around the village and, returning, stopped in front of each house and loudly demanded some kind of supply. The owner could not refuse their demands - to give them cool, ayran, buza or honey.
Having traveled around the whole village, the young people returned to their homes and the next day in the morning they went to the field about five miles from their residence. After that, they started galloping back - to the village, where on both sides of the street the whole village population was impatiently waiting for them. One young man or one young girl held a pole in their hands, to which was attached a white scarf embroidered with multi-colored silks. Whoever quickly jumped to the pole and tore off the handkerchief received it as a reward. Loud exclamations of the audience were heard - "Bravo!"
It often happened that two or three horsemen jumped up to the pole at the same time and grabbed the handkerchief. Then a fight broke out between them. The one who won received a handkerchief from the hands of the youngest married woman. After the end of the ceremony, the men went to the mosque to pray to Allah and ask him for an abundant harvest of bread. Then a public feast began, at which they had fun in different ways: they sang, danced, played national musical instruments, wrestled, competed in target shooting.
Customs and rituals, like a kind of storehouse, contained many different components. They characterized the degree of development of the culture of a particular people, the era of his life.
4. Family way of the Bashkirs
The Bashkir people have formed their way of life over many centuries. Adult Bashkirs, being people of average height, in the past, as now, were strong and healthy, strong, muscular and hardy, brave and nimble, able to endure all difficulties and hardships. However, their children could hardly endure the difficult living conditions. On the basis of poverty, malnutrition, cold, dirt, all kinds of diseases developed, especially typhus, cholera, and they claimed many children's lives.
The Bashkirs had excellent inclinations, rare human qualities. They were distinguished by genuine hospitality, obedience, helpfulness, meekness. When a guest came to one of them, he received him with exceptional cordiality: he treated him with what he could, and did not demand any payment for it. If he slaughtered a ram, he boiled it whole, because he knew that they would come to him to eat. He treated everyone indiscriminately - rich and poor, officials and ordinary people.
The Bashkirs are kind and condescending to others, they did not remember the insults and insults inflicted on them. True, this applied primarily to those of them who lived far from the cities. The Bashkirs, who lived in the suburbs and in the cities themselves, already felt a big difference in character and behavior: they became more cheeky and cunning.
...Similar Documents
Analysis of the picture of the world and the historical system of values of the peoples of South and North Ossetia. Characteristics of religious symbols, customs, folklore traditions and rituals of the Ossetian people. The study of the features of the oral folk art of the Nart epic.
abstract, added 05/12/2011
The study of the main aspects of the folk art culture of Moscow in the XIV-XVI centuries. Features of folk literature (folklore, literature) and music (musical instruments). Stages of development of folk theatre, fine arts and crafts.
abstract, added 01/12/2011
Acquaintance with the history of the formation and development of science, public education, oral and musical creativity, theatrical art, various religious views In Kazakhstan. Description of wedding and funeral rites, basic types of crafts.
thesis, added 01/24/2011
The contribution of Russian literature to the world treasury of culture. From proverbs to legends - the path of development of oral folk art. Folklore as part of ancient Russian culture. The development of writing, Russian architecture, painting and artistic crafts.
abstract, added 11/24/2009
The traditions and customs of the people play an important role in the reproduction of culture and spiritual life. Characteristics of the basic spiritual principles of the Ingush people. Description of folk creativity, national cuisine, architectural mastery, art of the Ingush.
abstract, added 06/19/2008
Analysis of the Bashkir oral-poetic creativity as the most important element of the Bashkir folk art, analysis of its genres. The connection of literature with oral-poetic creativity. Creativity of sesens (on the example of Buranbai Yarkeisesen and Ishmuhammetsesen).
abstract, added 12/01/2016
Features of Russian culture in the middle of the XIII-XV centuries, its revival after the Mongol-Tatar invasion and the Golden Horde yoke: the development of religious and civil construction; the rise of oral folk art; the influence of the church on the development of painting.
presentation, added 04/08/2013
Characteristics of Russian folk toys as a special type of Russian folk art. History, symbolism and image. Scythian antiquity and cult toys. The influence of Russian folk toys on the formation of a child's personality. The first samples of nesting dolls.
abstract, added 03/09/2009
Periodization of the Renaissance and its characteristics. The peculiarity of the material culture of the Renaissance. The nature of the production of objects of material culture. The main features of the style, artistic appearance of the era. Character traits material culture.
term paper, added 04/25/2012
General conditions and prerequisites for the development of Russian medieval cultures X-XIII centuries. Monuments of literature of the period of feudal fragmentation, the development of oral folk art, architecture, painting and religion. Historical genre of ancient Russian literature.
The contradictory processes that started with the collapse of Soviet statehood led to profound transformations of mass consciousness, including among the current representatives of the Bashkir society, in which the dismantling of the general civil (Soviet) identity led, especially in the 90s, to the dominance of regional, ethnic, religious and other forms of group identities. Today, a reverse process has been outlined - the gradual reintegration of post-Soviet communities into a new Russian project based on the dominance of the interests and values of the "big society" (in the terminology of the sociologist A. Akhiezer), which ideally should gather the heterogeneous Russian society into a single system united by national goals and objectives . However, these processes are non-linear; and the example of the Republic of Bashkortostan shows that various ethnic groups in the region react differently to the initiatives of the federal center in the field of nation-building, national relations, which, in turn, makes it relevant to search for new integration mechanisms, solving communication problems designed to smooth out the inevitable arising in these conditions, conflict situations.
These issues are of particular relevance for the modern Bashkir society, which is currently undergoing a complex transformation associated with the transition from an agrarian to an urban type of existence, which, on the one hand, is objective in nature, on the other, is complicated by a whole range of unresolved problems, the main of which is the lack of a stable national an identity capable of not only bringing together disparate Bashkir subgroups and subcultures on the basis of new post-agrarian values, but also including common civil attitudes that oppose extreme forms of nationalism, localism and regional separatism.
To date, the total number of Bashkirs in the world is about 1.6 million people. 1,584,554 Bashkirs live in Russia (the fourth largest people in the Russian Federation), of which 1,172,287 live in Bashkortostan.
One of the features of the republic's social development is a relatively large proportion of villagers in the population structure - 39.5% (4th place among the subjects of the federation); the share of citizens is 60.4%. For comparison, in the Chelyabinsk region, 17.5% of the inhabitants live in the countryside, in the Sverdlovsk region - 15%, in the Samara region - 20%, in Tatarstan - 25%. On average in Russia, this figure is about 25%.
Already in the structure of the rural population of the Republic of Belarus, the share of Bashkirs is 43.2%, Tatars - 24.0%, Russians - 20.7%. As sociologists note, even today “despite the gradual decrease in the share of agricultural activity in overall structure employment of the Bashkirs, it remains higher than that of the Tatar and Russian part of the population" [Valiakhmetov, 2012, p. 107].
Despite the lagging nature, since the 1970s, there has been a rapid growth of the urban population among the Bashkir population. From that period to the present, growth has more than doubled. For example, the share of urban Bashkir in the structure of Bashkir society in 1926 was only 2.0%; in 1959 - 13.6%, in 1970 - 20.0%, and in 1989 - already 42.4%. However, despite these rather high rates, the Bashkir population, after the Russians and Tatars of the republic, remains the least urbanized. Thus, the greatest degree of urbanization falls on the Russian population (44.7%), followed by the Tatar (25.6%), and only after them the Bashkir (19.4%).
In many cities of the republic, and in particular in its capital, Bashkirs significantly - two or more times - are inferior in number to Russians or Tatars (according to the 2010 census, Bashkirs in Ufa accounted for 17.1% of the population, in Sterlitamak - 15.8 %, in Beloretsk - 19%, in Kumertau - 18%, in Birsk - 14.6%, in Blagoveshchensk - 14%) [Asylguzhin, 2014, p. 35].
Thus, a powerful, and perhaps the main factor influencing modern socio-political, sociocultural processes both in the region and within the Bashkir society, there is currently a large proportion (59%) of the bearers of rural values and the traditional worldview; Bashkir society, even today, is a predominantly agrarian society, which, due to the inorganic nature of the urbanization transition, has entered a severe sociocultural crisis.
At the same time, the historical transition to the "urban" stage in the development of society, associated with a large-scale socio-cultural transformation, a change in the internal structure, and behavioral stereotypes, can be considered a fait accompli. The dismantling of the paternalistic authoritarian regime of M. Rakhimov, which was based mainly on the agrarian sub-regional elite, followed by fairly radical reforms in the local economy and social sphere, also objectively led to the fact that the “Bashkir village” began to move, and a significant proportion of the Bashkirs villagers began to move to the cities of the republic, or was forced to engage in archaic types of economic activity - subsistence farming, carting, seasonal work. Thus, only from 2011 to 2016, the level of temporary labor migration in Bashkiria increased from 113,000 to 148,000 people, mainly due to residents of the village of the republic. At the same time, the values of urban culture, the standards of consumer society and lifestyle began to penetrate into the social fabric of the village, leading to ugly combinations of modernity and archaism, against the backdrop of a general economic decline. In fact, the bulk of the Bashkir population today is predominantly the bearers of the rural mentality, traditional values, behavior, with high vital energy, but already living in the matrix of urban culture, within its social space and logic.
At the same time, there is an active erosion of traditional values and life orientations, which ceases to distinguish the Bashkirs in this aspect from the Russians and Tatars of the republic. According to the sociologist and demographer F. B. Burkhanova, modern Bashkirs, like other ethnic groups, are already carriers of reproductive attitudes characteristic of the population of urbanized territories. The data of the “urban/rural analysis” show that the norms and behavior of the urban and rural populations have converged, rural residents have practically ceased to be the conductors of traditional ethnic views on birth out of wedlock, large families, abortions and other issues of childbearing. Noticeable differences in the views of Bashkir townspeople and villagers were found only in ideas about the number of children” [Burkhanova, 2015, p. 73].
The agrarian part of the Bashkir society naturally responded to these processes by strengthening the archaic. But, despite many negative aspects, the situation as a whole is not so hopeless, because, as studies show, in a crisis, the archaic acts as a resource-saving and survival social mechanism - due to the maximum simplification and simultaneous streamlining of socio-cultural life. Although, having gone beyond certain threshold values, its actualization may turn into involution as a systemic simplification, which will already be opposite to the development vector [Lamajaa, 2003, p. 36].
Another response from Bashkir traditionalism to the “catching up” reforms of the authorities was a noticeable politicization of a part of the population, as well as the national intelligentsia, which perceived these changes (and in some cases not without reason) as an attempt to reduce the status and role position of the Bashkir people and the position of state-national autonomy. .
Interesting and indicative in this context is the work of the talented Bashkir cartoonist Kamil Buzykaev (born in the Uchalinsky district of the Republic of Belarus), who quickly gained wide popularity in social networks and the Internet for last years, and far beyond the borders of the republic. For example, Julian Assange, a well-known journalist and founder of WikiLeaks, shared on his Twitter a caricature by K. Buzykaev made of the tragic events in Catalonia. Resonance in Russia was also caused by his drawing, dedicated to the collision due to the coincidence of the Day of Knowledge and Eid al-Adha on September 1, 2017 in the "Muslim" republics of the Russian Federation. In Bashkortostan, he gained popularity, first of all, for his ability to accurately and wittyly reflect one or another topical political problem in a drawing, fixing it in the public mind, including satirically depicting high-ranking officials, cultural figures and local actors (for which he is sometimes accused of political engagement).
The revival of this genre in post-Soviet Bashkiria is in itself an interesting and curious phenomenon, however, in a cultural sense, it can be interpreted as one of the manifestations of folk “laughter culture” in modern Bashkir society (within the framework of M. Bakhtin’s concept). This is a kind of traditionalist reaction of the ethnic, in many ways still agrarian culture, whose representatives thus express their negative attitude towards the socio-economic and political changes that have taken place in the region. That is, the artist, despite the “light”, non-academic genre of caricature, managed to capture not only certain social moods that are emerging in the elites, but also the “folk” layers. At the same time, there are postmodern features in the work of K. Buzykaev, especially when he deviates from the axiological norms of traditional culture (which, in our opinion, greatly reduces the significance of his drawings). The artist seems to be balancing between the "laughter" of traditional society and the "irony of postmodernity".
All this indirectly points to the existing problem of poor communication between the Bashkir society and the local authorities; speaks of the absence of effective mechanisms for a dialogue mode in the system "society-power".
Tendencies of ethnic "half-life", the lack of formation of stable horizontal ties are pushing modern representatives of the Bashkir society, especially the most active strata, on the formation of identities at a more local level - religious, narrowly ethnic, urban, professional, etc. Accordingly, against the background of non-functioning social institutions, we can only observe today the archaization of social relations that is gaining momentum, as well as the emergence of a whole range of identities inside the Bashkir "world", which is largely natural for the "urbanization transition".
At the same time, in place of the segments of the agrarian society, a society of modern mass culture is being formed, quite severely cut off from its traditional historical roots, which no longer wants to make efforts to create new forms of high and popular culture. Looking at the current Bashkir society, we really can no longer find a clear Bashkir originality. The originality is generated by traditionalism, first of all by the multi-structural and multicultural society that was characteristic of the agrarian society, when the worlds of the peasantry, the Bashkir elite and the clergy existed in parallel, where these worlds interacted with each other in a complex way, giving rise to a whole complex of Bashkir spirituality.
Today, when all this is left in the past, and a unified way of life has arisen, which is dictated by the metropolis, the remnants of the traditional way of life die off and go to the periphery of modern development. Bashkir culture is becoming more faceless, under the pressure of the globalist values of the mass consumer society, mass pop music, and the more it loses its originality, the more it tries to maintain its identity at the level of compensation. Representatives of society are increasingly feeling the deepening crisis of identity and are increasingly in need of a new unifying myth that they can cling to, and even keep their national identity as a facade today.
In the context of the gradual formation of the foundations of urban culture, the problem of preserving and functioning of the Bashkir language remains important. The emerging de-ethnization of the Bashkir society requires the support of its language, including the state language, including qualitative research in this direction. At the moment, the empirical (sociological) base, unfortunately, is extremely small in order to accurately understand: what is the state of the modern Bashkir language, is its scope narrowing, and if not, in what plane are negative processes taking place?
A sociological study by the CGI in 2017 showed that, at first glance, his position is not so bad. So, among the interviewed Bashkirs, to the question: “What language do you consider native?” 77.2% answered Bashkir; 12.5% chose Russian as their mother tongue, 9.4% chose Tatar, and 0.9% another.
But it must be borne in mind that in this case, linguistic identity comes more as an ethnic marker. And even Russian-speaking Bashkirs who do not speak Bashkir, but who have retained their national identity, can recognize it as their native language. The proportion of those who chose Tatar as their native language, and this is almost 10%, apparently has a double identity, that is, when a person, being a Bashkir by self-identification, believes that he speaks the Tatar language (a northwestern dialect of the Bashkir language). Bashkirs, who recognized Russian as their native language (12.5%), can be classified as deeply assimilated, but still retained their ethnic consciousness.
However, a more concrete picture in this aspect is given by answers to the question: “To what extent do you speak the language of your nationality?”. They were distributed as follows:
I speak, read, write fluently - 60.3%
I speak fluently, read, but do not write - 13.9%
I speak fluently, but I do not read or write - 14.5%
I speak with difficulty - 2.4%
I understand, but I do not speak - 5.5%
I do not own - 3.3%
Total - 100%
Thus, we see that today's Bashkirs have different levels of mastering their native language and only 60% are fully proficient in it. A rather significant part mainly speaks and reads, but does not write (28.5%). 11.2% of the surveyed Bashkirs have extremely poor or no command of their native language.
At first glance, the modern positions of the Bashkir language can be considered relatively good. The scope of its application (local media, television, theater, etc.) is still quite wide. However, the language does not develop due to, say, its use on the stage or in the media, but, first of all, at the level of high culture - national literature (poetry, prose), that is, in a field that today is not only in obvious decline, but also is strongly eroded by the products of globalization and the "consumer society". Therefore, from this point of view, the state and future of the Bashkir language does not cause much optimism.
Today Bashkir urban culture actively formed, but mainly in the form of consumer mass culture. And this is clearly seen in the example of the Bashkir stage, where, along with the "village" performers, a "globalist" version of the "ethnic" mass culture appeared. Representatives of the intelligentsia often interpret its appearance in a purely negative way, seeing, and rightly so, in this a threat to national culture. At the same time, these phenomena arose primarily due to demand from the Bashkir city dwellers themselves, that is, they are of an objective nature; in addition, mass culture also has a certain integration potential, which also works to maintain ethnic identity.
Indicative in this regard is the phenomenon of the Bashkir performer Radik Yulyakshin, who sometimes performs under the stage name Alvin Gray. He became the first representative of the national stage, who managed to collect a full house in the eight-thousandth Ufa-Arena complex. However, it is important to note here that his target audience is no longer purely rural, but mainly Bashkir-Tatar urban youth, like himself, of the first and second generation. At the same time, this suggests that society, albeit slowly, is nevertheless acquiring a new post-agrarian socio-cultural homogeneity, and the Bashkir Soviet-village stage may have to seriously make room in time or completely leave the stage.
It is also noteworthy that in the field of Bashkir culture, as urbanization gradually increases, the types of arts associated with stylization, that is, a social phenomenon that can be attributed to neo-archaic (the work of the Kuraisy group by R. Yuldashev, the ethno-rock project " Argymak”, show “Zaynetdin”, ethnotours, stylization of Bashkir clothes and national paraphernalia). Stylization in itself is a positive phenomenon, since it contributes to the popularization of ethnic culture, but against the background of the erosion of the Bashkir folk and high culture, it can be interpreted as a postmodern phenomenon. In addition, to stylize folk organics, folklore is still creativity of a slightly different plan than the creation of author's songs. Therefore, there is a huge difference between the new ethno-groups and the work of such legendary Bashkir rock bands as Dervish Khan, Rukh, Caravanserai, etc., despite their outward similarity. It can also be noted that in the Bashkir society today, according to P. A. Sorokin, a “passive-sensual” type of cultural mentality is being formed, which is characterized not only by a purely consumer orientation of life expectations, but also by an extremely narrow perception of reality and social practices, focused on sensual pleasure techniques.
The transition to a new urban stage in the life of society, a change in the map of requests, require the creation of an appropriate cultural product. And we can state that the process of filling the space with the necessary content is generally going well. In addition to the youth segment (variety art, Bashkir rock and pop groups), mass culture is also developing, designed for the general population. There have been positive trends in the field of national cinema, changes in the format of television programs, etc. A notable phenomenon in cultural life was the release of the historical film "Babich" directed by B. Yusupov about the tragic fate of the poet and a prominent member of the Bashkir national movement during the revolution of Shaikhzada Babich. In the genre of youth comedy, the film by A. Askarov "From Ufa with Love" was shot, which managed to reach a wide Russian release. In the sphere of high art, the performance of the famous Bashkir director A. Abushakhmanov “Zuleikha opens her eyes”, based on the novel of the same name by G. Yakhina, caused a great resonance.
However, these positive phenomena, unfortunately, occur against the backdrop of large-scale destructive processes that have a complex socio-cultural nature. What is the Bashkir society today in cultural terms? In fact, this is a semi-agrarian traditionalism, which, nevertheless, has the external institutional form of Modernity, moreover, Soviet Modernity. Historically, the Modern paradigm arose and was formed through the denial of the institutions of traditional society, Premodern, archaism (secularization, the cult of science, the values of the Enlightenment). Today, the modern world is experiencing a new stage associated with the strengthening of postmodern tendencies in various areas of life, when the structures of Modernity itself are already being eroded. But the essence and philosophy of Postmodernity is not only the denial, overcoming of the established institutions of modernity, but also the combination of sometimes directly opposite ideas, values, and various phenomena; for example, archaic and post-industrial technologies, gaps in traditional rural life and ultra-modern city, etc. A typical example of Postmodernity is the Bashkir village, where since the 1990s the real sector of the economy has been steadily shrinking, schools, first-aid posts, libraries are being closed, but at the same time, almost every inhabitant has a cell phone, Internet access, and a personal computer.
In other words, reverse side the formation of the Bashkir urban culture, the structures of the "consumer society" is weakening, the decline in the status and role of "modern institutions". In particular, the system of national press (newspapers, magazines), science. Ten years ago, Bashkir scientists from the USC RAS, the Academy of Sciences of the Republic of Belarus were active participants in the social and political life of the republic, shaped public sentiments, and were "spiritual" authorities for the broad sections of the Bashkir population. Now this niche is gradually being occupied by various kinds of bloggers, experts, commentators, etc. This, in turn, creates fertile ground for the spread of such negative phenomena as folkhistory, pseudo-religious concepts; leads eventually to a gradual departure from the norms and principles of rationality to purely mythological thinking. A weak modernist stratum within society often cannot resist these processes, since the main ally on the side of the archaic is mass character, supported by growing ignorance. Under these conditions, it is extremely important for representatives of science and the elite not to follow the stereotypes and moods of the mass consciousness, but it is necessary to carry out the most objective analysis of the current state of society, even at the risk of being labeled an “enemy of the people”.
Such a complex socio-cultural phenomenon of traditional society as the “Bashkir national intelligentsia” is also eroded, first of all it concerns representatives of the sphere of “high culture” - poets, prose writers, artists, screenwriters and directors of the national theater, whose status role is also steadily declining, which changes, simplifies to primitiveness the structure of the Bashkir society. A particularly strong decline in positions occurred in modern Bashkir literature. Formally, today there are attempts to resolve the accumulated stagnant problems, to overcome inertia recent decades. Once again, the chairman of the Union of Writers of the Republic of Belarus was replaced, it was Z. Alibaev; new names and young writers appeared (A. Baymukhametov, A. Shammasov and others). However, this is incomparable with the loss of the word- or text-centric orientation of the Bashkir society, with a change social status national literature. Following Russian society (in European and American cultures, this happened as early as the 1950s and 60s), Bashkir literary centrism could not stand the competition from alternative arts, and culture itself was forced out of the sphere of serious life into the sphere of entertainment. But with all the discussion moments bashkir literature Soviet period was an integral and in its own way original phenomenon, in which there were not only such names as Mustai Karim, Rami Garipov, Nazar Nazhmi and others, but also a layer of authoritative Russian-speaking writers, such as Gazim Shafikov.
This means that without direct state support, the "institutions of Modernity" and "high culture" in Bashkir society may eventually go to the periphery of public life.
However, state of the art Bashkir society is not as tragic as it might seem at first glance. Yes, today it is atomized and fragmented into various subgroups; its representatives have practically nothing in common: neither religion, nor ideology, nor language. In fact, the only factors of consolidation today are only the territory and the common history of origin. In addition, its parts have different levels of development. Thus, part of the Bashkir city dwellers of the second and third generation already live by liberal-democratic values, there is a layer of conservative national-oriented elite, but at the same time, a significant stratum of the archaizing urban and rural "lower classes" has practically formed. However, in parallel with these processes, the values of utilitarianism still penetrated the cultural codes and gradually formed a new program of social life - not based on moral values, but with elements of individualistic pragmatism and rationalism. In other words, today there is no homogeneous and integral social "body", but there is a full of contradictions, a complex and heterogeneous "organism", which is in the mode of transformation. But at the same time, even, at first glance, the de-ethnized generation of urban Bashkirs gravitates precisely towards ethnic values, since they understand that in the difficult conditions of an urbanized space, ethnic identity provides a certain protection, not to mention that it can serve as a source of a high status position.
In general, I would like to note that the categories "ethnos", "people", which are often used, including in scientific literature, are not identical to the concept of "society", which has a broader meaning. There can be several "ethnic groups" in a society. Thus, in 1990-2010, the Bashkir society was culturally and politically dominated by a community based on agrarian values and the ideology of ethnocentrism. Today, it, as a life strategy, has failed, and in parallel with it, a new identity has begun to form, the core of which is urbanization values, as well as the values of the consumer society. That is, in the social space of the Bashkir culture, “two peoples” were actually formed: “agrarian” and “urban”. However, these two discourses are still weakly united, and in some places even opposed to each other. Nevertheless, in this case, the main thing should be the understanding of the fact that the current Bashkir society is fundamentally heterogeneous - up to anti-traditional subcultures. For example, a certain shock for the Bashkir public was the news of the creation, on the initiative of Bashkir girls (children of the creative intelligentsia, city dwellers in the second generation), of the Internet group Feminism in Bashkortostan, advocating for the rights of sexual minorities. And no matter how the carriers of fundamentalist attitudes relate to such phenomena, it will never reach the former homogeneity, which means that it is necessary to look for new post-traditional forms of integration that would take into account the interests of all Bashkir subgroups.
At the same time, it would be wrong to encourage these trends, since they break the traditional system of moral prohibitions in the Bashkir society, the socio-psychological regulator of which, according to Yu. Lotman, is shame. As he noted in his works, each era creates its own system of shame - "one of the best indicators of the type of culture", and the field of culture - "this is the sphere of those moral prohibitions, which are shameful to violate." Consequently, the appearance of the current “revolutionaries in a skirt” in the sphere of morality, paradoxically, is rather an anti-modernist phenomenon (and, in fact, deeply provincial, since more urbanized ethnic groups have long “been ill” with such extremes). It was in the conditions of the formation of the “modern society” that feminism of the early twentieth century had a certain progressive orientation, as it fought against the inertia of Premodern, archaic. In the current conditions, this is already a purely destructive, destructive social phenomenon. In addition, the taboo culture and the “system of shame” in the Bashkir society are much higher than in Russian society as a whole. On Bashkir television or in the national media, even today there is no open pahabism or obscenity, which means that it is traditional culture that can and should eventually become the main resource of organic or “conservative” modernization, since for its liberal model, society simply does not have either historical or sociocultural established and meaningful prerequisites.
The current state of the Bashkir society is also complicated by the fact that the disintegration of ethnicity, established institutions, and finally the "Bashkir world" as a complex universe of symbols, does not find a proper adequate solution. There is no new subject of history capable of resolving the accumulated problems and contradictions, a new form of identity. Theoretically, as well as from the experience of other societies, such an integrating role can be played by the partial formation of the institutions of modern nations, but while maintaining and relying on ethnicity. As R. Vakhitov writes about this: “Constructivist ethnologists have convincingly shown what role the invention of national history, symbols, myths, etc., plays in the creation of nations, and it is difficult to argue with them on this. But this also leads to the conclusion that if the existence of a nation is not specifically supported by the mechanisms of reproduction of national ideology and culture, then it will simply disintegrate and turn into a conglomerate of warring social groups, each of which will claim a greater amount of rights" [Vakhitov, 2016, p. . 40].
Another factor in overcoming the split of the Bashkir society can be the development and expansion of the meaning of tradition or "middle culture", which forms a stable and consistent set of value orientations, relieves the tension of oppositional values, forms a stable moral ideal acceptable to the general public for a sufficiently long period. In the context everyday life on the basis of the middle culture, a stable network of social relations is formed that ensures the stability and unity of society, mutual adaptation of social groups takes place, and the most acute contradictions are removed. It is these properties of everyday life that allowed A. Akhiezer to call it the “last barricade” of protecting society from the growth of disorganization and chaos. However, he understood it in a liberal-democratic way, but we propose to interpret the concept of "middle culture" with the concept of "tradition" or culture as such.
Bashkir society has thus faced new and serious challenges today, which, having not found the right solution, are compensated mainly by strengthening the archaic, which does not contribute to moving forward, but only worsens the overall situation. This, in turn, leads to a dangerous politicization of ethnicity, complicates the formation and development of general civic values. However, a full study of these issues is currently associated with certain methodological difficulties. Thus, one of the most controversial problems of recent decades is the question of the relationship between the all-Russian civic identity and regional, ethnic and religious identities and their assessment as hierarchically compatible, complementary or conflicting. Today, authoritative Russian scientists mainly appeal to the theory of multiple identities, and one of the main goals of the state national policy has become the strengthening of activities for the further integration of the socially, economically, ethnically heterogeneous Russian society into a single socio-cultural space, to reduce the level of conflict in it. Since, according to the ethno-sociologist L. M. Drobizheva, it is precisely “combined multiple identities, and not competing and built hierarchically - state-civil, ethnic, regional, local identities that are a sign of the harmonious development of society” [Drobizheva].
However, the process of assimilation of general civic values in modern Bashkir society is extremely uneven, spasmodic, with great difficulties and contradictions. It is also strongly influenced by external factors (political, socio-economic) and internal (socio-cultural, demographic). This, in turn, leads to the fact that the hierarchy of identities in it changes, has an unstable, and not always positive, dynamics.
Thus, the change of power in the republic in 2010, the end of the “epoch” of regional authoritarianism, initially led to the weakening of extreme forms of ethno-nationalism, and the society itself was a motley conglomerate of various social groups and sometimes polar, in terms of values, subcultures. Under these conditions, the role of ethnicity in Bashkir society gradually receded to the periphery of mass consciousness, and political slogans ceased to interest the main elite and social groups. Most likely, it was the shock experienced, as well as the painful liquidation of the paternalistic regional regime, that led to the fact that general civil and local identities began to prevail in Bashkir society over ethnic ones, which, in principle, was uncharacteristic for a semi-agrarian, largely ethnocentric society.
For example, a 2011 sociological survey conducted in Bashkortostan by the Institute of Socio-Political and Legal Research of the Republic of Belarus together with the Institute of Sociology of the Russian Academy of Sciences (project leader L. M. Drobizheva) showed a very interesting picture from the point of view of the socio-cultural dynamics of society. In particular, the answers of the Bashkir respondents about the feeling of their closeness with various social groups revealed then that not only the all-Russian identification prevails over the ethnic one, but even local identities are of greater importance for the respondents. Thus, among representatives of the Bashkir society, the hierarchy of identities (in descending order) has developed as follows - first of all, “compatriots”, “residents of your city, village”, “citizens of Russia”, and only then “people of the same nationality” and “people of your religion » [Sociological response…, 2012, p. 42].
To the question: “Who do you feel more like?” only 34.2% of the Bashkirs answered “More like a person of their nationality”. "Emergency Russian" - 11.9%; “Neither one nor the other” – 3.1%, and the vast majority of respondents identified themselves “both as a Russian and as a person of their nationality” – 48.8%. This once again confirmed the truth of the assertion that modern Bashkirs for the most part are carriers of both civil and ethnic identities at the same time.
It would seem that everything indicated that the ethnic factor is not an absolute dominant in the complex spectrum of Bashkir identity, and favorable conditions have developed for gradual integration into a new all-Russian project, as well as for further development of civic values. However, due to a number of political and socio-economic reasons, the outlined modernization of the Bashkir society after 2014 was largely interrupted. For a number of reasons, an insignificant modernist stratum within society withdrew itself, faded into the background, and in the fall of 2017, a series of protest rallies of the Bashkir public (“in defense of the language”) took place in the region with the participation of 2.5 to 3 thousand people. The figure is very significant for the republic, where there have been no actions with such a number of participants, gathered on an ethnic basis, since the beginning of the 1990s. The abolition of the Bashkir language as a compulsory subject in the schools of the republic was the last straw for the public, which since 2010 has interpreted almost all the changes taking place in the republic mainly through the prism of "anti-Bashkir policy". And a deeper analysis of these events shows that under the pressure of external threats in the Bashkir society, the subjectivity of the “epoch of sovereignty” was actually restored anew. The atomized and torn society sharply rallied around ethnic values, and its representatives for some time felt a new unity, including, before that, apolitical Bashkir townspeople of the second and third generation. This unity is largely imaginary - the current Bashkir society is still very split, there are many contradictions and aggression in it, its various parts do not hear and poorly understand each other. The deep nature of this phenomenon, in our opinion, is even more controversial, since sociologically it is rather a counter-modernization movement. Formally, such an organization as "Bashkort" really managed to lead and express the protest moods of the indigenous population in connection with the downgrading of the status of the Bashkir language. However, ideologically and meaningfully, this is only a repetition of the “sovereignty” rhetoric of the early 90s, created in due time by such scientists and public figures as prof. D. Zh. Valeev, M. M. Kulsharipov and others, which means that it is already largely inadequate to the new reality and, as a political project, has a very weak positive potential. Largely for this reason, the Bashkir society today does not have a stable “image of the future”, but at the same time, ideas related to pan-Turkism, a state independent of Russia, with total Islamization are gradually gaining strength and being broadcast by a certain part of the Bashkir elite; which are often close to national pride, but, nevertheless, are far from the existing post-Soviet reality. At the same time, there is also an active manifestation of ethnicity. However, the latter is just the easiest to find an explanation, since a society that is in a complex and transitional state, with high level traditionalism, has every opportunity for ethnic mobilization, and nationalism itself as a political phenomenon can eventually take quite real and stable forms in it.
Now these transformational shifts in mass consciousness are confirmed by the results of sociological surveys. So, after the past rallies in the republic, in October-November 2017, the Center for Humanitarian Research conducted a mass survey of the population of Bashkortostan. The study was conducted in 13 cities and 32 municipal districts of Bashkiria. A total of 1094 people were interviewed.
The survey, in particular, showed that under the influence of the above processes, the hierarchy of identities in the representatives of the Bashkir society significantly changed in comparison with the measurements of 2011 in terms of feeling closeness with various social and other groups (the sum of the answers “often” and “sometimes”).
Now, after the group “people of your generation, age”, comes the category “people of the same nationality”, that is, this group identity among the Bashkirs has risen from fourth place to second. Then “inhabitants of your city, village”, “inhabitants of the republic”, “professions”, “the same wealth as you”, “people of your religion”, “political views”. Civil identity, from the third position in 2011, has fallen over the past six years to the last line (9th place).
For comparison: among other ethnic groups of the republic, it also occupied and occupies by no means leading positions - 8th place among the Tatars and 7th among the Russians. Which is probably due to the low politicization of the mass consciousness. Although in 2011 the degree of closeness with the "citizens of Russia" they still were in 3rd and 2nd place, respectively. The column “feeling of closeness with the inhabitants of your republic” today occupies higher positions in the hierarchy of identities among the Bashkirs, Tatars and Russian Republic of Belarus - 4th, 5th, 6th place, respectively.
The fact that among the Bashkirs surveyed in 2017, generational, settlement identities and identity by wealth and profession turned out to be more widespread, on the whole, is quite natural, since these are identities that people constantly feel in everyday life. At the same time, a noticeable increase in the role of ethnic identity in modern Bashkir society is rather a negative phenomenon, since in this case it manifested itself as a response to a specific political decision on the part of the federal center. But to connect it directly with radical ethnic nationalism would be, in our opinion, a mistake, since ethnicity itself is a complex and multidimensional phenomenon. In addition, it is the source and energy of any national project. This is what legitimizes it in history, gives it a temporal perspective and cultural identity. Ethnicity is a form historical memory, imprinted in the ethnonym. These are the roots without which it is impossible to form a stable national identity.
At the same time, let us make a reservation that in this case we are talking about complex issues related to the hierarchies that are being built within the various ethnic communities of the region, that is, only about one of the “sections” of mass consciousness. When the residents of the republic were asked specifically about civic self-identification, the picture became different, which in general does not allow us to assert the growing threat from regionalism as a sustainable trend. Thus, only 18.5% of the population in the region consider themselves Bashkortostanians, 37.5% call themselves, first of all, citizens of Russia, 38.5% are equally Russians and residents of the republic. At the moment, the integral indicator of general civic identity in the Republic of Bashkortostan - a feeling of closeness with the citizens of Russia (according to the methodology of the Federal Agency for Nationalities), amounted, according to the results of a sociological survey, to 70.6%.
In the ethnic "cut" the situation is also rather typical for the region. Thus, among Russians, compared to other ethnic groups, the proportion of those who identify themselves as Russians is significantly larger (59.1%), among Tatars - equally to both (47.2%).
However, representatives of the “titular” nationality of the Republic of Belarus demonstrate the largest difference in data. In particular, Bashkirs more often than others consider themselves more Bashkortostanians (37.3%), equally Russians and Bashkortostanians - 37.6%, more Russians - 21.5%, neither of them - 2, 4%, found it difficult to answer - 1.2%.
For comparison: according to the results of a 2011 survey by the Institute of Sociology of the Russian Academy of Sciences, those who feel more like Bashkortostanians among Bashkirs were 25.0%, equally 63.5%, more Russians - 10.0%, while the number of those who found it difficult to answer was practically did not change and amounted to 1.5% [Sociological response…, 2012, p. 45].
It is also interesting that in a comparative analysis of the surveys of 2011 and 2017, the civic self-identification of the Tatars of the Republic of Belarus practically did not change, while among the Russians, on the contrary, the proportion of those who feel more like Russians increased (from 40.2% to 59.1%). The latter can be explained by the fact that in the context of increased patriotic rhetoric, as well as processes caused by the growth of unitarian tendencies on the part of the federal center, the Russian republics naturally responded by increasing the proportion of those who consider themselves more Russians and less residents of their republic.
Thus, overall picture regarding the current state of the Bashkir society, it is rather contradictory, since it indirectly indicates that, unlike the Russians and Tatars of the Republic of Belarus, a significant part of the indigenous population began to slowly drift in the opposite direction from the all-Russian civil project. However, at the same time, we see that at the same time, among the Bashkirs, the proportion of those who began to consider themselves more Russians increased (from 10.0% to 21.5%). Which is the other extreme, since the optimal state, probably, can be considered a state when a person is proud of both Russia and his republic. In general, it should be noted that the weakening of regional identity is in fact no less dangerous than its extreme manifestations in the form of separatism. Today, one of the by-products of this process can be considered an increase among the youth of the Republic of Belarus in the proportion of those who do not associate their future with it, as well as a steady increase in the number of students studying outside the republic, which has outlined in recent years.
All this is once again evidence that the Bashkir society is internally split, unable at this stage to develop institutional mechanisms to solve their problems. And this is a very powerful destructive factor, because, according to A. Akhiezer, a divided society lives in a state of chronic inability to consistently overcome sociocultural contradictions, as well as acute conflicts, which can eventually lead to disaster [Akhiezer, 1991, p. 127]. One of the main conditions for overcoming negative trends should be, in our opinion, the strengthening of work on the transition of society to a state of "dialogue mode", including through the search for a complex balance between tradition and innovation, rural and urban, ethnic and civil. Consolidation of its various segments within the framework of the formation and strengthening of the Bashkir national identity; a new project capable of not only creating the prerequisites for the progressive development of society, but also protecting it from dangerous and unnecessary politicization.
Azamat Buranchin
Candidate of Historical Sciences, employee of the Center for Humanitarian Research of the Republic of Bashkortostan
Literature
1. Asylguzhin R. R. The processes of urbanization of the Bashkirs in the Republic of Bashkortostan // Panorama of Eurasia. Scientific socio-political journal. 2014. No. 1 (12).
2. Akhiezer A. S. Russia: criticism of historical experience. T.1. M., 1991.
3. Burkhanova F. B. Marriage and family among the Bashkirs // Sociological research. 2015. No. 8.
4. Valiakhmetov R. M. Dynamics and features of changes in the structure of the rural and urban Bashkir population // Tradition and tolerance: the problem of understanding. Mat. All-Russian Scientific and Practical Conference. Ufa, 2012.
5. Vakhitov R. R. The national question in a class society: ethnic estates of modern Russia. M., 2016.
6. Drobizheva L. M. Theoretical problems of studying civil identity and social practice // http:// www.perspektivy.info/rus/gos/teoreticheskije_problemy_izuchenija_grazhdanskoj_ identichnosti_i_socialnaja_praktika_2014-09-10.htm.
7. Lamazhaa Ch. K. Archaization of society in the period of social transformations // Humanitarian sciences: theory and methodology. 2003. No. 3.
8. Sociological response to " national question»: the example of the Republic of Bashkortostan. Institute of Sociology RAS. M.; Ufa, 2012.
