Chuvash clothes
Clothing of the traditional type had a variety of forms and options. The material for Chuvash clothing was canvas, homespun cloth, purchased fabrics, felt, and leather. Linden bast, bast, and wood were also used for shoes. Material for clothing was produced mainly in the household. Canvas was woven from hemp and linen. Festive clothes were sewn from thin canvas (çinçe pir), and from canvas of medium quality (vatam pir) - work shirts, trousers. Thin cloth made of sheep wool (tala) was used for festive and wedding caftans (sǎkhman), coarse cloth for ordinary caftans and chapans.] The ensemble of women's clothing includes: kape (shirt) with breasts. medallions kaskӗ, shupӑr (type of dressing gown), chӗr ҫitti (apron), piҫihkhi (belt), scarves, atӑ (boots), tӑla (onuchi, white for grassroots and middle grassroots, black for riding), a headdress for girls tukhya with a closed, cone-shaped or khushpu with an open top for married women, surpan and surpan tutri (women's towel-like bandages), turban (bandage over surpan), masmak (headband). Chuvash jewelry with coins, beads and beaded embroidery includes tevet (shoulder strap), sӑrka (pendant), alka (earrings), shӑrҫa, mӑya (neck outfits), ama, shÿlkeme, surpan çakki (pectoral jewelry), ҫӗrӗ (ring) , sulӑ (bracelet), yarkӑch (gaiters), sarӑ (belt attire), yӗs khҗre (tail collar), ҫӳҫ tuni tenki (kosnik), enchӗk (purse for a mirror and coins), tӗkӗr (belt mirror), etc. Men wore kӗpe (shirt), yöm (pants), boots, felt boots, bast shoes, a hat, and the groom - ҫulӗk, kӗry tutri (embroidered back scarf with fringe), held a salamat (whip) in his hand. Boys were dressed identically to adults, but without accessories of a ritual nature.
Girl in ancient national clothes
Ancient national dress
Men's national costume
National dishes.
The Chuvash had and still have national dishes that have survived to this day. Chuvash cuisine was influenced by Russian, Tatar, Udmurt, Mari, but despite this, it retained national features. In the dishes of the Chuvash cuisine, vegetables are one of the main products. The Chuvash have long been engaged in agriculture and animal husbandry, so the cuisine has a large share of grain products and meat. But meat was a seasonal product, at the time of slaughter. Only from the end of the 19th century did potatoes appear. Soups are varied: meat or fish broth with spices (yashka), rich meat soup (shurpe), green cabbage soup, Chuvash okroshka, milk soup, turakh yashki (cold soup).
Vintage millstones
Not a single Chuvash meal passes without bread. In pagan times, bread was considered sacred; only the head or senior members of the family could cut it. Children were taught to pick up bread crumbs that fell during a meal. The Chuvash have long baked pies with cereals, berries (kukol), vegetables, cottage cheese (puremech), meat or fish (khuplu). The latter was prepared mainly on holidays. With the advent of potatoes in the kitchen, they began to make cakes and cheesecakes from it. The Chuvash baked pancakes and fritters, where vegetables were added. The Chuvash mainly ate lamb, pork, and beef. The lower Chuvashs ate horse meat. Meat dishes were mainly prepared for the holidays. It could be sausage from the stomach of a sheep stuffed with meat and lard (shӑrtan) or, for example, boiled sausage with cereal filling, cooked with the addition of minced meat or fish and blood (tultarmӑsh). From game, they ate mainly hare. The Chuvash, who lived on the banks of the rivers, were engaged in fishing and ate a lot of fish.
Mostly cow's milk was used. It was drunk in a "pure" form (set), as well as sour (turӑh). They made cottage cheese and curd cheese (chӑkat) from it. Among the lower Chuvashs, koumiss was also common. Butter was being prepared. However, they themselves ate little - they sold more. Potatoes were often added to cottage cheese products.
Honey was the main sweet. They made korchama, marsala (mead) from it. It is believed that beer appeared among the Chuvash in the second half of the 19th century. Chuvash beer was brewed from barley or rye malt. Tea and kvass were also distributed. Various herbs were harvested for tea: oregano, St. John's wort, Ivan-tea and others.
Paganism.
In the sacred grove
As we already know, the Chuvash were originally pagans. In Chuvash paganism, the upper god Sulti Tură and his family were surrounded by good deities subordinate to him, such as Kepe, who was in charge of the fate of people, Pulekhse, who directly appointed people's fate, Pihampar, who gives people their spiritual qualities, he is also the patron of livestock, Pireshti, who protects people from misfortunes. In the pantheon of evil gods and spirits, after the devil Shuittan, the formidable field god Kiremet occupied a prominent place. Kiremet karti is a place for public sacrifices and prayers. Like many terms of the ancient Chuvash religious and mythological sphere, the word "kiremet" has several meanings. This is a deity, the brother of the supreme god Tură, and the head of evil forces, and a place of sacrifice.
Initially, Kiremet was considered the twin brother of the supreme god Sÿlti Tur. The ideas about Tură and Kiremet reflected ancient views about the dual beginning of the creator of the Universe: the good beginning was personified in the image of Tură, and the evil one - in the image of Kiremet. Both twins participated in the act of creation of the universe. Initially, Kiremet actively helped Tură in his affairs, but often failed, for which God predestined him to a secondary, subordinate position.
Initially Tură and Kiremet lived in the upper world, and Kiremet served as an intermediary between God and people. On behalf of Tură, he rode around the earth on a trio of beautiful horses and held court over violators of the established order. Such a subordinate position eventually ceased to suit him, and Kiremet comes out of the subordination of Tură, begins to seduce people. For disobedience Tură expels him from the upper world to the earth. On earth, Kiremet began to oppress the Chuvash, took away their wives and girls, and sent diseases and misfortunes to those who resisted. The Chuvashs complained to God, and Tura decided to exile Kiremet to the underworld. But one woman stood up for him, and Tură allowed Kiremet to live in ravines and forests. Kiremet gave birth to many children, and they also settled in ravines and forests ... The number of Kiremets among the Chuvash reached 11-12. Collective prayers with sacrifices were held in their honor. The place of worship of Kiremet was surrounded by a fence and was considered especially revered. And in our village there were two such sacred places. One in on the right bank, on the highest place. And on the left bank, next to the cemetery (С ă rtra). There were sacred groves and places for sacrifices.
The Chuvash considered an evil spirit Yerech, living next to a person. It represented a woman or a man, a tin figurine or a doll. They were stored in almost every house in special baskets or baskets. The timing of religious rites was determined by healers (yumas, machavar).
Rites
Pagan sacrifices and prayers among the Chuvash indicate that they had polytheism.
In the spring, before cultivating the land, they make a sacrifice asking for a rich harvest from God. Before letting the cattle out to pasture, during the ripening of the bread, again, they only ask for His blessing on the cattle and on the grain. And in the autumn, when they go home from the field and thresh out the first bread, when the cattle are crowded in the paddock because of the snow, they again offer thanksgiving sacrifices to God Tură for a plentiful harvest and a good offspring of livestock. In these prayers, no other God is ever mentioned in a word, they mention only his only one and give thanks for the benefit received. True, in addition to the sacrifices offered to this one and only God, there are other small sacrifices in which they pray to the brownie Khĕrt-Urt or kiremets. These are small sacrifices, thanks to which they try to live in good relations with evil spirits, otherwise they would harm them, torment them with illnesses and sufferings.
Sacrifices are characterized by the fact that white-colored animals are usually sacrificed to God. In the case of field sacrifices, a white mare, at another time, with bloody sacrifices of a white ram. However, they consider white to be the favorite color of God, as even a folk song says:
Khurantash khur yuratat,
Kilĕntesh kine yuratat,
Pirĕn chăvash yălipe
Tură shurra yuratat.
Relatives love the goose
Relatives love daughter-in-law
According to our Chuvash custom,
God loves white (gifts).
On the occasion of sacrifices, holidays, white clothes are worn. The rituals of the Chuvash pagan faith are manifested in the victims. The sacrifice is called chÿk, during the performance of which meat or some food is sacrificed to God Tură or other spirits. A propitiatory and thanksgiving sacrifice can only be offered to God, because he extends his beneficence to grain and cattle, from Him both rain and fertility, all this can only be asked from him, and therefore gratitude can concern only Him. The sacrifices offered to other spirits - Kiremets, Khĕrt-Surts are only of a redemptive nature. The spirit is given something to be on good terms with it, so that it does not get angry, otherwise it will send illnesses on them.
The Chuvash, as a people closely connected with nature, when offering their victims, were guided not by the movement and changes of celestial bodies, but took as a basis their main occupation, which distinguishes them from all Turkic peoples - agriculture.
It is impossible to determine the sequence of sacrifices among the Chuvash according to the calendar, but it is possible only for certain terms of cultivating the land. Just as the work of a farmer consists of spring plowing, sowing and autumn harvest, the Chuvash sacrifices are also divided into spring and autumn sacrifices. In the spring, favorable weather conditions are needed for plowing, sowing and good grain growth, as well as for its ripening. Therefore, all spring sacrifices, without exception, are propitiatory sacrifices. In the autumn, when the harvested grain was harvested, all the fruits of the earth were removed, the cattle grazing in the rich meadows grew up and, having bred, remained at home in the paddock, the barn, and the bee hives were filled with golden, sweet honey, in a word, the gifts of God are gathered in one heap, autumn thanksgiving offerings to God follow, separately for grain, livestock and bees.
Most of the sacrifices are, as a rule, annual sacrifices that must be made every year. In addition to them, there are sacrifices made less frequently after two, three, five years. From time to time: during the construction of a house, at a hotel, in the event of an evil eye or the occurrence of other diseases, they also perform either a propitiatory, or a thankful, or even an expiatory sacrifice.
We also had such sacred places of sacrifice in our village, where our ancestors prayed and brought their offerings to God and the deities. One place is a place on a hill where the village cemetery is now located. A sacred tree grew here, which was surrounded by a fence. And also poles were driven into the ground, on which the skins and heads of sacrificial animals were hung. Collective prayers and sacrifices were held here, both to God and to the spirits of ancestors, to give good luck, luck, prosperity in the house, a good harvest and the offspring of livestock. Then the meat of the sacrificial animals was boiled in cauldrons and eaten with porridge. Old-timers say that under the mountain there was a spring (ҫăl) with miraculous water. Washing with this water, people were healed, healed wounds, got rid of ailments and gained strength. In times of wars, revolutions and other upheavals, the spring dried up. But there is hope for the revival of the traditions and ancient culture of our ancestors. Who knows, maybe then the miraculous spring will clog again ...
Another place was located on another hill, on the opposite side. Sacrificing rituals were also held there, and the Uyav festival was often held with the games of the young. There, the guys looked after their brides, and the girls tried to please. Especially showed respect for brides from other villages. And that was understandable too. It was necessary to refresh the blood, because in the village there was often a blood relationship among the inhabitants.
Holidays.
Our ancestors had quite a few holidays that were associated with the agricultural and lunar calendar.
Surkhuri.
The ceremonial calendar opened with the holiday of Surkhuri. This is an old Chuvash holiday. In an older version, he had a connection with the worship of tribal spirits - the patrons of cattle. Hence the name of the holiday (from "surakh yrri" - "sheep spirit"). During the celebration, rituals were held to ensure economic success and personal well-being of people, a good harvest and livestock in the new year.
Kasharni, (in some places kĕreschenkke), - a holiday of the New Year cycle. It was celebrated by the Chuvash youth during the week from Christmas (Rashtav) to baptism. After the introduction of Christianity, it coincided with Russian Christmas time and baptism. This festival originally celebrated the winter solstice. The youth spent this evening in amusement. Music and singing sounded all night long, boys and girls danced to ditties. An important place in the celebration of kăsharni was occupied by all kinds of fortune-telling about fate.
Çăvarni (Shrovetide).
The winter cycle ended with the holiday of Çăvarni (Maslenitsa), which marked the onset of spring forces in nature. In the design of the holiday, in the content of songs, sentences and rituals, its agrarian nature and the cult of the sun were clearly manifested.
Kallam- one of the traditional holidays of the spring ritual cycle, dedicated to the annual commemoration of the deceased ancestors. Unbaptized Chuvash kalam celebrated before the great day (mănkun). Among the baptized Chuvashs, the traditional mănkun coincided with the Christian Easter. In many places, kalam merged with mănkun, and the word itself was preserved only as the name of the first day of Passover.
Seren- the spring holiday of the lower Chuvash, dedicated to the expulsion of evil spirits from the village. And the very name of the holiday means “exile”. Sĕren was held on the eve of the great day (mănkun), and in some places also before the summer commemoration of the deceased ancestors - on the eve of winter.
Mănkun- a celebration of the meeting of the spring new year according to the ancient Chuvash calendar. The name mănkun is translated as "great day". It is noteworthy that the pagan East Slavic tribes also called the first day of the spring new year the Great Day. After the spread of Christianity, the Chuvash mănkun coincided with Christian Easter.
According to the ancient Chuvash calendar, mănkun was celebrated on the days of the spring solstice. Pagan Chuvashs started mănkun on Wednesday and celebrated for a whole week.
Akatui.
At the end of the spring field work, the akatuy holiday (the wedding of the plow) was held, associated with the idea of the ancient Chuvash about the marriage of the plow (male) with the earth (female). This holiday combines a number of ceremonies and solemn rituals. In the old Chuvash way of life, akatuy began before going to spring field work and ended after the sowing of spring crops. The name Akatuy is now known to the Chuvash everywhere. However, relatively recently, the riding Chuvashs called this holiday sukhatu (sukha "plowing" + tuyĕ "holiday, wedding"), and the grassroots - sapan tuyĕ or sapan (from the Tatar saban "plough"). In the past, akatuy had an exclusively religious and magical character, accompanied by collective prayer. Over time, with the baptism of the Chuvash, it turned into a communal holiday with horse races, wrestling, youth amusements.
Zimĕk - a summer holiday dedicated to the commemoration of deceased relatives with a visit to cemeteries.
In different places, the word uyav has different shades of meaning, and the youth entertainments themselves are held in different ways. During the evening, young people gathered outside the outskirts and arranged round dances with dances, dances, and games. At this time, usually young guys got to know their chosen ones better.
Near the village in a meadow, near a grove or in a forest clearing, there was a permanent place for holding gatherings of young people, which were called either simply văyă - "games", or pukhă, tapă - "gathering, assembly". By the day of tapă or văyă, a bench for musicians was arranged in such a place. In treeless places near the bench, several freshly cut trees were dug in and decorated with multi-colored ribbons.
Zinze- a traditional pre-Christian ritual cycle dedicated to the time of the summer solstice. This agricultural holiday, a period of rest and observance of the peace of Mother Earth, which at that time was considered burdened by a ripe harvest. During the Jinçe period, it was strictly forbidden to disturb the earth with anything: it was forbidden to plow, sow, dig the earth, take out manure, throw heavy things on the ground, cut down forest, build houses, climb trees and buildings.
Vyrma- this is a harvest, a harvest harvest. In the old days, bread was harvested by hand - reaped with sickles. It was an exhausting and difficult, at the same time, a very responsible period in the annual labor cycle of a peasant. Bread is the crown of all the labors of the farmer.
Avan- a polysemantic word. This is “threshing floor, barn, current”, “threshing” and ... “holiday”. This holiday, due to the great importance of threshing bread, was accompanied by many obligatory rituals. He was especially pleasant, solemn for the peasants. The threshing is as exciting a time as the harvest. The barn for drying sheaves, current and threshing on it closed, tied together the annual cycle of field work. From the grain current there is one short road - to the barn and to the mill.
Chakleme- a rite of consecration of a new harvest by sacrificing to the spirits of nature, dead ancestors, accompanied by a treat for all relatives. Chÿk is a rite of sacrifice to the great Almighty God (çÿlti aslă Tură), his family and assistants - the guardian spirits of animate and inanimate nature, human society and people. The very word "chÿk" has many meanings. In certain cases, it means both a sacrifice, and a place for performing such a rite, and a certain deity of the highest rank, and is also used as a ritual exclamation addressed to Tură.
Bride theft.
Chuvash bride
Kidnapping occurred mainly in two cases: due to poverty, which did not allow paying a bride price and holding an appropriate wedding, and also because of disagreement with the marriage of the parents or the girl herself. The kidnapping of the bride usually took place at night, when the girls began to disperse from the festivities. Several nimble guys harnessed the horse to a wagon or sleigh, sneaked closer to the place of the festivities and, luring the one noticed to the side, took them away. Then they closed it in a cage with the groom or his relatives. There were frequent cases of disagreement of the bride's parents due to their unwillingness to let a free worker leave the house. All preparations for the wedding began only from the moment the girl was captured. Her parents, who learned about what had happened, could only hope for a truce and wait for the visit of their son-in-law. Chuvash guys often established their right to a girl by stealing a bride. Such a marriage, by kidnapping, was generally not condemned.
Wedding.
Chuvash wedding
Chuvash house in Nefteyugansk August 8th, 2014
On the territory of the City Center of National Cultures of Nefteyugansk, a Chuvash house with all outbuildings (farmstead) will be built. The city administration has already allocated the land. Now it is necessary to help the initiative group with sketches, drawings and any information about what a real Chuvash hut looks like, where and how everything was located.
I quote verbatim the request of fellow countrymen: "It is necessary to find a photo of a wooden, beautiful, real Chuvash house with Chuvash ornaments and patterns (preferably from different angles: front view, side view, rear view). The exact location of icons, tables, stoves, benches, cradles is also required , cupboards for utensils, various home decorations, etc., i.e. what was in the Chuvash house.It is necessary not only to find photographs, but also to give the exact name both in Russian and in the Chuvash languages.It will be a real Chuvash house, a house-museum. So that everyone who visits this house can feel the spirit of the Chuvash people, life, culture, hospitality. We really hope for your help and support."
The peasant estate of the middle of the 19th century is represented in the museum by a hut with open outbuildings (a cellar, a utility shed and a barn). The yard is surrounded by a log fence.
chicken hut- a single-frame dwelling with open (later closed) vestibules, with an adobe stove heated in black. The hut was an old form of dwelling that existed for a number of centuries, until the end of the 19th - beginning of the 20th century. The peculiarities of traditional architecture are of interest (cutting technique, roof construction - male, floor and ceiling, porch arrangement, various decorations). The hut was built in small sizes - 4.5x5 m, 5x6 m, close to a square in shape. The hut had one or two small windows facing south. On the eastern side of the hut, a door was cut through. The floor and ceiling were covered with half-logs and thick planks hewn with an axe.
The canopy does not have a ceiling, it is covered with a common hut roof. Bast, shingle, and straw were used as roofing material. The Chuvash dwelling had the so-called northern - middle - Russian type of internal planning.
The adobe stove, in the hut, was placed to the right of the front door with the mouth to the front wall. On one side of the mouth of the furnace, a hearth with a suspended cauldron was arranged. A feature of the interior of the dwelling was the predominance of fixed furniture, structurally connected with the frame - these are bunks and benches around the table and near the stove, crossbars, crockery, shelves. In the front corner of the hut, a table was placed diagonally from the stove; stumps of logs were used for the seat, and later chairs.
Barn - a log structure for storing grain was built either on the estate or in front of the hut on the street, sometimes barns were grouped on the outskirts of the village. One of the characteristic barns with a bridge - a platform and a double shed - a basement (two-story) is on display at the museum.
Inside the barn there are bins for storing grain and flour, the spacious top (2nd floor) is designed for storing food and utensils.
The windmill on the territory of the museum is placed on an artificially raised hill, which represents the construction of a complete complex of an operating mill - four wings, tail turn of the wings in the direction of the wind. The operating mechanism of the windmill is a millstone with two disc stones, an Everetek drive shaft, a box for receiving flour. Landings of 4 links - served to lubricate wooden mechanisms.
With its unusual appearance, the attention of museum visitors is attracted by the “crane” well.
There is a reservoir on the territory, a wooden bridge was built across it. All of these interesting and varied buildings located in the museum clearly demonstrate the architectural and construction culture of the Chuvash people.
MKU "Education Department of the Alkeevsky Municipal District
Republic of Tatarstan"
MBOU "Chuvashsko-Burnaevskaya secondary school"
Republican Conference
research works of local lore students "To live, remembering your roots ..."
Nomination "School Museum"
Theme of work: "Historical and local history museum of culture and life of the Chuvash people"
Prepared by:
Smirnov Kirill Seergeevich
8th grade student
MBOU "Chuvashsko-Burnaevskaya secondary school
422879 RT Alkeyevsky district
Chuvashskoye Burnaevo village
Tsentralnaya street, 34a
422873 RT Alkevsky district
Nizhnee Kolchurino
Polevaya street, 16, apt. 2
e-mail: [email protected] mail.ru
Head: Smirnova Margarita Anatolyevna
teacher MBOU "Chuvashsko-Burnaevskaya secondary school"
422879 RT Alkevsky district
Chuvashskoye Burnaevo village
Tsentralnaya street, 34a
e-mail: [email protected] tatar.ru
Chuvashskoe Burnaevo-2016
Introduction-2-3 pp.
Research methodology - 3 pages.
Research results - 4-6 pages.
Conclusions-6 p.
Conclusion-7 p.
List of sources and used literature - 8 pages.
1. Introduction
In our village for 12 years there has been a local history museum of culture and life of the Chuvash people. This is a real island of aesthetics and history of culture and life of the Chuvash people. Some museum exhibits are of particular value - a woman's headdress decorated with moments, dating back to the time of Ivan the Terrible. For several years now, we have been conducting research, identifying museum exhibits as part of the project “History and Culture of the Chuvash People”. We understand that without the past there is no present, and without the present there will be no future. Therefore, we take our mission very seriously and responsibly: on the basis of museum exhibits, to study the history and culture of the Chuvash people, to comprehend the features and uniqueness of the peasant house; to convey the acquired knowledge to their peers, school students, guests, sightseers of the museum in order to convince them of the need to know their history, culture, way of life; during excursions, meetings that we hold, to create an atmosphere permeated with pride for our people, respect for their centuries-old experience and traditions.
We can safely say that research activity enriches us personally, makes us wiser, teaches us a philosophical understanding of life, understanding the essence of the historical development of the Chuvash people, fills us with love for our land, Fatherland. Work on the research work "Culture and life of the Chuvash people" will allow us to further expand the horizon of our research, to generalize and systematize the already available historical information. For us, research work on the history of life is creativity, unexpected discoveries, awareness of one's involvement in the study and understanding of the life of one's ancestors - close and very distant.
So my goal is: Explore different types of Chuvash national art. To explore the material of the school museum "Historical Museum of Culture and Life of the Chuvash people."
Tasks:
1. Use the information obtained in history lessons and in life.
2. To study archival materials of the school museum "Chuvash hut".
3. To study the literature on the history of the Chuvash people.
Relevance of the topic :
Our village is multinational. Russians, Tatars and Chuvashs live here. The source for writing the work was the material of the school museum, which was collected by the guys of our circle for studying the traditions of the Chuvash people in the past, literature about the Chuvashs, as well as conversations with the villagers. Many young people today do not know the tradition and history of the family, the people. In my work, I would like to describe the features of the Chuvash folk art, so that in the future people would not forget about the traditions of their ancestors, and I could proudly tell my children: “This is the culture of my people and I want you to know about it”
Hypothesis : By joining the origins of the culture of our people, we begin to feel like participants in the development of mankind, to discover in ourselves the path to further knowledge of the richness of human culture, the idea of the Chuvash people about art, work, the beauty of human relations.
object my research was the traditional "Historical Museum of Culture and Life of the Chuvash people"
Subject the same research, I chose the "Chuvash hut"
2. Research methodology.
To solve the tasks, the following methods were used:
Analysis of household items of the Chuvash family;
Comparison;
Measurement;
Observation;
2. Research results.
My efforts are aimed at showing children the beauty of the Chuvash culture. The interior of the Chuvash hut is ethnographic, showing the culture and life of the peoples of our village. Members of the circle recreated the interior of the Chuvash hut of the late XIX - early XX centuries, copies of the costumes of the Chuvash people. When you look at these exhibits, it's as if the wheel of history has turned and you are in another time. Here are household items: ceramic jugs, irons, wooden utensils, combs for chesk wool and much more. Each exhibit has its own history.
We are in a Chuvash hut. We see a wooden bed, which is decorated with valances and a hand-embroidered bedspread. This interior is perfectly complemented by samples of Chuvash clothing: a women's dress, which differs in red color from the clothing of riding Chuvashs. The men's shirt is colorfully embroidered, where the red color scheme predominates, with black contour lines. Chuvash women wore such clothes in the 19th century. What the already lost motifs of the traditional Chuvash ornament indicate. In modern times, such outfits are worn by folklore ensembles of riding Chuvash. (Appendix 1)
People have been making pottery since ancient times. Its production in the Volga Bulgaria was at a high level. However, since the 16th century local traditions in the manufacture of highly artistic ceramics are gradually being forgotten.
Chuvash potters made a variety of dishes: pots, korchagi (chÿlmek, kurshak), jugs for milk (măylă chÿlmek), for beer (kăkshăm), bowls (çu dice), bowls (tăm cupăk), braziers, washstands (kămkan).
The pot is a household item, utilitarian, in the ritual life of the Chuvash people acquired additional ritual functions. In the beliefs of the people, the pot was interpreted as a living anthropomorphic creature that has a throat, a handle, a spout, and a shard. Pots are usually divided into "male" and "female". So, in the southern provinces of European Russia, the hostess, when buying a pot, tried to determine its gender and gender: is it a pot or pot. The pot was widely used by healers and healers. It is also interesting to note that in the popular mind a parallel is clearly drawn between the fate of the pot and the fate of man. (Annex 2)
Here we see bast shoes - this is Chuvash national shoes. Bast shoes (çăpata) were the main footwear for men and women. Chuvash men's bast shoes were woven from seven straps (pushăt) with a small head and low sides. Women's bast shoes were woven very carefully - from narrower strips of bast and a larger number (from 9, 12 basts). Bast shoes were worn with black thickly wound onuchs (tăla), therefore, upholstery (çăpata country) was made up to 2 m long. Bast shoes were worn with cloth stockings (chălkha). Wrapping onuchs and braiding them with ruffs required time and skill! (3) Women of the southeastern regions also wore cloth leggings (kěske chălha). Valenki (kăçată) were worn by wealthy peasants in the past. Since the end of the last century, it has become a tradition to buy leather boots (săran ată) for a son for a wedding, and leather shoes (săran pushmak) for a daughter. Leather shoes were very well taken care of. (Annex 3)
There are icons in the red corner. Of particular value are the rare icons of the Mother of God of the Three Hands and Nicholas the Wonderworker, belonging toXVIII century. The icon of the Mother of God of the Three Hands is known for helping to search for drowned people. This is a place of honor in the Chuvash hut. A person entering the hut would definitely look into this corner, take off his hat, cross himself and bow low to the icons. (Appendix 4)
Chuvash addiction to tea appeared about a century ago. But this exhibit - a samovar - we also consider the property of the museum. It was made in Tula in 1896. What the inscription on the samovar testifies to. It is the progenitor of the modern electric kettle. Many exhibits of our museum can also be called the progenitors of modern things. (Annex 5)
For example, our ancestors would not have changed to a modern butter churn Uyran ҫӳpҫi , thanks to which tasty fresh oil and a fir turns out.
In such a trough, grandmothers still chop cabbage, and in the past, perhaps, they themselves were bathed as babies in the same troughs -takana. (Annex 6)
In our museum there are more than 70 exhibits related to the life and life of the Chuvash people, which help us somehow recreate the history of the past of our people. But this, of course, is not enough. Great helpers in the study of the history of the native land are additional information materials.
The asset of the museum closely cooperates with the old-timers of the village. With their help, thematic folders were collected: the history of the Chuvash people, the culture of the Chuvash region, prominent people of the village and the Alkeyevsky district.
I think you enjoyed the sightseeing tour of our museum.
3.Conclusion
Having studied the materials on this topic, I came to the conclusion that the culture of the Chuvash people expresses the totality of knowledge, ideals, spiritual experience of the people on the centuries-old path of the formation of society. Throughout the millennium-long history of the development of the people, on the basis of folk traditions, an understanding of spirituality, reverence for the memory of ancestors, a sense of collectivism, love for the world and nature developed. After analyzing the material, I concluded that the way of life of the Chuvash people stems from the historical traditions, cultural traditions and moral standards of the people.
By reviving the ancient traditions, culture and way of life of the Chuvash people, we will be able to fill in the gaps in the cultural heritage of the future generation. Having got acquainted with the materials on the history of the Chuvash people, I was convinced of the uniqueness of history, cultural and moral roots, which go far back into the depths of centuries.
And thanks to the local history museum of the village, its exposition "History and culture of the Chuvash people", I and my peers have the opportunity to daily come into contact with the history and culture of our beloved Motherland, beloved people. Studying more and more new exhibits of the museum - antiquities, we gradually comprehend the cultural and everyday identity of our people.
4. Conclusion.
The tradition, way of life and life of the Chuvash people, which help us to somehow recreate the history of the past of our people. For me, a great helper in studying the history of my native land is additional information material. This includes books on the history and culture of Chuvashia. At present, everything is being replaced by a pragmatic, utilitarian approach, but we still try to observe the rituals and traditions of the Chuvash people. Observance of customs, rituals, signs and traditions is the inner world of a person, his worldview for life, which is passed on to us from generation to generation.
Our ancestors left us a rich heritage. A new application is now being found by the creativity of folk craftsmen, who have changed their craftsmanship and taste honed over the centuries from grandparents. Having passed away as everyday clothes and household items, the artistic heritage returns to our homes as a decorative interior decoration, as stage costumes, as original souvenirs, which, flying around the country and the world, become hallmarks of the Chuvash culture.
5. List of used sources and literature.
Trofimov A.A. Chuvash folk art. Cheboksary. Chuvash book publishing house, 1989.
Medzhitova E.D. Folk art of the Chuvash people. Cheboksary. Chuvash book publishing house, 2004.
Salmin A.K. Chuvash folk rituals. Cheboksary. 1994.
Appendix 1.
Local History Museum of Culture and Life of the Chuvash People
Appendix 2. Pottery.
Annex 3 Annex 4
Annex 5 
LEGENDS ABOUT CHUVASH HOUSES AND BUILDINGS. The villages were mostly small. There were no streets as such. Groups of houses were arranged randomly (sapalansa). The houses of relatives were located inside one large courtyard (let) with one gate. Houses of descendants were placed around the yard of the ancestor. They constituted a patronymia - a small community of relatives. A large courtyard was often located near a water source. In 1927, V. Yakovleva from the village. Chinery of the Mariinsko-Posadsky district was written: “In the memory of my father in our village there were no similar streets. One courtyard faced one way, another the other way, and a third behind them. When my father was 8-9 years old, all the yards were moved into two even rows, forming a straight street. The redevelopment of villages and the formation of streets were carried out by state order in the 70s of the XIX century. “In the old days,” says the legend recorded in vil. Arabosi of the Urmarsky district, - three, even five families lived on one estate. It was difficult to get to some farms without questioning... The hut, cages, outbuildings were inside the yard. The yard was enclosed by a wall. Such an arrangement of the courtyard depended on the surviving tribal remnants. However, legends claim that the heap arrangement of several (sometimes up to ten) houses was due to the need for defense against robbers. In the legend about the ancient Shorshely (now the Mariinsky Posad region), recorded by I. Ya. Konkov in 1970, it is said that eight families - Baibakh, Atlas and their relatives from the village. Bolshoi Kamaevo (in the same area) moved to the area of Shordal (White Key) - on the banks of the Tsivil River. From the locality, the village received the name Shorshely, and officially it was called Baibakhtino - on behalf of the ancestor Baibakh. Initially, the settlers built semi-dugouts der purt on the slope of the river bank. For several years, the peasants acquired houses and buildings. There was no drinking in those days. Everything was built with an axe. All had one fenced yard with one gate. In the courtyard, on four sides, two huts were placed with doors to each other, and between the huts there was a vestibule alkum (alak ume), that is, a canopy. In the middle of the vestibule there was a partition with a small window. The huts of khur purt were built from unhewn logs. They cut down one or two small windows: a person could not climb through it. The stove was made of stones and clay; it did not have a chimney. For smoke to escape from the hut, two holes were made in the wall: one near the stove, the other next to the door. Chonyo was covered with a lid. During the firing of the stove, smoke stood in the upper part of the hut, descending to half the door. He did not have time to go out through the shade, and he had to let out smoke through the door, which opened inward. The door was closed from the inside with a deadbolt, and at night with a tekyo support, the length from the front wall to the back. This was done to protect against robbers. In the yard, apart from the huts, there were rooms for cattle, cages. Vegetable gardens were located away from the village, threshing floors were arranged in the field. Many legends indicate that the doors of the huts were facing east. Chuvash every morning, opening the door, faced the Sun and prayed to the pagan gods and deities. A legend recorded by V. Aleksandrov in the village of Bolshoe Churashevo (now the Yadrinsky District) in 1925 tells a somewhat different story about the location of the hut and buildings in the courtyard. It says that next to the hut they put a cage, a stable, a barn. All buildings had doors that opened inwards. It was possible to get into the buildings from the hut through the side small secret doors. At night, horses, cows, sheep were driven into their premises and, having penetrated into them through the side doors, the large doors were locked with crossbars so that thieves could not open them. In the southeastern, newly populated part of Chuvashia, the legend indicates, fearing robbers, “the Chuvash built their houses like a fortress: their courtyard was surrounded by high, often two-story outbuildings, high plate oak fences enclosed in thick oak pillars, and a hut was built in the middle of the yard. The windows in the hut were small, one or two small links, and there were two or three such windows in the hut, they were cut very high from the ground. The huts were locked from the inside with strong wooden latches and strong salap supports. All barns, stables, gates had three strong locks: inside there was a salap support, which was unlocked with a secret rope, and a wooden latch, unlocked with a wooden shalner hook, and outside there was a special huge quadrangular wooden lock, firmly attached to the door leaf. Houses were built with their backs to each other (kuta kutan) and cut through small doors for free passage from one house to another. And in other legends, it is stubbornly emphasized that the dwelling was built with the calculation of protection from the attacks of robbers and forest animals. Very small windows were cut down at the chicken hut, which is why it was dark in it even in sunlight. It had a main door and a second one - a secret exit, the front and rear gables of the hut were climbed with logs, a ladder was installed to the stove, along which the owner climbed up and threw stones at the thieves entering the hut. The legend tells about this type of buildings: in the village. Ivanovo (now Yantikovsky district), Yumzya Ivan, the founder of the settlement, surrounded his yard on all sides with a double hedge of brushwood and smeared it, for a fortress, with a layer of clay on both sides, tamped the entire inter-wall void with clay. Inside the fortification, near his dwelling, he erected a sanctuary. Neighboring Chuvashs came here to perform a chuka - a prayer with a sacrifice. His relative Pusay, who lived in the neighborhood of Ivan, helped the Yumza by slaughtering the sacrificial animals brought in. ..You could get into the Chuvash buildings from the hut through the side small secret doors. At night, horses, cows, sheep were driven into their premises and, having penetrated into them through the side doors, the large doors were locked with crossbars so that thieves could not open them. In the southeastern, newly populated part of Chuvashia, the legend indicates, fearing robbers, “the Chuvash built their houses like a fortress: their courtyard was surrounded by high, often two-story outbuildings, high plate oak fences enclosed in thick oak pillars, and a hut was built in the middle of the yard. The windows in the hut were small, one or two small links, and there were two or three such windows in the hut, they were cut very high from the ground. The huts were locked from the inside with strong wooden latches and strong salap supports. All barns, stables, gates had three strong locks: inside there was a salap support, which was unlocked with a secret rope, and a wooden latch, unlocked with a wooden shalner hook, and outside there was a special huge quadrangular wooden lock, firmly attached to the door leaf. Houses were built with their backs to each other (kuta kutan) and cut through small doors for free passage from one house to another. And in other legends, it is stubbornly emphasized that the dwelling was built with the calculation of protection from the attacks of robbers and forest animals. Very small windows were cut down at the chicken hut, which is why it was dark in it even in sunlight. It had a main door and a second one - a secret exit, the front and rear gables of the hut were climbed with logs, a ladder was installed to the stove, along which the owner climbed up and threw stones at the thieves entering the hut. The legend tells about this type of buildings: in the village. Ivanovo (now Yantikovsky district), Yumzya Ivan, the founder of the settlement, surrounded his yard on all sides with a double hedge of brushwood and smeared it, for a fortress, with a layer of clay on both sides, tamped the entire inter-wall void with clay. Inside the fortification, near his dwelling, he erected a sanctuary. Neighboring Chuvashs came here to perform a chuka - a prayer with a sacrifice. His relative Pusay, who lived in the neighborhood of Ivan, helped the Yumza by slaughtering the sacrificial animals brought in. Used materials of the article; "On the accession of the Chuvash people to the Russian state".
Mordva Erzya Moksha Karatai (Tatar influence) Teryukhane (Russian influence) Shoksha (Russian influence)
The origin of the name The ethnonym "Mordva" is not a self-name of the people. Iranian language ("mord" - man, man). The first written mention of the Mordovians dates back to the middle of the 6th century AD. The Gothic historian Jordanes, in his work “On the Origin and Deeds of the Getae” (“Getica”), names “mordens” among the tribes conquered by the Gothic king Germanaric.
Purgasova Rus In the Russian chronicles of the first half of the 13th century. mention is made of the Mordovian "Purgas Rus'", headed by an inyazor ("great master" - erz.) Purgas, whose policy was focused on the Bulgarians.
Settlements and dwellings
The nature of the layout According to the nature of the layout, the Mordovian villages of the Trans-Volga region were divided into ordinary, end, street, disordered block-street.
Street buildings The street consisted of one row of houses, in front of the windows of which there were outbuildings - huts, barns and baths. Such a layout of one of the ends with. Maly Tolkay (Pokhvistnevsky district), known as trokspe.
Dwelling of the Mordovians A smoking hut, which was heated "in a black way" The dwelling of the Mordovians was two-part and three-part.
The On house consisted of a residential hut (kud m., kudo e.) and a vestibule (kudongol m., kudykelks e.). The three-part house was complemented by an upper room.
Construction technology Log cabins were low - up to 13 crowns. They were usually placed without a foundation or on low wooden posts. Many houses were made of adobe. Sometimes such houses were built using formwork - plank walls.
Roofs The roofs of dwellings were usually four-pitched, thatched. Straw was often coated with clay, which protected it from wind blowing and, to a certain extent, protected it from fires. In a number of regions roofs were covered with marsh reeds. There are almost no carvings on the houses of the Samara Mordovians.
Interior layout The stove was placed in one of the corners at the entrance. At moksha there was a kershpel - a boardwalk in front of the stove 25-30 cm high from the floor. But he was much less common than among the Moksha population of the indigenous territory of residence.
The canopy estate, which adjoined directly to the residential hut, was mostly hewn, less often chopped, there were also wattle canopies with an earthen floor. The courtyard (pirf - m., kardaz - e.) directly adjoined the house and had the shape of a rectangle or square. Open courtyards were widespread. The complex of household premises included premises for livestock, storage of inventory and household items, buildings for threshing and drying bread. Baths were usually placed on the shore of a reservoir. And on the street opposite the windows, semi-dugout cellars were arranged. They kept valuable property in case of fire: grain, clothes, etc.
Anthropological characteristics The Chuvash have the greatest similarity with the mountain Mari. The influence of the Mongoloid components is noticeable among the northern Chuvashs. The population of the southern regions has Caucasoid features and gravitates towards the Mordovians.
types of Chuvash settlements Villages and villages. In the northern and central regions of the republic, the Chuvash villages consisted of neighborhoods - clusters of courtyards, distant from each other at a considerable distance. Okolotki had a complicated layout and heaped estates. The first Chuvash settlements of the Kama region, the Southern Urals and Samarskaya Luka were small-yard villages with randomly scattered estates.
Chuvash dwelling Kurnaya izbakh khur purt until the end of the 19th century. The most archaic building now is the elk, which is used as a summer kitchen.
The house of the Chuvashs of Nara, a table, wooden blocks, a helmet fart. Later, long benches and wooden beds appeared.
Construction technology At present, the rural Chuvash population is building log and brick houses. As a rule, these are four- or five-walled. In the Volga regions, huts are cut from pine logs, lindens and other hardwoods.
Roofs Gable, with high gables, decorated with sawn carving. There are also houses with hipped or semi-hipped roofs. The platbands of the windows are decorated with carvings. Polychrome paint is used in the architectural decor, strict and straight lines prevail in architecture.
Homesteads Kilcarthy open yard. The house and outbuildings are connected L-shaped or U-shaped. Many buildings in the estate have a traditional place. A cage or barn is attached to the passage. More than half of the Chuvash households have a nukhrep cellar. For fire safety purposes, the munch bath is placed in the garden, in the garden or on the street.
Gates Deaf, richly ornamented so-called Russian gates with a gable roof, mounted on three or four massive oak pillars.
Volga-Ural Tatars Sub-ethnic groups: Kazan Tatars, Kasimov Tatars and Mishars, sub-confessional community of Kryashens (baptized Tatars) and Nagaybaks.
Settlement types Urban and rural settlements. cumulus, nesting forms of settlement, random planning, were distinguished by crowded buildings, uneven and intricate streets, often ending in unexpected dead ends
The nature of the layout of the settlements The villages (aul) were mainly located along the river network, there were many of them near the springs, tracts, lakes. Small settlements in the lowlands, on the slopes of the hills In the forest-steppe and steppe areas, large villages spread out in breadth on flat terrain prevailed
Aul In the center of auls were concentrated the estates of wealthy peasants, clergy, merchants, a mosque, shops, shops, public grain barns were also located here. In the residential area of the villages sometimes there were schools, industrial buildings, fire sheds. On the outskirts of the village there were baths of the ground or semi-dugout type, mills. In forest areas, as a rule, the outskirts of the villages were assigned to pastures, surrounded by a fence, and field gates (basu kapka) were placed at the ends of the streets.
Construction technology The main building, material - wood. Log construction technique prevailed. The construction of residential buildings made of clay, brick, stone, adobe, wattle was also noted. The huts were ground or on the foundation, basement
The house was dominated by a two-chamber type - a hut - canopy, in some places there were five-walled houses, huts with a prirub. Three-chamber huts with communication (hut - canopy - hut). Huts connected through a canopy with a cage, cruciform dwellings, "round" houses, cross-shaped houses with a semi-basement residential floor, two-, occasionally three-story, prevailed in the forest areas. Wealthy peasants put residential log cabins on stone, brick storerooms, placed shops and shops on the lower floor.
The internal layout is a free location of the stove at the entrance, a place of honor "tour" in the middle of the bunks (seke), placed along the front wall. Only among the Kryashen Tatars the "tour" was placed diagonally from the stove in the front corner. The area of \u200b\u200bthe hut along the line of the stove was divided by a partition or curtain into the female - kitchen and male - guest halves. The interior of the dwelling is represented by long bunks, which were universal furniture: they rested, ate, and worked on them. In the northern areas, and especially among the Mishars, shortened bunks were used, combined with benches and tables. Potmar, konik, and in a number of areas polati, wide plank shelves reinforced above the door or along the walls, on which bedding was stored (in the daytime they were folded on a chest or on a special stand placed on the planks) had a local application. Wooden beds were also used for sleeping, placed in the corner at the entrance.
Roof The roof is of truss structure, gable, sometimes four-slope. With a trussless design in forest areas, a male one was used, and in the steppe, a rolling covering of logs and poles was used. Territorial differences were also observed in the roofing material: in the forest zone, shingles were sometimes used, in the forest-steppe zone - straw, bast, and in the steppe zone - clay, reeds.
Tatar estate The estates were divided into two parts: the front, clean yard, where the dwelling, storages, cattle rooms were located, the rear - a garden with a threshing floor. There was a current, a barn-shish, a chaff, and sometimes a bathhouse. The oldest plan of the yard was disordered, with a separate arrangement of residential and utility buildings. The prevailing plan is courtyards built up with grouped buildings of "P"-, "L"-shaped, single-row, two-row planning forms. The typical appearance of the estates was the placement of the gate in the middle of the front line of the courtyard. One of the sides of the estate was occupied with housing, the other - with storage (crate, barn, pantry), and in some villages of peripheral areas - with a summer kitchen (alachyk).
Types of settlements villages, villages and settlements. Settlements and farms should be considered a late type of settlement, which appeared in the 19th century due to the lack of land of peasants.
Character of the settlement layout Russian settlements are characterized by a street or linear layout: two orders of houses located in a straight (or almost straight) line, with a roadway between them.
Izba The main type of residential building among the Russian population of the Samara Territory was a wooden log hut with an underground
The layout of the hut The layout of the dwelling in the past was characterized by a three-chamber division: hut-canopy-cage. At the beginning of the 20th century, the layout of houses began to change. More often they began to build dwellings according to the following types: hut-canopy (four-walled); hut-canopy-hut, five-wall. The last type was a dwelling of two log cabins with one common wall. a large Russian stove at the entrance, its mouth was turned to the front wall of the house with windows. The direction to the side wall is a borrowing from the local Volga peoples. A front - red - corner was arranged diagonally from the stove, in which icons - images were hung at a certain height, closer to the ceiling. A large table stood in the front corner, and wide benches lined the walls. At the stove, above the entrance, almost half of the hut was occupied by beds. The space behind the stove - a woman's corner - was fenced off with a curtain or a wooden partition.
Construction technology The frame of such a dwelling was assembled from logs folded into quadrangular horizontal crowns and fastened in various ways: “in a cup” (in a corner), in an oblo (with protruding ends), as well as in a hook, in a needle, in an okhlup. A log cabin, consisting of an average of 12-15 crown logs, was placed on a foundation - chairs, which could be oak racks, rubble stone or limestone. The floor was laid on beams fastened at the level of the second or third crown. The grooves of the log house were laid with moss and tow, and outside they were smeared with clay. Window and door openings were made at the same time. Windows measuring 40 x 60 cm were cut in 5-7 crowns and bordered with architraves, less often with shutters - shutters. In the steppe zone, adobe was used instead of forest in Russian house-building. The walls of a residential hut were laid out from bricks made in special forms from a mixture of clay, straw and sand and dried in the sun. The gaps between the bricks were filled with liquid clay.
The estate The estate was fenced with a plank or wicker fence. Of the outbuildings, the most interesting are the hut (summer kitchen, common in the southern, steppe regions of the region) and kalda (cattle corral). Baths were usually built near a water source, on the outskirts of the village. In the steppe regions of the region in the 19th century, in many villages, they usually washed and steamed in a large Russian stove.
Settlement planning Settlements were located along rivers and streams, along lake shores, in gullies and ravines, near groves and forests, along large tract roads, and in foothill valleys. Villages usually stretched out in one row or street. At the end of the 19th - beginning of the 20th centuries. street, street-quarter, street-radial, street-chaotic, street-nesting, ordinary planning of Ukrainian villages prevailed.
Construction technology Low elongated whitewashed huts were built without a basement with an earthen or adobe floor. The walls were built from various materials: wood, clay, stone. In connection with the rise in the cost of timber in con. 19th - early 20th centuries logging technique began to be combined, and often replaced by frame, adobe, adobe, brick. In all areas, the ancient Ukrainian tradition was steadfastly preserved to coat with clay and whitewash log, frame and adobe walls.
The layout of the hut The traditional layout of the house is two- and three-part. The two-chamber house consisted of a "hut" and an unheated entrance hall. In a three-chamber house, two huts or a hut and a cold "comora" were connected by an entrance hall. Multi-room houses with a complicated layout were typical for urban-type settlements, large Ukrainian settlements with developed fishing activities, and for Cossack villages. All Ukrainian settlers had an internal plan of the hut, typical for Ukraine. In the back corner of the hut there was an oven, commonly known as a Russian oven with a mouth turned to the long side wall of the house. Diagonally from the stove - the front corner ("pokut"), where the icons hung and there was a dining table, along the front and side walls - benches ("lavi") fortified into the walls, opposite the mouth of the stove closer to the door - the kitchen half. The oven, and sometimes the pokut and the front wall were painted with multi-colored clay, blue, paints, the front corner was decorated with towels, artificial and natural flowers, ears of rye and wheat.
Ukrainian estate Ukrainian settlers tried to orient most of the windows to the sunny side; The open type of the yard with a free location of households prevails. buildings. From the street and from the neighboring estate they fenced off with a fence made of wattle, palisade, poles or boards. Closer to the house and to the street, more “clean” buildings were grouped - a barn or comora, a barn and sheds for a village. -X. inventory, summer kitchen, cellar, pantries. Sheds for cows, stables, sheds for sheep, sheds and open pens for livestock were built in the back of the yard. The Ukrainian estate ended with a rather large garden, where a significant area was allocated for a garden and a “livada” (meadow) with plantings of willow, acacia, used for home construction. Behind the garden or at the end of it, a threshing floor was arranged - a current for threshing bread and a barn ("clone") for storing bread in sheaves, threshing it and drying it.
