There are almost one and a half million in Russia, they are the fifth largest people in our country.
What do the Chuvash people do, their traditional activities
Plowed agriculture has long played a leading role in the traditional economy of the Chuvash. They cultivated rye (the main food crop), spelt, oats, barley, buckwheat, millet, peas, hemp, and flax. Horticulture was developed, onions, cabbage, carrots, rutabaga, and turnips were planted. From the middle of the 19th century, potatoes began to spread.
The Chuvash have long been famous for their ability to cultivate hops, which they also sold to neighboring peoples. Historians note that back in the 18th century, many peasants had capitally built, with oak pillars, field hop farms. At the beginning of the 20th century, wealthy owners got their own dryers, presses for obtaining hop briquettes, and instead of traditional, only slightly cultivated varieties, more productive varieties are introduced - Bavarian, Bohemian, Swiss.
In second place in importance was animal husbandry - they bred large and small cattle, horses, pigs, poultry. They were also engaged in hunting, fishing, beekeeping.
Of handicrafts, woodworking was mainly widespread: wheel, cooperage, carpentry. There were carpenters, tailors and other artels. Many carpenters in coastal villages were engaged in the manufacture of boats and small boats. On this basis, at the beginning of the 20th century, small enterprises arose (the cities of Kozlovka and Mariinsky Posad), where they built not only boats, but also schooners for the Caspian trades.
Of the crafts, pottery, basket weaving, and wood carving were developed. Utensils (especially beer ladles), furniture, gate posts, cornices, and architraves were decorated with carvings.
Until the 17th century, there were many metalworking specialists among the Chuvash. However, after the ban on foreigners to engage in this craft, even at the beginning of the 20th century, there were almost no blacksmiths among the Chuvash.
Chuvash women were engaged in making canvas, dyeing fabric, sewing clothes for all family members. Clothes were decorated with embroidery, beads and coins. Chuvash embroidery of the 17th-19th centuries is considered one of the pinnacles of folk culture, distinguished by symbolism, a variety of forms, restrained brilliance, high artistic taste of craftswomen, and precision of execution. A feature of Chuvash embroidery is the same pattern on both sides of the fabric. Today, modern products using the traditions of national embroidery are made at the enterprises of the association "Paha teryo" (Wonderful embroidery).
By the way, the Chuvashs are the most numerous Turkic people, most of which profess Orthodoxy (there are a few groups of Muslim Chuvashs and unbaptized Chuvashs).
One of the most famous ancient holidays associated with agriculture that exists today is. Literally translated as a wedding of arable land, it is associated with the idea of the ancient Chuvash about the marriage of a plow (male) with the earth (female). In the past, Akatuy had an exclusively religious and magical character, accompanied by a collective prayer for a good harvest. With baptism, it turned into a community holiday with horse races, wrestling, and youth amusements.
To this day, the Chuvash have preserved the rite of help - nime. When there is a big and difficult job ahead, which the owners cannot handle on their own, they ask for help from their fellow villagers and relatives. Early in the morning, the owner of the family or a specially selected person goes around the village, inviting them to work. As a rule, everyone who hears the invitation goes to help with tools. Work is in full swing all day, and in the evening the owners arrange a festive feast.
Traditional elements are also preserved in family rituals associated with the main moments of a person's life in the family: the birth of a child, marriage, departure to another world. For example, riding Chuvash people had such a custom in the last century - if children died in the family, then the next one (regardless of the name given at baptism) was called the name of birds or wild animals - Chokeç(Martin), Kashkar(Wolf) and so on. They tried to make it a false name that was fixed in everyday life. It was believed that in this way they would deceive evil spirits, the child would not die, and the family would be preserved.
Chuvash wedding ceremonies were distinguished by great complexity and variety. The full ritual took several weeks, consisted of matchmaking, pre-wedding ceremonies, the wedding itself (and it took place both in the house of the bride and the groom), post-wedding ceremonies. A specially selected man from the groom's relatives followed the order. Now the wedding has been somewhat simplified, but the main traditional elements have been retained. For example, such as "buying out the gate" at the entrance to the bride's yard, the bride's lamentation (in some places), the change of the girl's headdress to the headdress of a married woman, the newlywed's walking for water, etc., special wedding songs are also performed.
For the Chuvash, family ties mean a lot. And today the Chuvash tries to observe the long-established custom, according to which once or twice a year he had to invite all relatives and neighbors to his feast.
Chuvash folk songs usually do not talk about the love of a man and a woman (as in many modern songs), but about love for relatives, for their homeland, for their parents.
In Chuvash families, old parents and father-mothers are treated with love and respect. Word " amash"translated as" mother ", but the Chuvash have special words for their own mother" Anna, api", pronouncing these words, the Chuvash speaks only about his mother. These words are never used in swear words or in ridicule. The Chuvash say about a sense of duty to the mother: "Daily treat your mother with pancakes baked in your palm, and then you will not repay her good for good, work for work."
In the formation and regulation of moral and ethical standards among the Chuvash, public opinion has always played an important role: "What will they say in the village" ( Yal myung poop). The Chuvash treated with special respect the ability to behave with dignity in society. Immodest behavior, foul language, drunkenness, theft were condemned. Young people were especially required in these matters. From generation to generation, the Chuvash taught: "Do not shame the name of the Chuvash" ( Chăvash yatne an çert) .
Elena Zaitseva
According to one hypothesis, the Chuvash are the descendants of the Bulgarians. The Chuvash themselves also believe that their distant ancestors were the Bulgars and Suvars, who once inhabited Bulgaria.
Another hypothesis says that this nation belongs to the associations of the Savirs, who in ancient times migrated to the northern lands due to the fact that they abandoned generally accepted Islam. During the time of the Kazan Khanate, the ancestors of the Chuvash were part of it, but were quite an independent people.
Culture and life of the Chuvash people
The main economic activity of the Chuvash was settled agriculture. Historians note that this people succeeded in the land business much more than the Russians and Tatars. This is explained by the fact that the Chuvash lived in small villages, near which there were no cities. Therefore, working with the land was the only source of food. In such villages, it was simply not possible to take a break from work, especially since the lands were fertile. But even they could not saturate all the villages and save people from hunger. The main cultivated crops were: rye, spelt, oats, barley, wheat, buckwheat and peas. Flax and hemp were also grown here. To work with agriculture, the Chuvash used plows, roe deer, sickles, flails and other devices.
In ancient times, the Chuvash lived in small villages and settlements. Most often they were erected in river valleys, next to lakes. The houses in the villages were lined up in a row or in a cumulus way. The traditional hut was the construction of a purt, which was placed in the center of the yard. There were also huts called elks. In the Chuvash settlements, they played the role of a summer kitchen.
The national costume was clothes typical for many Volga peoples. Women wore tunic-shaped shirts, which were decorated with embroidery and various pendants. Both women and men wore a shupar, a caftan-like cape, over their shirts. Women covered their heads with scarves, and the girls wore a helmet-shaped headdress - tukhyu. A linen caftan - shupar served as outerwear. In the autumn, the Chuvash dressed in a warmer sakhman - a cloth undercoat. And in winter, everyone wore fitted sheepskin coats - kyoreks.
Traditions and customs of the Chuvash people
The Chuvash people carefully treat the customs and traditions of their ancestors. Both in ancient times and today, the peoples of Chuvashia hold ancient holidays and rituals.
One of these holidays is Ulakh. In the evening, young people gather for an evening meeting, which is arranged by girls when their parents are not at home. The hostess and her friends sat in a circle and did needlework, while the guys sat between them and watched what was happening. They sang songs to the music of the accordion player, danced and had fun. Initially, the purpose of such meetings was to find a bride.
Another national custom is Savarni, the holiday of seeing off winter. This holiday is accompanied by fun, songs, dances. People dress up a scarecrow as a symbol of the passing winter. Also in Chuvashia, it is customary to dress up horses on this day, harness them to a festive sleigh and ride children.
The Mankun holiday is the Chuvash Easter. This holiday is the purest and brightest holiday for the people. In front of Mankun, women clean in their huts, and men clean up in the yard and outside the yard. They prepare for the holiday, fill full barrels of beer, bake pies, paint eggs and prepare national dishes. Mankun lasts seven days, which are accompanied by fun, games, songs and dances. Before the Chuvash Easter, swings were set up on every street, on which not only children, but also adults rode.
(Painting by Yu.A. Zaitsev "Akatuy" 1934-35)
Holidays related to agriculture include: Akatuy, Sinse, Simek, Pitrav and Pukrav. They are associated with the beginning and end of the sowing season, with the harvest and the arrival of winter.
The traditional Chuvash holiday is Surkhuri. On this day, the girls guessed - they caught sheep in the dark to tie a rope around their necks. And in the morning they came to look at the color of this sheep, if it was white, then the betrothed or betrothed would have blond hair and vice versa. And if the sheep is motley, then the couple will not be particularly beautiful. In different regions, Surkhuri is celebrated on different days - somewhere before Christmas, somewhere on the New Year, and some celebrate on the night before Epiphany.
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INTRODUCTION 3
Public life and interpersonal relations 5
Family and home rituals 7
wedding ceremony 8
Funeral 11
Rural rituals 12
Holidays 14
CONCLUSION 17
List of used literature 18
INTRODUCTION
Rite, custom, tradition are a distinctive feature of a single people. They intersect and reflect all the main aspects of life. They are a powerful means of national education and rallying the people into a single whole.
It often seems to us that the world of traditions is irrevocably a thing of the past, and least of all we are inclined to fulfill grandfather's rites and traditions.
But the norms of behavior, ethics, morality of interpersonal relations can neither be synthesized nor imported, and the loss of traditional culture in this area turns into lack of spirituality.
Society again and again turns to its origins. The search for lost values begins, attempts to recall the past, forgotten, and it turns out that the rite, the custom is aimed at preserving eternal universal values:
Peace in the family;
Love for nature;
Housekeeping care;
Male decency;
Cleanliness and modesty.
The system of customs and rituals was formed at the early stages of the development of human society. In primitive societies, they performed the functions of management, the transfer of experience.
Customs and rituals are formed under the influence of such factors as: beliefs, myths, folk knowledge, folklore, economic activity, geographical location.
A custom is a habitual way of behavior for the population, inherited from previous generations and changed by time.
A rite is a set of actions established by custom, related to religious beliefs or everyday traditions.
The Chuvash people have many traditions and rituals. Some of them are forgotten, others have not reached us. They are dear to us as a memory of our history. Without knowledge of folk traditions and rituals, it is impossible to fully educate the younger generation. Hence the desire to comprehend them in the context of modern trends in the development of the spiritual culture of the people.
In my essay, I want to introduce you to the complex of customs and rituals of the Chuvash people, in order to subsequently study them in more detail, revealing their unique, hidden meaning.
Public life and interpersonal relations
The whole complex of customs and rituals can be divided into three groups:
1. Rites carried out by the whole village or a number of settlements, the so-called rural.
2. Ceremonies of family and clan, the so-called. home or family.
3. Rites performed by an individual or for him or individually, the so-called. individual.
The Chuvashs treated the ability to behave with dignity in society with special reverence and respect. The Chuvash taught each other: "Do not shame the name of the Chuvash."
Public opinion has always played an important role in the formation and regulation of moral and ethical standards: "What will they say in the village."
The following negative behavioral traits were condemned:
immodest behavior
foul language
Drunkenness
Theft.
A special need was the observance of these customs by young people.
1. It is not necessary to greet neighbors, fellow villagers, those who were seen every day, they greeted only respectable, old people:
Owl - and? (Are you healthy?)
Avan - and? (Is it good?)
2. Entering the hut to one of the neighbors, the Chuvashs took off their hats, put them under their arms and greeted “hert-surt” - brownies. If the family was having lunch at that time, then the person who entered was sure to be seated at the table. The invitee did not have the right to refuse, even if he was full, he still, according to custom, had to scoop at least a few spoons from the common cup.
3. The Chuvash custom condemned guests drinking without an invitation, so the host was forced to continuously offer refreshments to the guests, he scooped ladle after ladle, from which he often drank a little.
4. Women were always treated at the same table for men.
5. The peasants strictly observed the long-established custom, according to which once or twice a year he had to call all his relatives and neighbors to him, although in other cases these festivities carried away a good half of the meager reserves.
Family and home rituals
Family rituals are distinguished by a high degree of preservation of traditional elements. Associated with the main points of a person's life in the family:
Birth of a child;
Marriage;
Departure to another world.
The basis of all life was the family. Unlike today, the family was strong, divorces were extremely rare. Family relationships were:
Devotion;
Loyalty;
Families were monogamous. Polygamy was allowed in rich and childless families.
Unequal ages of spouses were allowed.
There was a custom of passing the wife of a deceased brother to a younger brother in order to preserve property.
There was a custom of a minority, when all the property was inherited by the youngest son in the family.
wedding ceremony
The Chuvash had three forms of marriage:
1) with a full wedding ceremony and matchmaking (tuila, tuipa kaini);
2) marriage by “departure” (hyor tukhsa kaini);
3) the kidnapping of the bride, often with her consent (her varlani).
The groom was accompanied to the bride's house by a large wedding train.
Meanwhile, the bride said goodbye to her relatives. She was dressed in girl's clothes, covered with a veil. The bride began to cry with lamentations (hyor yorri). The groom's train was met at the gate with bread and salt and beer.
After a long and very figurative poetic monologue of the eldest of the friends (man kyoru), the guests were invited to go into the courtyard at the laid tables. The treat began, greetings, dances and songs of the guests sounded. The next day, the groom's train was leaving. The bride was seated on horseback, or she rode standing in a wagon. The groom hit her three times with a whip to “drive away” the spirits of the wife’s family from the bride (Turkic nomadic tradition). The fun in the groom's house continued with the participation of the bride's relatives. The first wedding night the young people spent in a crate or in another non-residential premises. As usual, the young woman took off her husband's shoes. In the morning, the young woman was dressed in a women's outfit with a women's headdress "hush-pu". First of all, she went to bow and made a sacrifice to the spring, then she began to work around the house, cook food.
The birth of a child was perceived as a special joyful event. Children were seen, first of all, as future helpers.
Childbirth usually took place in the summer in the bath, in the winter in the hut. It was believed that the spirit gave the soul to the newborn. If a child was born prematurely, weak, then they performed the ceremony of letting the soul into him: immediately after the birth, three elderly women, taking iron things (a frying pan, a ladle, a damper), went in search of a soul. One of them went to the attic to ask for a soul from God, the other went underground, asked for it from the shaitan, the third went out into the courtyard and called on all the pagan gods to give the newborn a soul.
After the birth of a child, sacrifices were made to the spirits. The sorcerer (yomzya) broke two raw eggs over the newborn's head with a linden stick and, tearing off the rooster's head, threw it out of the gate as a treat to the evil spirit - shaitan. The midwives also performed other actions: they threw hops over the collar; holding the child in front of the hearth, they threw salt into the fire, conjuring the evil spirits and the dead to go away and not harm the newborn. They expressed their wishes to the child to be brave, fast, hardworking, like a mother and father.
On the occasion of the birth of a child, the whole family gathered in the hut. Bread and cheese were served on the table. The senior member of the family distributed them piece by piece to each person present. A treat in honor of a newborn could also be arranged on some holiday, but no later than a year after birth. The name was called at its discretion, or the name of an elderly person revered in the village. In order to deceive evil spirits, to ward off bad weather from the child, newborns were named after birds, animals, plants, etc. (Swallow, Oak, etc.). In this regard, a person could have two names: one for everyday life, the other for spirits. With the strengthening of Christianity, the name of the child began to be given in the church at baptism.
In the Chuvash family, the man dominated, but the woman also had authority. Divorces were extremely rare. There was a custom of a minority - the youngest son always remained with his parents, inherited his father.
Funeral
If the wedding ceremony and the birth of a child were of a cheerful and joyful nature, then the funeral rite occupied one of the central places in the pagan religion of the Chuvash, reflecting many of its aspects. Funerals and ceremonies reflected sorrowful experiences, the tragedy of the irretrievable loss of the only breadwinner in the family. Death was presented as an insidious force in the form of the spirit of Esrel - the spirit of death. Fear prevented significant changes in the traditional funeral rite, and many of its elements have survived to this day. According to Chuvash beliefs, after a year the soul of the deceased turned into a spirit to which they prayed, and therefore, when commemorating the Chuvash, they sought to propitiate him in order to enlist help in the affairs of the living. The funeral rite ended with the words: “Bless! May everything be in abundance before you. Eat here to your heart's content and come back to yourself."
After death, a welcome plaque was installed on the grave, which was replaced with a monument a year later.
Rural ritual
The entire personal and social life of the Chuvash, their economic activity was connected with their pagan beliefs. Everything living in nature, everything that the Chuvash encountered in life, had its own deities. In the assembly of the Chuvash gods in some villages, there were up to two hundred gods.
Only sacrifices, prayers, slander, according to the beliefs of the Chuvash, could prevent the harmful actions of these deities:
1. Chuk-type rituals, when people made sacrifices to the great god Tura, his family and assistants in order to maintain universal harmony and pray for a good harvest, livestock offspring, health and prosperity.
2. Rites such as Kiremet - when residents of several villages gathered for a ritual sacrifice in a specially designated place. Large domestic animals in combination with prayer served as victims in the rite.
3. Rites addressed to spirits - deities. They had a certain sequence in execution, while addressing they observed the generally accepted hierarchy. They asked their deities for health and peace.
4. Rites of purification, which implied prayer in order to release from all curses and spells: seren, virem, vupar.
If a person violated the generally accepted norms of behavior and morality, an adequate response followed. Violators were subject to inevitable punishment:
“I will send horror, sickness and fever upon you, from which the eyes will tire, the soul will be tormented. The Lord will strike you with sickness, fever, fever, inflammation, drought, scorching wind and rust, and they will pursue you until you perish.
Therefore, the sick hurried to their spirits and deities with requests and brought gifts to them. The Chuvash shaman - yomzya - determined the causes of illness, misfortune, expelled an evil spirit from a person.
Holidays
The rituals and holidays of the Chuvash in the past were closely connected with their pagan religious beliefs and strictly corresponded to the economic and agricultural calendar.
The cycle of rituals began with the winter holiday of asking for a good offspring of livestock - surkhuri (sheep spirit), timed to coincide with the time of the winter solstice. During the festival, children and youth in groups went around the courtyard of the village, entering the house, wished the owners a good offspring of livestock, sang songs with incantations. The hosts presented them with food.
Then came the holiday of honoring the sun savarni (Shrovetide), when they baked pancakes, arranged horseback riding around the village in the sun. At the end of the Maslenitsa week, an effigy of the “old woman savarni” (savarni karchakyo) was burned. In the spring, there was a many-day feast of sacrifices to the sun, god and dead ancestors mankun (which then coincided with Orthodox Easter), which began with kalam kun and ended with seren or virem - a rite of expelling winter, evil spirits and diseases. The youth walked in groups around the village with rowan rods and, whipping people, buildings, equipment, clothes, drove out evil spirits and the souls of the dead, shouting “seren!”. Fellow villagers in each house treated the participants of the ceremony with beer, cheese and eggs. At the end of the XIX century. these rituals have disappeared in most Chuvash villages.
At the end of the spring sowing, a family ritual called aka patti (prayer for porridge) was held. When the last furrow remained on the strip and cover the last sown seeds, the head of the family prayed to Sulti Tura for a good harvest. A few spoons of porridge, boiled eggs were buried in a furrow and plowed it.
Short description
Rite, custom, tradition are a distinctive feature of a single people. They intersect and reflect all the main aspects of life. They are a powerful means of national education and rallying the people into a single whole.
It often seems to us that the world of traditions is irrevocably a thing of the past, and least of all we are inclined to fulfill grandfather's rites and traditions.
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]
Head: Smirnova Margarita Anatolyevna
teacher MBOU "Chuvash-Burnaevskaya secondary school"
422879 RT Alkevsky district
Chuvashskoye Burnaevo village
Tsentralnaya street, 34a
e-mail: [email protected]
Chuvashskoe Burnaevo-2016
Introduction-2-3 pp.
Research methodology - 3 pages.
Research results - 4-6 pages.
Conclusions-6 p.
Conclusion-7 p.
List of sources and used literature - 8 pages.
1. Introduction
In our village for 12 years there has been a local history museum of culture and life of the Chuvash people. This is a real island of aesthetics and history of culture and life of the Chuvash people. Some museum exhibits are of particular value - a woman's headdress decorated with moments, dating back to the time of Ivan the Terrible. For several years now, we have been conducting research, identifying museum exhibits as part of the project “History and Culture of the Chuvash People”. We understand that without the past there is no present, and without the present there will be no future. Therefore, we take our mission very seriously and responsibly: on the basis of museum exhibits, to study the history and culture of the Chuvash people, to comprehend the features and uniqueness of the peasant house; to convey the acquired knowledge to their peers, school students, guests, sightseers of the museum in order to convince them of the need to know their history, culture, way of life; during excursions, meetings that we hold, to create an atmosphere permeated with pride for our people, respect for their centuries-old experience and traditions.
We can safely say that research activity enriches us personally, makes us wiser, teaches us a philosophical understanding of life, 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. (Annex 1)
People have been making pottery since ancient times. Its production in the Volga Bulgaria was at a high level. However, since the 16th century local traditions in the manufacture of highly artistic ceramics are gradually being forgotten.
Chuvash potters made a variety of dishes: pots, korchagi (chÿlmek, kurshak), jugs for milk (măylă chÿlmek), for beer (kăkshăm), bowls (çu dice), bowls (tăm cupăk), braziers, washstands (kămkan).
The pot is a household item, utilitarian, in the ritual life of the Chuvash people acquired additional ritual functions. In the beliefs of the people, the pot was interpreted as a living anthropomorphic creature that has a throat, a handle, a spout, and a shard. Pots are usually divided into "male" and "female". So, in the southern provinces of European Russia, the hostess, when buying a pot, tried to determine its gender and gender: is it a pot or pot. The pot was widely used by healers and healers. It is also interesting to note that in the popular mind a parallel is clearly drawn between the fate of the pot and the fate of man. (Annex 2)
Here we see bast shoes - this is Chuvash national shoes. Bast shoes (çăpata) were the main footwear for men and women. Chuvash men's bast shoes were woven from seven straps (pushăt) with a small head and low sides. Women's bast shoes were woven very carefully - from narrower strips of bast and a larger number (from 9, 12 basts). Bast shoes were worn with black thickly wound onuchs (tăla), so the upholstery (çăpata country) was made up to 2 m long. Bast shoes were worn with cloth stockings (chălkha). Wrapping onuchs and braiding them with ruffs required time and skill! (3) Women of the southeastern regions also wore cloth leggings (kěske chălha). Boots (kăçată) were worn by wealthy peasants in the past. Since the end of the last century, it has become a tradition to buy leather boots (săran ată) for a son for a wedding, and leather shoes (săran pushmak) for a daughter. Leather shoes were very well taken care of. (Annex 3)
There are icons in the red corner. 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.
Annex 1.
Local History Museum of Culture and Life of the Chuvash People
Appendix 2. Pottery.
Annex 3 Annex 4
Annex 5 
Larisa Selifankina
Abstract of the lesson for children of senior preschool age "Spring customs of the Chuvash people"
Subject: « Spring customs of the Chuvash people» .
Goals: 1. Expand knowledge children about the Chuvash Republic, O Chuvash,
inhabiting the Volga region;
2. Consolidate knowledge about life, clothes Chuvash;
3. Nurture with children respect for another's culture people,
cognitive interest in the native land.
materials: coat of arms and flag of the Czech Republic, Chuvash national children's costume, photographs of women's jewelry, fragments of national life Chuvash.
vocabulary work: coat of arms, monkun (Easter, hospitality.
preliminary work: reading Russian, Chuvash, Tatar, Mordovian fairy tales, legends, examining embroideries, memorizing poems about the Volga, ditties, Tatar and Chuvash words, conversations about the life of people of different nationalities, an excursion to the mini-museum of the kindergarten.
GCD progress:
1. Organizational moment.
Hello dear guests! Salam! Come on, have a seat! Hello in the old days salam used only when entering the house. (Guest children are seated) We are pleased to welcome you to our Chuvash village. By ancient custom every wanderer is a guest in the house Chuvash. « respect old people Love the young, give every traveler shelter and food in your home. And in antiquity, with his family serving in the field, Chuvash the peasant put bread and salt on the table and left the house open: come in, traveler, have a rest, be a guest.
2. familiarity with the coat of arms Chuvashia.
The host shows the flag and coat of arms Chuvashia(slide on board). The children are looking at him.
Yellow (gold) and red are the traditional colors Chuvash people. Yellow (saro) color in Chuvash folklore is endowed with the concept of the most beautiful color, personifying all the most beautiful and bright. Gold is wealth, justice, mercy, generosity, constancy, strength, fidelity. Red is one of the most common Chuvash flowers, which carried out the main elements popular ornament - dignity, power, courage, strength. National emblem Chuvash The Republic is a bordered carved heraldic shield, divided into yellow (above) and red (at the bottom) fields. There is only one coat of arms in the armorial field - "tree of life", which is one of the elements Chuvash ornament.
The shield is surmounted by another element Chuvash ornament - gold, bordered by a red emblem "three suns", consisting of three eight-pointed stars. The bottom of the shield is framed with a red ribbon with an inscription in gold letters. "Chovash Republic - Chuvash Republic» , ending with a stylized image of golden leaves and hop cones, symbolizing the traditional Chuvash ritual and festive drink - kvass, which Chuvash have been cooked at home since ancient times.
3. How spring is met.
IN Chuvashia, as in the entire multinational Volga region, children are waiting for spring and calling her. children read incantations:
1st child
The larks come
Carry away the cold winter
Bring the warmth of spring:
We are sick of winter
We ate all the bread
And picked up the straw
And raised the chaff.
Oh, you little larks,
Fly, call!
2nd child
The lark, the lark!
Take your winter
And give us spring.
Get yourself a sled
Give us the cart.
3rd child
Larks, larks,
Fly to us
Bring us Spring-red,
red sun,
Warm nest!
presenter: A favorite spring Chuvash holiday-Easter(monkun).
Monkun - meeting holiday spring new year according to the ancient Chuvash calendar. Monkun's name translates as "great day". On the day of Easter, early in the morning, the children ran out to meet the sunrise. According to the ideas Chuvash, on this day he rises dancing, that is, especially solemnly and joyfully. At the moment of sunrise old people showered children with grain, hop. Children, fighting with each other, rolled on the ground in order to be healthy all year. Boys and girls sledding in the ravine, dancing right on the street without music. Adults in this festive week went to relatives and invited them to visit. We visited with a large number of guests. There were always colored eggs on the table. Guests and hosts picked up one egg each and knocked them in turn. The last unbroken egg was placed next to the icons, believing that it would bring good luck to the house. A large number of gifts were supposed to contribute to the wealth and well-being of the owners. In turn, the owners tried give rich gifts to guests. It was believed that children bring happiness, health and prosperity to the house. Therefore, if a boy came to the house on the first day of Easter, it was believed that cows would bring bulls to the house, sheep - rams. The first person to come in was carried in their arms to a corner and seated with a pillow on a chair in front of the table, treated as best as possible. At the same time, the children had to sit still, otherwise, allegedly, the birds would not incubate the chicks. Some of them customs have survived to this day since: dyeing eggs, going to relatives with gifts, the first person to come is put on a pillow, treated heartily.
By the great day in the central square or on a sunny hillock, adults arranged for children swing. Children played around them all day. played different games: in siskins, bast shoes, alchiks, in goats ... They certainly played eggs.
Now we are going to play a game "Egg rolling". We go out three by one and roll an egg down the hill, whose egg rolls further, he won.
In the evenings the children went home, and at the swing had fun young guys and girls. Out comes the girl in the national Chuvash costume. Performs Chuvash dance.
IN Chuvashia each girl was taught to embroider, and the boy to carve wood. Of all surviving specimens Chuvash no two stitches are the same. And there are no copies of all carved ladles. Each Chuvash the woman was a true artist. Every man- Chuvash mastered the arts. Chuvashia has long been called the edge "a hundred thousand patterns". Embroidered on shirts, scarves, aprons, jewelry, towels. They embroidered mainly with dyed woolen threads, however, in the manufacture of khushpu and tukhyai headdresses, beads, coins and shells were also used. (showing pictures and illustrations on the board). Folk Chuvash embroidery is known all over the world. Still vintage embroidered patterns delight with their beauty and subtlety.
Outcome:
Guys, what new did you learn today about Chuvash people?
What is the name of Chuvash spring holiday?
What is famous for Chuvash people?
Related publications:
For a long time there has been a saying among the people: "The Urals is the supporting edge of the state." What is "Ural"? Let's look at Wikipedia: "The Urals is a geographical region.
Swallows fly from a distant land, They chirp merrily, they say to people: “Wake up people! Spring is coming to us And with spring and Easter brings joy to us.
Game "Field of Miracles". "Customs and rituals of the peoples of the North" Goals and objectives: - to promote the development of children's interest in their native land; - foster respect for nature; - develop intellect.
Integrated lesson "Russian Summer Customs" Objectives: educational: to introduce children to the ancient Russian holiday of the Trinity, to explain its origin and purpose; educational: educate.
To kindness and humanity by introducing children of senior preschool age to the folk culture of the Chuvash people“… the basis for happiness and harmony is spirituality. Only the strength of our spirituality will preserve our ethnic group, our people, Protect its natural cradle.
