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Family traditions and life of the Bashkirs. Bashkir people: culture, traditions and customs

Family traditions and life of the Bashkirs. Bashkir people: culture, traditions and customs

21.04.2019

Bashkirs (Bashkorts) are a Turkic people living mainly in the Urals. The total number of Bashkirs is 2 million people, of which 1,673,389 live in the territory of the Turkic Republic of Bashkortostan with its capital in Ufa, which is part of the Russian Federation.

Quite large groups of Bashkirs live in other regions of the Russian Federation: Chelyabinsk region (166,372 Bashkirs), Orenburg region (52,685 Bashkirs), as well as in the Tyumen region, Perm region, Sverdlovsk and Kurgan regions, where more than 100,000 Bashkirs live. There is also a small number of Bashkirs in the neighboring Republic of Tatarstan. The Bashkirs are the indigenous inhabitants of the Southern Urals. They practice Sunni Islam. The Bashkirs have very interesting traditions, life and customs, which somewhat distinguish them from other Turkic peoples.

The Bashkir Turks have long had an archaic large family community, as evidenced by the features of the Arab type in their kinship system and other direct and indirect data. A feature of this system was the distinction between paternal and maternal lines of kinship, the presence of special terms for designating numerous relatives. Such a detailed development and individualization of terms were necessary to determine the status, inheritance rights of each member of a large family team. A large family community included 3-4 or more married couples and representatives of 3-4 generations. Such a family among the Bashkirs, as well as among other nomadic Turkic peoples, was less monolithic than among the agricultural ones, and the marriage couples included in it (a paired family) had some economic autonomy. The whole history of family relations of the Bashkirs in the 189th centuries. characterized by the parallel existence and rivalry of large and small (elementary, nuclear) families, the gradual approval of the latter. Throughout this period, large-family cells, having grown, broke up into ever smaller ones. In the inheritance of family property, they mainly adhered to the minority principle (the priority right of the youngest son). According to the custom of the minority, the father's house, the family hearth went to the youngest son (kinye, tyupsyuk). He inherited the main part of the cattle and other property of his father. However, this did little to infringe on the interests of older brothers and sisters, since the father had to separate the older sons into independent households as they got married, and the daughters received their share during marriage in the form of a dowry. If the father died without having time to single out the eldest son, he took his place, and the care of his sisters and younger brothers fell on him.

Among the rich Bashkorts there was polygamy. Islam allowed to have up to 4 wives at the same time, but very few could use this right; some had two wives, and most lived with one. There were also those who, due to poverty, could not start a family at all.

Ancient customs have also been preserved in marital relations: levirate (marriage of a younger brother / nephew to the widow of an older one), sororate (marriage of a widower to the younger sister of the deceased wife), betrothal of young children. Levirate was both the norm of marriage and the principle of inheritance: together with the widow and her children, all the property of the older brother and the responsibility for supporting the family passed to the younger brother. Marriages were made by matchmaking, there was also the kidnapping of brides (which exempted them from paying bride price), sometimes by mutual agreement.

In the past, the Bashkirs had rather early marriages. The normal marriageable age for the groom was considered 15-16 years, for the bride 13-14. Usually the parents chose the marriage partner for their children. At the same time, the groom's father coordinated his decision with his son, while the bride was often given in marriage without her formal consent.

Marriage was preceded by a conspiracy of matchmakers, during which the parties first reached mutual agreement on the upcoming marriage, then discussed the organization of the wedding feast, the size of the bride price, an indispensable condition for any marriage. Kalym was paid by the groom's parents and sometimes reached a significant amount, although in general it depended on the well-being of both connecting families. In different regions of Bashkiria, the composition of the kalym and its size also differed, but in general "its size did not fall below a certain norm, determined by the obligatory gifts from the groom": a horse (bash ata) for father-in-law, a fox coat (ine tuna) for mother-in-law, 10- 15 rubles for expenses (tartyu aksahy), a horse, cow or ram for a wedding feast, material for the bride's dress and money for her maintenance (meher or hot khaky - "price for milk"). There was also the so-called "small dowry", intended only for the bride: a shawl, scarf, dressing gown, boots, chest.

The bride did not marry empty-handed, but with a dowry (livestock and money). If the bride was from a poor family, her father gave her as a dowry part of the kalym that came into his hands. Kalym, as we can see, was quite impressive, but it was almost never paid in a lump sum, and this process sometimes dragged on for a year, even two. In difficult times or in the marriages of poor families, naturally, the size of the kalym was smaller. So, the current old people remember that in the 1920-1930s. they got married or got married not only without kalym or dowry, but often even without weddings.

Even at the end of the XIX century. the Bashkirs had a custom of a marriage contract, which was concluded by parents for their young children, sometimes even babies. Such an agreement was secured by a ritual: the parents of the future bride and groom drank honey or koumiss from one cup. After that, babies were considered betrothed spouses. Termination of the contract was subsequently quite difficult, for this the father of the bride had to give a ransom in the amount of the previously agreed kalym.

After a few days, sometimes weeks, the groom and his parents went to the bride's house with gifts. In some places, for example, in the south-east of Bashkiria, the groom's relatives collected the gift set. This was usually entrusted to the boy. He traveled around his relatives on horseback, collecting tribute - taking sets of threads, scarves, money, and then transferred everything received to the groom. Her relatives also took part in the collection of the bride's dowry. Shortly before the wedding, the mother of the bride gathered her relatives for a tea party, to which the latter came with their gifts, which later formed part of the bride's dowry.

The process of marriage and the rituals and festivities associated with it fell into two main stages. The first so-called small wedding, where the mullah formally secured the marriage union. The closest relatives were present at the small wedding. For a small wedding, the groom's father brought a tuilyk (horse or ram). From the groom's side, only men were usually present, except, of course, the groom's mother or an older relative who replaced her. The wedding took place at the house of the father of the bride. The main ritual treat at a small wedding was bishbarmak. The first day of the wedding usually passed decorously, there were quite a lot of old relatives with the mullah. At night, the guests dispersed to the pre-appointed houses of the matchmakers - the bride's relatives. The next morning, the slaughter of a horse or a ram brought by the father of the groom took place, then the guests were going to see if the tuilyk turned out to be of high quality. This process was accompanied by a fun ritual - games and comic brawls between the relatives of the bride and groom. The small wedding lasted two or three days, then the guests went to their homes. The groom, now a young husband, had the right to visit his wife, but he did not stay in her father's house, moreover, he should not even accidentally meet with his father-in-law and mother-in-law.

The first visit to the young wife was allowed only after the mother-in-law was presented with the main gift - a fur coat (ine tuna). The groom came by night on horseback to the house of his betrothed, but he still had to find her. Girlfriends of the young hid her, and the search sometimes took quite a lot of time. To facilitate his task, the young husband handed out gifts - bribed women who were watching what was happening, and, finally, found his wife. She tried to "escape", a ritual chase began. The young husband, having caught up with his chosen one, had to carry her in his arms for some time. The victim no longer resisted. For the young, a special room was allocated (an empty house, or the house of one of the bride's relatives). When they were alone, the girl, as a sign of humility, had to remove her boots from her husband. But she did not allow him to her until he gave her a silver coin of large denomination. It is said that sometimes a young woman hid her face from her husband until the day when the dowry was paid in full, and this was strictly monitored by the mother or her old relatives. But at the beginning of the XX century. this custom was no longer observed. When the dowry was paid in full, the young man went with his relatives for the "bride". In the house of the bride's father, a tui was held - a celebration on the occasion of the bride's move, which lasted two or three days and was often accompanied, in addition to traditional entertainment, and competitions (horse races, wrestling), in which both relatives of the spouses and neighbors participated. The "departure of the bride" itself was accompanied by a whole series of rituals - hiding the bride and her bed, going around the bride's relatives, distributing gifts to her relatives and gifts from them. I.I. Lepekhin, who traveled around Bashkiria in the 18th century, reported that the young woman was taken to her husband's house on horseback. At the same time, having driven up to the house, one of the young relatives took the horse by the bridle and led it to the new house. Here, again, the rite of redemption of the "bride" took place, which was carried out by the father of the groom. Upon entering the yard, the young woman knelt down three times in front of her husband's parents, then distributed gifts to his relatives, who, in turn, gave her back. During the thuy (on the side of the husband), which also lasted several days, well-known ceremonies were performed to test the abilities of the young wife.

A special hierarchy of social relations associated with ancient traditions can be traced in the rituals of feasts. So, at the wedding table, the guests were seated in a strictly defined order. In the most honorable place (near the wall opposite the entrance) they planted the visiting chief matchmaker - the father of the groom or grandfather, then the less senior ones. They took into account the closeness of kinship with the groom, social status, scholarship. On equal grounds, preference was given to those who came from a more distant place; it was said that his "road is older." In the same order, women were seated separately from men, in a special circle or, as noted above, in another room. The bride's relatives, with the exception of the oldest, were on their feet all the time, serving the guests. It was supposed to sit with legs folded under itself, "in Turkish". Food was served by both women and young men. The assortment of treats varied depending on the material condition of the participants and local cuisine. In the Chelyabinsk and Kurgan Trans-Urals at weddings and other celebrations, the main dish was ash, more precisely, a whole range of foods and drinks. First, strong meat broth (tozzok) was served in large bowls, into which fatty meat, visceral fat, and rectum were finely chopped. This broth is prepared in a special way, collecting the fat that has come out from the boilers where the meat is cooked. The guests are handed out to each piece of meat with moslems. More revered give a few pieces. In small saucers or bowls, everyone is offered noodles in the form of large leaves, boiled in a fatty broth (it happens that the noodles are lowered into a common bowl with broth, and anyone, if desired, can get out of there with a large spoon). Put in several places sour cheese diluted, if in winter, fresh - in summer. Everyone pours the broth into a cup and eats the meat, dipping it in it. Others washed down the meat with broth. It was considered decent to present one's share of meat to any of those present as a sign of special respect. There was another custom: to treat each other with pieces of fat directly from the hand. (In the Southeast, this resulted in a special ritual: one of the most respected people took small pieces of meat, fat and noodles cut into diamonds in his palm and treated each of those present individually.) It was also not condemned if someone took his share with him wrapped in a rag or directly on a saucer. After tozzok, they brought meat soup (hurpa) with thinly sliced noodles (tukmas), which they ate, diluted with short. Then the guests were asked to bless the ash, and everything was removed. It was announced to the guests what the father of the bride gave to the son-in-law - traditionally it was a riding horse in full decoration - saddled, bridled.

The maternity rites of the Bashkirs are generally identical to the Tatar ones and the rites of other Muslims of Idel-Ural. Births were usually taken by experienced midwives, who were in almost every village. And besides, most older women, if necessary, could take birth without a midwife. Women gave birth at home. The methods of accelerating and facilitating childbirth among the Bashkirs are interesting. In the case when they were delayed for one reason or another, and this was considered the machinations of the wicked shaitan, a gun was fired next to the woman in labor (sometimes right at her head), driving away evil spirits. The fright of the woman in labor provoked contractions. Some Bashkir clans had a rite of "threading a woman in labor through a wolf's lip." To do this, the skin that borders the mouth was cut off from the dead wolf, pulled out and dried. With a delay in childbirth, the healer passed the woman in labor through this ring from the wolf's lip. If a boy was born, they hurried to inform his father about it. The midwife must have corrected his head. This process required special knowledge. Sometimes, for this purpose, the baby's head was tied with a rag for a day. Then the newborn was washed and wrapped in clean diapers. The woman in labor remained on the delivery bed for several days. Her friends and relatives visited her, brought her gifts - various foods (tea, milk, butter, sugar, pastries, etc.). Three days later, the father of the child gathered the guests, invited the mullah, and the ceremony of naming was performed, which was carried out according to Muslim rules. Among the wealthy Bashkirs, the naming ceremony was accompanied by the distribution of rather expensive gifts to those invited. It could be shirts, scarves, etc. The guests, in turn, presented the newborn even more generously - calves, foals, money, jewelry. If a boy was born, before he reached the age of three, another rite of circumcision (sonneteu) was performed, usually accompanied by a small feast. It was attended by "babai" (circumcision specialist), men - close relatives of the boy's parents. Children, regardless of gender, were raised by their mother until they reached the age of 6-7. From that time on, the boys gradually passed under the care of their father, who taught them the wisdom of male work and valor. The girls remained close to their mother almost until marriage, from the age of 7-8 helping her with everything in the household.

Funeral and commemoration of the dead among the Bashkirs in the late 19th - early 20th centuries. carried out according to the canons of Islam. However, when considering funeral and memorial rites, it turns out more deeply that they contain many elements of more ancient pagan beliefs and ritual actions due to these beliefs. The ancient Bashkirs believed in the existence of life in another world. It seemed to them similar to the earth, therefore, the objects they needed were placed in the graves of the dead. According to custom, his horse was buried along with the deceased. The afterlife seemed to people a continuation of the earthly. However, no matter how beautiful the “other world” was, they regretted, mourned, and wept about the one who had gone to another world. The Bashkirs believed that death is the transition of the human soul to a new state. The traditional Bashkir funeral rite varied depending on the place of its conduct, gender, age, circumstances of death, but at the core it was the same. When death came, the eyes and mouth of the deceased were closed with prayers and laid face to the qibla in an outstretched position with arms along the body on a bunk or on a bench, always on something hard. If the deceased's eyes were not closed, in the Yanaul and Meleuzovsky regions, coins were placed on them. In order not to open the mouth, the dead man's head was tied with a handkerchief or this handkerchief was stuck under the chin. Any iron object was placed over the clothes on the chest of the deceased: a knife, scissors, a file, a nail, coins, and in some areas - sayings from the Koran or the Koran. The custom of putting iron on the chest of the deceased was known to many peoples of the world. This is a magical remedy for scaring away dangerous spirits. The holy book Koran was also used for the same purpose. In the north of Bashkiria, in the Perm and Sverdlovsk regions, a pack of salt or a mirror was placed on the deceased so that the stomach would not swell. Apparently, the origin of this custom is associated with protection from the machinations of evil spirits. To prevent the deceased from emitting a stench, nettles were spread on the sides of him (Sverdlovsk region). As soon as they learned about the death, people gathered in the house of the deceased. They tried to bury the deceased on the same day no later than noon, if death occurred in the morning, and if at sunset, then the deceased was buried the next day, remaining until burial where he died. Sitting near the deceased was considered a charitable deed, so people often came to replace each other, everyone wanted to earn the mercy of God. Usually, people came to the house where the deceased was with gifts: a towel, soap, handkerchiefs. The gifts brought with prayers were collected by an elderly woman in order to distribute them to the funeral participants at the cemetery. On the day of burial, the deceased was washed: a man - men, a woman - women. Both men and women could wash children, but mostly women. The deceased himself sometimes said during his lifetime who should wash him. The deceased was washed only when the grave was ready. Someone came from the cemetery and reported that they were already starting to dig a niche in the grave, this was a signal to start washing. At this time, no one was allowed into the house. Before washing or during washing, the room was fumigated with smoke from burnt oregano, mint, birch chaga or juniper. This was done with a disinfectant purpose and, as was believed in the past, to scare away evil spirits. Immediately after washing, the deceased was dressed in a shroud - kefen. It was sewn from new matter. Many people prepared the material for the shroud during their lifetime, usually 12-18 m of white fabric was required for this. In the villages, almost all old people had things prepared in case of death: cloth for a shroud and various gifts to distribute at funerals (towels, shirts, bars of soap, stockings, socks, money). Previously, the shroud was sewn from hemp or nettle fabric. Alternately, from left to right, they wrapped the deceased in each layer of the shroud. Having completely wrapped the deceased with all layers of the shroud, he was tied up in three places (above the head, in the belt and in the knee area) with ropes or strips of fabric, which are called bilbau "belt". For men, in addition to this clothing, a turban was wound around the head of the deceased. Before the removal of the deceased, everyone who was at home repeated the phrase 99 times: "There is no God but Allah." They carried the deceased out of the house feet first, so that, according to legend, he would never return, the kabyk with the body of the deceased was tied in three places with a towel and laid on wooden or bast stretchers - sanasa, tim agasy, zhinaza agas, consisting of two long poles with several transverse crossbars.

Women could not take part in the funeral procession, because their presence in the cemetery, according to Muslims, was a violation of the sanctity of the graves. Women accompanied the deceased only to the cemetery gates. According to Muslim etiquette, men did not cry for the dead. After the removal of the deceased, they carefully began to wash the whole house and things of the deceased. This business was carried out by female relatives or relatives of the deceased. It was forbidden to wash anything at the time of the removal of the body, then the washing of the deceased was considered invalid. Previously, things from the deceased were handed out as heyer, believing that the person who received them would live a long time. The belongings of a seriously ill person were fumigated or burned.

Bashkir cemeteries - zyyarat are located near the village both in open, steppe places and in groves, mostly birch, carefully protected from felling and kept clean. The land of the cemetery was considered sacred: it was impossible to cut down trees or kill animals on it, because every inch of land there was allegedly inhabited by the spirits of the dead. The grave was dug in length, corresponding to the height of the deceased, in the direction from east to west; on the side of the southern wall of the grave, a special niche - lekhet - was pulled out - no more than 70 cm high and the same width. Before burial, a prayer was again read at the grave. They lowered the deceased into the grave on their hands or on towels (then these towels were distributed to those who lowered them as heyer). In the grave niche under the head of the deceased, dry leaves, shavings or earth were placed in the form of a pillow. The deceased was laid on his back or on his right side, but in any case, the face should be turned to the qibla, i.e. South. A stone slab or wooden post was placed at the head of the grave mound. They carved or chiselled tamga - a sign of family affiliation or carved the name of the deceased, date of birth and death, sayings from the Koran. Tombstones were made from boards, logs and semi-logs with an average height of 0.5 to 1.5 m. The upper part of the pillars was carved in the shape of a human head. The tombstones were also of various shapes and heights, approximately from 30 cm to 2.5 m. The grave mound was covered with stones of various heights from above, or a frame was placed on top of the grave. The walls of log cabins usually consisted of three to eight crowns.

After the burial, all those present went to the house of the deceased, and the mullah could remain in the cemetery. According to the ideas of the Bashkirs, as soon as people move 40 steps away from the grave, the deceased came to life and sat down in the grave. If the deceased was a righteous man, he easily answered all questions, and if a sinner, he was unable to answer them. The Bashkirs also believed that as soon as people left the cemetery, the soul immediately returned to the buried. The death of a person was presented as the transition of the soul to a new state. During life, every person had a yen soul. It was considered the main part of a person, and its absence led to death.

Commemorations, unlike funerals, were not strictly regulated by Islam, and the rituals associated with them among different groups of Bashkirs were not uniform. Among the Bashkirs, obligatory commemorations were held on the 3rd, 7th, 40th day and a year later. According to ancient beliefs, the deceased continued to live after his death. His soul allegedly influenced the living, and they had to take care of him. Funeral food for different groups of Bashkirs was different. It depended both on the well-being of the commemorator, and on local traditions in cooking. On the day of the funeral, they cooked food in a neighboring house, since it was impossible to cook in their own for two days. But this prohibition was not strictly enforced everywhere. Everyone had to try the funeral food, and if he couldn’t eat everything, he took it with him so as not to doom the deceased to hunger in the next world. In the past, the clothes of the deceased were distributed to people participating in the funeral. On this day, part of the property of the deceased (meaning his personal property) was given to the mullah as a reward for the fact that he undertook to pray for the deceased for quite a long time.

In general, the family life of the Bashkirs was built on honoring the elders, father-in-law and mother-in-law, parents, on unquestioning obedience to them. In Soviet times, especially in cities, family rituals were simplified. In recent years, there has been some revival of Muslim rituals.

These are the main family traditions of the Bashkir people, which are honored to this day.

Federal Agency for Education

UFIMSKY STATE ACADEMY

ECONOMY AND SERVICE

BASHKIR NATIONAL CULTURE:

GENESIS AND STAGES OF DEVELOPMENT

Tutorial

in the field of folk art culture, socio-cultural activities and information resources

Compiled by: ,

BBK 63.3 (2Ros. Bash) - 7th and 7th

Reviewers:

dr ist. sciences, professor;

cand. ist. Sciences

B 33 Bashkir national culture: genesis and stages of development: textbook / Comp.: , . - Ufa: Ufimsk. state Academy of Economics and Service, 2008. - 114 p.

In the textbook, the genesis and development of the Bashkir national culture are considered as an integral process with the assimilation and preservation of the values of the past, their transformation and enrichment in the present and the transfer of these values as the source material for the culture of the future.

It is intended as a teaching aid for students of universities, technical schools, students of colleges, gymnasiums, high schools.

ISBN-386-9©,

Academy of Economics and Service, 2008

Introduction……………………………………………………………………………….4

1. To the question of the origin and anthropological type of the Bashkirs………......6

2. Traditional Bashkir customs, rituals and holidays……….……..…10

3. Material culture of the Bashkirs….…….……………………………………….21

4. Professional art in Bashkortostan……………………………37

5. Archaeological cultures on the territory of the Republic of Belarus…………………………..…56

Glossary……………………………………………………………………………..68

INTRODUCTION

Representatives of more than 100 nationalities live in Bashkortostan. They became one family, learned to value their friendship, help each other in difficult times, rejoice in each other's successes. And it is their common merit that our republic is one of the most stable regions of Russia. Interethnic harmony, traditions of good neighborliness are the subject of special concern on the part of the leadership of Bashkortostan. The priorities of the state national policy in the republic are the free development of all peoples, the preservation of the native language, the original national culture. This ensures a balance in interethnic relations, an atmosphere of trust and mutual respect.

The development of the original culture of the peoples living on the territory of the republic is facilitated by the implementation of a whole range of state programs: "Peoples of Bashkortostan" for 2003–2012, the Program for the Preservation, Study and Development of the Languages of the Peoples of the Republic of Bashkortostan, the Program for the Study, Revival and Development of the Folklore of the Peoples of the Republic of Bashkortostan and etc.

There are more than 60 national-cultural associations in the republic, including 8 national-cultural autonomies (the World Kurultai of the Bashkirs, the Russian Cathedral, the Congress of the Tatars, the Kanash (Congress) of the Chuvash, the Assembly of Finno-Ugric Peoples, the Regional Mari National-Cultural Autonomy "Ervel Mariy " and etc.). National-cultural associations are part of the Assembly of the Peoples of Bashkortostan, established in 2000.

Since 1995, the House of Friendship of the Peoples of the Republic of Belarus has been operating in the republic. Under the auspices of the House of Friendship, republican folk holidays are annually held, such as the Days of Slavic Literature and Culture, the Russian Shrovetide, the Turkic “Navruz”, the Mari “Semyk”, the Belarusian holiday of Ivan Kupala, etc.

A new direction in the preservation of cultural traditions and the revival of national identity was the opening of historical and cultural centers in the republic - today there are 14 of them. They are called upon to become centers of national culture that preserve and develop the native language, customs and traditions, original culture, revive historical and architectural monuments.

This experience of the republic is unique, there are no such centers in any Russian region yet. And the fact that they are created in accordance with the decrees of the President of the Republic of Bashkortostan speaks volumes.

It is very important that historical and cultural centers, sometimes reviving already forgotten holidays and customs, significantly influence the national well-being of peoples, attract children and adults to the development of traditional crafts.

The experience of Bashkortostan in solving national and cultural problems is undoubtedly of national significance. During one of his visits to Ufa, the President of the Russian Federation highly appreciated the experience of the republic in this area, emphasizing that “in Bashkiria, as in a drop of water, our whole Russia is reflected with its diversity of cultures, religions, languages, friendship of peoples ... We will take an example from Bashkiria and we will cherish what Russia has achieved over hundreds of years.”

CHAPTER 1.TO THE QUESTION OF THE ORIGIN AND ANTHROPOLOGICAL TYPE OF THE BASHKIRS

Bashkirs (self-name - Bashkort) are the indigenous people of the Republic of Bashkortostan (RB). The name of the republic was formed from his name. Outside the Republic of Belarus, the Bashkirs live in the Chelyabinsk, Orenburg, Perm, Sverdlovsk, Tyumen, Kurgan, Samara regions, Tatarstan, Kazakhstan, Central Asia, Ukraine.

The first mention of the ethnonym in the form "Bashgird", "Bashkird", "Bashjirt", "Badzhgar" was recorded in the 1st half of the 9th century during a trip to the country of the Bashkirs by Sallam Tarjeman, also mentioned in the stories of Masudi (10th century) and Gardizi (11th century). By the turn of the 9th-10th centuries. The data of al-Balkhi and Ibn-Ruste date back to the beginning of the 10th century. - Ibn Fadlan, by the 13th-14th centuries. - Plano Carpini ("Bascart"), Willem Rubruk ("Pascatier"), Rashid ad-Din. From the 15th–16th centuries references to the Bashkirs in Russian sources, mainly in the annals, become regular. During the 18-20 centuries. about 40 interpretations of the ethnonym "Bashkort" have been put forward. Almost all of them agree that this is a complex compound word of Turkic origin. The 1st part of the term is interpreted as “head”, “main” (in the form “bash”), “separate”, “isolated” (“head”), “gray”, “gray” (“buzz”), and 2 -th part - as "worm", "bee", "wolf" ("kort"), "settlement", "country" ("yort") or "horde" ("urza"). There are versions that interpret the ethnonym Bashkort in the meaning of "people from the Bashkaus River" (Gorny Altai) or "brother-in-law of the Oghurs" (i.e., Oghuz). Until recently, two hypotheses were popular: 1) “bash” (“main”) + “court” (“wolf”) - “main wolf”, “wolf leader”, “wolf leader”, “ancestor”; 2) “bash” (“main”, “head”) + “kor” (“circle of people”, “tribe”) + “-t” (an indicator of plurality, collectivity, borrowed from Iranian or Mongolian languages) - “head tribe ", "people". The first hypothesis was based on the existence of a wolf cult among the Bashkirs and folk legends, the second point of view attracted supporters with its apparent prestige.

The Republic of Bashkortostan (RB), a sovereign democratic state within the Russian Federation, is located in the southern part of the Ural Mountains, on the border of Europe and Asia. The capital is Ufa.

In the middle of the 16th century, the Bashkirs accepted Russian citizenship and voluntarily became part of the Russian state. On November 15, 1917, the Bashkir regional (central) shuro (council), elected by the 1st All-Bashkir kurultai (congress, July 1917), declared the Bashkir territory of the Orenburg, Ufa, Perm and Samara provinces an autonomous part of the Russian Republic. The decision of the Shuro was approved at the 3rd All-Bashkir Kurultai on December 8, 1917. On March 23, 1919, on the basis of the “Agreement between the central Soviet government and the Bashkir government on the Soviet Autonomy of Bashkiria,” the Bashkir Autonomous Soviet Republic was proclaimed. The autonomous republic was created within the limits of Lesser Bashkiria and included the southern, southeastern, northeastern parts of its modern territory. On May 19, 1920, the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR adopted a resolution "On the state structure of the Autonomous Soviet Bashkir Republic." In 1922, the Ufa, Birsk, Belebeevsky uyezds, as well as the predominantly Bashkir volosts of the Zlatoust uyezd of the abolished Ufa province, became part of the Autonomous Soviet Bashkir Republic (Greater Bashkiria). By the decision of the BashTsIK of July 6, 1922, the Bashkir language, along with the Russian language, was recognized as the state language.

On October 11, 1990, the Supreme Council of the Republic proclaimed the Declaration of State Sovereignty, which confirmed the republic's status as a democratic constitutional state, and in February 1992, the name "Republic of Bashkortostan" was adopted. On March 31, 1992, the Federal Treaty on the delimitation of powers and subjects of jurisdiction between the state authorities of the Russian Federation and the authorities of the sovereign republics in its composition and the Annex to it from the Republic of Belarus were signed, which determined the contractual nature of relations between the Republic of Bashkortostan and the Russian Federation.

The area of the Republic of Belarus is 143.6 km2 (0.8% of the total area of the Russian Federation), occupying most of the Southern Urals and the adjacent plains of the Bashkir Cis-Urals and the high-plain strip of the Bashkir Trans-Urals. In the north, the Republic of Belarus borders on the Perm and Sverdlovsk regions, in the east - on Chelyabinsk, in the southeast, south and southwest - on the Orenburg region, in the west - on the Republic of Tatarstan, in the northwest - on the Udmurt Republic.

The Bashkir language belongs to the Kipchak branch of the Turkic group of languages, which is part of the Altaic language family; he finds the greatest relationship with the Tatar, Kazakh, Nogai languages; has a number of common features with the Eastern Turkic (Yakut, Altaic, and other languages). It has traces of interaction with the Mongolian, Tungus-Manchu, Finno-Ugric and Iranian languages; over the past millennium, Arabic and Russian borrowings have appeared.

Dialects of the Bashkir language: southern (it is spoken by the Bashkirs of the central and southern parts of Bashkortostan, the Orenburg and Samara regions), eastern (the northeastern part of the Republic of Belarus, the Chelyabinsk and Kurgan regions). The language of the Bashkirs of the northwestern regions of the republic and adjacent territories is defined by linguists as a special group of dialects that differ little in phonetic structure from the spoken language of the surrounding Tatar population. A number of researchers define the language of the northwestern Bashkirs as the third (northwestern) dialect of the Bashkir language.

Dialects in the Bashkir language are not homogeneous and are easily divided into smaller units of the dialect system - dialects. At the same time, the differences between dialects are much more significant and expressed more clearly. As part of the Eastern dialect, linguists distinguish four territorial dialects: Sinaro-Karabolsky (or Salyutsky), Argayashsky, Aisk-Miasssky and Sakmara-Kizilsky, Demsko-Karaidelsky and middle. Four dialects are distinguished in the northwestern dialect, three of which exist on the territory of Bashkortostan; the fourth, Gaininsky, which is distinguished by the greatest originality, is in the Perm region.

In dialects and dialects, the specific features of the Bashkir language and its relation to other languages of the Altaic family are sustained in different ways. According to those features that are the criteria for distinguishing between the eastern and southern dialects, the eastern one reveals proximity to the Turkic languages of Siberia (Kazakh and Kyrgyz), the southern one - to the western Kypchak languages. In the context of dialects, this relationship is much more complicated. In particular, in the Ik-Sakmar dialect, which belongs to the southern dialect, there are elements that are completely alien to the Western Kypchak languages (Tatar, Nogai, Kumyk) and find close analogies in the Eastern Turkic languages. And in the Argayash, Salyut dialects of the eastern dialect, along with the prevailing Siberian-Central Asian features, there is a certain lexical layer gravitating toward the Volga region. All this testifies to the complex history of the people and their language.

Before the revolution, the Bashkirs used writing based on Arabic script. On this basis, long before the annexation of Bashkiria to Russia, the written and literary language "Turks" was formed, common to many Turkic peoples. The norms of the modern Bashkir literary language were developed after the formation of the Bashkir ASSR on the basis of the southern and partly eastern dialects and began to be introduced in the 20s. In 1929–1939 in Bashkiria, the Latin alphabet was used, since 1940 Russian (Cyrillic) has been adopted with the addition of 9 letters.

The racial composition of the Bashkirs reflects the main stages in the formation of their anthropological composition, which has developed in the Southern Urals as a result of a long and repeated miscegenation of the alien and local population. The constituent components of this process were representatives of the local Ural race and the alien Pontic, light Caucasoid, South Siberian, Pamir-Fergana and other anthropological types. Each of them is associated with specific periods in the history of the region, which can be distinguished as Indo-Iranian, Finno-Ugric, Turkic and Golden Horde.

TOPIC OF THE SEMINAR LESSON

The main stages in the development of the Bashkir people.

Control questions

1. What does the ethnonym "Bashkort" mean?

2. Describe the stages of formation of the Republic of Bashkortostan.

3. Explain the features of the Bashkir language.

4. What dialects of the Bashkir language do you know? Characteristics of the features of dialects.

5. The evolution of the writing of the Bashkirs.

MAIN LITERATURE

1. Bashkir ASSR. Administrative-territorial division on July 1, 1972 / Presidium of the Supreme Court of the BASSR. – 6th ed. - Ufa: Bashk. book publishing house, 1973. - 388 p.

3. Bashkirs: Ethnic history and traditional culture /,; Under. ed. . - Ufa: Bashkir Encyclopedia, 2002.

4. Zaripov consciousness and ethnic self-consciousness /,. - Ufa: Gilem, 2000. - 174 p.

5. Kuzeev of the Middle Volga and Southern Urals: Ethnogenetic view of history / . - M., 1992.

6. Khayaikov-Kamie at the beginning of the Early Iron Age / . - M., 1977.

7. Ethnography and anthropology in Bashkortostan. - Ufa: Bash. encyclopedia, 2001. - 156 p.

8. Yanguzin Bashkirs: (history of study) /. - Ufa, 2002. - 192 p.

ADDITIONAL LITERATURE

1. Bikbulatov. The peoples of the Volga and Ural regions / . - M, 1985.

2. In a single, fraternal family: A collective story about the Bashkir Autonomous Soviet Socialist Republic on the eve of the 60th anniversary of the USSR / Comp. , . - Ufa: Bashk. book. publishing house, 1982. - 240 p.

3. On the issue of the ethnic composition of the population of Bashkiria in the 1st millennium AD. Archeology and ethnography of Bashkiria. T.2. - Ufa., 1964.

4. Grammar of the modern Bashkir literary language. Ed. . - M., 1981.

5. Bashkir-Russian dictionary. - M., 1958.

6. Dmitriev N. K. Grammar of the Bashkir language. – M.; L., 1948.

7. Kuzeev of the Bashkir people. - M., 1974.

8. Kuzmina cattle breeders from the Urals to the Tien Shan. - Frunze, 1986.

9. A look at history. - M., 1992.

10. Mazhitov Ural in the 7th-14th centuries. - M., 1977.

CHAPTER 2. TRADITIONAL BASHKIR CUSTOMS,

RITUALS AND HOLIDAYS

The ancient Bashkirs had an archaic large family community, as evidenced by the features of the Arab type in their kinship system and other indirect data. A feature of this system was the distinction between the paternal and maternal lines of kinship, the presence of special terms for designating numerous relatives. Such a detailed development and individualization of terms were necessary to determine the status, inheritance rights of each member of a large family team. A large family community included 3–4 or more married couples and representatives of 3–4 generations. Such a family among the Bashkirs, as well as among other nomadic peoples, was less monolithic than among the agricultural ones, and the marriage couples included in it (a paired family) had some economic autonomy. The whole history of family relations of the Bashkirs in the 16th - 19th centuries. characterized by the parallel existence and rivalry of large and small (elementary, nuclear) families, the gradual approval of the latter. Throughout this period, large-family cells, having grown, broke up into ever smaller ones. In the inheritance of family property, they mainly adhered to the minority principle (the priority right of the youngest son). According to the custom of the minority, the father's house, the family hearth went to the youngest son (kinya, tobsok). He inherited the main part of the cattle and other property of his father. However, this did little to infringe on the interests of older brothers and sisters, since the father had to separate the older sons into independent households as they got married, and the daughters received their share during marriage in the form of a dowry. If the father died without having time to single out the eldest son, he took his place, and the care of his sisters and younger brothers fell on him.

Among the rich Bashkirs there was polygamy. Islam allowed to have up to 4 wives at the same time, but very few could use this right; some had two wives, and most lived with one. There were also those who, due to poverty, could not start a family at all.

Ancient customs have also been preserved in marital relations: levirate (marriage of a younger brother / nephew to the widow of an older one), sororate (marriage of a widower to the younger sister of the deceased wife), betrothal of young children. Levirate was both the norm of marriage and the principle of inheritance: together with the widow and her children, all the property of the older brother and the responsibility for supporting the family passed to the younger brother. Marriages were made by matchmaking, there was also the kidnapping of brides (this exempted them from paying bride price), sometimes by mutual agreement.

In the past, the Bashkirs had rather early marriages. The normal age of marriage for the groom was considered to be over 15-16 years, for the bride - 13-14. Usually the parents chose the marriage partner for their children. At the same time, the groom's father coordinated his decision with his son, while the bride was often given in marriage without her formal consent.

Marriage was preceded by a conspiracy of matchmakers, during which the parties first reached mutual agreement on the upcoming marriage, then discussed the organization of the wedding feast, the size of the bride price - an indispensable condition for any marriage. Kalym was paid by the groom's parents and sometimes reached a significant amount, although in general it depended on the well-being of both connecting families. In different regions of Bashkiria, the composition of the kalym and its size also differed, however, according to the opinion, in general, “its size did not fall below the known norm, determined by the obligatory gifts from the groom”: a horse (bash ata) for father-in-law, a fox coat (inә tuny) for mother-in-law , 10–15 rubles. for expenses (tartyu aksaһy), a horse, a cow or a ram for a wedding feast, material for a bride’s dress and money for her provision (mәһәr or һөt һaki - “price for milk”). There was also the so-called "small dowry", intended only for the bride: a shawl, scarf, dressing gown, boots, chest.

And the bride did not marry empty-handed, but with a dowry (livestock and money). If the girl was from a poor family, her father gave her as a dowry part of the kalym that came into his hands. Kalym was quite impressive, but it was almost never paid in a lump sum, and this process sometimes dragged on for a year, even two. In difficult times or in the marriages of poor families, naturally, the size of the kalym was smaller. So, the current old people remember that in the 1920s and 30s. they got married or got married not only without kalym or dowry, but often even without weddings.

Even at the end of the XIX century. the Bashkirs had a custom of a marriage contract, which was concluded by parents for their babies. Such an agreement was secured by a special ritual: the parents of the future bride and groom drank honey and koumiss from one cup. After that, babies were considered betrothed spouses. Termination of the contract was subsequently quite difficult, for this the father of the bride had to give a ransom in the amount of the previously agreed kalym.

After a few days, sometimes weeks, the groom and his parents went to the bride's house with gifts. In some places, for example, in the south-east of Bashkiria, the groom's relatives collected the gift set. This was usually entrusted to the boy. He traveled around his relatives on horseback, collecting sets of threads, scarves, money for a gift, and then passed everything he received to the groom. Her relatives also took part in the collection of the bride's dowry. Shortly before the wedding, the mother of the bride gathered her relatives for a tea party, to which the invitees came with their gifts. These gifts subsequently formed part of the bride's dowry.

The process of marriage and the rituals and festivities associated with it fell into two main stages. The first is the so-called small wedding, where the mullah formally secured the marriage union. The closest relatives were present at the small wedding. For a small wedding, the groom's father brought a tuilyk (horse or ram). From the side of the groom, only men were usually present, except for the groom's mother or an older relative who replaced her. The wedding took place at the house of the father of the bride. The main ritual treat at a small wedding was bishbarmak. The first day of the wedding usually passed in a decorous manner; many relatives of the old people visited here together with the mullah. At night, the guests dispersed to the pre-appointed houses of the matchmakers - the bride's relatives. The next morning, the horse or ram brought by the groom's father was slaughtered, then the guests gathered for a treat to make sure of the quality of the tuilyk. This process was accompanied by a fun ritual - games and comic brawls between the relatives of the bride and groom. The small wedding lasted two or three days, then the guests went to their homes. The groom, now a young husband, had the right to visit his wife, but he did not stay in her father's house, moreover, he should not even accidentally meet with his father-in-law and mother-in-law.

The first visit to the young wife was allowed only after the mother-in-law was presented with the main gift - a fur coat (ina tuna). The groom came by night on horseback to the house of his betrothed, but he still had to find her. Girlfriends of the young hid her, and the search sometimes took quite a lot of time. To facilitate his task, the young husband handed out gifts - bribed women who were watching what was happening, and, finally, found his wife. She tried to "escape", a ritual chase began. The young husband, having caught up with his chosen one, had to carry her in his arms for some time. The victim no longer resisted. For the young, a special room was allocated (an empty house, or the house of one of the bride's relatives).

When they were alone, the girl, as a sign of humility, had to remove her boots from her husband. But she did not allow him to her until he gave her a silver coin of large denomination.

They say that sometimes the young woman hid her face from her husband until the day when the dowry was paid in full, and this was strictly monitored by the mother or her relatives of the old woman. But at the beginning of the XX century. this custom was no longer observed.

When the dowry was paid in full, the young man went along with his relatives for the "bride". In the house of the bride's father, a tui was held - a celebration on the occasion of the bride's move, which lasted two or three days and was often accompanied, in addition to traditional entertainment, by competitions (horse races, wrestling), in which both relatives of the spouses and neighbors participated. The "departure of the bride" itself was accompanied by a number of rituals - hiding the bride and her bed, the bride going around relatives, distributing gifts to her relatives and receiving gifts from them in return.

Traveling in Bashkiria in the 18th century, he reported that the young woman was taken to her husband's house on horseback. At the same time, having driven up to the house, one of the young relatives took the horse by the bridle and led it to the new house. Here again the rite of redemption of the “bride” took place, which was carried out by the father of the groom.

Upon entering the yard, the young woman knelt down three times in front of her husband's parents, then distributed gifts to his relatives, who, in turn, presented her. During the thuy (on the side of the husband), which also lasted several days, various ceremonies were performed to test the abilities of the young wife.

It was supposed to sit with your legs folded under you, “in Turkish”. Food was served by both women and young men. The assortment of treats varied depending on the material condition of the participants and local cuisine. In the Trans-Urals, at a wedding and other celebrations, the main dish was ash, which was a whole complex of foods and drinks. First, strong meat broth (tozlok) was served in large bowls, with finely chopped fatty meat, visceral fat, and rectum. The guests were given a piece of meat with a bone, the more revered were given several pieces. In small saucers or bowls, everyone was offered noodles in the form of large leaves, boiled in a fatty broth (sometimes the noodles were lowered into a common bowl with broth, and anyone could take it out with a large spoon if they wanted). In several places, sour cheese was placed - short: diluted, if in winter, fresh in summer. Each poured broth into his cup; meat was eaten by dipping it in broth, or drinking it with broth.

It was considered proper to present one's share of the meat to someone present as a sign of special respect. There was also a custom to treat each other with pieces of fat directly from the hand. In the southeast, this resulted in a special ritual: one of the most respected people took small pieces of meat, fat and noodles cut into diamonds in his palm and treated each of those present separately. It was also not condemned if someone took his share with him.

After tozlok, they brought meat soup (hurpa) with thinly sliced noodles (tukmas), which they ate, diluted with short. Then the guests were asked to bless the ash, and everything was removed. The guests were told what gifts the father of the bride gave to the son-in-law. Traditionally, it was a riding horse in full decoration - saddled, bridled.

The maternity rites of the Bashkirs are generally identical to the rites of the Tatars and other Muslims of the Ural-Volga region. Births were usually taken by experienced midwives, who were in almost every village. In addition, most older women could, if necessary, give birth without a midwife. Women gave birth at home. The methods of accelerating and facilitating childbirth among the Bashkirs are interesting. In the case when childbirth was delayed for one reason or another, and this was attributed to the machinations of the wicked (shaitan), a gun was fired next to the woman in labor (sometimes right at her head), driving away evil spirits. The fright of the woman in labor provoked contractions. Some Bashkir clans had a rite of "threading a woman in labor through a wolf's lip." To do this, the skin that borders the mouth was cut off from the dead wolf, pulled out and dried. With a delay in childbirth, the healer passed the woman in labor through this ring from the wolf's lip.

If a boy was born, they hurried to inform his father about it. The midwife made sure to correct his head. This process required special knowledge. Sometimes, for this purpose, the baby's head was tied with a rag for a day. Then the newborn was washed and wrapped in clean diapers. The woman in labor remained on the delivery bed for several days. Her friends and relatives visited her, brought her gifts - various gifts (tea, milk, butter, sugar, pastries, etc.).

Three days later, the father of the child gathered guests, invited the mullah, and the ceremony of naming was performed, which was carried out according to Muslim rules. noted that among the rich Bashkirs, the rite of naming was accompanied by the distribution of expensive gifts. It could be shirts, scarves, etc. The guests, in turn, presented the newborn even more generously - money, jewelry.

If a boy was born, before he reached the age of three, the rite of circumcision (sonneteu) was performed, usually accompanied by a small feast. It was attended by a "babay" (circumcision specialist) and other men - close relatives of the boy's parents.

Children, regardless of gender, were raised by their mother until they reached the age of 6–7. From that time on, the boys gradually passed under the care of their father, who taught them the wisdom of male work and valor. The girls remained close to their mother almost until marriage, from the age of 7–8 helping her with household chores.

Funeral and commemoration of the dead among the Bashkirs in the late XIX - early XX centuries. carried out according to the canons of Islam. However, a deep examination of funeral and memorial rites reveals that they contain many elements of more ancient pagan beliefs and ritual actions. The Bashkirs believed in the existence of life in the other world. It seemed to them similar to the earth, therefore, objects necessary for life were placed in the graves of the dead. According to custom, his horse was also buried with the deceased. The afterlife seemed to people a continuation of the earthly. However, no matter how beautiful the “other world” was, they regretted, mourned, and cried about the one who had gone to another world. The Bashkirs believed that death is the transition of the human soul to a new state.

The traditional funeral rite varied depending on the place of its conduct, gender, age, circumstances of death, but it was basically the same. When death came, the eyes and mouth of the deceased were closed with prayers and laid on a bunk or bench (necessarily on something hard) facing the qibla in an outstretched position with arms along the body. If the deceased's eyes were not closed, in the Yanaul and Meleuzovsky regions, coins were placed on them. In order not to open the mouth, the dead man's head was tied with a handkerchief or a handkerchief was put under the chin. Any iron object was placed on the chest of the deceased over the clothes: a knife, scissors, a file, a nail, coins, and in some areas - sayings from the Koran or the Koran. The custom of putting iron on the chest of the deceased as a magical means to scare away dangerous spirits was known to many peoples of the world. The holy book Koran was also used for the same purpose. In the north of Bashkiria, in the Perm and Sverdlovsk regions, a pack of salt or a mirror was placed on the deceased so that the stomach would not swell. Apparently, the origin of this custom was associated with protection from the machinations of evil spirits. To avoid the stench that the deceased could emit, nettles were spread on the sides of him.

They tried to bury the deceased on the same day no later than noon, if death occurred in the morning, and if at sunset, then the deceased was buried the next day, remaining until burial where he died. Sitting near the deceased was considered a charitable deed, so people often came to replace each other, everyone wanted to earn the mercy of God. Usually, they came to the house where the deceased was with offerings: a towel, soap, a handkerchief, etc. An elderly woman collected the things brought with prayers in order to distribute them to the funeral participants at the cemetery.

On the day of burial, the deceased was washed: a man - men, a woman - women. Children could be washed by both men and women. Sometimes the deceased himself, during his lifetime, bequeathed who should wash him. Washing began only when the grave was ready. Someone came from the cemetery and reported that they were already starting to dig a niche in the grave, this was a signal for ablution. At this time, no one was allowed into the house. Before washing or during washing, the room was fumigated with smoke from oregano, mint, birch chaga or juniper. This was done for the purpose of disinfection and, as was believed in the past, to scare away evil spirits.

Immediately after washing, the deceased was dressed in a shroud (kafen). It was sewn from new matter. Many people prepared the material for the shroud during their lifetime, usually 12–18 m of white fabric is required for this. In the villages, almost all old people had things prepared in case of death: cloth for a shroud and various gifts to distribute at funerals (towels, shirts, bars of soap, stockings, socks, money). Previously, the shroud was sewn from hemp or nettle fabric. From left to right, the deceased was wrapped in each layer of the shroud. Having completely wrapped the deceased with all layers of the shroud, he was tied up in three places (above the head, in the belt and in the knee area) with ropes or strips of fabric, which are called bilbau - “belt”. For men, in addition to this clothing, a turban was wound around the head of the deceased.

Before the removal of the deceased, everyone who was at home repeated the phrase: “There is no god but Allah” 99 times. They carried the deceased out of the house feet first, so that, according to legend, he would never return, the kabyk with the body of the deceased was tied in three places with a towel and laid on a wooden or bast stretcher (sanasa, tim agasy, zhinaza agas), consisting of two long poles with several cross bars.

Women could not take part in the funeral procession, because their presence in the cemetery, according to Muslims, was a violation of the sanctity of the grave. Women accompanied the deceased only to the cemetery gates. According to Muslim etiquette, men did not cry for the dead. After the removal of the body, the female relatives or relatives of the deceased thoroughly washed the whole house and washed the things of the deceased. They were doing this business. It was forbidden to wash anything at the time of the removal of the body, then the washing of the deceased was considered invalid. The clothes of the deceased were distributed as alms (khayer), believing that the person who received them would live a long time. The belongings of a seriously ill person were fumigated or burned.

Bashkir cemeteries (zyyarat) are located not far from the village both in open, steppe places and in groves, mostly birch, carefully protected from felling and kept clean. The land on the territory of the cemetery was considered sacred: it was impossible to cut down trees or kill animals on it, because every inch of land there was allegedly inhabited by the spirits of the dead. The grave was dug in length, corresponding to the height of the deceased, in the direction from east to west; on the side, near the southern wall of the grave, they made a special niche (lakhet) no more than 70 cm high and of the same width.

Before burial, a prayer was again read at the grave. They lowered the deceased into the grave on their hands or on towels (then these towels were distributed to those who lowered them as khayer). In the grave niche under the head of the deceased, dry leaves, shavings or earth were placed in the form of a pillow. The deceased was laid on his back or on his right side, but in any case, the face was turned towards the qibla (south). A stone slab or wooden post was placed at the head of the grave mound. On them [by carving or gouging] they applied tamga - a sign of family affiliation or carved the name of the deceased, years of life, sayings from the Koran.

Tombstones were made from boards, logs and semi-logs with an average height of 0.5 to 1.5 m. The upper part of the column was carved in the shape of a human head. Gravestones were also of various shapes and heights, approximately from 30 cm to 2.5 m. The grave mound was lined with stones of various heights from above, or a frame was placed on top of the grave. The walls of log cabins usually consisted of three to eight crowns.

After the burial, all those present went to the house of the deceased, and the mullah could remain in the cemetery. According to the ideas of the Bashkirs, as soon as people moved 40 steps away from the grave, the deceased came to life and sat down in the grave. If the deceased was a righteous man, he easily answered all questions, and if a sinner, he was unable to answer them.

The Bashkirs believed that after people left the cemetery, the soul immediately returned to the buried. The death of a person was presented as the transition of the soul to a new state. During life, every person had a soul - yәn. It was considered the main part of a person, its absence led to death.

Commemorations, unlike funerals, were not strictly regulated by Islam, and the rituals associated with them among different groups of Bashkirs were not uniform. The Bashkirs always had a commemoration on the 3rd, 7th, 40th day and a year later. According to ancient beliefs, the deceased continued to live after his death. His soul allegedly influenced the living, and they had to take care of him. Funeral food for different groups of Bashkirs was different. It depended both on the well-being of the commemorator, and on local traditions in cooking. On the day of the funeral, they cooked food in a neighboring house, since it was impossible to cook in their own for two days. But this prohibition was not strictly enforced everywhere. Everyone had to try the funeral food, and if he couldn’t eat everything, he took it with him so as not to doom the deceased to hunger in the next world.

In the past, the clothes of the deceased were distributed to people participating in the funeral. Part of the property of the deceased (meaning his personal property) was given to the mullah as a reward for the fact that he undertook to pray for the deceased for quite a long time.

The main events of the social life of the Bashkirs took place in the spring and summer. In the early spring, after the arrival of the rooks, in each village they held a festival “karga tui” (“rook holiday”) in honor of the reviving nature and the cult of ancestors. Rooks, the first to arrive from the south, in the representations of the Bashkirs personified the awakening of nature. According to popular belief, along with nature, dead ancestors also came to life for a while. The meaning of the holiday is celebrations on the occasion of the general awakening, an appeal to the spirits of ancestors and the forces of nature with a request to make the year prosperous and fertile. Only women and teenagers participated in the celebration. They treated each other with ritual porridge, tea, danced round dances, competed in running, had fun, at the end of the holiday the remains of porridge were left on stumps and stones with the words: “Let the rooks eat, let the year be fruitful, life is prosperous.” The holiday exists at the present time, and men can also take part in them. In some places, mainly in the western regions, this holiday is known as “karga butkagy” (“rook porridge”), apparently, according to the main ritual dish. One pattern is observed: where the name “karga butkagy” is used, the holiday is less significant, the ritual is poorer, and often comes down to amusements and games of teenagers.

On the eve of spring field work, and in some places after them, a plow festival (habantuy) was held. For the holiday, they slaughtered a mare, a cow or several rams, invited guests from neighboring villages, before and after a common meal they arranged a fight (köräsh), horse races (bayge), competitions in running, archery, comic competitions (tug of war, sack fight, breaking pots while blindfolded, etc.). The holiday was accompanied by prayers at the local cemetery. In a number of places, sabantuy and kargatuy overlapped each other: where sabantuy was held, kargatuy was not held, and vice versa.

Apparently, before the beginning of the XIX century. and even earlier, the annual commemoration of the most noble ancestors was timed to the spring festivities, also accompanied by sports competitions, a plentiful meal and amusements. There are indications of this in the oral and poetic creativity of the people and some written sources.

In the middle of summer, jiin (yiyin) was held, a holiday common to several villages, and in more distant times - tribes, volosts. Until the 18th century each of the four roads (regions) of Bashkiria held its own jiin, on which various public issues were resolved, feasts and competitions were arranged. On the most important issues, all-Bashkir jiins were convened, which were banned by the authorities in the 18th century. During the jiins, trade deals, marriage agreements were made, fairs were organized.

Sabantu and jiins are now held in many villages, districts and cities of the republic and have become common holidays for the peoples of Bashkortostan.

In the summer, girls' games were organized in the bosom of nature (kyzzar uyyny), the rite of "cuckoo tea" (kakuk saye) was performed, in which only women participated.

In dry times, a rite of calling rain (telak) was performed with sacrifices, pouring water on each other. During the ceremony, young women were caught and thrown into the river, lake. This was done in a playful way, but it is not difficult to guess that there is a hint at a more ancient custom - to sacrifice young women to the spirit of the water element, the owner of the water. If a rainy year fell and there was little heat and sun, another, opposite rite was performed - calling the sun, warm and clear weather. The ceremonies differed only in that in the first case, animals of a dark suit were slaughtered, in the second - white.

Regarding the spring-summer holidays and rituals, it should be noted that many researchers classify them as purely agricultural. Meanwhile, the ethnic distribution area shows that they existed in a nomadic pastoral environment no less than among farmers. And the ritual itself often had a cattle-breeding character. And the question logically follows: did the cattle breeder care about what the year would be like, whether there would be grass and weather favorable for cattle?

Help (өмә) played a big role in the public life of the Bashkirs, especially during the construction of a house. Almost the entire village gathered to assemble the log house, and when the house was ready, they also celebrated with the whole community. They arranged өmә during haymaking, harvesting, and threshing.

TOPICS OF THE SEMINAR LESSON

1. Ritual - as the meaning of everyday life.

2. Customs and rituals of modern Bashkir society.

CONTROL QUESTIONS

1. Explain the features of a large family community among the ancient Bashkirs.

2. What customs have been preserved in marital relations?

3. How was the marriage ceremony among the Bashkirs?

4. The main stages and rituals of the marriage process.

5. How was the birth ceremony of the Bashkirs?

6. How was the funeral and commemoration of the Bashkirs carried out?

7. Types of spring holidays of the Bashkirs and their meaning.

8. What was organized in the summer for women?

9. Forms, types and features of the Sabantuy holiday.

MAIN LITERATURE

1. Bikbulatov: Brief ethnohistorical reference book / . - Ufa, 1995.

2. Kuzeev of the Middle Volga and Southern Urals: Ethnogenetic view of history / . - M., 1992.

3. Culture of Bashkortostan. People. Events. Data. - Ufa, 2006. - 72 p.

4. Rudenko: Historical and ethnographic essays /. – M.; L., 1955.

5. Halfin of culture of Bashkortostan: Reader for students of universities of the Republic of Belarus. Issue. 10 / ; MO RF; UTIS; IYAL UC RAS. - Ufa, 2001. - 342 p.

6. Economy and culture of the Bashkirs in the XIX - early XX century. - M., 1979.

ADDITIONAL LITERATURE

1. Arslanov's kitchen / . - Ufa, 1992.

2. Bikbulatov aul: Essay on social and cultural life / . - Ufa: Bashk. book. publishing house, 1969. - 215 p.

3. Essays on the culture of the peoples of Bashkortostan: Textbook / Ed. . - 2nd ed., revised. and additional - Ufa: Publishing house of BSPU, 2006.

4. Petrov bee /. - Ufa, 1983.

5. Rudenko: The experience of an ethnological monograph. Part II. Life of the Bashkirs / . - L., 1925.

CHAPTER 3. MATERIAL CULTURE OF THE BASHKIRS

Bashkir men's costume in the XIX century. was the same for all regions. A spacious and long shirt with a wide turn-down collar and long sleeves, as well as trousers with a wide step, served as underwear and at the same time outerwear. A short sleeveless jacket (kamzul) was worn over the shirt. When going outside, they usually put on a dressing gown made of dark fabric (elәn, bishmat). In cold weather, the Bashkirs wore sheepskin coats (tire tun), short fur coats (bille tun) and cloth robes (sakmәn).

Skullcaps (tүbәtәy) were everyday headwear for men. In cold weather, fur hats (burek, kapäs) were worn over skullcaps. In the steppe regions, during winter snowstorms, they wore warm fur malakhai (kolaksyn, malakhai) with a small crown and a wide blade that covered the back of the head and ears.

The most common footwear among the Eastern and Trans-Ural Bashkirs was saryk boots (saryk) with soft leather heads and soles and high cloth or chrome tops. In the northern and northwestern regions of Bashkortostan, they wore bast bast shoes (sabata) almost all year round. Felt boots (byma) were worn everywhere in winter. The rest of the territory was dominated by leather shoes (kata) and boots (itek). Elderly men, usually tribal nobility and members of the clergy, wore soft boots (itek). Leaving the house, leather or rubber galoshes were worn over them.

Women's clothing was more varied. The underwear of the Bashkirs were dresses (kuldak) and trousers (yshtan). Married women wore a chest bandage (tushelderek) under their dress until they were very old. A fitted sleeveless jacket (kamzul) was worn on the dress, sheathed with rows of braids (uk), plaques and coins. In the north of Bashkortostan in the XIX century. canvas apron (alyapkys) became widespread.

Dark robes, slightly fitted at the waist, were worn everywhere. Braids, coins, pendants, and beads were sewn onto festive velvet robes. In the winter season, rich Bashkirs wore fur coats made of expensive fur - martens, foxes, beavers, otters (kama tun, basya tun). The less affluent wore warm robes made of white homemade cloth or sheepskin coats.

The most common women's headdress was a cotton scarf (yaulyk). For a long time after the wedding, Eastern and Trans-Ural Bashkirs wore a veil of two uncut factory scarves of red color with a large pattern (kushyaulyk). In the north of Bashkortostan, girls and young women wore high and fur hats. One of the ancient headdresses of a married woman was kashmau (a hat with a round neckline on the crown and a long blade descending down the back, which was richly decorated with corals, plaques, silver coins and pendants). Downy and woolen shawls were worn everywhere.

Women's shoes differed little from men's. These are leather shoes, boots, bast shoes, shoes with canvas tops. Stockings were the common footwear for men and women. Three types of stockings were common among the Bashkirs: knitted woolen, cloth and felt. At the end of XIX - beginning of XX centuries. under the influence of the urban population, the Bashkirs begin to sew clothes from woolen and cotton fabrics. They buy shoes, hats and factory-made clothes. However, traditional folk clothing continued to play a leading role.

Nowadays, only the clothes of older people retain traditional features. Young people, mainly young women and girls, wear the traditional costume only on holidays and at weddings. It is widely used in amateur performances, theater and during folk games and sports.

Ornament is one of the oldest forms of human visual activity, known since the Paleolithic. Translated from Latin, ornament means “decoration”, “pattern”.

The original images were unsophisticated: lines drawn by a twig or a fragment of a shell on wet clay, or plant seeds pressed into it. Over time, real seeds were replaced with their images. Already in the Neolithic era, the ornament of ceramics was not a random set of strokes, stripes, dashes, but a thoughtful, compositionally verified drawing filled with symbolic content.

The very special place of the ornament in the culture of a traditional society can be judged by the activity of its use. They decorated clothes (everyday, festive, ritual), women's jewelry, various items (household utensils and religious objects), housing, its decoration, weapons and armor, horse harness.

The Bashkir ornament is characterized by both geometric and curvilinear floral patterns. The form depends on the technique of execution. Geometric motifs were made using the technique of counted embroidery and weaving. Curvilinear-vegetative - in the technique of appliqué, embossing, silver notch, in the technique of free embroidery (tambour, or "oblique mesh"). Usually patterns were applied to wood, leather, metal, canvas. Ornamentation techniques are diverse: carving and painting on wood, embossing and carving on leather, metal processing, appliqué, weaving and mortgage weaving, knitting, embroidery.

The Bashkir ornament is one of the phenomena of the national Bashkir culture, reflecting its originality and specific features. Ornament for the Bashkir people was the only form of artistic and visual creativity. The almost complete absence of realistic images of animals, people and landscapes in Bashkir folk art was due to the influence of Muslim culture, namely, the prohibition in Islam to depict living things. Islam not only excluded from art all other images, except for the ornament, but also determined the extreme stylization of its form, the spread of geometric ornament. However, the northern regions of the Muslim world knew the widespread use of animal images in ornamentation, more often stylized, and sometimes even of a relatively realistic nature.

Paganism with its magical, totemic and animistic ideas had a significant impact on the ornament, its content and form. The adoption and spread of Islam led to the destruction of a unified system of pagan ideas and beliefs. However, pagan motifs associated with folk myths lived long and firmly in decorative and applied art.

As the national culture developed, art was increasingly associated with the aesthetic needs of people. The coloristic solution of patterns is the clearest manifestation of national identity in art. The Bashkir ornament is almost always multicolored, warm colors predominate in it: red, green, yellow. Blue, blue and purple colors are less commonly used. The appearance of aniline dyes had a great influence on the color scheme. Their use destroyed the traditional flavor, which was based on more restrained color combinations. Before the advent of aniline dyes, the Bashkirs used natural ones; natural colors of wool were used to create the traditional color: white, gray, black. The composition of colors in the Bashkir ornament was contrasting: on a red background, a green and yellow pattern, on a black one, red and yellow. The background was always active, bright red, yellow and black colors were often chosen for it; much less often - the white color of the canvas. The alternation of colors is always contrasting, chiaroscuro is almost never found.

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Municipal Autonomous Preschool

educational institution

Kindergarten No. 63

Topic: "Traditions and customs of the Bashkir people"

Prepared

Sedova N.O.

Vilkova G.A.

Educators of the 3rd group "Sun"

Introduction

One of the main tasks of educating preschoolers facing the educator at the present stage is to educate preschoolers in love for the Motherland, their native land, a sense of pride in their homeland.

The history of the Southern Urals, as a multinational region, is complex and diverse, it incorporates the history of villages and cities, adjacent territories, thereby equipping them with knowledge of the history of their native land.

In the traditional culture of any nation, one can single out the most accessible to children in terms of content, form of embodiment of emotional richness: this is oral folk art, musical folk art, folk games, holidays, traditions and customs.

The most noble way is the revival of forgotten national values. Fortunately, childhood is the time when a genuine sincere immersion in the origins of national culture is possible. Today it becomes possible to actually implement the "connection of times", to introduce various elements of culture into the upbringing of children.

The pedagogical aspect of culture is understood by us not only as the revival and recreation of the traditions of the Bashkir people, but also as the introduction of a new generation to the system of cultural values of the people and their families. Introducing preschoolers to folk traditions will be effective if pedagogical technology provides interaction in the "teacher - child - parent" system.

The purpose of the project: to help preschoolers to get to know their native land more widely, to understand its history, culture and their relationship with the objects of the surrounding reality.

1. To develop in children an emotional, active attitude, a real interest in the folk culture of the Bashkirs.

2. To acquaint children with the peculiarities of culture, life, traditions of the people (housing, folk costume, national cuisine).

3. To generate interest in the independent manufacture of crafts that reflect the national art of the Bashkirs.

4. Cultivate respect for the cultural traditions of other people

Type and timing of the project: short-term, 3 weeks.

Project participants: educators, parents, pupils of the preparatory group.

Expected results.

Activation of the dictionary (development of speech, enrichment of the pupil's vocabulary).

Continuation of acquaintance of children with museum exhibits.

Awakening interest in the knowledge of the past. Assimilation of the content of fairy tales and legends.

Learning songs and poems in the Bashkir language.

Replenishment of the corner according to the regional component with household items, national clothes of the peoples of the Southern Urals, didactic games.

Making an exhibition of children's works and works of parents.

Project relevance:

A child is a future full member of society, he will have to assimilate, preserve, develop and pass on the cultural heritage of society.

Culture - as a concentration of human values transmitted from older generations to younger ones, remains an understanding of all people, regardless of belonging to a particular nation or social group. Today it becomes possible to actually implement the "connection of times", to introduce various elements of culture into the upbringing of children. The preservation and development of the culture of each ethnic group is relevant for multinational Russia, because in modern society it is the ethnic group that is able to ensure the adaptation of the individual to the conditions of intensive changes in his entire way of life.

The main forms of implementation: conversations, conducting OOD, holding a holiday (tea drinking).

Perspective work plan:


Choice of topic, goal. Project tasks. Questioning of parents on the topic "Moral and patriotic education of the child."	Acquaintance of parents with the content of the work on the project. Selection of children's and scientific - popular literature.	Second week of January.
"Our Republic and its capital Ufa".	Conversation with children. Consideration of illustrations of the Republic of Bashkortostan, the city of Ufa. Making d / and "Bashkir Lotto". P / and "Copper stump". Working with parents: project activities with children
"Peoples of Russia. Bashkirs."	Reading the Bashkir legend about the origin of the Bashkirs. Drawing "Yurt" P / and "Copper Stump" Working with parents: making baby books on the theme of their native land.
"Acquaintance with the history of the Bashkir people, their place of residence and way of life"	Application "Carpet with Bashkir ornament". Examination of the installation of the life of the Bashkir people. Production for and "Make a Bashkir pattern" P / and "Yurt". Reading N. Agapov's story "History is a tale about the Urals." Working with parents: making installations together with children.
"Conducting agricultural work of nomadic Bashkirs"	Examining illustrations. Individual work With Imayeva Margarita Learning the verse Sh. Babich "Without uzbez-bashkorttar." (We ourselves are Bashkirs). P / and "Yurta". D / and "Bashkir loto".
National Bashkir clothes. To acquaint children with the features of Bashkir clothing. Develop the ability to select colors and make patterns of national color.	Cognitive lesson "Bashkir national clothes" Reading the legend of the "Seven Girls" Finger game "without, without, without ideas" P / and "Yurta". Working with parents: making crafts with children.
Conversation "National Bashkir clothes".	Drawing "Bashkir national costume". Examining the illustrations P / and "Sticky stumps"
Holidays of the Bashkirs. To acquaint children with the traditions of hospitality of Bashkir families.	Cognitive lesson: "Holidays of the Bashkirs"; "Hospitality of the Bashkirs". Free drawing. Legend of Aslykul P / and "Yurta". Working with parents: making figurines Tatars and Bashkirs in national costumes.
Bashkir cuisine. Expand knowledge about the features of national cuisine.	Modeling from salt dough "Bashkir treat". D / and "Collect the dishes P / and" Sticky stumps ""
Conversations about traditional national holidays	Learning the national Bashkir dance for girls. finger game "Without, without, without ideas"
Watching an educational video	Traditions and customs of the Bashkir people. Learning verse. "Bashkortostan" D / and "Collect the dishes"
	Coloring products from salt dough "Bashkir Treat". D / and "Bashkir Lotto" P / and "Sticky stumps"
Examination of illustrations "Sights of Ufa"	Memorizing Aydar Halim's poem "Bishbarmak" (abridged)
	Modeling from plasticine "National Bashkir dishes" Acquaintance with Bashkir folklore: Learning proverbs and sayings. P / and "Yurt" D / and "Cut patterns"
Consolidation of the material covered on the topic "Native land - Bashkortostan"	Finger game "without, without, without ideas" P / and "Sticky stumps"
Final intra-group event (mini-concert) Musical accompaniment of invited kurai players (playing kubyz and dombra) Bashkir dance of girls in national costumes poetry reading Performance of children with project work together with their parents.	Tea drinking with national Bashkir treats: chak-chak, vak-belyash, baursaks and national dishes of other nations.

Peoples of Russia. Bashkirs

preschooler moral Bashkir didactic

Purpose: To introduce children to the peoples of Russia, to introduce the people of Bashkiria.

· To acquaint children with the history of the Bashkir people, with their place of residence - the Urals.

· Introduce children to the main types of management (cattle breeding, hunting, fishing, honey collection).

To acquaint with the features of the dwelling (yurt).

Develop imaginative perception, cognitive interest of children.

Enrich the vocabulary of children: Bashkirs, yurt, tirme, hunting, fishing, cattle breeding, koumiss, kurai, dombra, jew's harp)

· Acquaintance with the traditional costume.

· Acquaintance with traditional dances ("Copper Heel", "Seven Girls").

· Acquaintance with musical instruments of Bashkiria.

On the table are dolls in different national costumes of Russia.

Different people live in Russia

peoples for a long time.

One likes the taiga

Other steppe expanse.

Every people

Your own language and attire.

One wears a Circassian

The other put on a robe.

One fisherman from birth

The other is a reindeer herder.

One koumiss is preparing

Another prepares honey.

One sweeter autumn

Another mile is spring.

A Motherland Russia

We all have one.

Educator: Guys, look what I have prepared for you today. What is this?

Children: children's answers.

Educator: These are dolls in traditional costumes of the peoples of Russia. Representatives of different peoples and nationalities live on the territory of Russia. Our country is Great, strong and beautiful. There are many forests, fields, rivers, cities in our country…. And our country is, first of all, the people who live in it. We are Russians. Our country is strong due to the friendship of different peoples inhabiting it. And there are a lot of these peoples: Russians, Tatars, Chuvashs, Maris, Mordovians, Bashkirs - these peoples live in central Russia. Chukchi, Nenets - in the North. Ossetians, Ingush - in the south of the country. Each nation speaks its own language, has its own history, culture and traditions. Each nation has its own songs, fairy tales, national costumes. But we all have one Motherland - Russia.

Today we will talk about the people of Russia - the Bashkirs.

The teacher shows on the map of Russia Bashkiria, the Chelyabinsk region, the Urals.

Educator: Here, from a long time ago, the Bashkirs lived in the Urals. Slide number 1. (in the presentation, show the Ural Mountains, the nature of Bashkiria).

They located their dwellings in river valleys, at the foot of mountains or near dense forests.

Why do you think?

Children: children's answers.

Educator: Because there were a lot of fish in the rivers, and there were good pastures near the mountains, the forests were rich in berries, mushrooms and honey from wild bees.

Slide 2, 3. The Bashkirs were good cattle breeders, hunters, fishermen, tillers and excellent beekeepers, they extracted honey from wild bees.

Previously, the Bashkirs were a nomadic people. What does nomadic mean?

Children: children's answers.

Educator: So they often had to move from place to place. It was necessary to drive horses and sheep to another place rich in grass. Therefore, the Bashkirs had to live in temporary dwellings - yurts (tirme). Slide number 4, 5. What do you think the yurt was made of?

Children: children's answers.

Educator: And they built a yurt from wood, wool and leather. A fire was kindled inside it (in the middle) and the guests were treated to koumiss - a drink made from the milk of a mare (horse). The yurt was easily folded and transported. And protected people from weather changes. Every nation has its own legends (tales, fairy tales). I will now tell you a legend about the origin of the Bashkirs:

Slide number 6. “In ancient times, one people wandered from place to place. This people had herds of cattle and they were engaged in hunting. Once, they wandered from a place and walked for a long time. They ran into a pack of wolves. Suddenly, the wolf leader separated from the pack and led a nomadic caravan. People followed the wolf until they reached a fertile land rich in rivers, meadows, pastures, forests, and the mountains reached the clouds. Having reached this place, the leader stopped. And people realized that they could not find a better land than this, there is no such land in the whole world. And they began to live here. They set up yurts, began to hunt and raise cattle. Since then, these people began to be called "bashkorttar" - people who came for the wolf. "kort" - wolf, "bashkort" - the main wolf.

Here is such a legend. Did you like it?

Children: children's answers.

Slide number 7-8

Educator: Every nation has its own national costume. Look at the traditional Bashkir costume. For women, this is a long dress with frills, an apron, a camisole, decorated with silver coins. Women decorated themselves with chest items made of corals and coins. The headdress is a cap with silver pendants and coins. Nice outfit?

Children: Children's answers.

Slide number 9-10

Educator: And the men wore shirts and pants, a light robe, camisoles, sheepskin coats. Headwear - skullcaps, round fur hats. (Women also wore fur hats) They wore boots and leather shoes on their feet. And in the Urals they wore bast shoes.

Guys, what do you think, what kind of food did the Bashkirs prepare for themselves?

Children: children's answers.

Educator: The diet was dominated by meat and dairy products, fish, honey, berries, mushrooms. Bashkirs like to drink koumiss - mare's milk and diluted sour milk - ayran. They bake fresh and sour cakes.

Slide number 11. Educator: Guys, do you like holidays, fun? You also need to rest. So Bashkiria has a national holiday, called Sabantuy - a holiday of fertility. In Bashkortostan, this national holiday is directly related to the completion of work in the field at the end of spring or the onset of summer. As before, mass festivities are held with competitions, various entertainments, sports competitions, national music and dances.

Educator: This is the traditional musical instrument - kurai. It looks like a flute, a pipe. And from such a plant they make it (slide).

This is a dombra - a stringed instrument. Similar to the Russian instrument domra, but with a slightly different shape. And this is a harp. (enable recording of the jew's harp).

And now, look how the Bashkirs dance. (Include "Copper Heel", "Seven Girls").

The Bashkirs also have sayings with proverbs: “Without labor, food will not appear.” What Russian proverb does it look like?

Children: children's answers.

Educator: “At work and time flies faster”, “There is no earth without a tree, a person cannot exist without parents.” What does it mean?

Children: Children's answers.

Educator: What people did we talk about today? What do you remember and like the most?

Culture and life of the Bashkir people

Purpose: To continue to acquaint children with household items, clothing and music of the Bashkir people.

Tasks: educational - to continue to expand and clarify children's ideas about their republic, about the people, their way of life, culture; introduce new names of objects; to form the ability to compose compositions from elements of the Bashkir ornament.

Developing - to develop creativity, aesthetic perception, independence.

Educators - to educate accuracy, the desire to talk about their work.

Material and equipment: a model of a yurt, illustrations ... .., a horseman doll in a Bashkir costume; musical instrument - kubyz, kurai; household items - bowl, mead; carved silhouettes of objects: jumper, yurt, bowl, boot, apron, mead house; triangles, squares, rhombuses, stripes and other elements of the Bashkir ornament carved with children; glue, napkin.

Activities: teacher's story, artistic word, questions for children, looking at illustrations, playing, individual assistance, recording Bashkir melodies.

Expected results: is able to formulate answers to the teacher's questions, owns a dialogic form of speech; reacts emotionally to music.

Lesson progress:

Children sit comfortably on the carpet. The teacher offers to listen to the recording of the melody.

What musical instrument was this song played on? (children's answers).

That's right, on the kubyz. I show the children kubyz (examination of a musical instrument).

Then I propose to consider the layout of the yurt.

What is the name of the housing of the Bashkirs? (yurt).

What is a yurt for? (live in it)

What was the yurt made of? (from felt ....)

Why is a yurt convenient for the Bashkirs? (portable dwelling….)

How did the Bashkirs decorate their yurts? (different patterns)

What elements are used in the patterns? (stripes, rhombuses, triangles, squares, curls).

Please tell us what is inside the yurt? (dishes, clothes, carpets, etc.).

That's right, there were dishes, clothes, carpets, a chest with various things.

Bashkirs are very hospitable people, they like to treat their guests with koumiss, tea with honey.

In this illustration you see the dishes. This is a bowl - for koumiss it is called a bowl, this is a ladle - for koumiss it is called izhou, and this is a mead house - for honey.

Dzhigit appears - a doll in the Bashkir national costume. Children come up with a name for him, examine him, describe clothes.

Salavat is dressed in a beautiful shirt, black trousers, a velvet green camisole, and red boots. He has a hat on his head.

The teacher praises the children for their active participation and draws the attention of the children to the items of Bashkir clothing and utensils cut out of paper lying on the tables: a camisole, a scarf, an apron, a bowl, a ladle, a honey pot, a spoon for honey, a yurt, boots. I propose to choose the item you like, I pay attention to the samples on the stand, I note their beauty, the location of the pattern, and the symmetry.

I propose to decorate the selected silhouette of the object with elements of the Bashkir ornament, according to its shape and purpose. I remind you the sequence of execution, I provide individual assistance. During the independent work of children, a calm Bashkir melody sounds.

At the end of the work, the children tell the horseman Salavat what and with what elements they decorated, examine and evaluate their work and the work of their peers, and choose the most interesting patterns.

Yurt game.

Game "Sticky stumps".

Reflection:

What interesting things did you learn?

· What games were played?

Bashkir national costume

Tasks: 1. To familiarize pupils with the Bashkir national costume, ornament, traditions.

2. To develop in pupils the ability to see the practicality and beauty of national costumes.

3. Contribute to the education of respect for culture and traditions. To cultivate a moral attitude through clothing to cultivate a sense of pride in their homeland.

Didactic material and equipment: pictures of Bashkir national costumes, dolls in Bashkir national costumes; coloring book with Bashkir national elements of clothing; video with Bashkir dance; audio recording of Bashkir music; laptop, magnetic board, package.

Preliminary work: looking at illustrations depicting people in national costumes; album on the application "Bashkir national costume".

Dictionary work: kamzul, elyan, bishmet, salbar, skullcap, shoe, kuldek, kamzul.

Lesson progress:

Teacher: Hello guys! How are you doing? Today we will talk and consider the Bashkir national costume. But first, I will ask you a few simple questions about our Motherland:

1. What is the Motherland?

Children: Motherland is the place where we were born.

Educator: Well done guys, good answer.

2. What republic do we live in?

Children: In the Republic of Bashkortostan.

Educator: That's right, guys, we live in the Republic of Bashkortostan.

3. What is our republic?

Children: Beautiful, rich, generous ...

Educator: Guys, well done, answered my questions.

Bashkortostan is a rich region. It is rich in oil, gas and coal. Extensive grain fields stretch everywhere. The capital of our country is Ufa. Our republic occupies a large territory. Bashkirs, Tatars, Russians, Chuvashs, Maris, and Germans live here. Each nation has its own customs, traditions, favorite dances. And now let's move on to the main topic of our lesson "The national costume of the Bashkirs." A traditional costume is a bright determinant of a person's national identity.

The composition of clothing, its cut, the nature of the decor evolved over many centuries and were determined by the household way of life of the people, their cultural and historical development. (Watching a video of a dance in the Bashkir national costumes "Seven Girls"; a picture of a female and male national costume is posted).

The Bashkir men's costume was the same in all regions. A spacious and long shirt served as underwear and at the same time outerwear. A sleeveless camisole was worn over the shirt. When going outside, they usually put on a dressing gown made of dark fabric of elyans, bishmet. In cold weather, the Bashkirs wore sheepskin coats and chekmen cloth robes. Men's pants - salbar, on the head - a skullcap. They wore it at home. On the street they wore a fur hat - burek from a wolf, fox, arctic fox. On their feet, the Bashkirs wore shoes and deep galoshes. National shoes are Bashkir boots - itek.

Women's clothing was the most diverse. The underwear of the Bashkirs was kuldek dresses. A fitted sleeveless camisole was worn on the dress. Women's dresses were embroidered with beads and glass buttons, metal stars and grains. Dresses were decorated with stripes of ribbons around the chest slit and on the hem. Chest bandage (kukrrekse) - covered the chest.

Both women and men had pants, they were called - yshtan. There were also cloth robes - sekmen. The women had very beautiful headdresses with a silver stripe. Large coins were embroidered on the helmet around the hole (kashmau). There are parotid pendants - sulpas. This is a headdress - kumyaulyn - a scarf - a bedspread.

Strong "sign" elements of the costume had an ornament, which was placed among all peoples according to the same principles, according to traditions dating back to pagan ideas about the protective properties of clothing that protects against evil forces. (For more in-depth knowledge and consideration, children are given dolls dressed in Bashkir national clothes).

Educator: Well, guys, did you like my story about the national Bashkir costume?

Educator: now we will draw a male and female national costume. The main colors of the national Bashkir costumes are: red, white, blue and yellow.

Educator: Guys, today you learned a lot about Bashkortostan, got acquainted with the costumes. Let's repeat the names of the parts (called) again. Well done!

Bashkir carpet

Purpose: to introduce children to the ornament, with its features.

Tasks: Educational: to continue to acquaint children with the Bashkir ornament with its contrasting colors; teach correctly, symmetrically arrange the ornament.

Developing: to develop to fix safety precautions when working with scissors; to consolidate the skill of gluing, to develop a sense of color, a joyful mood.

Educational: to cultivate love for folk art, diligence.

Materials and equipment: oilcloth, glue brush, scissors, rag napkins, paste, colored paper, black cardboard, carpets, board game, TV.

Lesson progress:

1. Organizational moment.

Breathing exercises are performed.

The children are at their tables.

We woke up early in the morning (we get up, we pull ourselves up,

A strong breeze blew (we blow like a strong wind).

We caved in, stretched (we bend in different directions, pull our arms up,

Everyone smiled at each other (we make a smile, turn to each other).

The wind died down, and we fell silent (make a sound ts-s-s-s,

And they sat down deftly on a chair (we sit down).

2. The main part. Conversation with children.

Guys, please look outside, what time of year is it outside the window? (winter)

What fun does the beautiful winter give us?

Tell me, what can you do on long winter evenings?

What do you think, what did our ancestors do on winter evenings? (sewed, knitted, made carpets, embroidered, decorated clothes)

You said you made carpets, but what do you think they decorated them with? (patterns)

What is a pattern? What is the name of the pattern that people used to decorate carpets and household items? (ornament)

That is, an ornament is an ornament, a pattern. It is mainly used in carpet decoration.

Look what a beautiful carpet I brought. What kind of carpet is this, what else can it be called? (Palace).

What were the carpets for?

It is true that they covered the floor in the yurt, walls, benches. The Bashkirs slept on carpets, rested, decorated their homes with them.

Guys, tell me about the carpet, what is it like?

What geometric shapes does the Bashkir pattern consist of? (from shapes: triangles, squares, rhombus, polygons)

What else do they look like? Look at the screen.

Right. There is an ornament reminiscent of "The sun is a solar sign." A pattern similar to a ram's horn is called "ram's horn" or "kuskar", hearts, goose foot, S-shaped element, Christmas trees.

Even in the ornament, figures similar to plants and flowers are used. Look.

What colors are used in the Bashkir ornament? (black background, green, yellow, red)

3. Didactic game "Collect the carpet"

Well done! Do you want to play?

Let's now play the game "" You need to assemble a carpet from puzzles. Who can do it faster?

surprise moment

Oh guys, did you hear someone knocking? I'll go and have a look, and you sit quietly.

Look, guys, who came to visit us. She wants to tell you something.

“Hello, dear adults and children! My name is Aisylyu. I live with my grandmother in the village of Ayuchevo. There were many carpets and carpets in our house. But the evil shaman Uzurbek stole them, and now no one comes to visit us, and we Bashkir people love guests very much. So guys, I came to you, in the hope that you will help me to return our carpets.

Well, guys, let's help Aisylyu? (Yeees). Sit down Aisylyu next to us, our guys will help you get your carpets back.

4. - Today our entire group is a weaving workshop. We will be weavers and weave carpets for Aisylyu and her grandmother.

sample show

Look, we will make such a carpet, decorated with ornaments. (sample show)

What figures do you see here? (rectangle, triangle, square and with fringe edge)

What colors will we use? (black background, green, yellow, red).

Checking the readiness of children.

Practical work (to a light Bashkir melody)

The children are doing the work.

The result of the zantium

All done, well done.

What application did you make today? (carpet)

How did you decorate your carpet?

What is an ornament?

Exhibition of works.

Acquaintance with a yurt

Purpose: To introduce children to the national housing of the Bashkir people - the yurt, to show about the main structures of the yurt.

Educational: to form in children an idea of the yurt, to teach to see and highlight the features of the appearance of the yurt

Developing: to develop children's memory, thinking. speech apparatus, curiosity, enrich vocabulary, understand their meaning.

Educational: to cultivate a cognitive interest in the national life of their people.

Methods and techniques:

Visual: slide show.

Verbal: artistic word, explanation, questions and answers.

Practical: drawing a yurt.

Game: physical minute.

Vocabulary work: yurt, sliding bars, dome, frame, selection, smoke hole, felt, nomadic.

Equipment and materials:

slide projector. illustrations, a piece of felt, a piece of canvas material.

Preliminary work: looking at photographs and postcards depicting a yurt. Talk with children about whether grandparents still have a national housing-yurt.

Lesson progress:

Organizational moment:

Good afternoon friends

I'm glad to see you all

Today we have an unusual lesson, please sit down, comfortably.

Introductory part:

Children, now I will read you a poem by Zoya Namzyrai, listen carefully:

Beyond the mountain ranges

Times are still

There is my mother's yurt

White as the moon. (Z. Namzyray.)

Now look, children, at the screen. Slide number 1.

Who will tell me what it is? (children's answers).

That's right, children, this is a yurt.

Today we will talk about the yurt. Children, before there were no such houses in which we now live, neither wooden, nor brick. All Tuvans, your grandmothers, great-grandmothers, grandfathers, great-grandfathers lived in such Yurts.

Children, the yurt is the national traditional housing of the Bashkirs. In ancient times, the Bashkirs were born and lived in yurts. The yurt is very convenient for nomadic livestock breeders. She does not stand in one place, but wanders from one parking lot to another.

Main part:

The yurt is a collapsible dwelling, it can be dismantled when moving to another place and reassembled and put up. Let's see the components of the yurt.

Slide Review: Each slide review is accompanied by a teacher's story.

Slide number 2. First of all, the yurt consists of a sliding lattice (khanalar), made of sticks laid on top of each other crosswise and fastened at the intersections. This design allows you to push and fold the link of the lattice.

Slide number 3. When assembling the yurt, the lattices are installed in a certain order from the door to the left, and the door must face south. (Hununer Chukchi). Thus, the walls of the yurt are placed and fixed to the door frame.

Slide number 4. There is a smoke circle located in the dome of the yurt. The smoke circle is held by sticks (ynaa, forming a roof.

Slide number 5. And another support (bagan), in the form of a wooden pole, placed vertically, the lower end of the support was placed behind the stove. The support gives the yurt greater stability in strong winds.

Slide number 6. Well, now that the frame of the yurt has been placed, it will need to be covered with pieces of felt.

Slide number 8. First cover the gratings. And then its dome or ceiling.

Slide number 9. And the last thing is the covering of the smoke hole (orege). A piece of felt was put on in three places of the smoke circle, on the fourth there was a long rope that served to close and open the chimney.

Slide number 8. After the yurt was covered with felt, it can be covered with tarpaulin material on top so that neither rain nor snow gets into the yurt, and around it it is obligatory to oblige with horsehair ropes (sewn in three or four) in the form of a wide ribbon.

Slide number 8. Here is the finished yurt.

And now, children, let's all get up and do a physical minute.

Fizminutka: Yurt.

Yurt, yurt round house (we walk on the spot)

Stay in that house! (spread hands to the side)

The guests will hardly arrive. (body turns left and right)

Firewood jumps into the stove (jumping in place)

Treat in a hurry (sat down)

Okay, okay (clap hands)

Round cakes (hands in front, palms up).

Guys, did you like the yurt? Let's repeat what parts a yurt consists of?

Children: from sliding bars or from walls.

What do we attach sliding bars to? (to door).

What do sticks hold (ynaalar? (smoke circle)

What do we cover the top of the yurts with? (felt).

What is horsehair rope used for? (For tying around a yurt).

Well done Children, they learned a lot of interesting things about the yurt.

Final part:

And now I propose to draw a Bashkir yurt. Get the kids to work.

Children's work. (Individually similar to children and suggest).

Analysis of the children's work: Look guys, how many beautiful yurts you have drawn, each yurt has a roof or a dome, a door, even someone has drawn ropes tying around the yurts.

Thank you children for the beautiful and good work.

Summary of the lesson: What did you learn about the yurt in the lesson? Yurt - what is it? (children's answers). That's right, this is the dwelling of the Bashkirs. What is a yurt for? (to live in it, it's warm there). Yurt - it is collapsible, it can be disassembled when moving and put,

This is where our lesson ended. Thank you for your attention.

Synopsis of the joint event "Introduction to the culture and traditions of the peoples of Bashkiria"

Program content:

To acquaint children with the culture and traditions of the Bashkir people (costumes, songs, dances, customs, dishes).

To develop creative abilities, interest in the traditions of fraternal peoples, curiosity.

To cultivate a sense of respect for the peoples of other nationalities, based on the study of national cultural traditions.

Preliminary work:

Examination of illustrations depicting Bashkir ornaments.

A conversation about the life of the Bashkirs, their customs and traditions.

Reading Bashkir folk tales.

Listening to Bashkir melodies.

Vocabulary work:

Vocabulary enrichment: Chuvash, Mordovians, Udmurts, yurt, Sabantuy holiday.

Anchoring: Bashkirs, Tatars.

Event progress:

Cold sky, transparent distances

Masses of frozen rocks.

This land was given for a reason

Proud name - Ural.

Ural means land of gold.

The Ural is a full-flowing expanse of rivers.

These are forests that are like packs of wolves,

The foothills of the mountains were surrounded by a ring.

The light of factories sparkled,

Trains rumble between blocks of rocks.

This land was given for a reason

Nice name - Ural.

(V. Nikolaev)

We, children, live in the Urals. The Southern Urals is considered the birthplace of Bashkiria, since it is located on the Bashkir lands. This is a land of free steppes and forests, full-flowing rivers and light lakes, fertile plains and mountain ranges rich in various minerals.

People of different nationalities (what) live here. (children's answers). Yes. Bashkirs, Russians, Tatars, Chuvashs, Mordovians, Udmurts - representatives of more than 100 nationalities live here as a single fraternal family.

Today we want to introduce you to the culture and traditions of the Bashkir people.

Bashkirs call themselves "Bashkort": "bash" - head, "kort" - wolf.

Bashkirs are known as wonderful farmers, experienced livestock breeders. For a long time they grazed herds of horses and sheep on free pastures.

For a long time, the Bashkirs have been engaged in beekeeping. Fragrant and fragrant Bashkir honey.

Behind the loose sands

Beyond the Nogai steppes

Mountains rise high

With emerald valleys

Rivers, lakes bright,

The streams are fast

There are undulating steppes

Grass - feather grass spread

Flowers sorted out

That is my native land

Free Bashkirs country.

The Bashkir people have many national traditions. In the spring, when sowing work ends in the fields, the Bashkirs celebrate the national holiday "Sabantuy", where you can hear their favorite melodic songs about their native land, about their loved ones.

Bashkir song is being performed

On this holiday, the Bashkirs put on their national costumes and perform folk dances.

Girls perform Bashkir dance

They also have their own national games. Let's play one of them. The game is called "Yurt".

The game is being played

The game involves four subgroups of children, each of which forms a circle in the corners of the site. In the center of each circle there is a chair, on which there is a chair, on which a scarf with a national pattern is hung. Hand in hand, everyone walks in four circles with alternating steps and sings:

We are funny guys

Let's all gather in a circle.

Let's play and dance

And rush to the meadow.

To a melody without words, the guys in variable steps move into a common circle. At the end of the music, they quickly run to their chairs, take a scarf and pull it over their heads in the form of a tent (roof, it turns out a yurt.

When the music ends, quickly run to your chair and form a circle. The first group of children to build a yurt wins.

The Bashkir people are very hospitable. They like to gather guests at the festive table and treat them to their national dishes, such as: bak belyash, kekry, kystyby, chak-chak. Today we invite all our guests to the festive table.

Bashkir sayings

There is no batyr without wounds

Trees don't move without wind

Be afraid to offend a friend and betray the secret to the enemy

The disease comes in pounds, goes through the spool

If the head were intact, there would be a hat

A fast horse does not need to be urged on, a skillful person does not need help.

You can't fit two loves in one heart

In joy, know the measure, in trouble - do not lose faith

I saw once - a friend; saw two - comrade; saw three - friend

Water won't fit, thirst will do

Look forward once, look back five times

You can't hold time with your hands

The released word is like a bird in flight

Where there is a hole - there is wind, where there is a loafer - there are conversations

Where the arrow can't pass, don't wave your saber

Deep river flows without noise

Rot the tree while it's young

Hungry - bread, full - whims

The stone paints the mountain, the head paints the man

The dirty tail of one cow will stain a hundred

Give advice to a smart one - he will thank, to a stupid one - he will laugh

Two watermelons can't fit under one arm

A tree is beautiful with foliage, a person with clothes

Calm the child from a young age, wife - from the first time

The road, even in potholes, is better than off-road

A friend keeps the spirit alive

Listen to others, but do it your way

Think twice, speak once

If you say "honey", "honey", it will not be sweet in your mouth

If you gave a horse to a friend, do not ask to take care of it

If the father died - do not forget his friend

The greedy one goes mad - he fishes in the well, the lazy one goes mad - he works on holidays

Get lost - look ahead

Know a lot, but say little

And do a small thing like a big one

And eat rye bread with taste

And you are a mullah, and I am a mullah, who will give hay to the horses?

As you think, so you will see

What is the camp, such is the shadow

If the soul is wide - there is a treat

Kohl treat - and drink water

A horse is driven by a whip, and a dzhigit is driven by conscience

You will test a horse in a month, a man in a year

A crooked birch won't hold the snow, a bad man won't keep his word

Who drank milk - remained intact, and who licked the dishes - got caught

Whoever chooses for a long time gets a bald wife

Who is tested once, do not torture him a thousand times

Who knows a lot, and the trouble will not touch, and the pestilence will not take

Who has never been sick, does not value health

Who falls through his own fault, he does not cry

With a gentle word you will break stones

A lazy person does the same thing twice

Foliage confuses the wind, man - the word

Better your salma than people's halva

The mother worries about the children, the children look into the steppe

He was afraid of a bear - he ran into a wolf, he was afraid of death, he waited for the enemy

Talk less - listen more

You can't run on one wheel

In a foreign land, the native side is more valuable than riches

Trust not in God, but in yourself

A real man will achieve his goal

Don't be saltier than salt or sweeter than honey

Don't trust the enemy's smile

If you don't see the bitter, you won't eat the sweet

The forehead will not sweat - the boiler will not boil

Don't rely on strength, rely on intelligence

The beard will not turn gray - the head will not grow wiser

If you don't jump into the water, you won't learn how to swim.

Do not get into other people's sleigh, and if you have already sat down, do not repent

Unable to cope with the difficulties, you will not try pancakes

Do not judge by the strength of the hands, but judge by the strength of the heart

He who can't dance doesn't like music

He who cannot walk spoils the road, he who cannot speak spoils the word

Ignorance is not a vice, unwillingness to know is a great vice

Unloved is always superfluous

A child who does not cry is not allowed to suck

The unspoken word is the owner himself, the spoken word is the common property

With a friend's knife cut at least a horn, with an enemy's knife - only felt

You can't pinch with one finger

Don't clap with one hand

The fire that expected from God swallowed it, the one who earned it by labor sewed a fur coat

The lake does not happen without reeds, the soul - without melancholy

A fly won't sit on a deer's antlers

Dangerous is not the strong, but the vengeful

Cut off the snake's head - the tail will wriggle

Dead cow - dairy

Finger to finger, man is no match for man

You can't erase the writing on the stone

A bad horse will age the owner, a bad wife will make her husband

On the blanket and legs stretch

Hoping for a lot, do not lose a little

Hoped in God - remained hungry

Raised fist after fight

He said a proverb - he showed the way, a saying - he consoled the soul

An invitation - out of hypocrisy, a chance meeting - by good fortune

A bird makes a mistake - it falls into a trap, a man makes a mistake - it loses its freedom

A wound inflicted by a saber heals; a wound inflicted by words will not heal.

A wound inflicted by a word will not heal, a wound inflicted by a hand will heal

The river does not wash away both banks in one place

Fish loves where it's deeper, mullah - where they give more

Do not demand tribute from an impoverished nomad

Do not exalt yourself, do not humiliate others

The word of the heart reaches the heart

The strong will defeat one, the knowing one - a thousand

A spoken word is an arrow fired

Word is silver, silence is gold

Courage is half happiness

The dog in his kennel is strong

The dog in his kennel is brave

Take advice from both the smart and the stupid

A quiet dog does not bark, but bites

Quietly walked - reached, in a hurry - lost his way

The poor man sings money like a crane

The cuckoo, who called early, has a headache

Skillful can be seen in the face

You can see the smart but the face, but the fool by the words

A sign is enough for a smart man, a beater is not enough for a fool

Do not tell a smart man - he will find out, do not ask kindly - he will give

A wise man praises his horse, a madman praises his wife, and a fool praises himself.

A cold word until it reaches the heart will turn into ice

Even though you sit crooked, speak straight

Man from man is like earth from heaven

Than to break one path, it is better to get lost together with others

Than the height of a camel, better mind with a button

Than to get rich with someone else's mind, it is better to live in poverty with your own

What flew out from behind thirty teeth will reach thirty ears

A stranger will not forgive, he will not kill his own

The task of the educator when introducing children to the history of their native land is to show the complexity, inconsistency, and ambiguity of the historical path of their native land.

The goal of the educational process in preschool institutions should be to create such conditions for upbringing and education in which the spiritual, moral, aesthetic, patriotic development of preschoolers would be carried out not only in the process of mastering the basic plan of knowledge, but also through familiarization with the regional component.

It is assumed that due to the appeal to the peculiarities of culture and life, children realize their belonging to the cultural and natural environment, understand the measure of their responsibility for its preservation and enhancement.

Literature

1. Danilina G. N. Preschooler about the history and culture of Russia. - M., 2004 p.

2. Pugacheva N. V. Esaulova N. A. Abstracts of classes in ethnography and ethnology in preschool educational institutions. - M., 1999 p.53.

3. Kharisov L. A. Vatanym. My motherland. -, 20 p.71.

4. Bogomolova M.I., Sharafutdinov Z.T. Preschoolers about Tatarstan are old. carriage - Naberezhnye Chelny - Almetyevsk, 1994 p. 115.

5. Kolomiichenko L. V. The concept and program of social development of preschool children. - Perm 2002 p.64.

6. Our home - the South Urals: a program for the education and development of preschool children on the ideas of folk pedagogy. / Ed.-comp. E.S. Babunova. - Chelyabinsk: View. 2007.

7. Shitova S.N. "Bashkir folk clothes", Ufa, Kitap. 1995

8. Bashkir encyclopedia. 2002 "Bashkirs. Ethnic national culture.

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Housing and life

In the XVII-XIX centuries, the Bashkirs completely switched from semi-nomadic management to agriculture and settled life, since many lands were occupied by immigrants from central Russia and the Volga region. Among the Eastern Bashkirs, a semi-nomadic way of life was still partially preserved. The last, single departures of auls for summer camps (summer camps) were noted in the 20s of the XX century. The types of dwellings among the Bashkirs are diverse, log-house (wooden), wattle and adobe (adobe) predominate; among the Eastern Bashkirs, a felt yurt was still common in summer camps).

Bashkir cuisine

The semi-nomadic lifestyle contributed to the formation of the original culture, traditions and cuisine of the Bashkirs: wintering in villages and living on summer nomads brought diversity to the diet and cooking opportunities.
The traditional Bashkir dish "bishbarmak" is made from boiled meat and salma, sprinkled with plenty of herbs and onions and flavored with kurut. This is another noticeable feature of the Bashkir cuisine: dairy products are often served with dishes - a rare feast is complete without kurut or sour cream. Most Bashkir dishes are easy to prepare and nutritious.
Dishes such as ayran, koumiss, buza, kazy, basturma, plov, manti, and many others are considered national dishes of many peoples from the Ural Mountains to the Middle East.

National clothes and decorations

The traditional clothes of the Bashkirs are very variable, depending on the age and the specific region. Clothes were sewn from sheepskin, homespun and purchased fabrics. Various women's jewelry made of corals, beads, shells, and coins were widespread. These are breastplates (yaga, hakal), shoulder straps (emeyzek, daguat), back pieces (inkhalek), various pendants, braids, bracelets, earrings. Women's hats in the past are very diverse, these are the cap-shaped "kashmau", the girl's hat "takiya", the fur "kama burek", the multi-piece "kalyabash", the towel-like "tastar", often richly decorated with embroidery. very colorfully decorated head cover "kushyaulik". Among the men's - fur "kolaksyn", "tulke burek", "kulupara" made of white cloth, skullcaps, felt hats. The shoes of the Eastern Bashkirs "kata" and "saryk", leather heads and cloth tops, laces with tassels are original. Kata and women's saryks were decorated with applique on the back. Boots "itek", "sitek" and bast shoes "sabata" were widespread everywhere (with the exception of a number of southern and eastern regions). A mandatory attribute of both men's and women's clothing were pants with a wide step. Very elegant outerwear for women. This is often richly decorated with coins, braids, appliqué and a little embroidered “elyan” (robe) and “ak sakman” (which also often served as a head cover) sleeveless camisoles, decorated with bright embroidery and trimmed around the edges with coins. Men's cossacks and chekmeni "sakman" semi-caftans "bishmet". The Bashkir men's shirt and women's dresses differed sharply in cut from those of the Russians. Although they were also decorated with embroidery, ribbons (dresses). It was also common for Eastern Bashkirs to decorate dresses along the hem with appliqué. Belts were an exclusively male piece of clothing. The belts were woolen woven (up to 2.5 m in length), belt, cloth and sashes with copper or silver buckles. At the right side, a large rectangular leather bag was always hung on the belt, and on the left side - a knife (bashk. bysa) in a wooden sheath sheathed in leather.

Folk holidays, customs and rituals

In addition to the wedding festival (Bashk. tui), religious (Muslim) ones are known: Maulid, Eid al-Adha, Eid al-Adha, Ashura, Rajap, as well as folk holidays - the holiday of the end of spring field work - Sabantuy.

Folklore

Bashkir folk art was varied and rich. It is represented by various genres, among which there are heroic epics, fairy tales and songs. One of the ancient types of oral poetry was kubair. Among the Bashkirs, there were often improvising singers - sesens, combining the gift of a poet and a composer.

Among the song genres there were folk songs, ritual songs. Depending on the melody, Bashkir songs were divided into lingering and short, in which dance, ditties stood out.

The Bashkirs had a knot or throat singing.

Along with songwriting, the Bashkirs developed music. Among the musical instruments, kumyz was the most common. In some places there was a three-stringed musical instrument dumbyra (Bashk. dumbyra).

The dances of the Bashkirs were distinguished by their originality. Dances were always performed to the sounds of a song or kurai with a frequent rhythm. Those present beat time with their palms and from time to time exclaimed “Hey!”.

Epic works of the Bashkirs

A number of epic works of the Bashkirs called "Ural-batyr", "Akbuzat" - preserved layers of ancient mythology of the Indo-Iranians and ancient Turks and has parallels with the epic of Gilgamesh, Rig Veda, Avesta. Thus, the epic "Ural-Batyr", according to researchers, contains three layers: archaic Sumerian, Indo-Iranian and ancient Turkic pagan.

Some epic works of the Bashkirs, such as "Alpamysha" and "Kuzykurpes and Mayankhylyu", are also found in the epic of other Turkic peoples.

Bashkir literature

Bashkir literature has its roots in deep antiquity. The origins go back to ancient Turkic runic and written monuments such as the Orkhon-Yenisei inscriptions, to handwritten works of the 11th century in the Turkic language and ancient Bulgarian poetic monuments (Kul Gali and others). In the 13th-14th centuries, Bashkir literature developed as an oriental one. Traditional genres prevailed in poetry - ghazal, madhya, qasida, dastan, canonized poetics. The most characteristic in the development of Bashkir poetry is its close interaction with folklore.

From the 18th century to the beginning of the 20th century, the development of Bashkir literature is associated with the name and work of Baik Aidar (1710-1814), Shamsetdin Zaki (1822-1865), Gali Sokroy (1826-1889), Miftahetdin Akmulla (1831-1895), Mazhit Gafuri ( 1880-1934), Safuan Yakshigulov (1871-1931), Daut Yulty (1893-1938), Shaikhzada Babich (1895-1919) and many others.

Theatrical art and cinema

At the beginning of the 20th century, there were only amateur theater groups in Bashkortostan. The first professional theater opened in 1919 almost simultaneously with the formation of the Bashkir ASSR. It was the current Bashkir State Academic Drama Theater. M. Gafuri. In the 30s, several more theaters appeared in Ufa - a puppet theater, an opera and ballet theater. Later, state theaters were opened in other cities of Bashkortostan.

Bashkir enlightenment and science

The period that covers historical time from the 60s of the XIX century to the beginning of the XX century can be called the era of the Bashkir enlightenment. The most famous figures of the Bashkir enlightenment of that period were M. Bekchurin, A. Kuvatov, B. Yuluev, M. Umetbaev, M. Akmulla, M.-G. Kurbangaliev, R. Fakhretdinov, M. Baishev, Yu. Bikbov and others.

At the beginning of the 20th century, such figures of Bashkir culture as Zaki Validi, Abdulkadir Iman, Galimzhan Togan, Mukhametsha Burangulov were formed.

Religion

By religious affiliation, the Bashkirs are Sunni Muslims.

Since the 10th century, Islam has been spreading among the Bashkirs. The Arab traveler Ibn Fadlan met one of the Bashkirs who professed Islam back in 921.

With the establishment of Islam in the Volga Bulgaria (in 922), Islam also spread among the Bashkirs. In the shezher of the Bashkirs of the Ming tribe living along the Deme River, it is said that they "send nine people from their people to Bulgaria to find out what the Mohammedan faith is." The legend about the cure of the Khan's daughter says that the Bulgars “sent their Tabigin students to the Bashkirs. So Islam spread among the Bashkirs in the valleys of Agidel, Ika, Dyoma, Tanyp.

Zaki Validi cited the message of the Arab geographer Yakut al-Hamawi that in Khalba he met a Bashkir who had arrived to study.

The final approval of Islam among the Bashkirs took place in the 20-30s of the XIV century and is associated with the name of the Golden Horde Khan Uzbek, who established Islam as the state religion of the Golden Horde.

The Hungarian monk Ioganka, who visited the Bashkirs in the 1320s, wrote about the Bashkir Khan, who was fanatically devoted to Islam.

The oldest evidence of the introduction of Islam in Bashkortostan includes the ruins of a monument near the village of Chishma, inside which lies a stone with an Arabic inscription saying that Hussein-Bek, the son of Izmer-Bek, is buried here, who died on the 7th day of the month of Muharrem 739 AH, that is, in 1339 year. There is also evidence that Islam penetrated the Southern Urals from Central Asia. For example, in the Bashkir Trans-Urals, on Mount Aushtau in the vicinity of the village of Starobairamgulovo (Aushkul) (now in the Uchalinsky district), the burials of two ancient Muslim missionaries dating back to the 13th century have been preserved.

The spread of Islam among the Bashkirs took several centuries, and ended in the XIV-XV centuries.

BashSU Faculty of Mathematics

Control Work on discipline HISTORY OF BASHKORTOSTAN

Subject: Customs and rituals of the peoples of Bashkortostan

Completed: group student 21 , II year of the Faculty of Mathematics of Bashkir State University

Shafikov A.M.

Checked: Burangulov B.V.

Ufa2010

1. Introduction……………………………………………..3-4

2. Bashkir wedding…………………………….5-8

3. Kurban Bayram…………………………………..9-10

4. Tatar cuisine……………………………….10-12

5. Great Lent…………………………………… 12-14

6. Month of Ramadan…………………………………...14-17

7. Conclusion…………………………………………….18

8. References………………………………19

Introduction

When writing an essay on the customs and rituals of the peoples of Bashkortostan, I will consider the following:

Bashkir wedding:

The ancient custom of talking to your children in the cradle until the end of the 19th century. was preserved in some places by the rich Trans-Ural Bashkirs. As a sign of the conclusion of the marriage contract, the parents of the bride and groom drank bata, diluted honey or koumiss from one cup. From that moment on, the girl became a bride, and her father no longer had the right to marry her off to another, even if the groom later turned out to be an unsuitable match, either due to his qualities or to his material condition. If the father subsequently does not wish to give his daughter to the betrothed, he is obliged to buy her back, i.e. to give the groom or his parents livestock, money, etc., in the amount of the kalym stipulated earlier. However, conspiracy in infancy at the beginning of the 20th century. has been very rare. The Bashkirs got married early. Upon reaching the boys of 15-16 years old, he was married to a girl of 13-14 years old ...

Eid al-Adha

Everywhere where Islam is widespread, the feast of sacrifice - Eid al-Adha - is widely celebrated. It is celebrated 70 days after the end of the fast - Uraza. The Day of Sacrifice is associated with the biblical legend transformed in Islam about the prophet Abraham (Ibrahim), who wanted to sacrifice his son Isaac (Ismail) to God. But God sent an angel with a lamb and saved Abraham's son. In memory of this event, every devout Muslim is obliged to make a sacrifice (kurban) to the Almighty, that is, to slaughter a sheep, a cow or a camel...

Tatar cuisine

A special place in the diet of the Tatars is occupied by meat and dairy products. Milk was consumed both pure and processed. The first stage of milk processing is skimming, i.e. cream department (kaymak). Cream served not only as an everyday (summer) food, but also as a semi-finished product for obtaining butter (ak mai), from which melted (sary mai) (finished, yellow) was obtained through heat treatment. Salted butter (tozly ak mai) was harvested for autumn and winter. Tatars produced fermented and fermented milk products: katyk, svzme, eremchek, short. Meat in the daily diet of the Tatars was consumed to a lesser extent than milk and dairy products. The meat was eaten boiled, rarely fried or stewed. Boiled meat, both hot and cold, was served for dinner in addition to soup...

Great Lent

Great Lent begins on Monday, after the cheese week (Maslenitsa) and lasts seven weeks, until the Easter holiday. Conventionally, it is divided into two parts: the holy fortecost and Passion Week. The first of them was installed in memory of the events of the Old and New Testaments. This is the forty-year wandering of the people of Israel in the wilderness, and the forty-day fast of Moses before receiving the commandments from God on Mount Sinai, and the forty-day fast of Jesus Christ in the wilderness. The second part of Great Lent, which immediately precedes Easter, is established in memory of the sufferings of Christ, called the "passion of the Lord"...

month of ramadan

The Muslim holy month of Ramadan is the ninth month of the Muslim lunar calendar, the month of fasting. During it, the faithful are forbidden to eat, drink, smoke, "take inside another substance," etc. during daylight hours. With the onset of darkness, all restrictions are removed. Small children, the elderly, the seriously ill, pregnant women are exempt from fasting. At the end of the fast, Muslims celebrate the holiday of Uraza Bayram ...

You can learn about all these customs and traditions of our Republic of Bashkortostan, rich in peoples, from my abstract.

Bashkir wedding

At the beginning of my essay, I already spoke about such an ancient custom as the Bashkir wedding. Let's dwell on this event and consider in detail the aspects of this rite.

It all starts with the “conspiracy” of parents about the wedding of their children:

Kalym

With the consent of the father of the bride, negotiations began on the kalym. The amount of bride price depended on the well-being of the parents of both spouses. Among the Trans-Ural Bashkirs, kalym consisted of horses, cattle and small livestock, two or three shirts, a curtain (sharshau), a pair of boots, a scarf (for the rich, from a female coral headdress (kashmau), a black Chinese robe trimmed with red cloth and galloon (elen), or simple cloth or karmazin. All this went in favor of the bride, except for the horses, of which one was received by the girl’s father, and the other was slaughtered at the wedding. The bridegroom gave the mother of the bride a fox coat (ine tuna). of average prosperity, kalym consisted of 50-150 rubles of money, one horse, a mare with a foal, two cows with a calf, two or three sheep and various materials of 15-20 rubles. conditioned by the groom's obligatory gifts: a horse (bash ata) to the father-in-law, a fox coat (ine tuny) to the mother-in-law, 10-15 rubles for expenses (tartyu aksahy), a horse, less often a cow or a ram for slaughter on the wedding day (tuilyk), material for the bride's dress and money to provide for her (meher), the mother-in-law was not always given a fox fur coat (ine tuna), sometimes it could be a sheep's coat or even a simple dressing gown. In addition to this dowry, the owner of which was considered the young woman, she received from the groom the so-called "small dowry" - a shawl, a dressing gown, a scarf, a shirt, boots and a chest. The conclusion of the condition on the size of the kalym, which was mentioned above, was marked by a modest treat. A few days later, the groom, along with his parents, went to the bride's house and brought gifts. Among the southeastern Bashkirs, gifts for the bride were collected from the groom's relatives on his behalf by one of the boys: the boy rode around them on horseback, collecting money, threads, scarves, he imposed all this on a stick and passed it on to the groom. The mother of the groom, in turn, called relatives and acquaintances of women for tea; - the latter brought her hapayyc: threads, pieces of cloth, and so on.

before the small wedding

Two days before the appointed date of the small wedding (izhap-kabul), the first visit of the bridegroom by the bridegroom, when the mullah formally concluded the marriage contract, the bride's father invited ten to twenty relatives to him, announced the arrival of the guests and asked them to prepare for their reception. Having secured consent, he invited the groom, his father, mother and the indicated relatives to visit him through a messenger. The messenger was returning from the groom's father with a horse (tuylyk) previously spoken out. In some places (Katays), the groom's father himself brought a tuilyk (horse or ram) at the first visit together with the son of the bride's house. From the side of the groom, except for his own mother or a close relative, none of the women went to the wedding; therefore, the parents usually rode in a cart or sleigh, and all the rest on horseback. At the southeastern Bashkirs, young men left the village to meet the wedding train and, after the usual greetings, tried to rip off the hats from the invited guests and, if they succeeded, galloped with hats towards the village. All arrivals stayed in the house, the father of the bride. A treat was served - bishbarmak - and the distribution of gifts brought by the groom and his parents began: dressing gowns, shirts, towels, rags of cloth, and so on. At night, the guests dispersed to the pre-appointed houses of the matchmakers, relatives from the bride's side. The next day they slaughtered a horse, and after skinning it, several women invited the workers to see if it was fat. The guests knew well what was waiting for them, but still they gathered, threw off their good clothes, dressed in whatever they liked and walked, and the matchmakers, armed with dirty horse intestines, were waiting for them. As soon as the guests approached, the matchmakers screamed at them, beat them with their guts with screams and noise, and a general brawl ensued.

Marriage ceremony (small wedding)

The rite of marriage, like the funeral, was not considered a religious sacrament by Muslims, but rather a civil custom. It was performed not in the mosque, but at home. Old men gathered in the father-in-law's house, they were present earlier at the matchmaking. A mullah came with a metric book. The latter asked the groom's father if he would marry his son such and such, the daughter of such and such. Then he asked the bride's father if he would give his daughter away. With satisfactory answers, the mullah read a saying from the Koran and wrote down the marriage contract in a book. The mullah was usually paid one percent of the price of the bride price for the deal. After Izhap-Kabul, the groom already had the right to visit the young woman as a husband in her father's house. This visit began either after paying half of the kalym and handing it over to the mother-in-law, or after the parents of the spouses exchanged gifts.

Departure time for the young

Finally, the time came for the departure of the young. The girlfriend of the young woman and other female relatives, not wanting to part with her, arranged all sorts of obstacles to her departure. They took out the young bed into the forest, wrapped it up and tied it with a more cunning rope, the ends of which were hidden under the roots of a tree. They put the young woman on the bed, because of her, a struggle began between her friends and the women invited by the groom. The dispute over the young took place between women and girls, and the former always prevailed. The struggle for the young was sometimes so reckless that it caused considerable losses to both sides in the form of torn clothes, for which the young rewarded the victims. When, finally, the women managed to untangle and untie the rope, the young one was considered to belong to women, and the young one bought the rope from them. Just before leaving, the young woman said goodbye to her relatives. She walked, surrounded by her friends: four girls held a young scarf over the four corners, the rest of the relatives surrounding her raised a cry. The young woman went around all the relatives and gave each of them a towel, a tablecloth, shreds of cloth, threads, etc., which were carried either by the elder sister or one of her friends. Relatives gave the young woman whatever they could: cattle, money (rubles and fifty dollars went to breast decorations), scraps of cloth. These shreds (yyrtysh) were pinned to the headdress of the young woman and to the shirt, she was hung with them from head to toe. After that, the friends dressed the young woman in the best clothes and led her to the cart, on which she was supposed to ride, and the young woman put up all kinds of resistance, did not leave her home until her father or brothers gave her something. Her friends, weeping and wailing, accompanied her away from the village. The husband rode ahead on horseback. In the old man, according to I. I. Lepekhin, the young one was equipped and taken to the groom on horseback. Girlfriends, having seen off the young, returned home. A close relative and a matchmaker remained with the young woman, who, when approaching the groom's house, led the young horse by the tie and, approaching, shouted what goods she had come with and what he was worth. The father of the young or a close relative replacing him, having bargained, bought the young. She passed the reins to the horses in the field to women expelled from her father-in-law.

Who could the Bashkirs marry?

In the 19th century Bashkirs could not take wives from their own clan or volost. Wives were often taken for 100 km or more. This custom was still in force at the beginning of the 20th century. in some places among the Ural and especially among the Trans-Ural Bashkirs. At the same time, part of the Bashkirs, with the exception of western and northwestern Bashkiria, although they already took wives within their clan, but from other villages, and if from their own village, then certainly from another aimak (ara, yryu). In any case, marriage was not allowed between relatives in the first four generations. Only relatives in the fifth (tyua yat) and sixth (et yat) generations, who were already considered strangers, could marry each other.

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