CHUVASH HOUSE-BUILDING TRADITIONS V.V. MEDVEDEV The nesting form of the settlement provided an opportunity to occupy the most suitable site for construction. The Chuvash took into account the distance to another house, the presence of a natural reservoir, wells, and the quality of the soil. The most weighty criterion was the behavior of domestic animals. The place chosen by the cow for rest was considered the most acceptable. The hut built here will be warm, the Chuvash believed. And the places where the geese landed, on the contrary, were considered unsuitable11. According to legends, when choosing a place for building a kuala, the Udmurts watched the behavior of a bull. They followed the bull: where he stops, they founded a new village there. For practical reasons, the Chuvash followed the sun, choosing a well-lit side. In the spring, they watched the decline in water and the first streams at the proposed site for the construction of the house. The rapid melting of snow, dry ground was considered a good sign. The choice of the site was also determined by lot. Settlers in the new territory, under the leadership of the old people, gathered together for a lottery. The old men chose a long pole or a staff and in pairs led out future householders who rearranged their palms along the length of the pole from the top to the ground. The first person to touch the ground chose the site. A detailed study of the place for the future home is also characteristic of the East Slavic tradition, according to which, out of everything really suitable, it was necessary to choose only what could be considered as such from a ritual and mythological point of view. In this case, a balance was established between the sacred and the profane, the cosmic and the earthly. Entrusting the choice of the place of the house to cattle is typical for the Eastern Slavs. Animals act as objects whose behavior was associated with a point in the space being mastered14. Unsuitable plots of land, which included the territory of burnt houses, abandoned bathhouses, crossroads and old roads, were opposite to successful loci. The boundaries and dimensions of the new dwelling should not have coincided with the former house15. The Chuvash tried to take the burnt houses out of the settlement. The construction of a new dwelling, if there was no possibility of moving to another site, began away from the fire that had occurred. It was considered undesirable to build a house on the site of an existing or abandoned road. Vyatka residents avoided building on the forest road that ran through the village16. The bans were associated with being on roads, intersections and other unfavorable loci of otherworldly forces that had the ability to cause harm. For example, the road was often used by sorcerers and healers, connecting the world of living people and dead ancestors. The wrong place for the construction of a dwelling was the cause of failure and family discord17. The Chuvashs believed that a person, having spent the night on a site planned for a house, would determine its properties. Sound, good sleep was considered a good sign. They raised the hut in the place of the old ant heap, as in a drier and more comfortable place. The Komi-Zyryans also resorted to the help of ants. Ants and a small amount of litter from the anthill were brought from the forest in a birch bark box. The box was placed on the site of the future building. If the place is good, then the ants will settle on it, otherwise they will leave the box19. An example of a change in tradition with the street-quarter arrangement of houses in a settlement is the plot given by P.P. Fokin on the allocation of a settlement from the village. Russian Vasilievka, Samara region. The old-timers talked about watching animals in a half-joking tone. “It was necessary to drive them in and wait for them to settle down, calm down. But we, the settlers, had to keep a row along the street line, observe the boundaries of the plots, the distance between the houses. So, if we wanted to, we would not be able to follow these signs, ”writes the author20. The refusal to build on a site favored by geese also confirms another requirement - from the beginning of construction to moving into the hut, bare-legged birds were not allowed into it, since they attracted poverty to the new house21. Having decided on the place of the future hut, they laid the foundation. The action was accompanied by the rite nikĕs pătti “porridge for the deity of the foundation”. A silver coin and wool were placed in the kĕtessi tour “the corner of the deity Tură” (southeast side), either on a foundation pillar, or after the first, third crown. In the center of the foundation of the new hut, porridge was cooked and a prayer was read for the well-being of the family22. Silver was supposed to fill the house with prosperity, wool - warmth23. The Chuvashs of the Bolsheshatminsky parish of the Yadrinsky district of the Kazan province, laying the foundation, laid out copper crosses in the corners, protecting them from evil spirits. When saying a prayer, they turned their faces to the east24. The Chuvash dedicated a silver coin to the deity Hĕrtsurt, “keeper of the hearth”25. With the adoption of Orthodoxy, the Chuvash began to borrow the traditions of the Russians. Starting construction, coins and crosses were laid out together in the corners. A priest was invited to consecrate a future or already completed house. The coins placed at the corners of the first crowns of the dwelling were called pӳrt nikĕsĕ 27 . Before the construction of the log house, the Chuvash began to dig the underground. A crown was assembled around it, inside which porridge nikĕs pătti was cooked. Neighbors and the old man who led the ceremony were invited to the porridge. Turning to the east, they said the words of a prayer. The old man threw a spoonful of porridge into the fire, after which they proceeded to the meal, treats with beer. According to the remark of V.K. Magnitsky, in addition to coins, a handful of rye was placed in the corners28. If the coin personified wealth, wool - the warmth of the future building, then rye, of course, meant a satisfying life and prosperity in the house. During field visits, the informants also recalled that they lowered a dug up bush of young mountain ash together with its roots into the underground. They explain the action by the fact that the family, like a bush with roots, must firmly gain a foothold in a new place. Rowan guarded households and dwellings. In a conversation with ethnographers E.A. Yagafova and I.G. Petrov suggested that the rowan bush in this situation was one of the forms of the domestic deity Yĕrĕkh. It is no coincidence that the tree was used as a talisman and kept in the house, on the estate or planted in the yard. For example, when putting up new gates, rowan branches are thrown into the void of metal pillars. They are laid in the foundation along with coins and wool. Since folk culture is characterized by variability, in different settlements different things are known that are used when laying a house, and different angles suitable for this. The variety of names is also characteristic. So, in s. Bishkain, Aurgazinsky district of the Republic of Belarus, ritual actions are denoted by one word - nikĕs “foundation, foundation”29. Variation is also found in the choice of the person pawning the items. This role is played by the future owner, the eldest man, the eldest woman or the pregnant woman. In case of absence during the construction among the relatives of a pregnant woman, she was invited from among the neighbors and close friends. In the absence of a man in the family, the older woman put on a jacket and, holding a man's hat or mitten under her left armpit, said a prayer and words of good wishes to the building under construction and residents. Pawning coins, wool or cereals is still practiced today. In a log house, they are placed under the crowns, with a brick construction site - under the first row, following the foundation. According to legend, in addition to coins and wool, the Chuvash sacrificed a dog or a wolf, which were laid under the foundation30. When establishing new settlements, they also buried the corpse of a dog or a wild wolf in the ground. The sacrifice of objects for the benefit of a new home and prayer is found in the culture of the Bashkirs. At the place chosen for construction, a white stone was laid - the “foundation stone”, and coins were laid in the corners. They made sacrifices and arranged a general treat for all those present and those who met on the street. Having laid the foundation, they invited a person who said a prayer, wishing prosperity and happiness32. We observe similar actions among the Mordovians. Before the foundation was erected, a prayer was held in honor of the goddess of the earth. Bread, a chicken head were buried under the front corner of the future house, a coin was left, grain was scattered, or logs were sprinkled with the blood of a donated chicken. Procedures brought wealth and well-being33. Having finished work with the foundation of the dwelling, they began to build walls. The log cabins were raised, laying the crowns alternately according to the way they were cut, in accordance with the numbering. The Chuvashs designated the walls with the word pĕrene, which simultaneously means a log. Such a coincidence confirms the development, first of all, of log house construction in relation to other types of dwellings in pillar, frame-pillar and adobe techniques. On the erected log house, for one or two final rows, a machcha kashti "matitsa" was erected. Small huts had one mother, in larger log cabins two were cut in. A strong log or timber was used under the mat. It was placed perpendicular to the entrance door34. In laying the mother along the log house, the difference between the Chuvash huts and the Russian dwelling was noticed35. From high-quality coniferous wood, one mat was laid, from hardwoods, for example, aspen, two mats36. The number depended on the size and construction of the house. Undoubtedly, the installation of the mat symbolized the completion of work on the log house, since the walls were erected, and, at the same time, a new stage of work on the roof of the house began. The uniqueness of the mother in the space of the hut, in relation to other building elements, is revealed by folklore materials: Entri shalta, puçĕ tulta "Andrew in the hut, head out" (matitsa) Retyuk retĕm, Senchuk pĕchchen ceiling boards) Pĕr saltak çine pin saltak puçhurat “A thousand soldiers lay their heads on one soldier” (matitsa and ceiling boards)37. Matica demarcated the territory of a residential building. It was the boundary of the "internal", "front" part and the "external", "rear", associated with the entrance / exit. A stranger, having visited the house, should not cross the border and go behind the matitsa without the invitation of the hosts38. Among the Chuvash, matchmakers who came to the bride's house were located on a bench by the door or under the ceiling mat. Only after talking with the hosts, having received an invitation to the table, they crossed the border and moved to another part of the house, located behind the mother39. During the treatment of the patient, the healer would put him under the mother, listing the variants of the disease40. The idea of A.K. Bayburin that the place under the mother and its center should be considered the middle of the house, the topographic center, where a significant number of rituals were performed that were not related to sitting at the table or with the stove41. Raising the mother has always been accompanied by ritual actions. The log intended for the mother was wrapped in a fur coat and raised in this form. This technique expressed the wish that the house kept warm. “When lifting the mother, no matter how hard it is, not one of the workers should either groan or shout. When they put the mother in place, they don’t knock on it with an ax or any other object ... If these requirements are not met, then, according to the builders, the hut will be smelly, carbon monoxide, damp and smoky, ”we read in N.V. . Nikolsky42. Ukrainian carpenters also tried not to knock on the mat, because in this case the owners would have a constant headache43. Various techniques for lifting the mat are known. In addition to covering with a fur coat, they hung a jug of beer, bread or a khuplu pie, and laid out a spoonful of porridge at the ends of the matitsa. Raising the mat, the cord was cut. The loaf was picked up or followed by the fall and the side on which the bread fell. The fate of the household depended on this. For Russians, bread, sometimes vodka and salt, were wrapped in a tablecloth or fur, hung from a matitsa. One of the builders scattered grain and hops near the house. Upstairs, the rope holding the tablecloth was cut. Like the Chuvash, in some settlements they picked up a bundle, and in other villages they followed the manner of falling. The situation on earth predicted the future. The informants confidently connect the installation of the mat with the completion of one of the stages of construction. Before climbing, two, four or six masters involved in working with the mat were seated on the log house. When there were not enough men, adult women went upstairs. Before getting up, they announced in a playful way: “The uterus asks for vodka!”. Bread or khuplu and a bottle of moonshine, vodka, home-made beer were tied to the mother with a rope. They raised it very carefully, showing mutual respect and observing silence. The carpenters, sitting on the log house, drank a glass and lowered the bottle down. In addition to the bottle, a treat was tied to the mother, which, after tasting, was also lowered down. The riding Chuvashs with. Antonovka in the Gafuriysky district of the Republic of Belarus, under the laid mat in the center of the house, the owners set the table for the builders46. In with. Naumkino, Aurgazinsky district of the Republic of Belarus, for insufficient entertainment, the craftsmen hid an empty bottle from the matitsa on the roof of the house with the neck towards the windy side, so that it buzzed with strong gusts47. The rope with the hanging bread was chopped off. A loaf that fell flat side down was a good sign, the rounded side of the bread foreshadowed misfortune. In addition to cake, bread, a bottle and snacks, the laying of coins and wool is associated with the installation of the mother, i.e. repeat the same steps as when laying the foundation. The coin and wool symbolized prosperity and warmth of the future building. In with. Bishkain, Aurgazinsky district of the Republic of Belarus, rolled flour, millet and other cereals into a ball of wool. The Ukrainians of the Republic of Bashkortostan wrapped a matitsa with a scarf and put grain and coins under it, which guaranteed a happy life. Under the influence of the Bashkirs, Ukrainians replaced money with wool, “a symbol of happiness and prosperity among pastoral peoples”48. The use of coins and wool confirms the role of the mother as a locus of concentration of the material well-being of the family49. Ritual actions under the mother of the house in wedding celebrations, seeing off a recruit and other situations confirm “the decisiveness of the events taking place in the life of an individual, family and clan ... a fateful task is being solved: to be behind the mother or stay on this side”50. Thus, the Chuvash, like many other peoples, accompanied the construction of a new house with ritual actions. The place for the future dwelling was chosen in accordance with religious beliefs, but paying attention to the features of the landscape. Significant events include the correct laying of the foundation, which ensures a comfortable and happy life in a new place. The symbols of well-being were coins, wool, rowan branches. The erection of the log house ended with the installation of a mother, which personified the middle of the space of the hut, its center. Naturally, home rituals are diverse, containing a large number of various procedures. Nevertheless, the choice of the locus of the house, the beginning of construction and the completion of one of the stages are important events in the Chuvash house-building tradition.
HOUSING- built in accordance with nature. and socio-economic. living conditions, the level of development of architecture construction to meet the needs of housing, a component of culture, including related. with ethnic specifics. In individual. Zh. - technology, planning, interior - reflected traditional. elements of culture. The functionality is known from time immemorial. the division of Zh. into winter and summer, the origins of which go back to stable, permanent Zh. and portable, collapsible. Chuvash materials. Vocabulary, folklore, legends, and embroidery patterns testify that the yurt was the ancient Zh. of the ancestors of the Chuvash. In writing. sources near the Volga. Bulgarians, along with derevyan. houses and adobe. Zh., felt yurts were also recorded. However, the Chuvash traditions of organizing a yurt have not been preserved. Possibly, a rudiment of ancient Zh. - a tent-kibitka (the main type of housing in the steppe zone) - is covered with leather tui k™mi (wedding tent) and a tent for overnight stay in haymaking and harvesting bread (it was covered with leather or rough canvas). Since ancient times, a semi-dugout served as a stationary Zh., which dominated the forest-steppe. and step. stripes of the settled population of the Saltov-Mayak culture; in the 2nd floor. 1 thousand, it also appears in the southern regions of the Kama region, but it also existed in the late Middle Ages. In particular, in connection with the turbulent situation in the 2nd half. 14th - 15th centuries the population of Zakamye mainly built semi-dugouts, the walls of which were reinforced with wooden planks. Ground-based adobe houses of a round or oval shape with a conical roof were typical of the Bulgarians and, possibly, preceded the log house, a cut in the Middle. The Volga region is known from the 2nd floor. 1 thousand AD
Chuvash. peasants. architecture dates back to the time when the main builder. the material was wood (mid-1st millennium AD), while the roots were ornamental. motives lie deeper. The log hut of the Chuvash is long. time was single-chamber, in the 17-19 centuries. was built with a canopy at the entrance, with a porch and less often with a passage. In the 18th century or previously encountered three chambers. J. hut + canopy + hut (one of the huts served as a clean half). In the 2nd floor. 19th century single-chamber housing gave way to a two-chamber (hut with closed passages), more characteristic of the forest-steppe. zone, and a three-chamber (hut with a passage and a cage), more common in the forest zone. The introduction of these types of housing was associated both with the development of the builder. technology, and the redevelopment of settlements - the replacement of the cumulus plan with a street plan. Wealthy peasants built so-called. round houses - with a wide side to the street, a corridor with a vestibule. like along a long wall. The houses were placed with a facade on the street along one line (in the old days they were located in the middle of the courtyard or along the perimeter of the nests of courtyards). In the three-chamber connection, the hut + canopy + cage (two-story barn), the cage or the second floor of the barn was used as a summer house (cage-bedroom). In the forest zone (in particular, in Kozmodemyan. u.), houses were built with a high podzby, basement, semi-basement. floor. Five-wall, which appeared in the 2nd floor. 19th century, distributed from the middle. 20th century; for the forest-steppe. zones (ethnoterritorial. groups) a hut with a cut is more characteristic. A five-wall with a prirub and a cross-house are variants of multi-chambers. derevyan. houses that had little share in the total array of houses.
In the beginning. 20th century Zh. had wooden. the foundation (pillars), log cabins (10–15 crowns) were cut into a corner (“into a bowl”) from logs of coniferous species or linden, the crown crown was made of oak. Rafter. the roof supplanted the male, which prevailed until the middle. 19th century In the forest zone, the main material for covering was wood (shingles, bast, shingles, tess), in the forest-steppe. - straw. The four-walled building had 3–6 windows with single or double shutters (in the middle of the 19th century there were 1–2 small slanting windows without frames and portage windows). Old traditions of house orientation, for example, to the east, were no longer respected. in con. 19 - beg. 20th century has undergone a number of changes.
At the turn of the 19th-20th centuries. builder consumption increased. material. Wealthy the peasants hired carpenters, carvers, joiners, and masons; into peasants. construction equipment is innovating. In the beginning. 20th century in the development of the peasants. In the early 1900s, a new type of house appeared in architecture, the chul ® urt (stone house), which was built of brick and included elements of the classics in its architectural design. In the 1920s wonderful examples of external decoration appeared during the spread of new types of housing, such as a five-walled house, a “round” house, and a stone house. The art of ornamentation developed. carvings of elements of the facade of the house: platbands, cornice, pediment, front porch, gate. Political setting in the 1930s. led to a slowdown in the development of architecture Zh.
Zh.'s development in the 2nd floor. 20th century happened on inherited. traditions and their combination with innovations. Five-walls and houses with cuts became the main types of housing, this situation is preserved in the beginning. 21st century Log houses - more character. sign for the zone adjacent to the forests; Logging equipment is widely used in modernized construction. large houses and summer houses in con. 20 - early. 21st century New progressives are being introduced. and rational. masonry methods. The share of brick houses is 40-50%. Large-sized houses with a large number of windows are being built, improved. architectures. appearance - with an attic, a balcony, a porch, a tower, new roof forms (mansard, asymmetric, multi-component), figured masonry of walls, cornice and casing, sawn carving. Since the 1980s there has been a trend towards the construction of residential and other premises under one roof. Two floors are being built. at home.
In Zh. Chuvash, the development of a builder. technology and architecture. elements had the same tendencies as among other peoples of the Volga and Ural regions. All R. 19th century were almost the only ones. expressive decorative. design of buildings. The dwelling house, in contrast to the gate, not facing the outer space, was little decorated with carvings; zamet. changes in the external appearance of Zh. began to occur with the setting of the hut with a facade on the street. Change constructive-morphological. signs concerned the arrangement of the roof, windows, chambers, interior. Artistic elements. registration, spread in con. 19th century, there were a dormer hole and a dormer window with a casing, prichelins (boards covering the front end slope of the roof), overlaid patterns on the pediment field, cornice, platbands and shutters, sheathing of corners and walls. Along with chiselling and sculptures. carving introduced saw and overhead thread. Overlaid figures - squares, rhombuses, round rosettes - were used instead of rosettes of the old carving. New traditions were consolidated in the 1920s. Ornamentation patterns of this period have been recorded , they testify to the significant level of skill of the Chuvash. carvers. In the external design of Zh. in the 2nd floor. 20th century used sawn (openwork, silhouette, overlay) carving, mosaic. wall sheathing with plank, punched iron, plaster, whitewashing and painting, stucco, carving on wet plaster, figures. brickwork. Many variants of Zh.'s decor have been developed, reflecting the quantitative, qualitative. and locale. peculiarities. The abundance of decorative. elements, large-patterned piece sets, a wide cornice board with an overlay. patterns, small architectures. forms (attics of summer houses, gates), bright polychrome. coloring are a feature of the characteristics of Zh. in the southwest. regions of Chuvashia. To the northwest. Part of the decoration feature is, in particular, finely patterned carving, reminiscent of filigree. embroidery of riding Chuvashs, gates with carved and painted decorations of pillars in the old days. style, etc. Clear decorative. the ensemble consists of a residential building, a summer house and a gate. For ethnoterritorial. Chuvash forest-steppe groups. zones (Samar. and Saratov. region., Bashkortostan) character. element is the exterior finish. walls of houses - plastering, plastering, whitewashing. In a number of regions, especially in the east, the plot has become widespread. painting in enamel and oil paints.
With the emergence of cities, a city was built. Zh., which at first was made of wood. and practically did not differ from the rural one. Later, stone Zh. prosperous appeared. trading people, representing the 2nd floor. chambers, in which the residential floor was located above the subcellular utility floor. In some merchant houses, con. 19th century shops, restaurants and taverns were located on the first floor.
In the beginning. 20th century In connection with the development of industry in the cities, a new type of housing appeared—hired, character. a feature of which was a number of more or less identical residential cells, united. common communications: corridor or stairs. In the 1920s and 30s. in the cities of Chuvashia, a 2-floor was built. 6–8 apartments. derevyan. houses and barracks. Sharpness of dwellings. problems required the introduction of industrial. methods of construction and unification of types Zh. To this end, in 1929–31. in Kozlovka a plant for the production of parts for the frame was built. American houses. type for 8 apartments. In con. 1920s - early. 1930s apartment buildings began to be built. houses from kir-picha on an individual basis. projects (for example, 18 apartments. "House of professors" on the street. K. Marx in Cheboksary, 1932), then, with the development of construction of economic. section. houses - according to the standard.
From Ser. 1960s mass construction of the 5th floor began. prefabricated reinforced concrete houses. panels according to a series of standard projects. The houses had 1-, 2- and 3-rooms. apartments with usable area from 31 to 57 m2 with full engineer. landscaping. In the beginning. 1970s mastered the construction of a new series of large panels. houses, which has a wide range of block sections with more comfort. apartments, which made it possible to solve the planning of microdistricts in a picturesque and unconventional way. Children's preschools were built in them simultaneously with housing. institutions, schools, trade and public utilities, cultural institutions. First 9th floor. a residential building of this series was built in Novocheboksarsk in 1974. In the end. 1970s - early. 1980s work was carried out to unify large-panel products. housing construction and improvement of planning. apartment solutions, resulting in the creation of a regional. a series of typical projects of residential buildings and a block section was introduced. the method of their design and construction (Prize of the Council of Ministers of the USSR, 1983). In the apartments, the living area, the size of the kitchens, front rooms, and bathrooms have been increased.
In the beginning. 1980s introduced the construction of housing from a monolith. concrete. First monolith. residential building for 79 apartments (1-, 3-, 4-room apartments, with a total area of 36 to 87 m2) was erected in Cheboksary in 1984. Along with large panels. and monolith. houses are built of brick houses, both standard and individual. projects, taking into account specific features. family and classroom planning.
The quality of life is op-re-divided by the state. norms. From the time of. urban housing is designed taking into account the occupancy of the apartment by one family. Apartments in state houses. and municipal. housing stock have living rooms and a utility room. premises: kitchen, front room, bathroom, lavatory, pantry; apartments in houses of other forms of ownership, in addition - additional. premises (nursery, dining room, office, etc.).
To create the most favorable. living conditions for villages. population in the 1960s. work has begun on . Along with the traditional Zh. began to be built 2-3-floor. section. home city. type equipped. centralized. plumbing, sewerage and heating. Experiments were conducted to select the most rational. village types. J. (see ). Stroitel. Chuvash industry. Rep. production of products for full assembly was mastered. manor houses. type for 1-2 apartments and section. houses with 12, 18 and 27 apartments. Significant happened. changes in traditional G. Houses began to be built of brick in 1-2 floors with a large set of households. buildings. The archi-tech tour has changed. village image. G. All houses are electrified, gasified approx. 90% (2006).
Builder development. bases and individual dual. construction allowed to bring to 2005 dwellings. fund of the republic up to 26.1 million m2, availability of housing - up to 20 m2 for 1 person
SCIENTIFIC STATEMENTS
UDC 390 (=471.344)
CHUVASH HOUSE-BUILDING TRADITIONS
Magnitogorsk State Technical University. G.I. Nosova
e-mail: [email protected]
V.V. MEDVEDEV
The construction of the house was accompanied by ritual actions. They protected the future home, providing prosperity and a prosperous family life. The article analyzes the rituals of the Chuvash associated with the choice of the place of the house, the beginning of construction, laying the foundation and raising the mother. The construction of the dwelling took place in a locus that corresponded to the features of the landscape and corresponded to the worldview of the Chuvash. Prosperity in the home and a long family life depended on the correct laying of the foundation. Well-being in the family was personified by coins, rowan branches and pet hair. They completed the construction of the house, laying the mat on the log house. Matica determined the home center. The choice of a place for construction, the beginning of construction and the completion of one of the stages were important events in the Chuvash house-building tradition. Ethnocultural parallels are given for the best reconstruction.
Key words: house, rituals, construction, foundation, mother, Chuvash.
The Chuvash assigned the most prosperous and convenient place in their yard to the house. The dwelling was called purt "hut, house", consonant with the Mari word port "hut" and the Finnish pirtti "smoke hut", "bath"1. The Saami also called their log huts Pyrt. The Chuvash also used other terms to refer to dwellings: durt, sort, kil, purt-durt, durt-yor and kil-durt3. The Chuvash huts are represented by two types: the traditional khura purt “chicken hut” and the late shuri purt “white hut”, which has a stove with a chimney and a chimney4.
The completed type of dwelling, found in the Chuvash settlements today, has become a log building. Naturally, initially it consisted of a single-chamber four-walled hut. The Chuvash built such dwellings by the middle of the 19th century, attaching a porch to them, which served as a passage. A square-shaped adobe oven measuring 4.5x5 m or more was installed in the house. The building was called tyvatkal purt “four-cornered hut”5. Similar dwellings, as well as five-walled and six-walled houses, were known in the Volga Bulgaria6. Square or rectangular kurnaya building Korka in the late 19th - early 20th centuries. served as a winter home for the Udmurts.
The first comprehensive information about the appearance and interior of the Chuvash dwellings was collected during the academic expeditions of the 18th century. The Chuvash then lived in fenced yards, in the center of which they erected houses that did not have a vestibule or closets. In the huts there were beds and bunks, which served as a bed and a place of concentration of household items. In winter, young immature animals were kept under the bunks.
G.F. Miller said about Chuvash houses that “smoke windows and butts were made above the stoves and hearths. In the huts everywhere they make, like the Tatars, wide benches, or shelves so that a person can lie stretched across them; tokmo onya 1
1 Egorov V.G. Etymological dictionary of the Chuvash language. Cheboksary, 1964, p. 172.
2 Kharuzin N.N. Essay on the history of the development of housing among the Finns. M., 1895. S. 16.
3 Salmin A.K. The semantics of the Chuvash house. Cheboksary, 1998, p. 8.
4 Ashmarin N.I. Dictionary of the Chuvash language. Cheboksary, 1999. T. 9-10. S. 88.
5 Matveev G.B. Chuvash folk architecture: from antiquity to the present. Cheboksary, 2005, p. 27.
6 Valeev F.Kh., Valeeva-Suleimanova G.F. Ancient art of Tataria. Kazan, 1987, p. 68.
7 Shutova N.I. About one ancient Turkic feature in traditional Udmurt ideas: archeological and ethnographic aspect / / Integration of archaeological and ethnographic research. Omsk, 2010, p. 207.
8 Lepekhin I.I. Day notes of a trip to different provinces of the Russian state in 1768 and 1769. SPb., 1771. S. 138.
SCIENTIFIC STATEMENTS
Series History. Political science. Economy. Informatics. 2015 No. 1 (198). Issue 33
the benches are not the same width throughout the hut. The windows are for the most part pressed, which makes them very warm in winter, or made of thin birch bark.
The layout and home interior of the living quarters of the Chuvash, who settled on the territory of the modern Republic of Bashkortostan, are illustrated by the materials of the expedition of 1929. Among the surviving graphic images are the plans of dwellings. The drawings testify to the development of a single-chamber house among the population. Non-capital canopies were attached to the hut. The design of the hut + canopy + hut is known. The number of window openings varied. The single-chamber building was illuminated by two to four windows. The number of windows depended on the openings in each log house and on the presence or absence of a window in the hallway. For example, the plan of a prosperous house in the village of Kistenli-Bogdanovka has ten window openings. Four windows were cut down in each log house, and two in the passage10 11.
The construction of a residential building was preceded by a careful choice of location. The traditional nesting (cumulus) layout of the courtyards of the Chuvash was replaced by a street layout, which made changes to the arrangement of houses and buildings. The nesting form of the settlement provided an opportunity to occupy the most suitable site for construction. The Chuvash took into account the distance to another house, the presence of a natural reservoir, wells, and the quality of the soil. The most weighty criterion was the behavior of domestic animals. The place chosen by the cow for rest was considered the most acceptable. The hut built here will be warm, the Chuvash believed. And the places where the geese landed, on the contrary, were considered unsuitable11. According to legends, when choosing a place for building a kuala, the Udmurts watched the behavior of a bull. They followed the bull: where he stops, they founded a new village there.
For practical reasons, the Chuvash followed the sun, choosing a well-lit side. In the spring, they watched the decline in water and the first streams at the proposed site for the construction of the house. The rapid melting of snow, dry ground was considered a good sign. The choice of the site was also determined by lot. Settlers in the new territory, under the leadership of the old people, gathered together for a lottery. The old people chose a long pole or a staff and in pairs they led out future householders who rearranged their palms along the length of the pole from the top to the ground. The first person to touch the ground chose the site.
A detailed study of the place for the future home is also characteristic of the East Slavic tradition, according to which, from everything really suitable, it was necessary to choose only what could be considered as such from a ritual and mythological point of view. In this case, a balance was established between the sacred and the profane, the cosmic and the earthly. Entrusting the choice of the place of the house to cattle is typical for the Eastern Slavs. Animals act as objects whose behavior was associated with a point in the space being mastered14.
Unsuitable plots of land, which included the territory of burnt houses, abandoned bathhouses, crossroads and old roads, were opposite to successful loci. The boundaries and dimensions of the new dwelling should not have coincided with the former house15. The Chuvash tried to take the burnt houses out of the settlement. The construction of a new dwelling, if there was no possibility of moving to another site, began away from the fire that had occurred. It was considered undesirable to build a house on the site of an existing or abandoned road. Vyatka residents avoided building on the forest road that ran through the village16. The prohibitions were associated with being on roads, crossroads and other unfavorable loci of otherworldly power, which had the possibility
9 Miller G.F. Description of the pagan peoples living in the Kazan province, like Cheremis, Chuvash and Votyaks. SPb., 1791. S. 9.
10 Scientific Archive of the Chuvash State Institute for the Humanities (hereinafter NA CHGIGN). Dep. III. Unit ridge 212. No. 1720.
11 Salmin A.K. Decree. op. S. 8.
12 Orlov P.A. The real world of the Udmurts (on the semantics of material culture): Ph.D. ist. Sciences: 07.00.07. Izhevsk, 1999, p. 48.
13 Baiburin A.K. Dwelling in the rituals and ideas of the Eastern Slavs. L., 1983. S. 26.
14 Ibid. pp. 37-38.
15 Baiburin A.K. Ritual in traditional culture. Structural and semantic analysis of East Slavic rites. SPb., 1993. S. 155.
16 Shchepanskaya T.B. The culture of the road in the Russian mythological and ritual tradition of the 19th-20th centuries. M., 2003. S. 28-29.
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ability to cause harm. For example, the road was often used by sorcerers and healers, connecting the world of living people and dead ancestors.
The wrong place for the construction of a dwelling was the cause of failure and family discord17. The Chuvashs believed that a person, having spent the night on a site planned for a house, would determine its properties. Sound, good sleep was considered a good sign. They raised the hut in the place of the old ant heap, as in a drier and more comfortable place. The Komi-Zyryans also resorted to the help of ants. Ants and a small amount of litter from the anthill were brought from the forest in a birch bark box. The box was placed on the site of the future building. If the place is successful, then the ants will settle on it, otherwise they will leave the box19.
An example of a change in tradition with the street-quarter arrangement of houses in a settlement is the plot given by P.P. Fokin on the allocation of a settlement from the village. Russian Vasilievka, Samara region. The old-timers talked about watching animals in a half-joking tone. “It was necessary to drive them in and wait for them to settle down, calm down. But we, the settlers, had to keep a row along the street line, observe the boundaries of the plots, the distance between the houses. So, if we wanted to, we would not be able to follow these signs, ”the author writes20. The refusal to build on a site favored by geese confirms another requirement - from the beginning of construction to moving into the hut, bare-legged birds were not allowed into it, since they attracted poverty to the new house21.
Having decided on the place of the future hut, they laid the foundation. The action was accompanied by the rite nikyos patti “porridge for the deity of the foundation”. A silver coin and wool were placed in the kyotessi “corner of the deity Tour” (southeast side), either on a foundation pillar, or after the first, third crown. In the center of the foundation of the new hut, porridge was cooked and a prayer was read for the well-being of the family22. Silver was supposed to fill the house with prosperity, wool - with warmth23. The Chuvashs of the Bolsheshatminsky parish of the Yadrinsky district of the Kazan province, laying the foundation, laid out copper crosses in the corners, protecting them from evil spirits. Saying a prayer, they turned their faces to the east24.
The Chuvashs dedicated a silver coin to the deity Khertsurt, “the keeper of the hearth”25. With the adoption of Orthodoxy, the Chuvash began to borrow the traditions of the Russians. Starting construction, coins and crosses were laid out together in the corners. A priest was invited to consecrate a future or already completed house.
The coins placed at the corners of the first crowns of the dwelling were called purt nikyosyo27. Before the construction of the log house, the Chuvash began to dig the underground. A crown was assembled around it, inside which Nikyos Patti porridge was cooked. Neighbors and the old man who led the ceremony were invited to the porridge. Turning to the east, they said the words of a prayer. The old man threw a spoonful of porridge into the fire, after which they proceeded to the meal, treats with beer. According to the remark of V.K. Magnitsky, in addition to coins, a handful of rye was placed in the corners28. If the coin personified wealth, wool - the warmth of the future building, then rye, of course, meant a satisfying life and prosperity in the house.
During field visits, the informants also recalled that a dug-out bush of young mountain ash, along with its roots, was lowered into the underground. They explain the action by the fact that the family, like a bush with roots, must firmly gain a foothold in a new place. Rowan guarded households and dwellings. In a conversation with ethnographers E.A. Yagafova and I.G. Petrov suggested that the rowan bush in this situation was one of the
17 Orlov P.A. Decree. op. S. 48.
18 Chuvash: an ethnographic study. Spiritual culture. Cheboksary, 197o. Part 2. S. 72.
19 Belitzer V.N. Essays on the ethnography of the Komi peoples. M., 1958. S. 213-214.
20 Fokin P.P. Building rituals of the modern Chuvash family // Ethnology of the Chuvash religion. Cheboksary, 2003. Issue. I. S. 67-68.
21 NA CHGIGN. Dep. I. Unit ridge 168. L. 363.
22 Salmin A.K. Chuvash folk rituals. Cheboksary, 1994, p. 103.
23 ON CHGIGN. Dep. I. Unit ridge 150. L. 514; ON CHGIGN. Dep. I. Unit ridge 154. L. 238.
24 ON CHGIGN. Dep. I. Unit ridge 168. L. 305.
25 ON CHGIGN. Dep. I. Unit ridge 158. L. 12.
26 ON CHGIGN. Dep. I. Unit ridge 176. L. 357.
27 Ashmarin N.I. Decree. op. S. 90.
28 Magnitsky V.K. Materials for the explanation of the old Chuvash faith: Collected in some areas of the Kazan province. Kazan, 1881. S. 108-109.
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forms of the household deity Yöröh. It is no coincidence that the tree was used as a talisman and kept in the house, on the estate or planted in the yard. For example, when putting up new gates, rowan branches are thrown into the void of metal pillars. They are also laid in the foundation along with coins and wool.
Since folk culture is characterized by variability, in different settlements different things are known that are used when laying a house, and different angles are suitable for this. The variety of names is also characteristic. So, in s. Bishkain, Aurgazinsky district of the Republic of Belarus, ritual actions are denoted by one word - nikyos “foundation, foundation”29. Variation is also found in the choice of the person pawning the items. This role is played by the future owner, the eldest man, the eldest woman or the pregnant woman. In case of absence during the construction among the relatives of a pregnant woman, she was invited from among the neighbors and close friends. In the absence of a man in the family, the older woman put on a jacket and, holding a man's hat or mitten under her left armpit, said a prayer and words of good wishes to the building under construction and residents.
Pawning coins, wool or cereals is still practiced today. In a log house, they are placed under the crowns, with a brick construction site - under the first row following the foundation.
According to legend, in addition to coins and wool, the Chuvash sacrificed a dog or a wolf, which were laid under the foundation30. When establishing new settlements, they also buried the corpse of a dog or a wild wolf in the ground.
The sacrifice of objects for the benefit of a new home and prayer is found in the culture of the Bashkirs. At the place chosen for construction, a white stone was laid - the “foundation stone”, and coins were laid in the corners. They made sacrifices and arranged a general treat for all those present and those who met on the street. Having laid the foundation, they invited a person who said a prayer, wishing prosperity and happiness32. We observe similar actions among the Mordovians. Before the foundation was erected, a prayer was held in honor of the goddess of the earth. Bread, a chicken head were buried under the front corner of the future house, a coin was left, grain was scattered, or logs were sprinkled with the blood of a donated chicken. Procedures brought wealth and well-being33.
Having finished work with the foundation of the dwelling, they began to build walls. The log cabins were raised, laying the crowns alternately according to the way they were cut, in accordance with the numbering. The walls of the Chuvash were designated by the word perene, which simultaneously means a log. Such a coincidence confirms the development, first of all, of log house construction in relation to other types of dwellings in pillar, frame-pillar and adobe techniques.
On the erected log house, for one or two final rows, a machcha kashti "matitsa" was erected. Small huts had one mother, in larger log cabins two were cut in. A strong log or timber was used under the mat. It was placed perpendicular to the front door34. In laying the mother along the log house, the difference between the Chuvash huts and the Russian dwelling was noticed35. From high-quality coniferous wood, one mat was laid, from hardwoods, for example, aspen, two36. The number depended on the size and construction of the house.
Undoubtedly, the installation of the mat symbolized the completion of work on the log house, since the walls were erected, and, at the same time, a new stage of work on the roof of the house began. The uniqueness of the mother in the space of the hut, in relation to other building elements, is revealed by folklore materials:
Entry shalta, pudyo tulta "Andrey in the hut, head out" (matitsa)
30 ON CHGIGN. Dep. I. Unit ridge 35. L. 89.
31 Salmin A.K. Traditional rituals and beliefs of the Chuvash. SPb., 2010. S. 191.
32 Maslennikova T.A. Artistic decoration of the Bashkir folk dwelling (XIX-XX centuries). Ufa, 1998, p. 45.
33 Kornishina G.A. House and ritual in the traditional culture of the Mordovians / / Humanitarian: actual problems of the humanities and education. 2012. No. 2 (18). S. 83.
34 Matveev G.B. Peasant construction equipment (North-western regions of Chuvashia) // Issues of material and spiritual culture of the Chuvash people. Cheboksary, 1986, p. 37.
35 ON CHGIGN. Dep. I. Unit ridge 35. L. 78.
36 Matveev G.B. Chuvash folk architecture: from antiquity to the present. S. 43.
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Retyuk retyom, Senchuk pochchen "There are a whole row of Redyukov, and Senchuk is one" (mattress and ceiling boards)
Per saltak dine pin saltak pud khurat “A thousand soldiers lay their heads on one soldier” (mattsa and ceiling boards)37.
Matica demarcated the territory of a residential building. It was the boundary of the "internal", "front" part and the "external", "rear", associated with the entrance / exit. A stranger, having visited the house, should not cross the border and go behind the matitsa without the invitation of the hosts38. Among the Chuvash, matchmakers who came to the bride's house were located on a bench by the door or under the ceiling mat. Only after talking with the hosts, having received an invitation to the table, they crossed the border and moved to another part of the house, located behind the mother39. During the treatment of the patient, the healer would put him under the mother, listing the variants of the disease40.
The idea of A.K. Baiburin that the place under the mother and its center should be considered the middle of the house, the topographic center, where a significant number of rituals were performed that were not related to sitting at the table or with the stove41.
Raising the mother has always been accompanied by ritual actions. The log intended for the mother was wrapped in a fur coat and raised in this form. This technique expressed the wish that the house kept warm. “When lifting the mother, no matter how hard it is, not one of the workers should either groan or shout. When they put the mother in place, they don’t knock on it with an ax or any other object ... If these requirements are not met, then, according to the builders, the hut will be smelly, carbon monoxide, damp and smoky, ”we read in the records of N .AT. Nikolsky42. Ukrainian carpenters also tried not to knock on the mat, because in this case the owners would have a constant headache43.
Various techniques for lifting the mat are known. In addition to covering with a fur coat, they hung a jug of beer, bread or a khuplu pie, and laid out a spoonful of porridge at the ends of the matitsa. Raising the mat, the cord was cut. The loaf was picked up or followed by the fall and the side on which the bread fell. The fate of the household depended on this. For Russians, bread, sometimes vodka and salt, were wrapped in a tablecloth or fur, hung from a matitsa. One of the builders scattered grain and hops near the house. Upstairs, the rope holding the tablecloth was cut. Like the Chuvash, in some settlements they picked up a bundle, and in other villages they followed the manner of falling. The situation on earth predicted the future.
The informants confidently connect the installation of the mat with the completion of one of the stages of construction. Before climbing, two, four or six masters involved in working with the mat were seated on the log house. With an insufficient number of men, adult women went upstairs. Before getting up, they announced in a playful way: “The uterus asks for vodka!”. Bread or khuplu and a bottle of moonshine, vodka, home-made beer were tied to the mother with a rope. They raised it very carefully, showing mutual respect and observing silence. The carpenters, sitting on the log house, drank a glass and lowered the bottle down. In addition to the bottle, a treat was tied to the mother, which, after tasting, was also lowered down. The riding Chuvashs with. Antonovka in the Gafuriysky district of the Republic of Belarus, under the laid mat in the center of the house, the owners set the table for the builders46. In with. Naumkino in the Aurgazinsky district of the Republic of Belarus, for insufficient entertainment, the craftsmen hid an empty bottle from the mother on the roof of the house with the neck towards the windy side, so that it hummed with strong gusts47.
The rope with the hanging bread was chopped off. A loaf that fell flat side down was a good sign, the rounded side of the bread foreshadowed misfortune. Apart from
37 Romanov N.R. Chuvash proverbs, sayings and riddles. Cheboksary, i960. S. 206.
38 Baiburin A.K. Dwelling in the rituals and ideas of the Eastern Slavs. S. 145.
39 ON CHGIGN. Dep. I. Unit ridge 177. L. 67-68.
40 ON CHGIGN. Dep. I. Unit ridge 154. L. 22.
41 Baiburin A.K. Decree. op. S. 146.
42 Nikolsky N.V. A short course in the ethnography of the Chuvash. Cheboksary, 1928. Issue. 1. p. 38.
43 Zelenin D.K. East Slavic ethnography. M., 1991. S. 316.
44 Matveev G.B. Decree. op. S. 43.
45 Zelenin D.K. Decree. op. pp. 315-316.
46 PMA - 2011 (Belarus, Gafury district, Antonovka village).
47 PMA - 2013 (RB, Aurgazinsky district, Naumkino village).
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cake, bread, bottles and snacks, the laying of coins and wool is associated with the installation of the mother, i.e. repeat the same steps as when laying the foundation. The coin and wool symbolized prosperity and warmth of the future building. In with. Bishkain, Aurgazinsky district of the Republic of Belarus, rolled flour, millet and other cereals into a ball of wool.
The Ukrainians of the Republic of Bashkortostan wrapped a matitsa with a scarf and put grain and coins under it, which guaranteed a happy life. Under the influence of the Bashkirs, Ukrainians replaced money with wool, “a symbol of happiness and prosperity among pastoral peoples”48. The use of coins and wool confirms the role of the mother as a locus of concentration of the material well-being of the family49.
Ritual actions under the mother of the house in wedding celebrations, seeing off a recruit and other situations confirm “the decisiveness of the events taking place in the life of an individual, family and clan ... a fateful task is being solved: to be behind the mother or stay on this side”50.
Thus, the Chuvash, like many other peoples, accompanied the construction of a new house with ritual actions. The place for the future dwelling was chosen in accordance with religious beliefs, but paying attention to the features of the landscape. Significant events include the correct laying of the foundation, which ensures a comfortable and happy life in a new place. The symbols of well-being were coins, wool, rowan branches. The construction of the log house ended with the installation of a mat, which personified the middle of the space of the hut, its center. Naturally, home rituals are diverse, containing a large number of various procedures. Nevertheless, the choice of the locus of the house, the beginning of construction and the completion of one of the stages are important events in the Chuvash house-building tradition.
HOUSEBUILDING TRADITIONS OF CHUVASHIANS
Housebuilding accompanied by ceremonials. They protected oncoming houses, providing prosperity and domesticity. In the article was analyzed Chu-vashian ceremonials of choicing place for a home, starting building, taking basement of home and putting joist. House installation was occuring in a locus, that consistent landscape peculiarity and respondent to the Chuvashians ideology. Prosperity and domestisity depended on taking a proper basement. The welfare domestisity embodied by coins, rowanberry branches, wools of pets. Housebuilding was finishig by putting joist on a frame. Joist defined the center of the house. Choicing place for a building, starting to building and finishing it was important events of Chuvashians housbuilding traditions. There are ethnocultural parallels for better re onstruction.
Key words: home, ceremonies, building, base, joist, ehuvash.
Nosov Magnitogorsk State Technical University
e-mail: [email protected]
48 Babenko V.Ya. Ukrainians of the Bashkir SSR: the behavior of a small ethnic group in a polyethnic environment. Ufa, 1992, p. 125.
49 Shklyaev G.K. Rituals and beliefs of the Udmurts associated with housing / / Folklore and ethnography of the Udmurts: rituals, customs, beliefs. Izhevsk, 1989. S. 32-33.
50 Salmin A.K. The semantics of the Chuvash house. pp. 56-57.
Supervisor
Hello! You will tell the person.
Hello! He smiles back.
What do we wish a person when we say “Hello!”? ( children's answers ) That's right, health! We wish a person health, we wish him not to get sick. This is a very good wish. Therefore, you need to say this word affectionately, affably, look into the face of the one you greet. Let's greet each other.
Children: Hello! In Chuvash, hello, syvlokh sunatop is translated. And you can also wish a good day, which in the Chuvash language will be Yro kun pultor.
And now let's greet our guests in the Chuvash language. Yra kun pultor!
Children: Yra kun pultor!
Have a seat.
WE'LL SOLVE THE CROSSWORD, WHAT ARE WE GOING TO TALK ABOUT TODAY?
WHAT IS IZBA? WHAT DOES IT NEED FOR?
- The topic of our lesson is "Interior decoration of the Chuvash hut." Ashchik purt.
- Today we will visit an unusual, amazing place - the Chuvash peasant hut.
- First, listen to the poem. (student reads)
What a soul the hut has!
When she was barely born
Then immediately sensitively, not breathing
Hidden in the corners of pine trees.
She does not sleep, the soul of the hut
And listens from every crack,
How fun all day in the wall
The wall clock chimes.
The soul of the hut, she remembers everything,
She keeps everything carefully.
Supervisor Today we have not just a lesson, but "Journey to the past ..." . Before us is the Chuvash house pyurt. And we are in the past.
The hut was cut from linden, pine or spruce. The construction of the house was accompanied by rituals. Great attention was paid to the choice of the place where the house would have to stand. They did not build where the road used to pass or there was a bathhouse, since these places were considered unclean. The house was erected on a wooden foundation - pillars. The floor was covered with half logs. The roof was covered with straw. Straw was applied in a thick layer to keep warm.
- The door to the hut is low, and the threshold is high.
Why do you think the huts were built like that? The low door and the high threshold, willy-nilly, forced even the unwilling bow to the owners. (They did this so that there would be less wind from the street in the cold. At the entrance they didn’t knock, but said: “whom to yurat-i” (You can enter) or “Man kiles” - approximately in meaning it translates as “I don’t know if I can to come, but now I have come.” If the owners were working, they were greeted with the words “God help you” - howl pator.
We enter the hut.
There were 2 centers in the house: pagan (place near the stove) and Orthodox (red corner).
Student: Bake -holy of holies in the house. In Chuvash - oven - komak. The fire that burned in the oven provided light and warmth, and food was cooked on it. The heated oven served as a bed for old people and kids, and clothes were dried here.
They also believed that it was behind the stove that such domestic spirits asBrownie - khurtsurt.
The corner in front of the stove is kitchen, or kutny. Tepel. On the shelf by the stove were all the utensils that were in the household. Clay utensils were used for cooking and storing all products. Products in earthenware do not deteriorate, it does not keep a smell, so housewives still love such dishes.
Student: And ate like this: Every day at a certain hour, the whole family gathered at the table for dinner. Those who were late for dinner remained hungry.
At the head of the table, in the red corner, sat the master of the family. Then the children sat, and the hostess had a place on the edge so that no one could get up and serve it to the table without disturbing anyone.
Ate from the same dish.on the table they put one for all cast iron or a bowl with cabbage soup, porridge. There were no plates, and even if someone had earthenware, they put them only on big holidays - they were very expensive! Each was given a spoon, a piece of bread. The grandfather was the first to lower the spoon into the cast iron. He will try, then tell the others that you can eat. If someone puts a spoon in front of him, they will kick him out with a spoon on his forehead or even from the table, and he remains hungry.
There was a table in the red corner.
Student:
Name "red corner"- turo umyo heard everything. The red corner is located diagonally from the stove. It was the farthest corner from the entrance on the right hand side.
The red corner was the front part of the hut. It has always been well lit. In the very corner they placed a goddess with icons and a lamp.
All significant family events took place in the red corner. Here the bride was redeemed, from here she was taken to the church for the wedding, in the groom's house she was immediately taken to the red corner too. A person who came to visit could go to the red corner only by special invitation.
And what else was in the hut?
Student: Along the walls (front and side) of the red corner were motionless benches. In general, shops were arranged along all the walls of the hut. Each had its own purpose and name. They sat on them, kept things, slept.
The shop opposite the entrance was called red and was intended for guests. At the entrance stood a wide kutnik shop. This was the owner's place. Here he rested and worked. Near the other wall was a spinning shop. On the bench, next to the stove and a cupboard with dishes, the hostess was preparing food, the bread taken out of the oven was stacked here.
Student: Nearby, on a flexible bough, fixed to a powerful ceiling beam, hung a cradle where small children slept.
The house was illuminated by torches, which were fixed in the lights. under the lamp there was always a tub of water, and the splinter, burning out, fell into the water.
In the hut they performed various tasks.Women not only cooked, cleaned, but also did needlework.Here they put a loom, a spinning wheel and other accessories for homework.
The spinning wheel was a faithful companion of a woman throughout her life.
The Chuvash people are very hardworking. There were many things to do and worries in the peasant economy. And now you guys have to work hard too. Let's fill our house with items.
Children glue images of objects on the picture of the hut.
Beauty was reflected in national clothes. The underwear of the Chuvash, both men and women, was a shirt - a dress and trousers (yem). They were sewn from canvas. They did not differ in their cut, only the men's cap was knee-length, and the women's cap was up to the middle of the calves. Girls and women also tied kerchiefs, mostly light-colored. The clothes were simple work and festive. Simple work dresses and shirts were not embroidered, only festive
Who will tell us about it?
Child: Chuvash dGirls in the old days were very smart. They made this outfit with their own hands.The Chuvash national costume consisted mainly of a dress, apron, surpan, khushpu.
Tukhya or khushpu was put on the head of the girl. They were decorated with silver coins and beads.
But a special role was playedcolor clothes.Mainly used white, black and red colors. Whitecolor - white canvas background - the color of purity, healthredembroidery patterns were filled with color, a source of triumph, happiness.An embroidery pattern was outlined along the edge in black, the color of earth and goodness.Yellowcolor means the color of the sun, joy, happiness. This is the favorite color of the Chuvash people. Chuvash can be called children of the sun.Green colorconsidered the color of nature, life.Bluecolor is the color of the sky and magic.
A beautiful pattern on clothes is called an ornament. In the ornament, each element has a specific meaning. Let's take a look at patterns. (slide show ) What do they mean?
Let's fill our house with hardworking people. You have figures of people, let's color them and glue them on our picture.
And so our journey ended. What new did we learn in the lesson?
Guys, we live with you in an amazing place with. Vyshki and Dubrovka, WHERE THE RUSSIANS, MORDOVIANS, AND THE TATARS, AND THE CHUVASHES LIVE IN FRIENDLY. There are other nationalities as well. So let's love our small homeland, the people living next to us, Just do not forget your native language, customs, traditions. their ancestral roots, because only from the past the future is born.
REFLECTION
1. Today I found out ...
2. I realized that…
3. I learned...
4. It was interesting to know that…
5. Surprised me …
6. I wanted ...
Purpose of the event: introducing children to the world of art through the knowledge of the historical past of their people, their original culture, creativity, spiritual and moral development of the child's personality.
Tasks:
To acquaint children with the decoration of the Chuvash hut; introduce children to national culture;
Development of communication skills and creative abilities;
To cultivate interest in national culture, respect for antiquity, for traditions.
Proverbs about work IN CHUVASH!
The Chuvash people are very hardworking. It is not in vain that the proverb says: "A little Chuvash with one foot to the cradle, the other on plowing." Children, do you know Chuvash proverbs and sayings about work?
Child: Who is not afraid of work, he will become a master. - Urkenman ost pulno.
Child: The work of a person glorifies. - This yro esepe
The work of the master is afraid - Essen synran es choir.
The eyes are afraid, the hands will do it. - Kus harat those altovat.
Don't put off until tomorrow what you can do today. - Payan tumalli ese yrana an havar.
Who does not work shall not eat. Kam is a place, sav is a place
Pray to God, and work yourself - Turra shan ta esleme an man
Esren an hora, vol khoy sanran horator.
Eslemeser hyrom toransuit
Es seklet, urkev to harden.
Esleken high wilmen.
Child: Work does not stick to hands.
Child: Whoever wants to eat kalachi will not lie on the stove.
Child: Skillful hands will find a job.
Child: There is no work on earth that a person would not do.
Folk riddles about clothes.
1. Naked from above, shaggy from below, and rich in warmth, that your hut. (FUR COAT)
2. Day-to-day jumps, dances and goes to rest with me. (SHIRT)
3. Small, hunchbacked in the alley stuck. (BUTTON)
4. A leaky trough is twisted from linden. He walks along the road, laying cages. (LAPTI)
5. Walked one by one, left two. (PANTS)
6. Tie - they will go, untie - they will stay. (LAPTI)
7. I'm sitting on horseback, I don't know who. Meeting a friend - I’ll jump off, welcome.
(HAT)
8. A steamboat goes along the river bed.
And behind him such a smooth surface - not a wrinkle to be seen. (Iron)
Chuvash ornament
LEGENDS ABOUT CHUVASH HOUSES AND BUILDINGS. The villages were mostly small. There were no streets as such. Groups of houses were arranged randomly (sapalansa). The houses of relatives were located inside one large courtyard (let) with one gate. Houses of descendants were placed around the yard of the ancestor. They constituted a patronymia - a small community of relatives. A large courtyard was often located near a water source. In 1927, V. Yakovleva from the village. Chinery of the Mariinsko-Posadsky district was written: “In the memory of my father in our village there were no similar streets. One courtyard faced one way, another the other way, and a third behind them. When my father was 8-9 years old, all the yards were moved into two even rows, forming a straight street. The redevelopment of villages and the formation of streets were carried out by state order in the 70s of the XIX century. “In the old days,” says the legend recorded in vil. Arabosi of the Urmarsky district, - three, even five families lived on one estate. It was difficult to get to some farms without questioning... The hut, cages, outbuildings were inside the yard. The yard was enclosed by a wall. Such an arrangement of the courtyard depended on the surviving tribal remnants. However, legends claim that the heap arrangement of several (sometimes up to ten) houses was due to the need for defense against robbers. In the legend about the ancient Shorshely (now the Mariinsky Posad region), recorded by I. Ya. Konkov in 1970, it is said that eight families - Baibakh, Atlas and their relatives from the village. Bolshoi Kamaevo (in the same area) moved to the area of Shordal (White Key) - on the banks of the Tsivil River. From the locality, the village received the name Shorshely, and officially it was called Baibakhtino - on behalf of the ancestor Baibakh. Initially, the settlers built semi-dugouts der purt on the slope of the river bank. For several years, the peasants acquired houses and buildings. There was no drinking in those days. Everything was built with an axe. All had one fenced yard with one gate. In the courtyard, on four sides, two huts were placed with doors to each other, and between the huts there was a vestibule alkum (alak ume), that is, a canopy. In the middle of the vestibule there was a partition with a small window. The huts of khur purt were built from unhewn logs. They cut down one or two small windows: a person could not climb through it. The stove was made of stones and clay; it did not have a chimney. For smoke to escape from the hut, two holes were made in the wall: one near the stove, the other next to the door. Chonyo was covered with a lid. During the firing of the stove, smoke stood in the upper part of the hut, descending to half the door. He did not have time to go out through the shade, and he had to let out smoke through the door, which opened inward. The door was closed from the inside with a deadbolt, and at night with a tekyo support, the length from the front wall to the back. This was done to protect against robbers. In the yard, apart from the huts, there were rooms for cattle, cages. Vegetable gardens were located away from the village, threshing floors were arranged in the field. Many legends indicate that the doors of the huts were facing east. Chuvash every morning, opening the door, faced the Sun and prayed to the pagan gods and deities. A legend recorded by V. Aleksandrov in the village of Bolshoe Churashevo (now the Yadrinsky District) in 1925 tells a somewhat different story about the location of the hut and buildings in the courtyard. It says that next to the hut they put a cage, a stable, a barn. All buildings had doors that opened inwards. It was possible to get into the buildings from the hut through the side small secret doors. At night, horses, cows, sheep were driven into their premises and, having penetrated into them through the side doors, the large doors were locked with crossbars so that thieves could not open them. In the southeastern, newly populated part of Chuvashia, the legend indicates, fearing robbers, “the Chuvash built their houses like a fortress: their courtyard was surrounded by high, often two-story outbuildings, high plate oak fences enclosed in thick oak pillars, and a hut was built in the middle of the yard. The windows in the hut were small, one or two small links, and there were two or three such windows in the hut, they were cut very high from the ground. The huts were locked from the inside with strong wooden latches and strong salap supports. All barns, stables, gates had three strong locks: inside there was a salap support, which was unlocked with a secret rope, and a wooden latch, unlocked with a wooden shalner hook, and outside there was a special huge quadrangular wooden lock, firmly attached to the door leaf. Houses were built with their backs to each other (kuta kutan) and cut through small doors for free passage from one house to another. And in other legends, it is stubbornly emphasized that the dwelling was built with the calculation of protection from the attacks of robbers and forest animals. Very small windows were cut down at the chicken hut, which is why it was dark in it even in sunlight. It had a main door and a second one - a secret exit, the front and rear gables of the hut were climbed with logs, a ladder was installed to the stove, along which the owner climbed up and threw stones at the thieves entering the hut. The legend tells about this type of buildings: in the village. Ivanovo (now Yantikovsky district), Yumzya Ivan, the founder of the settlement, surrounded his yard on all sides with a double hedge of brushwood and smeared it, for a fortress, with a layer of clay on both sides, tamped the entire inter-wall void with clay. Inside the fortification, near his dwelling, he erected a sanctuary. Neighboring Chuvashs came here to perform a chuka - a prayer with a sacrifice. His relative Pusay, who lived in the neighborhood of Ivan, helped the Yumza by slaughtering the sacrificial animals brought in. ..You could get into the Chuvash buildings from the hut through the side small secret doors. At night, horses, cows, sheep were driven into their premises and, having penetrated into them through the side doors, the large doors were locked with crossbars so that thieves could not open them. In the southeastern, newly populated part of Chuvashia, the legend indicates, fearing robbers, “the Chuvash built their houses like a fortress: their courtyard was surrounded by high, often two-story outbuildings, high plate oak fences enclosed in thick oak pillars, and a hut was built in the middle of the yard. The windows in the hut were small, one or two small links, and there were two or three such windows in the hut, they were cut very high from the ground. The huts were locked from the inside with strong wooden latches and strong salap supports. All barns, stables, gates had three strong locks: inside there was a salap support, which was unlocked with a secret rope, and a wooden latch, unlocked with a wooden shalner hook, and outside there was a special huge quadrangular wooden lock, firmly attached to the door leaf. Houses were built with their backs to each other (kuta kutan) and cut through small doors for free passage from one house to another. And in other legends, it is stubbornly emphasized that the dwelling was built with the calculation of protection from the attacks of robbers and forest animals. Very small windows were cut down at the chicken hut, which is why it was dark in it even in sunlight. It had a main door and a second one - a secret exit, the front and rear gables of the hut were climbed with logs, a ladder was installed to the stove, along which the owner climbed up and threw stones at the thieves entering the hut. The legend tells about this type of buildings: in the village. Ivanovo (now Yantikovsky district), Yumzya Ivan, the founder of the settlement, surrounded his yard on all sides with a double hedge of brushwood and smeared it, for a fortress, with a layer of clay on both sides, tamped the entire inter-wall void with clay. Inside the fortification, near his dwelling, he erected a sanctuary. Neighboring Chuvashs came here to perform a chuka - a prayer with a sacrifice. His relative Pusay, who lived in the neighborhood of Ivan, helped the Yumza by slaughtering the sacrificial animals brought in. Used materials of the article; "On the accession of the Chuvash people to the Russian state".
