Bashkir people. Epic works of the Bashkirs

Holidays and rituals. The main traditional holidays were celebrated by the Bashkirs in the spring and summer time. For example, Kargatuy (“rook holiday”) is traditionally celebrated in early spring after the arrival of rooks. According to the ideas of the Bashkirs, these birds, the first to arrive from the south, personified the awakening of nature after a long winter. The meaning of Kargatuy is celebrations on the occasion of general awakening and renewal, an appeal to the spirits of ancestors and the forces of nature (with which the rooks had a connection) to make the year fertile and prosperous. Only women and teenagers participated in the celebration. During the holiday, people danced round dances, treated each other with ritual porridge, and at the end, the remains of porridge were left on stones or in bushes for rooks. Currently, any restrictions for men during Kargatuy have been removed. The Bashkirs of the Samara region revived the tradition of holding this holiday.

The holiday of the plow Sabantuy was dedicated to spring field work. On the day it was held, the people gathered in an open area near locality. Sports competitions were organized: wrestling, running, horse racing, extracting coins from pits filled with koumiss or water with bran, pulling each other with a rope. In addition, a plentiful meal was arranged. Since the 90s of the XX century, there has been a revival of the celebration of Sabantuy.

Important events in the social life of the Bashkirs included the Jiin (Yiyin) holiday, in which residents of several settlements took part. During this holiday, trade deals, marriage agreements were made, fairs were organized. Yiyyn is held annually in the Bolshechernigovskiy district of the Samara region.

In the summer, girls' games were held in nature, the rite of "cuckoo tea", in which only women participated. Currently, among the Bashkirs of the Samara region, there is a revival of these rituals.

The Bashkirs also celebrate holidays common to all Muslim peoples: Uraza Bayram (a holiday in honor of the end of the Muslim fast), Eid al-Adha (the holiday of sacrifice), Maulid Bayram (the birthday of the Prophet Muhammad).

In the folklore of the Bashkirs of the Samara region, relics of ancient beliefs are clearly traced. Echoes of totemism are visible in stories about various animals, birds, reptiles. Some animals should not be harmed.

The crane is traditionally considered an inviolable bird among the Bashkirs. Ibn Fadlan cites a legend about how the cranes helped the Bashkirs defeat their enemies, for which they became an object of worship. According to the Samara Bashkirs, the cry of a crane resembles the playing of a musical instrument kurai, and the cranes themselves in a pair dance are very similar to people, and if you kill one, then his partner in grief throws himself to the ground and also dies. The swan and rook are also inviolable birds among the Bashkirs.

In the Bashkir villages of the Samara region, even today you can hear stories about fantastic creatures that supposedly once lived in these places. One of these creatures is the shurale, which, according to some stories, looks like a tree, according to others, like a person, but is covered with wool. Usually shurale does harm - he likes to scare lonely travelers and can even tickle to death, but this character is also capable of intermarrying with a person.

Evil creatures include azhdaha - a character resembling, according to the stories of old people, a huge snake. According to popular beliefs, azhdaha live in reservoirs and swallow people and animals coming to the water. The time comes, and clouds float across the sky, which snatch this monster from the water and carry it to Mount Kaf-Tau, located at the end of the world. Azhdaha, trying to escape, wildly rotates her tail, which causes a hurricane. If for some reason the clouds did not float, then the azhdaha eventually turned into an even more terrible creature - a yukha, capable of taking on a human form. But, as the old people say, this happens extremely rarely - usually the clouds still carry away the azhdah.

Another negative folklore character is Albasty. He looks like a woman, but has very long hair and long breasts that he throws over his shoulders. Albasty is especially dangerous for women in labor and newborns.

According to Bashkir beliefs, a huge bird samrug is considered a harmless creature. Among fantasy characters you can also note myaskay - a creature that looks like a fireball. All this testifies to the richness of the Bashkir folklore.

Islam has had a significant impact on Bashkir folklore. Some Muslim saints (for example, Hazrat-Ali, the cousin and son-in-law of the Prophet Muhammad) became popular heroes of legends. The main negative Islamic character, Shaitan, also entered the folklore. According to Bashkir beliefs, he has assistants - shaitans who harm people in every possible way.

The Bashkirs have long had the custom of compiling their genealogy, which included all members of the clan according to male line. Each representative of the clan had to know his genealogy well, and this knowledge was passed on from parents to children, from old people to young people. Some genealogies - shezhere consist only of a list of names of representatives of a certain genus, others include information about events that occurred during the life of a particular member of the genus, therefore shezhere is also called genealogical chronicles. Often in shezher historical events are intertwined with legends. In Kochkinovka, a genealogical chronicle dating back to Genghis Khan himself is stored, respectively, some residents of this settlement are considered descendants of this great Mongol conqueror. Such genealogies are reminiscent of the times when the Bashkir lands were part of the Golden Horde, and Genghis Khan was a popular folk hero.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

Municipal Autonomous Preschool

educational institution

Kindergarten No. 63

Topic: "Traditions and customs 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, 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 arming 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 cultural property 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 concentration 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:

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, Mordvins, Bashkirs - these peoples live in middle lane 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, art word, questions for children, viewing illustrations, game, individual assistance, recording of 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." traditional costume- a bright determinant of a person's nationality.

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: continue to acquaint children with the Bashkir ornament of 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 (in different sides we bend, we pull our hands 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 an idea of ​​the yurt in children, to teach to see and highlight features appearance yurts

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.

Abstract joint event"Acquaintance with 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 a lot 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

Crooked birch won't hold snow bad person 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. Kolomiychenko L. V. The concept and program of social development of children before school age.- 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.

Featured on Allbest.ur

Similar Documents

Theoretical foundations for the formation of vocabulary in preschool children with alalia. Sensory integration and linguistic problems of word reproduction in children with speech disorders. Organization and methodology for examining the vocabulary of preschool children with alalia.

thesis, added 10/29/2017


Knowledge of the heritage is necessary for every nation. Immersion of children in the traditional folklore environment is one of the factors of education. The means of transmitting traditions, folk pedagogy are folk songs, fairy tales, proverbs, games, rituals, traditions, and customs.

abstract, added 06/25/2008


Comparison of various socially important spheres of life of the Russian and non-Russian population, family and social education of adolescents. Ethnopedagogical traditions, skills and customs of non-Russian families. Introducing students to the spiritual values ​​of the Russian people.

abstract, added 09/16/2009


Features of the development of speech of children of primary preschool age. Usage fiction as a means of developing the vocabulary of children of primary preschool age. Didactic games with visual material, their use in the younger group.

term paper, added 12/21/2012


The main manifestations of erased dysarthria in preschool age. Features of the formation of an active vocabulary in older preschoolers with an erased form of dysarthria. Organization of diagnostic and correctional development work, analysis of results.

term paper, added 11/24/2011


Features of teaching English. Psychological and pedagogical features of children of primary school age. Vocabulary of a younger student, methods and ways of enriching it. Methodology for organizing a didactic game to enrich vocabulary.

thesis, added 10/13/2014


The concept of vocabulary and its development in ontogenesis. Characteristics of the lexical side of preschool children with general underdevelopment of speech. Identification of vocabulary in such children. The development of vocabulary in gaming activities. Analysis of the results of the training experiment.

thesis, added 01/10/2011


The essence and patterns of development of the vocabulary of older preschoolers. Nature as a means of vocabulary formation. Features of the use of didactic games and lexical exercises. Approximate notes of classes that develop the speech of preschoolers.

term paper, added 11/01/2014


The role of culture in the life of society, its influence on the spiritual development of the child. The expediency of familiarizing children with the culture of the peoples of far abroad. Formation of spiritual exchange by introducing the culture of the English language in the process of studying it.

term paper, added 11/03/2012


The essence and role of the regional component in familiarizing preschoolers with the history of their native land. Formation of knowledge about Kazakhstan in children of senior preschool age. Familiarization with folk customs and traditions of the Kazakh people in kindergarten.

Entertainment and leisure contain elements of an economic, labor, educational, aesthetic, religious nature. Their main tasks were to strengthen the unity of the people and preserve the originality of culture.

What language is spoken in Bashkiria?

The Bashkirs speak Bashkir, which combines features from the Kypchak, Tatar, Bulgar, Arabic, Persian and Russian languages. It is also the official language of Bashkortostan, but it is also spoken in other regions of the Russian Federation.

The Bashkir language is divided into Kuvank, Burzyan, Yurmatin dialects and many others. There are only phonetic differences between them, but despite this, the Bashkirs and Tatars easily understand each other.

The modern Bashkir language took shape in the mid-1920s. Most of the vocabulary consists of words of ancient Turkic origin. There are no prepositions, prefixes and gender in the Bashkir language. Words are formed with the help of affixes. Stress plays a big role in pronunciation.

Until the 1940s, the Bashkirs used the Volga Central Asian script, and then switched to Cyrillic.

Bashkiria within the USSR

Before joining Bashkiria, it consisted of cantons - territorial-administrative units. The Bashkir ASSR was the first autonomous republic on the territory of the former USSR. It was formed on March 23, 1919 and was administered from Sterlitamak in the Ufa province due to the lack of an urban settlement in the Orenburg province.

On March 27, 1925, the Constitution was adopted, according to which the Bashkir ASSR retained the canton structure, and the people, along with Russian, could use the Bashkir language in all spheres of public life.

On December 24, 1993, after the dissolution of the Supreme Council of Russia, the Republic of Bashkortostan adopts a new Constitution.

Bashkir people

In the second millennium BC. e. the territory of modern Bashkortostan was inhabited by the ancient Bashkir tribes of the Caucasoid race. Many peoples lived on the territory of the Southern Urals and the steppes around it, which influenced the customs and traditions of the Bashkirs. Iranian-speaking Sarmatians lived in the south - pastoralists, and in the north - landowners-hunters, the ancestors of the future Finno-Ugric peoples.

The beginning of the first millennium was marked by the arrival of the Mongol tribes, who paid great attention to the culture and appearance of the Bashkirs.

After the Golden Horde was defeated, the Bashkirs fell under the rule of three khanates - Siberian, Nogai and Kazan.

The formation of the Bashkir people ended in the 9th-10th centuries AD. e., and after joining the Muscovite state in the 15th century, the Bashkirs rallied and the name of the territory inhabited by the people was established - Bashkiria.

Of all the world religions, Islam and Christianity are the most widespread, which had an important influence on the Bashkir folk customs.

The way of life was semi-nomadic and, accordingly, housing was temporary and nomadic. Permanent Bashkir houses, depending on the locality, could be stone brick or log houses, which had windows, in contrast to temporary ones, where the latter were absent. The photo above shows a traditional Bashkir house - a yurt.

What was the traditional Bashkir family like?

Until the 19th century, a small family dominated among the Bashkirs. But it was often possible to meet an undivided family, where married sons lived with his father and mother. The reason is the existence of common economic interests. Usually families were monogamous, but it was not uncommon to find a family where a man had several wives - with bays or representatives of the clergy. Bashkirs from less prosperous families remarried if the wife was childless, became seriously ill and could not take part in household work, or the man remained a widower.

The head of the Bashkir family was the father - he gave orders regarding not only property, but also the fate of the children, and his word was decisive in all matters.

Bashkir women had different positions in the family, depending on their age. Everyone revered and respected the mother of the family, along with the head of the family, she was initiated into all family matters, and she supervised household chores.

After the marriage of a son (or sons), the burden of household chores fell on the shoulders of the daughter-in-law, and the mother-in-law only followed her work. The young woman had to prepare food for the whole family, clean the house, take care of clothes and look after the livestock. In some regions of Bashkiria, the daughter-in-law did not have the right to show her face to other family members. This situation was explained by the dogmas of religion. But the Bashkirs still had some degree of independence - if she was mistreated, she could demand a divorce and take away the property that was given to her as a dowry. Life after the divorce did not bode well - the husband had the right not to give up the children or demand a ransom from her family. In addition, she could not remarry.

Today, many traditions associated with the wedding are being revived. One of them - the bride and groom put on the Bashkir national costume. Its main features were layering and variety of colors. It was made from home cloth, felt, sheepskin, leather, fur, hemp and nettle canvas.

What holidays do Bashkirs celebrate?

The customs and traditions of the Bashkirs are vividly reflected in the holidays. They can be conditionally divided into:

• State - New Year, Defender of the Fatherland Day, Flag Day, Ufa City Day, Republic Day, Constitution Adoption Day.
• Religious - Uraza Bayram (holiday of the completion of fasting in Ramadan); Kurban Bayram (holiday of sacrifice); Mawlid an Nabi (Birthday of the Prophet Muhammad).
• National - Yinyn, Kargatuy, Sabantuy, Kyakuk Syaye.

State and religious holidays are celebrated in almost the same way throughout the country, and there are practically no traditions and rituals of the Bashkirs in them. Unlike them, national ones fully reflect the culture of the nation.

Sabantuy, or Khabantuy, was celebrated after sowing from about the end of May to the end of June. Long before the holiday, a group of young people went from house to house and collected prizes and decorated the square - Maidan, where all the festive events were supposed to take place. The most valuable prize was considered to be a towel made by a young daughter-in-law, since a woman was a symbol of the renewal of the family, and the holiday was dedicated to the renewal of the earth. In the center of the Maidan, a pole was installed, which was smeared with oil, and an embroidered towel fluttered at the top, which was considered a prize, and only the most dexterous could climb up to it and take it. There were many different amusements on Sabantuy - wrestling with sacks of hay or wool on a log, running with an egg in a spoon or sacks, but jumps and wrestling were considered the main ones - kuresh, in which the rivals tried to knock down or pull the opponent with a wrapped towel. The aksakals watched the wrestlers, and the winner - the batyr - received a slaughtered ram. After the struggle on the Maidan, they sang songs and danced.

Kargatuy, or Karga Butkahy, is a holiday of the awakening of nature, which had different scenarios depending on geographical location. But common traditions can be considered the cooking of millet porridge. It was held in nature and was accompanied not only by a collective meal, but also by feeding birds. This pagan holiday existed even before Islam - the Bashkirs turned to the gods with a request for rain. Kargatuy also could not do without dances, songs and sports competitions.

Kyakuk Saye was a women's holiday and also had pagan roots. It was celebrated by the river or on the mountain. It was celebrated from May to July. Women with treats went to the place of celebration, each made a wish and listened to the bird chirping. If it is loud, then the wish was fulfilled. Various games were also held at the festival.

Yinyn was a men's holiday, as only men took part in it. It was celebrated on the day of the summer equinox after the people's meeting, at which important issues on the affairs of the village were decided. The council ended with a holiday, for which they prepared in advance. Later it became a common holiday in which both men and women participated.

What wedding customs and traditions do the Bashkirs observe?

Both family and wedding traditions were formed under the influence of social and economic changes in society.

Bashkirs could marry relatives no closer than the fifth generation. The age of marriage for girls is 14 years, and for boys it is 16. With the advent of the USSR, the age was increased to 18 years.

The Bashkir wedding took place in 3 stages - matchmaking, marriage and the holiday itself.

Respected people from the groom's family or the father himself went to woo the girl. Upon agreement, kalym, wedding expenses and the size of the dowry were discussed. Often, children were wooed while still babies and, having discussed their future, the parents reinforced their words with bata - koumiss or honey diluted with water, which was drunk from one bowl.

The feelings of the young were not considered and they could easily pass the girl off as an old man, since marriage was often concluded on the basis of material considerations.

After collusion, families could visit each other's houses. The visits were accompanied by matchmaking feasts, and only men could take part in them, and in some regions of Bashkiria even women.

After most of the bride price was paid, the bride's relatives came to the groom's house, and a feast was held in honor of this.

The next stage is the marriage ceremony, which took place in the bride's house. Here the mullah read a prayer and declared the young husband and wife. From that moment until the full payment of the kalym, the husband had the right to visit his wife.

After the dowry was paid in full, the wedding (tui) took place in the house of the bride's parents. On the appointed day, guests came from the side of the girl and the groom came with his family and relatives. Usually the wedding lasted three days - on the first day everyone was treated by the bride's side, on the second - by the groom. On the third day, the young wife left her father's house. On the first two days, horse races, wrestling and games were held, and on the third, ritual songs and traditional lamentations were performed. Before leaving, the bride went around the houses of relatives and gave them gifts - fabrics, woolen threads, scarves and towels. In return, she was given cattle, poultry or money. After that, the girl said goodbye to her parents. She was accompanied by one of her relatives - her maternal uncle, older brother or friend, and a matchmaker was with her to the groom's house. The wedding train was led by the groom's family.

After the young woman crossed the threshold of a new house, she had to kneel three times in front of her father-in-law and mother-in-law, and then distribute gifts to everyone.

On the morning after the wedding, accompanied by the youngest girl in the house, the young wife went to the local source for water and threw a silver coin there.

Before the birth of the child, the daughter-in-law avoided her husband's parents, hid her face and did not talk to them.

In addition to the traditional wedding, bride kidnappings were not uncommon. Similar wedding traditions of the Bashkirs took place in poor families, who thus wanted to avoid wedding expenses.

Birthing rites

The news of the pregnancy was received with joy in the family. From that moment on, the woman was freed from the heavy physical labor, and she was protected from experiences. It was believed that if she looked at everything beautiful, then the child would certainly be born beautiful.

During childbirth, a midwife was invited, and all other family members left the house for a while. If necessary, only the husband could visit the woman in labor. The midwife was considered the second mother of the child and therefore enjoyed great honor and respect. She entered the house on her right foot and wished the woman an easy delivery. If the birth was difficult, then a series of rites were performed - in front of the woman in labor they shook an empty leather bag or lightly beat them on the back, washed them with water, which was used to wipe the sacred books.

After the birth, the midwife performed the following maternity rite - she cut the umbilical cord on a book, board or boot, as they were considered amulets, then the umbilical cord and placenta were dried, wrapped in a clean cloth (kefen) and buried in a secluded place. Washed things that were used during childbirth were also buried there.

The newborn was immediately placed in the cradle, and the midwife gave him a temporary name, and on the 3rd, 6th or 40th day a holiday of naming (isem tuyy) was held. The mullah, relatives and neighbors were invited to the holiday. The mullah put the newborn on the pillow in the direction of the Kaaba and read his or her name in turn in both ears. Then lunch was served with national dishes. During the ceremony, the baby's mother presented gifts to the midwife, mother-in-law and her mother - a dress, a scarf, a shawl or money.

One of the elderly women, most often a neighbor, cut off a bundle of the child's hair and laid it between the pages of the Koran. Since then, she was considered the “hairy” mother of the baby. Two weeks after birth, the father shaved off the baby's hair, and they were kept together with the umbilical cord.

If a boy was born in the family, then in addition to the naming ceremony, a sunnat was performed - circumcision. It was carried out at 5-6 months or from 1 year to 10 years. The ceremony was obligatory, and it could be performed both by the eldest man in the family and by a specially hired person - a babai. He went from one village to another and offered his services for a nominal fee. Before circumcision, a prayer was read, and after or a few days later a holiday was held - sunnat tui.

How was the deceased seen off?

Islam had a great influence on the funeral and memorial rites of the Bashkirs. But you could also meet elements of pre-Islamic beliefs.

The funeral process included five stages:

• rituals associated with the protection of the deceased;
• preparation for burial;
• seeing off the deceased;
• burial;
• commemoration.

If a person was near death, then a mullah or a person who knew prayers was invited to him, and he read Surah Yasin from the Koran. Muslims believe that this will ease the suffering of the dying and drive away evil spirits from him.

If a person had already died, then they laid him on a hard surface, stretched his arms along the body and put something hard on his chest over his clothes or a sheet of paper with a prayer from the Koran. The deceased was considered dangerous, and therefore he was guarded, and they tried to bury him as quickly as possible - if he died in the morning, then before noon, and if in the afternoon, then before the first half of the next day. One of the remnants of pre-Islamic times is to bring alms to the deceased, which was then distributed to those in need. It was possible to see the face of the deceased before washing. The body was washed by special people who were considered important along with the grave diggers. They were also given the most expensive gifts. When they began to dig a niche in the grave, then the process of washing the deceased began, in which from 4 to 8 people took part. First, the washing people performed a ritual ablution, and then they washed the deceased, doused them with water and wiped them dry. Then the deceased was wrapped in three layers in a shroud made of nettle or hemp fabric, and a leaf was placed between the layers so that the deceased could answer the questions of the angels. For the same purpose, the inscription “There is no god but Allah and Muhammad is His Prophet” was imitated on the chest of the deceased. The shroud was tied with a rope or strips of fabric over the head, in the belt and on the knees. If it was a woman, then before wrapping in a shroud, she was put on a scarf, bib and pants. After washing, the deceased was transferred to a bast covered with a curtain or carpet.

When carrying out the dead, livestock or money was given as a gift to someone who would pray for the soul of the deceased. They usually turned out to be a mullah, and alms were distributed to all those present. According to popular beliefs, so that the deceased did not return, he was carried forward with his feet. After the removal, the house and things were washed. When there were 40 steps left to the cemetery gates, a special prayer was read - yinaza prayer. Before the burial, a prayer was again read, and the deceased was lowered into the grave on hands or towels and laid facing the Kaaba. The niche was covered with boards so that the earth would not fall on the deceased.

After the last clod of earth fell on the grave, everyone sat around the mound and the mullah read a prayer, and at the end alms were distributed.
The funeral process was completed by a commemoration. They, unlike funerals, were not religiously regulated. They were celebrated on the 3rd, 7th, 40th day and a year later. On the table, in addition to national dishes, there was always fried food, since the Bashkirs believed that this smell drove away evil spirits and helped the deceased easily answer the questions of angels. After the memorial meal, at the first commemoration, alms were distributed to everyone who participated in the funeral - the mullah, who guarded the deceased, washed and dug the grave. Often, in addition to shirts, bibs and other things, they gave skeins of thread, which, according to ancient beliefs, symbolized the transmigration of the soul with their help. The second commemoration was arranged on the 7th day and took place in the same way as the first.

The commemoration on the 40th day was the main one, since it was believed that until that moment the soul of the deceased wandered around the house, and on the 40th it finally left this world. Therefore, all relatives were invited to such a commemoration and a generous table was laid: "guests were received as matchmakers." A horse, a ram or a heifer was necessarily slaughtered and national dishes were served. The invited mullah read prayers and alms were distributed.

The commemoration was repeated a year later, which completed the funeral rite.

What customs of mutual assistance did the Bashkirs have?

The customs and traditions of the Bashkirs also included mutual assistance. Usually they preceded the holidays, but they could also be a separate phenomenon. The most popular are Kaz Umakhe (Goose help) and Kis Ultyryu (Evening gatherings).

Under Kaz Umakh, a few days before the holidays, the hostess went around the houses of other women she knew and invited them to help her. Everyone happily agreed and, having put on all the most beautiful, gathered in the house of the inviter.

An interesting hierarchy was observed here - the owner killed the geese, the women plucked, and the young girls washed the birds at the hole. Young men were waiting for the girls on the shore, who played the harmonica and sang songs. Back to the house, the girls and the boys returned together, and while the hostess was preparing a rich soup with goose noodles, the invitees played “forfeits”. To do this, things were collected from the girls in advance - ribbons, combs, scarves, rings, and the driver asked a question to one of the girls who stood with her back to her: “What is the task for the owner of this phantom?” Among them were things like singing, dancing, telling a story, playing the kubyz or looking at the stars with any of the young people.

The mistress of the house invited her relatives to Kis Ultyryu. The girls were engaged in sewing, knitting and embroidery.

Having finished the brought work, the girls helped the hostess. Folk legends and fairy tales were necessarily told, music sounded, songs were sung and dances were performed. The hostess served tea, sweets and pies to the guests.

What dishes are national?

The Bashkir national cuisine was formed under the influence of wintering in the villages and the nomadic lifestyle in summer. Distinctive features - a large amount of meat and the absence of a large amount of spices.

It led to the emergence of a large number of dishes of long-term storage - horse meat and lamb in boiled, dried and dried form, dried berries and cereals, honey and fermented milk products - horse sausage (kazy), fermented milk drink from mare's milk (koumiss), bird cherry oil (muyyl mayi ).

Traditional dishes include beshbarmak (meat and large noodle soup), vak-belish (meat and potato pies), tukmas (goose meat soup with thin noodles), tutyrlgan tauk (stuffed chicken), kuyrylgan (potato salad, fish, pickles, mayonnaise and herbs wrapped in an omelet).

Bashkir culture today is a reflection of the historical path of the people, which as a result has absorbed only the best.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http:// www. allbest. en/

• Introduction
• Chapter 1. ethnic history Bashkir people
• Chapter 2. The concept of "Tradition" and "Custom"
• Chapter 3. Holiday traditions of the Bashkir people
• Conclusion
• Bibliographic list

Introduction

In the context of the onset of globalization, which actualizes issues of national and cultural identity at the planetary level, there is a growing interest in traditional folk culture, an understanding of its great importance for the formation of the cultural life of Russia, its many peoples and the spiritual education of the younger generation. Elements of folk culture are increasingly included in the practice of educational and cultural activities of society. At the same time, considerable interest is shown in the holidays as one of the brightest manifestations of the national spirit, in which the mental characteristics of the people, their worldview, the specifics of their way of life and lifestyle, knowledge and observation of nature, rituals and magical actions, beliefs and mythological ideas are closely intertwined. works of oral folk art.

One of the main components of the life of the socio-cultural system is the holiday, which is the most important form of social integration and social solidarity, an effective way of ethnic socialization, an instrument of ideological influence and an effective mechanism for constructing cultural identity.

The holiday as a cultural phenomenon and the most important social institution acts as a resource of social solidarity, group cohesion and cultural identity.

The most important function of the holiday is the reproduction of traditional culture values, norms and meanings. All this is of particular importance in a period of social change, when social institutions and structures that ensure the self-preservation of society are destroyed, weakened or transformed. Reacting to the ongoing changes, the holiday consolidates and formalizes new values ​​and normative realities, thereby realizing the social behavior of a person and minimizing possible zones of social tension.

Any nation is a unique phenomenon. Each brought something of his own - unique to civilization. The Bashkir people are one of the most interesting peoples not only in Russia, but throughout the world. After all, the fact that the Bashkirs managed to save themselves, managed to save their national characteristics, speaks of the enormous potential of the people.

Creative understanding on the basis of philosophical methodology of the spiritual potential of folk holidays and their traditions, in particular the Bashkir ethnic group, is relevant and has great importance for the organization of the educational process, which is interested in using all potential mechanisms in confronting today the lack of spirituality of modern Russian society.

Chapter 1. Ethnic history of the Bashkir people

The question of the origin of the Bashkirs and their formation into a nation with a modern ethno-cultural image is one of the most difficult problems of historical science. The features of the ethnogenesis of the Bashkirs were due to the natural and climatic conditions and the geopolitical position of the Southern Urals, which predetermined the versatility of the ethnogenetic ties of the tribes and peoples inhabiting it, as well as the originality of the economic, cultural and military-political history of the region.

Judging by written sources, the ancient Bashkir tribes lived in the Urals more than a thousand years ago, as evidenced by the reports of travelers. The first written information about the Bashkirs dates back to the 9th-10th centuries. Around 840, the Arab traveler Sallam at-Tarjuman visited the lands of the Bashkirs, who indicated the approximate limits of the country of the Bashkirs. Another Arabic author, al-Masudi (died around 956), narrating about wars near the Aral Sea, mentions the Bashkirs among the warring peoples. Other authors also wrote about the Bashkirs as the main population of the Southern Urals. Ibn-Rust (903) reported that the Bashkirs were "an independent people who occupied the territory on both sides of the Ural Range between the Volga, Kama, Tobol and the upper course of the Yaik." Reliable data about the Bashkirs are contained in the book of Ahmed ibn Fadlan, who in 922 visited the Volga Bulgaria as part of the embassy of the Baghdad caliph. He describes them as a warlike Turkic people worshiping various forces of nature, birds and beasts. At the same time, the author reports, another group of Bashkirs professed a higher form of religion, including a pantheon of twelve spirit deities headed by heavenly god Tengri.

According to many historical sources, it is believed that the main role in the formation of the Bashkirs was played by the Turkic nomadic tribes, who came in waves to the territory of the Southern Urals from the east, starting from the 4th century AD. Here these tribes interacted with the local Finno-Ugric and Iranian-speaking population. Of great importance for the ethnogenesis of the Bashkirs was the movement of the Pecheneg-Oguz population in the southern Urals in the 8th-10th centuries, the appearance of the ethnonym Bashkort is also associated with it. For the first time as "al-bashgird" he was mentioned in 922 in the description of the trip to the Volga of the Arab traveler Ibn Fadlan. The process of ethnogenesis of the Bashkirs was completed by the beginning of the 13th century. The Bashkirs were an integral part of the population of the Volga Bulgaria, and then the Golden Horde and the Kazan Khanate. In the middle of the 16th century, the lands of the Bashkirs became part of the Russian state. In 1919, the Bashkir ASSR was created as part of the RSFSR. Since 1992, the name of the national statehood of the Bashkir ethnos is the Republic of Bashkortostan.

Bashkirs (self-name Bashkort) are Turkic-speaking nomads who began their movement to present-day Bashkiria in the 4th century from the southern steppe zone. In the 2nd half of the 1st millennium BC, Iranian-speaking pastoralists Sarmatians lived in the south of Bashkiria, and agricultural and hunting tribes of the Ananyin culture, the ancestors of the Finno-Ugric peoples, lived in the north. In the 1st millennium, nomadic Turks began to penetrate the South Urals, and by the end of the 1st millennium they occupied all of Bashkiria. Having displaced and partly assimilated the natives, the Turkic tribes obviously played a decisive role in the formation of the language, culture and physical appearance of the Bashkirs; tribes (XIII-XIV centuries). In Arabic sources, the Bashkirs are mentioned in the 9th-10th centuries under the name "Bashgird" ("Bashgurd"). So, according to Ibn Fadlan, during his journey (922) to the Bolgar, having crossed the Chagan River (the right tributary of the Yaik), the embassy ended up "in the country of the Bashgird people." An Arab geographer and diplomat calls them "the worst of the Turks ... more than others encroaching on life." Therefore, having entered their land, the Arabs sent forward an armed cavalry detachment for safety.

In the 9th-13th centuries, the Bashkirs roamed in separate clans in the Cis-Urals, in the Southern Urals and between the Volga and Yaik (Ural) rivers. were engaged nomadic pastoralism as well as fishing, hunting and beekeeping. In the 10th - 13th centuries, the Bashkirs began to disintegrate tribal relations, and they began to roam in separate groups of 10 - 30 families. For a long time they maintained patriarchal slavery. At the end of XII - early XIII centuries, feudal relations were born. In the X-XIII centuries, the Western Bashkirs were subject to the Volga-Kama Bulgaria. The Bashkirs were idolaters, from the 10th century. Islam begins to penetrate to them from Bulgaria; believing Bashkirs are Cynnite Muslims. In 1229, the Tatar-Mongols invaded the territory of Bashkiria and by 1236 completely subjugated the Bashkirs, who entered the ulus of Sheibani, the brother of Batu Khan, with their nomads. In the 2nd half of the 15th century, after the collapse of the Golden Horde, the southern and southeastern territory of the Bashkir nomad camps went to the Nogai Horde, the western part to the Kazan Khanate, and the northeastern part to the Siberian Khanate. With the accession (1552) to Russia of the Kazan Khanate, the Western Bashkirs became subjects of the Russian state.

Since 1557, almost all Bashkir nomads began to pay yasak (tribute) to the Russian Tsar. At the end of the 16th - beginning of the 17th centuries, the Eastern Bashkirs also came under Russian rule. Since 1586, active colonization of the Russian territories by the Bashkirs began from the northeast and the lower reaches of the Yaik. The Bashkirs themselves considered themselves descendants of the Nogais, whom they really resembled in some physical features, but the Kirghiz called them Ostyaks and considered the Bashkirs as fellow tribesmen of this Siberian people mixed with the Tatars. Among the mountain Bashkirs, who probably kept the original type in the greatest purity for the longest time, the head was most often small, but very wide; among them there were tall and strong types with regular features, very similar to the Transylvanian Magyars, which is why they were attributed to Ugric origin for quite a long time. Most Bashkirs have a flat, roundish face, a small, slightly upturned nose, small, gray or brown eyes, large ears, a sparse beard, a kind and pleasant face. And indeed, simple people they were very good-natured, benevolent, affable and received foreigners with the most cordial hospitality, which they often used to harm their owners. Slow in work, they far surpassed the Russians in accuracy and serviceability.

The Bashkirs quite actively resisted the penetration of Russians into their lands, since they immediately began to plow their pastures and meadows, set up villages on the banks of rivers, dig mines, narrowing the space for pastoral nomads in their centuries-old movement following their flocks and herds. In vain, however, the Bashkirs ravaged and burned Russian villages, dug up even the Russian dead from the graves, so that not a single Moscow person, neither alive nor dead, would remain in their land. After each such uprising, the Russians came again, and in even greater numbers than before, now by force driving the Bashkirs out of their possessions and building new cities and villages on them. By the middle of the 19th century, the Bashkirs already owned only a third of their former lands.

The gradual decrease in pastures forced the Bashkirs to take up farming: at first they leased their land to Russian peasants for an annual or lump sum payment, and then slowly began to adapt themselves to the work of the farmer. Numerous local khans became the founders of noble and princely families and became part of the Russian. nobility, and the Bashkir princely families of the Aptulovs, Turumbetevs, Devletshins, Kulyukovs and others continued to use, as before, Tarkhanism. During the campaigns, the tarkhans made up special detachments in the Russian army, and the militia, recruited from the draft and yasak Bashkirs, joined them; they were always commanded by Russian heads.

Soon after accepting Russian citizenship, the Bashkirs, not wanting to deliver yasak to Kazan and suffering from raids by neighboring tribes, asked the king to build a city on their land that would protect them and where they would take yasak. In 1586, the governor I. Nagoi began the construction of the city of Ufa, which became the first Russian settlement in the Bashkirs, except for Yelabuga, built on the very border of the Bashkir lands. Samara was built in the same 1586. In the voivodship order (1645) Menzelinsk is mentioned. In 1658, the city of Chelyabinsk was built to cover the settlements that stretched along the Iset River (in the modern Sverdlovsk region). In 1663, Birsk, which already existed before, was transformed into a fortification that stood in the middle of the road from Kama to Ufa. Simultaneously with the construction of Ufa, the colonization of the region begins: Tatars, Meshcheryaks, Bobyls, Tepteri, Cheremis and other nationalities settle with the Bashkirs as pripuskniks (Novobashkirs), take their lands for quitrent, and the Russians first occupy the Siberian settlements (in the modern Chelyabinsk region), and then they begin to take root in the indigenous lands of Bashkiria.

Based on the foregoing, we can say that the process of forming the ethno-cultural image, its features of the people is still far from complete. But the foundations of the Bashkir ethnos, the originality of the language and the most specific cultural and everyday features that distinguish the Bashkirs from other peoples, were laid in antiquity, which in turn are reflected in the traditions of their celebrations.

Thus, in order to fully understand the characteristics of this group of ethnic groups, it is necessary to consider the concept of "traditions".

Chapter 2. The concept of tradition and custom

Traditions and customs are created by the creative genius of the people, they are close and dear to them, they have served and are serving people for centuries. Each people has its own historically established traditions and customs, different in level and depth of their ideological content, depending on the historical fate of the people.

Tradition - group experience expressed in socially organized stereotypes, which is accumulated and reproduced in various human groups through spatio-temporal transmission. This definition allows excluding individual experience from tradition as a non-collective phenomenon, thereby distinguishing tradition from art, which is an individual personal creative activity. Folk art and mass culture, on the contrary, are collective types of creative activity, the basis of which is Various types, levels of traditions. Through tradition, a collective of people passes on the message necessary for future survival and self-maintenance. Tradition is thus a mechanism for collective auto-communication.

There are three main approaches to the problem of tradition and, accordingly, four types of traditions: ethnic (folk), national and social traditions.

ethnic traditions typical of the national stage. They are closely connected with various types of folk art (folklore), primarily with crafts.

Folklore is the science of tradition and its laws among civilized nations; the science of everything that is transmitted orally - knowledge, techniques, recipes, rules and customs, verbal expressions and superstitions, fairy tales, legends. Within the framework of this topic, one aspect of tradition is mainly considered - traditions in artistic culture, the role of traditions in folk art. Folklore or ethnic traditions can be rural (village), urban, bourgeois, aristocratic. For example, the handicraft methods of labor of former times, which are currently used, not prepared by theory, are folklore. Industrial or factory methods of creating outwardly "handicraft" products, developed with the help of technology, theory, are not folklore. Ethnographic traditions are typical of the tribe. This is that part of the artistic culture, which is inseparable from the main carrier - the person. The preservation and transfer of the accumulated experience is carried out directly by the transfer (from senior to junior) of established forms of behavior, skills, concepts. For example, traditional, folk (ethnographic) holidays: economic-calendar, religious, family-personal. The degree of significance of each group is determined by the influence of the tradition underlying them in the cultural life of the ethnic group.

At the same time, the degree of their significance in culture decreases precisely in this sequence. Big role economic-calendar holidays due to their eventfulness in the life of the tribe. Modern national and social traditions include the extraterritorialized part of artistic culture (deduced outside the person himself), preserved and transmitted through the system of public information.

National traditions. The connection of generations is carried out here through education, and the storage and dissemination of heritage elements through writing, which caused great damage to folklore. But writing is a "tradition of traditions", normalizing, canonizing the mechanisms of reproduction of traditions. With the help of writing, the attribution of the heritage takes place, that is, the decoding and understanding of the elements of the heritage in relation to the needs of existing practice. National traditions include all customs, but not all rituals and ceremonies, since some of them are recorded in the protocol or other media and are reproduced only on special occasions. National traditions are a system of national standards that fix in the mind of a person the ideas of dignity, the greatness of his nation, the heroic and glorious national history, the nobility of his people in all past and present deeds, his outstanding (in terms of world significance) literature, art, science, etc. Unfortunately, this often leads to best case to "national romanticism", to confrontation with other peoples because of past suffering, humiliation, mutual misunderstanding. The social tradition is “multiculturalism”, not constrained by any visible framework of national traditions and restrictions. It suggests in artistic creative process usage various forms, languages, styles, the creation of transnational multi-traditional, multimedia systems and the widest, worldwide interchange of cultural forms, new information, experience.

Tradition (any type) is an experience that accumulates in the form of a system of stereotypes and manifests itself, is realized in the following forms: customs, rituals, ceremonies, ceremonies, performances and holidays.

Custom - stereotypical forms of ethnic or artistic culture associated with activities that have only practical significance. This is expressed, first of all, in arts and crafts.

rite - the order introduced by law or custom in something; external registration of any action by conditional obligatory actions performed in various cases of life, which are consecrated only by custom, that is, they are not sacraments. Traditional cuisine has a pronounced ceremonial character, i.e. it is closely connected with certain days, significant events, timed to coincide with them.

Ritual - only sign forms of ethnic or artistic culture that have no practical significance. For example, hats and robes for judges or students.

It is possible to compare these concepts on the example of the features of the religious cult of a number of peoples: the sacrifice of a domestic animal is a custom, an incision in the ear of an animal before this is a ritual.

Ceremony (ceremonial):

a) the established order of solemn business;

b) a series of actions (rituals, ceremonies) and speeches of a symbolic nature, traditionally obligatory in certain cases of social and religious life;

c) external forms, symbolic actions observed in various cases of social life, a certain external order of actions that have a symbolic meaning;

d) a set of rituals associated with a specific important (solemn) event, phenomenon, which is based on a certain scenario; for example, mysteries (sacraments) are sacred acts consisting of rituals.

The difference between a rite and a ceremony is this: a rite is a sequence of specific, definite actions, which together have a symbolic meaning. For example, carnival, a folk festival culminating in the ceremony of seeing off the Carnival King.

Ceremonial, on the contrary, is a set of ritual actions associated with a certain, specific event of practical importance (for example, coronation).

But the brightest, most complex and characteristic form tradition is mass holiday - this is the rhythm of life, its meaning is not in entertainment and recreation, but in meeting the needs of people in the realization of collective memory, in participating in co-creation-dialogue between the past and the future, in other words, the need to be in the thick of life, to feel its pulse and living breath. The formation of certain stereotypes of artistic and ethnic culture proceeded gradually with the development of ethnic groups. Already at the tribal level, people had not only an established clear system of customs, but also rituals and rituals, covering almost all spheres of culture and creative activity.

Further, at the level of the nationality, they developed and became more complex, sometimes acquiring the force of law, determining not only the characteristics of people's culture, but also the place of the individual in society. In this regard, complex ceremonials were created that determined the emergence of special trends or trends in artistic culture, for example, in knightly culture.

Customs, rituals, rituals and ceremonies in modern society (when folk art, art and mass culture coexist at the same time) are changing very quickly. Some of them remain unchanged, but only in certain, highly professional fields of activity or in archaic cultures. Although the main form of implementation of traditions is still a holiday in the broadest sense of the word.

Based on the foregoing, traditions are a reflection of the experience accumulated by the ancestors of a particular people, which is transmitted next generation in the form of rituals, customs, which in turn suggests that the essence of traditions is the preservation of the features, characteristics of a particular nation. Thus, for a complete understanding of the traditions of the Bashkir people, we will consider popular holidays.

cultural holiday of Bashkirs nomadic

Chapter 3. Holiday traditions of the Bashkir people

Each national people has its own customs and traditions, rooted in antiquity and having a deep cultural meaning, which serves them to strengthen and improve the spiritual and moral community system.

The Bashkir people have one amazing feature that distinguishes them from many other nationalities, this is the reading of their folk traditions, the observance of folk holidays.

Folk holidays are usually divided into family and calendar. Calendar holidays, in turn, are divided into holidays of the spring-summer and autumn-winter periods.

Popular Bashkir holidays include: Kurban Bayram, Uraza Bayram, Yiyin, Kargatuy, Sabantuy.

Let us consider in more detail the features of the celebration of each holiday.

Kurban Bayram.

Every Muslim is familiar with the story of how the prophet Ibrahim, by the will of Allah, performed a sacrifice. Allah asked Ibrahim to sacrifice his firstborn Ismail. Ibrahim, whose heart bled from the mere thought that he would kill his child with his own hands, nevertheless came to the altar on the appointed day and hour to fulfill the will of Allah. Allah did not allow Ibrahim to kill his beloved son on the altar and at the last moment saved Ismail, replacing him with a ram. In honor of this significant event for all Muslims, the holiday of Eid al-Adha is celebrated every year to this day, which is often called the Feast of Sacrifice.

Kurban Bayram, along with Uraza Bayram, is one of the most important Muslim holidays. The holiday of Eid al-Adha is inextricably linked with the pilgrimage to Mecca, where Ibrahim sacrificed a lamb. This pilgrimage is called Hajj. Hajj is translated as "aspiration" and is one of the pillars of Islam. Eid al-Adha is celebrated on the tenth day of the month of Zul-Hijja according to the Muslim calendar. This is exactly seventy days after the celebration of Uraza-Bayram. The month of Zul-Hijjah is one of the four forbidden months, in the first ten days of which fasting must be observed. And it is precisely after this fast, on the tenth day, that Eid al-Adha is celebrated.

Also, as in the case of Uraza Bayram, the celebration of Kurban Bayram requires certain preparations. All Muslims should go through the ghusl ritual and put on clean clothes. Ghusl involves washing the whole body and is used in cases where a simple ablution is not enough - for example, after an illness or a long journey. There are two ways in which ghusl can be performed. The first is that you bathe each part of the body in turn. In this case, the first thing to do is wash your head and neck, and only then everything else. It is also recommended to first wash the right side of the body, and only then the left. The second method offers to carry out the ablution of the whole body at once. To use this method, such an amount of water is required that a person can completely immerse himself in it. It does not matter how he does it - immediately or gradually. On the way to the temple in the morning, a Muslim must repeat the takbir determined for the holiday of Eid al-Adha. And as a greeting on this holiday, every Muslim should use the following words: "May Allah accept both from us and from you." Also, all Muslims are ordered to change their usual way to the temple. This is exactly what the Prophet Muhammad did. Among other things, on the day when Eid al-Adha is celebrated, it is customary to distribute alms.

The culmination of the holiday is the sacrifice. The victim can be a ram, goat, cow or camel. A number of requirements are imposed on the victim, the observance of which is mandatory. The victim must not be younger than six months. The victim must not be physically handicapped in any way. Depending on their wealth, a Muslim can donate one animal for the whole family, or one animal for each family member. It is also permitted to sacrifice animals in memory of the dead. The meat of slaughtered animals is cooked in common boiler and eat at the common table. There are no specific requirements for the preparation of meat, so different nations prepare meat in different ways. Eid al-Adha is a holiday when people can pay tribute and give praise to Allah, as well as give gifts to each other and share a meal with each other.

Eid al Adha.

Uraza Bayram is one of the most important Muslim holidays. Sometimes the holiday of Uraza-Bayram is also called the day of breaking the fast. Eid al-Fitr is celebrated on the first day of the tenth month according to the Muslim calendar - on the first day of the end of the holy month of Ramadan. The month of Ramadan according to the Muslim calendar is considered one of the most difficult, which is confirmed by its name - Ramadan means "hot". It is believed that it is in the month of Ramadan that the sun burns the earth especially hard, thereby killing all life.

Throughout the month of Ramadan, Muslims observe fasting. Uraza Bayram also falls on the first day of the month of Shawwal. The month of Shawwal is not as demanding on Muslims as its predecessor. However, Muslims also observe a six-day fast this month. It is believed that consistently observing first great post in Ramadan, and then relatively fleeting in Shawwal, a Muslim thereby equates his fast with a daily fast throughout the year. The celebration of Uraza-Bayram is preceded by the obligatory collection of alms in favor of the suffering, called zakat. Zakat is one of the five pillars of Islam, which makes it obligatory for every Muslim.

The holiday of Uraza Bayram was established by the Prophet Muhammad in 624. Since then, every Muslim on the first day of the month of Shawwal greets another Muslim with the words "Eid Mubarak!". Thus, Muslims around the world wish each other a blessed holiday. On the day when Uraza Bayram is celebrated, a special prayer is performed in all mosques around the world - Eid-namaz. Eid-namaz is performed an hour later, after sunrise in the mosque in the presence of both men and women. After prayer, Muslims put on their festive attire and set tables, to which relatives, friends and neighbors are invited. Festive tables in Uraza Bayram, as a rule, simply abound with various dishes, because this is the first day after a whole month of exhausting fasting, when you can eat whatever your heart desires. It is not customary to work on this day in Muslim countries. In some countries, they do not work the next day after Eid al-Fitr. During these days festivities grow to incredible proportions. People invite each other to visit, and then, having fed and watered their guests, they themselves go to visit with a return visit. The kids are not left out either. Throughout the holiday of Eid al-Fitr, the kids run around the houses, where they are always treated to sweets. Also on this day, it is customary to ask for forgiveness from each other and visit the graves of their deceased loved ones.

Muslims from all over the world have a tradition of preparing for the celebration of Eid al-Fitr. Every year, four days before the first day of the month of Shawwal, Muslim families begin preparations for Uraza Bayram. First of all, they thoroughly clean their home. In addition to the living quarters, it is imperative to remove the cattle sheds, as well as to buy and clean the cattle itself. After the cleaning is completed, you should put yourself and your children in order, dress in everything clean so that nothing can overshadow the most important holiday in the Muslim calendar - Eid al-Fitr.

There is also a tradition when housewives start exchanging various dishes from the evening. The kids carry treats, and the tradition is called "so that the house smells of food."

So since the evening last day month of Ramadan, the entire Muslim world is already looking forward to the scope with which he will spend the next day. A day that is so important for all true Muslim believers. The day when all Muslims celebrate Eid al-Fitr!

Yiyin.

There was no strictly established time for holding yiyins, unlike Sabantuy, but it was usually organized in the period after sowing until the harvest of rye. On the yyyns of one or several related auls, disputed land issues were resolved, hayfields and summer pastures were distributed. Often, wedding celebrations were timed to the yiyins. In the south-east of Bashkortostan, a wedding in ancient times, being an important social event for two clans or tribes, sometimes took the form of a big holiday and was called "Tui yyyny". Such weddings were held by khans, biys, bais. In honor of the young, games, sports competitions, races were tripled, in which both the hosts and guests took part. In the north-east of Bashkortostan, a holiday called “gathering of men” (irzer yiyyny) was known, where women only cooked food and watched what was happening from the side.

According to the authors of the 19th century, much more people gathered for yiyny than for other holidays. For the festival, a beautiful, well-visible and convenient glade for competitions was chosen on level ground or on a mountain. Residents of the surrounding villages arrived here, and each family set up a hut or yurt for themselves to receive guests.

The yiyins were characterized by the territorial principle of organization. So the Bashkir-Gainins had two centers where traditional yiyins were held: part of the villages were grouped around the village. Barda, the other - around the village of Sarashi. At first, the yiyin was held in the Bardymsky district, after a while - in the Sarashsky one. The population of each district participated in both festivities, but in one case - as the hosts of the holiday, in the other - as guests.

The installation of a pole (kolga) in the middle of the Maidan marked the beginning of the holiday. After the mullah read the fatih, competitions began: wrestling, horse racing, jumping, running, playing kurai, songs, and dancing. Archery was a popular type of competition at yiyns: from a long distance it was necessary to hit a moving target. Sometimes comic competitions were also arranged, for example, who would drink the most melted butter or koumiss, or who would eat the most fatty lamb. The winners of the competitions were given a horse, a ram, pieces of meat, patterned scarves, towels. Mostly adult men or young dzhigits (eget) participated in the competitions. There is evidence that races were organized with the participation of girls, but this happened extremely rarely, usually girls showed their singing and dancing skills at yiyns.

The names of the following Bashkir yyyins have been preserved in the Bashkir language: Tratau yyyny, Barda yyyny, Kubelek yyyny and others.

Kargatuy.

This is the first spring holiday dedicated to the awakening of nature and the advent of the new year. Only women and children (boys under 12) participated in it.

This holiday retains the elements associated with the former admiration for the renewing nature and the impact on it in order to ensure well-being in the coming summer season. In different regions of Bashkortostan, the degree of preservation of ritual elements is not the same. The main rituals: gathering food, cooking ritual porridge, a collective meal, feeding birds, pronouncing good wishes - were performed everywhere. In many places (especially in the south) on the day of the festival, women climbed the mountain, decorated the trees, wishing nature to bloom luxuriantly. In the north of Bashkortostan, the custom of decorating trees has not been preserved everywhere. One of the main rituals here was the wish for rain. In some places in mountainous Bashkiria, the festival retained the ancient features of worshiping the spirit of the mountain: women left food, silver coins and scraps of fabrics on the mountain. In the southeastern Bashkirs, it coped a day or two before leaving for the summer nomad camp. Usually the holiday was held in the form of reciprocal visits of two villages. In some places, a few days before the festival, 2 - 3 women collected cereals, butter, eggs from the yards. The rest of the food each family took with them. In most regions, millet porridge (tare butkasy) was considered a ritual dish, among the Bashkirs of the Chelyabinsk region - porridge made from wheat flour, cooked on sour cream. In some southern regions (Khaibullinsky, Zilairsky), porridge was cooked from crushed wheat. After a joint meal, the women treated the birds.

The cultural program was of great importance at the festival: crowded round dances, games, competitions, songs, dances. It is noteworthy that songs and dances were composed from generation to generation by women themselves.

Sabantuy.

Sabantuy - Tatar and Bashkir favorite folk holiday; holiday ancient and new; a holiday of labor, in which the beautiful customs of the people, and their songs, and dances, and rituals merge together ...

Any work, any craft among the people is respected, but the work of a grain grower is especially honorable. For centuries, worship and reverence for the work of a grain grower as a holy cause were brought up. To grow bread meant to do good, to benefit one's people and one's native land. That is why the folk holiday that has been preserved since ancient times is associated precisely with the work of the farmer.

The name of the holiday comes from the Turkic words: saban - a plow and tui - a holiday. For all agricultural peoples, sowing and reaping were considered the most important stages. Their beginning and successful completion have long been celebrated with festivities. Sabantuy used to be celebrated in honor of the beginning of spring field work (at the end of April), but now - in honor of their end (in June).

The celebration of Sabantuy was a great event, and preparations were made for it for a long time. At first, young horsemen collected gifts around the village for future winners in competitions and folk games: embroidered scarves and towels, pieces of chintz, shirts, chicken eggs. The most honorable gift was a towel embroidered with a national pattern, which had a symbolic meaning, and no valuable prizes could be compared with it.

Girls, young women prepared gifts all winter - weaving, sewing, embroidering. Everyone wanted her towel to become an award to the strongest dzhigit - the winner in the national wrestling or horse racing, it was her work that received universal approval.

The collection of gifts was usually accompanied by cheerful songs, jokes, jokes. Gifts were tied to a long pole, sometimes jigits tied themselves with collected towels and did not take them off until the end of the ceremony.

The entire course of the holiday was in charge of the influential old men of the village. They sent jigits to collect gifts, appointed a jury to award the winners, and kept order during the competitions. It was a kind of Sabantuy's advice. During the holiday, all power in the village passed to him.

On the day of Sabantuy, the village was in high spirits, everyone was lively and cheerful. In the morning people went to the Maidan - a spacious meadow not far from the village. The organizers of the festival were ahead. One of them carried a long pole with a tied towel - the symbol of Sabantuy. They dressed in all the best, women took out their jewelry from chests. Those who came on carts wove colorful ribbons into the horses' manes, wrapped the bow in colored cloth, and hung bells from the bow.

On this day, the harsh prescriptions of religion turned out to be powerless in the face of the raging holiday of working people, religion did not even try to veto their holiday. Sharia could not follow the youth either: they met, competed, sang, danced, exchanged glances, gifts, fell in love...

Not only Tatars and Bashkirs were looking forward to the approach of Sabantuy, it was desirable for Russians, Chuvashs, and Maris - in a word, for everyone who lived in the neighborhood. Sabantuy gradually became a holiday of interethnic communication. This is its fundamental difference from religious holidays that separated people.

A holiday without guests among the Tatars and Bashkirs was considered a sign of lack of sociability, stinginess, so the participants of the Sabantuy returned from the Maidan with guests. Festive fun with a rich treat lasted all day, and the youth walked until late at night.

Once, in ancient times, Sabantuy was celebrated only by grain growers. But now Sabantuy has grown from the holiday of grain growers into a universal holiday - it is celebrated in villages, towns, districts, cities, capitals of the republics of Tatarstan and Bashkortostan, Moscow, St. Petersburg and other parts of the world with a compact residence of Tatars and Bashkirs - magnificently, with orchestras and most valuable banners prizes, with the participation of honored guests.

The Sabantuy holiday now bears signs of a public holiday: decrees and resolutions are issued on the preparation, dates and venues, organizing committees are appointed from leaders of the highest rank at each level (village, township, district, city, republic), sources of funding are determined.

Sabantuy begins with congratulations of grain growers, livestock breeders and other leaders of labor on the holiday. Achievements are celebrated. The most worthy and respected are entrusted with raising the flag of Sabantuy, gifts are presented to the foremost workers, and songs are sung for them. So in this holiday, ancient folk games are intertwined with new customs, the customs of today's peaceful labor. Songs, dances, games, tests of strength - this is the program of Sabantuy.

The Sabantuy holiday has its own traditions.

Races decorate any holiday, not excluding Sabantuy. They cause great interest of the participants of the holiday, explosions of emotions, passions...

The horse for the Tatar and, in particular, the Bashkir people at all times was a companion, friend, breadwinner and reliable support. That is why the most interesting part of the program in Sabantuy is horse racing. Horses for racing begin to be prepared long before the holiday: groomed, fed, protected. When the sabantui is close already, the horses' legs are "warmed up".

At the finish line, the winner is waiting for a fat ram as a prize. By the way, there is a wonderful tradition: to give gifts not only to the winner, but also to the horseman who rode last. This is usually done by older women, even grandmothers. They come to Sabantuy with a cherished gift: a tablecloth, a scarf, or a towel, embroidered in their youth with their own hands. And they look at the horse that is behind as if it were a human child, offended by fate. And Sabantuy is a holiday, and not a single living soul should yearn for failure - to lend a helping hand to the humiliated - it has always been in the nature of the working people ...

The definition of the batyr, the winner in the national struggle, is the highlight of the Sabantuy holiday. Usually, two weeks before the Sabantuy, the contenders for victory stopped going out to work in the field. The fattest sheep was slaughtered for them, they ate as many fresh eggs, butter, honey as they liked, they gained strength to defend the honor of their native village.

Wrestlers require considerable strength, cunning and dexterity. The fight takes place according to strict rules. The fight is judged by the most experienced and respected old men - aksakals. They strictly look after the fighters: were there any forbidden tricks during the struggle - there is no room for even a small injustice on the Maidan.

Dzhigit, who became the batyr of Sabantuy, is honor and glory. It has long been customary to reward a batyr with an excellent fat ram (although now it may be another valuable prize: TV, motorcycle, refrigerator…). With a restless prize on his shoulders, he makes a circle of honor, shake him with the whole Maidan. Having surrounded him tightly, they lead him to a wagon with gifts and prizes, decorate the arc with various gifts and go home.

With the departure of the batyr, the Maidan disperses. When the cart with the hero of the day, ringing with bells, drives into the village street, there is universal rejoicing: here is the winner! Everyone smiles at him, waving their hands in greeting. And up next year he is the most famous person in the district, he will still be in the center of attention for a long, long time.

There are games in the Sabantuy program that require dexterity, flair, and not strength. Such is the game of "break the pot", in which, blindfolded, you need to find a pot and hit it with a long stick.

Another fun is to get to the prize (or its label), located at the top end of a smooth, tall, swinging post. This requires strength, dexterity, courage. Few people manage to become the owner of this hard-to-find prize.

Fighting with haybags, sitting astride a log, in order to knock out the opponent from the "saddle" - a game with a long tradition, it requires strength, dexterity, courage. Gives observers a lot of laughter and fun.

A two-pound kettlebell is one of the most popular sports equipment at the Sabantuy holiday.

Many women of all ages participate in the Sabantuy celebration. Codes of Sharia law collapsed on this holiday. The presence among the spectators of a mother, a sister, a beautiful woman who has taken a liking is an additional incentive for horse riders to show strength, dexterity, skill and courage in far from easy competitions.

Women have their own competitions: who will spin wool faster, who will drag more water (run first without splashing water from a bucket) - even grandmothers enjoy playing such games. Sabantuy singles out the most skillful, the most capable in each competition.

And after the end of the holiday on the Maidan, its participants and guests go home to celebrate Sabantuy at a cheerful, plentiful festive table. And the youth continues to play, sing and dance in the spring meadow. Harmonicas, button accordions, accordions sound. Songs are sung, new and those that were formed a thousand years ago.

Conclusion

A holiday is a special socio-cultural form of organizing the specific activity of an individual (social community) to streamline free time, specially allotted for purposeful and organized fixation in the existence of an individual (people) of a certain event, which, for a number of reasons, must be distinguished from the flow of other events. The latter is achieved in a special rite or ritual, that is, in certain symbolic actions that are artistically and expressively furnished, moreover, they are associated with something unusual, special solemn and joyful, with a special spiritual or psychological mood.

Holidays are integral components of socio-cultural history, from ancient times to modern times, and perform numerous functions in society: (ideological, integrative, educational, ethical, aesthetic, axiological (value), hedonistic). With their help, the events of the cosmic cycle, facts related to the history of a particular country, its people and heroes were noted. A holiday is a necessary condition for social existence and a specific expression of the social essence of a person who, unlike animals, has a unique ability to celebrate, “multiply the joys of being”, that is, to include in his life the joys of other people, the experience and culture of previous generations.

Holidays have always existed, at all times, transforming in content and form, in accordance with the spiritual and aesthetic development society. They carry a great emotional and educational burden and, along with customs, rituals, ceremonies and other stereotyped phenomena, act as one of the key mechanisms for the preservation, transmission and functioning of the socio-cultural tradition of the people and the transmission of its spiritual meanings from generation to generation.

Bashkir folk holidays are a complex, multifunctional formation containing elements of an economic, labor, educational, aesthetic, and religious nature. Great was their social significance as "peculiar and effective" mechanisms of human socialization.

The content field of the Bashkir folk holidays includes ideological, ethical, aesthetic components (dance, music, arts and crafts, and other elements). Holidays help to learn about the world around, the objective world, the world of other people, the world of one's "I", allow one to create oneself and the world around according to the laws of goodness and beauty. The introduction of the younger generation to folk holidays is today a reliable means of spiritual formation of the individual. Particularly noteworthy is the role of ecological holidays of the Bashkirs. The need to involve the traditional ecological experience of the Bashkirs, concluded in ecological holidays, in the modern educational process is obvious. To instill in children a love for nature, respect for the environment is the goal of environmental education, which is carried out primarily by parents, educators and teachers, involving a variety of methods and means, including traditional ecological ceremonies. The social and spiritual significance of ecological holidays is not so much in the performance of specific work, but in the awakening of a person's interest in nature and the desire to preserve it.

The modern national and cultural policy pursued in the republic contributes to active work on the revival of national traditions, customs, rituals and holidays not only of the Bashkir people, but also of all ethnic groups inhabiting the numerous Bashkir region, so there is hope that the multinational people of the republic will be able to preserve their rich traditional culture, including their wonderful holidays. Many of the folk holidays of the Bashkirs have become national festivities of the peoples of Bashkortostan. They carry a huge spiritual, consolidating, educational potential.

Of course, the undertaken study does not at all claim to be a comprehensive and complete coverage of the problem posed, and does not exhaust all its complexity and diversity. Many aspects of the designated topic raised in the work require a more in-depth study of them. In our opinion, the functional field of folk holidays awaits a more detailed study; the issue of the artistic and aesthetic potential of folk holidays in the context of the onset of mass culture deserves no less attention. In our opinion, the study of Bashkir folk holidays in the modern aspect with the festive culture of other nations requires special attention. It seems that a deeper analysis of the issues outlined will make it possible to draw a more complete picture of the life of the Bashkir folk holidays and their traditions.

The accumulation of theoretical material on this problem is, in our opinion, of great importance in optimizing the practical aspects of the processes of spiritual education, worldview and ethical and aesthetic education of especially the younger generations in modern conditions.

Bibliographic list

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

2. Culture of Bashkortostan. People. Events. Data. - Ufa, 2006.

3. Gallyamov S.A. Bashkir philosophy. Aesthetics. v.4. - Ufa: Kitap, 2007.

4. Enikeev Z. I. History of the state and law of Bashkortostan: / Z. I. Enikeev, A. Z. Enikeev. - Ufa: Kitap, 2007.

5. Culture of Bashkortostan. People. Events. Data. - Ufa, 2006.

6. Mazhitov N.G., Sultanova A.M. History of Bashkortostan from ancient times to the present day. - Ufa, 2009.

7. Yusupov R.M. Anthropological characteristics of modern Bashkir-Gainins // Bashkirs-Gainins of the Perm Territory. - Ufa, 2008.

8. Bashkirs: Ethnic history and traditional culture/ Under the total. ed. R. M. Yusupova. - Ufa: Bashkir Encyclopedia, 2002.

Hosted on Allbest.ru

Similar Documents

Family customs and rituals as an integral part of the culture and life of the ethnic group. Features of the Bashkir wedding ceremony: preparation of bride price, dowry, engagement, matchmaking. The birth of a child, the feast of the cradle. Funeral and memorial traditions; the influence of Islam.

abstract, added 12/17/2010


The deification of the forces and phenomena of nature are characteristic features of the ancient beliefs of the Bashkirs. Religious and mythical representations of the Bashkirs at the beginning of the 20th century. Features of the spiritual culture of the Bashkir people. Dependence of the life of an ethnic society on the state of nature.

abstract, added 06/21/2010


Historical traditions of wood carving among the Bashkirs. Items of decorative and applied art of the Bashkirs. Decor on wood is considered as an organic part of the material and spiritual culture of the Bashkir people. Wooden utensils. Spindle products.

abstract, added 12/09/2008


Traditions of celebrating Christmas in Russia, Shrovetide and Kupala rites. Wedding traditions: matchmaking, engagement, bachelorette party, wedding, meeting of the newlyweds. Features of national Russian cuisine. The influence of Christianity on the customs and traditions of the Russian people.

abstract, added 02/03/2015


The ethnic history of the Urals is the history of all the peoples who have inhabited its territory since ancient times. The ethnic history of the Bashkirs, one of the Turkic peoples, is part of the general historical process in the region. Shezhere question. Features of the culture of the Bashkirs.

abstract, added 11/07/2010


The period of the Volga Bulgaria as a key moment in the ethnogenesis of the Tatar people. The territory of residence, the number and structure of the ethnic group. Language and graphics. Islam is the religion of the Tatars. National economy, traditions of the national statehood of Tatarstan.

abstract, added 02/18/2013


Brief social and ethno-cultural characteristics of the Evenk people, their settlement, confessional and linguistic affiliation. The problem of the ethnogenesis of the Evenki (Tungus) as one of the difficult problems Russian ethnography. Features of their life and traditions.

abstract, added 05/18/2011


Consideration of the role of oral art in the cultural life of the Kyrgyz; history of the formation and development of folklore. The epic "Manas" as one of the greatest creations of mankind. Acquaintance with the common traditions of the Kyrgyz people: marriage, funerals and commemorations.

abstract, added 03/29/2014


National psychological and ethnic features of the Turkish people. Distinctive features cultural life of Turkey, the attitude of its inhabitants to education, work, family. The specifics of the manifestation of elements of the national mentality through value orientations.

abstract, added 04/30/2014


Characteristics of the representatives of the Turkic and Altai peoples of Russia, the history of their development, a description of the everyday and cultural traditions of the population, national psychological characteristics. Culture and worldview of the people living in the Altai Territory.

The main occupation of the Bashkirs in the past was semi-nomadic cattle breeding. Farming, hunting, beekeeping, beekeeping, poultry farming, fishing, and gathering were widespread. Of the crafts - weaving, felt making, production of lint-free carpets, shawls, embroidery, leather processing (leatherworking), wood processing. Mineral processing was poorly developed. Ceramics was absent, and metal processing was carried out on a small scale and was not widespread. Metallurgy and blacksmithing were banned after the uprisings. Nevertheless, the first mining institute in Russia, now operating in St. Petersburg, proposed the creation of a Bashkir miner, Ismagil Tasimov.

Housing and life

Bashkir cuisine

National clothes and decorations

Folk holidays, customs and rituals

Folklore

Among the song genres there were folk songs, ritual songs. Depending on the melody, Bashkir songs were divided into lingering and short ones, 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

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

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), Miftakhetdin 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

Bashkir enlightenment and science

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

Religion

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 South Urals and 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.