Bashkir folk culture. Customs and traditions of the Bashkirs: national costume, wedding, funeral and memorial rites, family traditions

Bashkirs have lived in the south of the Urals from time immemorial. Their homeland is rich in fish, fur-bearing animals, and all kinds of game. The Ural Mountains have some of the richest natural resources; they hide deposits of gems, the most beautiful of which is the local jasper. The Bashkirs were first mentioned in written sources in the mid-9th century. The self-name of the nation is “bashkoot”, which translated from Turkic means “wolf head”. The people profess Islam and are famous for their hard work and reverent attitude towards the land; the Bashkirs are experienced livestock breeders and excellent beekeepers.

Forgotten traditions of the Bashkir people

Bashkirs observe a number of traditions that are determined by the history of the people and Muslim customs. The following prohibitions are most strictly observed:

in winter, you cannot dig the ground, since the soil is resting and there is no need to touch it;
any business must be started “clean” right hand, you can also use it to serve treats to your guests and take dishes back; you can blow your nose with your left hand;
women are not allowed to cross the path of representatives of the stronger half, the rule was maintained for boys;
crossing the threshold of a mosque is permitted with right leg at the entrance, left – at the exit;
Alcohol, pork, carrion should not be taken as food, and bread should be broken, not cut;
food is taken with three fingers, two are prohibited.

Customs of Hospitality

The Bashkirs treated guests with exceptional warmth, both invited and uninvited. It was believed that a person who came to the house could be a messenger of God or God himself, who had turned into an earthly being. It is a great sin to not feed, drink or warm a traveler. Even for those who happen to be visiting by chance, they set the table, putting on it everything that is in the bins and pantries. It was believed that if a visitor tasted dairy products, the owner’s cow would become barren. Guests were supposed to stay for no more than 3 days, and at parting, the Bashkirs always give gifts, especially to young children, since it is believed that a child who, due to his age, cannot taste the food, can curse the owner.

Advice

If you are visiting a Bashkir family, pay special attention to washing your hands - this procedure is mandatory before eating, after eating meat and before leaving the house. In addition, it is customary to rinse your mouth before eating.

A woman in a Bashkir family had the same position as in any Muslim community. Husbands were supportive of their wives and rarely used physical force. The girls were raised in meekness, exceptional patience and modesty. A married woman can be identified by the scarf that she must wear on her head after the wedding. Conversations with strange men were not encouraged; it was not customary to ask your husband what he did and where he was. Cheating on a wife is the worst sin, but a man could marry more than once if he received permission from his first wife, who was considered the most authoritative among all the women living in the house. If a young daughter-in-law came to the family, all responsibilities were placed on her shoulders. Grandparents were treated with the most respect, and young people were required to know their family to the seventh generation in order to prevent marriage with relatives.

Do you know how inheritance is distributed in a Bashkir family?

Disputes on this issue are rare; the property of the parents went to the eldest child in the family.

Bashkirs strive to have a large family and therefore are always happy about the birth of a child. Expectant mothers were forbidden to do hard work; their whims and desires were fulfilled unquestioningly. While carrying the baby under her heart, the expectant mother was instructed to look only at beautiful things and attractive people; she was not allowed to look at anything scary or ugly. In order for the birth to go smoothly, the future father uttered the phrase “Give birth, quickly, my wife!”, and the one who first reported the good news about the birth of an heir was generously rewarded. After the birth, the family celebrated “bishektuy” - a celebration dedicated to the first cradle.

Conclusion:

The Bashkirs are a colorful, original and very hospitable people, carefully preserving their traditions and customs. The Bashkir family is characterized by patriarchy; the responsibilities of women and men are strictly divided. Parents love their children and are happy about their birth; the Bashkirs have developed a cult of reverence for elders.

Culture and traditions of the Bashkir people

The Russian Federative Republic is a multinational state; representatives of many nations live, work and honor their traditions here, one of which is the Bashkirs living in the Republic of Bashkortostan (capital Ufa) on the territory of the Volga Federal District. It must be said that the Bashkirs live not only in this territory, they can be found everywhere in all corners of the Russian Federation, as well as in Ukraine, Hungary, Kazakhstan, Uzbekistan, Turkmenistan and Kyrgyzstan.

The Bashkirs, or as they call themselves the Bashkorts, are the indigenous Turkic population of Bashkiria; according to statistics, about 1.6 million people of this nationality live on the territory of the autonomous republic; a significant number of Bashkirs live in the territory of Chelyabinsk (166 thousand), Orenburg (52.8 thousand) , about 100 thousand representatives of this nationality are located in the Perm Territory, Tyumen, Sverdlovsk and Kurgan regions. Their religion is Islamic Sunnism. Bashkir traditions, their way of life and customs are very interesting and differ from other traditions of the peoples of Turkic nationality.

Culture and life of the Bashkir people

Until the end of the 19th century, the Bashkirs led a semi-nomadic lifestyle, but gradually became sedentary and mastered agriculture, the eastern Bashkirs for some time practiced going on summer nomads and in the summer they preferred to live in yurts; over time, they began to live in wooden log houses or adobe huts, and then in more modern buildings.

Family life and the celebration of folk holidays of the Bashkirs almost until the end of the 19th century was subject to strict patriarchal foundations, which in addition included the customs of Muslim Sharia. The kinship system was influenced by Arab traditions, which implied a clear division of the line of kinship into maternal and paternal parts; this was subsequently necessary to determine the status of each family member in matters of inheritance. The right of minority was in effect (predominance of the rights of the youngest son), when the house and all the property in it, after the death of the father, passed to the youngest son, the older brothers had to receive their share of the inheritance during the life of the father, when they got married, and the daughters when they got married. Previously, the Bashkirs married their daughters quite early; the optimal age for this was considered to be 13-14 years (bride), 15-16 years (groom).

(Painting by F. Roubaud "Bashkirs hunting with falcons in the presence of Emperor Alexander II" 1880s)

The rich Bashkorts practiced polygamy, because Islam allows up to 4 wives at the same time, and there was a custom of conspiring with children while still in their cradles, the parents drank bata (kumiss or diluted honey from one bowl) and thus entered into a wedding union. When marrying a bride, it was customary to give a bride price, which depended on the financial status of the newlyweds’ parents. It could be 2-3 horses, cows, several outfits, pairs of shoes, a painted scarf or robe; the mother of the bride was given a fox fur coat. In marriage relations, ancient traditions were respected; the rule of levirate (the younger brother must marry the wife of the elder) and sororate (the widower marries the younger sister of his late wife) were in effect. Islam plays a huge role in all spheres public life, hence the special position of women in the family circle, in the process of marriage and divorce, as well as in inheritance relations.

Traditions and customs of the Bashkir people

The Bashkir people hold their main festivals in spring and summer. The people of Bashkortostan celebrate the Kargatuy “rook holiday” at the time when the rooks arrive in the spring, the meaning of the holiday is to celebrate the moment of nature’s awakening from winter sleep and also an occasion to turn to the forces of nature (by the way, the Bashkirs believe that it is the rooks that are closely connected with them) with a request about the well-being and fertility of the coming agricultural season. Previously, only women and the younger generation could participate in the festivities; now these restrictions have been lifted, and men can also dance in circles, eat ritual porridge and leave its remains on special boulders for rooks.

The plow festival Sabantuy is dedicated to the beginning of work in the fields; all residents of the village came to the open area and participated in various competitions, they wrestled, competed in running, raced horses and pulled each other on ropes. After the winners were determined and awarded, a common table was set with various dishes and treats, usually a traditional beshbarmak (a dish of crumbled boiled meat and noodles). Previously, this custom was carried out in order to appease the spirits of nature so that they would make the land fertile, and it would give good harvest, and over time it became a regular spring holiday, marking the beginning of hard agricultural work. Residents of the Samara region have revived the traditions of both the Rook's holiday and Sabantuy, which they celebrate every year.

An important holiday for the Bashkirs is called Jiin (Yiyyn), residents of several villages took part in it, during it various trade operations were carried out, parents agreed on the marriage of their children, and fair sales took place.

Bashkirs also honor and celebrate all Muslim holidays, traditional for all adherents of Islam: these are Eid al-Fitr (the end of fasting), and Kurban Bayram (the holiday of the end of the Hajj, on which it is necessary to sacrifice a ram, a camel or a cow), and Maulid Bayram (famous for the Prophet Muhammad).

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Introduction
Chapter 1. Ethnic history Bashkir people
Chapter 2. The concept of “Tradition” and “Custom”
Chapter 3. Festive traditions of the Bashkir people
Conclusion
Bibliography

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 enormous importance for the formation of the cultural life of Russia, its numerous peoples and spiritual education of the younger generation. Elements of folk culture are increasingly included in the practice of educational and cultural activities of society. Considerable interest is shown in 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 way of life, knowledge and observations 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 a sociocultural system is a holiday, which is the most important form of social integration and public 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 cultural values, norms and meanings. All this acquires special significance during a period of social change, when social institutions and structures that ensure the self-preservation of society are destroyed, weakened or transformed. Reacting to ongoing changes, the holiday consolidates and formalizes new values and normative realities, thereby realizing human social behavior and minimizing possible areas of social tension.

Any nation is a unique phenomenon. Everyone contributed something unique to civilization. The Bashkir people are one of most interesting peoples not only Russia, but the whole world. After all, the very fact that the Bashkirs managed to preserve themselves, managed to preserve their national characteristics, speaks of the enormous potential capabilities of the people.

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

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 ethnocultural appearance is one of the most difficult problems of historical science. Features of the ethnogenesis of the Bashkirs were determined by natural and climatic conditions and geopolitical situation Southern Urals, which predetermined the versatility of the ethnogenetic ties of the tribes and peoples who inhabited 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 land of the Bashkirs, who indicated the approximate limits of the country of the Bashkirs. Another Arab author, al-Masudi (died around 956), talking about wars near the Aral Sea, mentions the Bashkirs among the warring peoples. Other authors have also written about the Bashkirs as the main population of the Southern Urals. Ibn Rust (903) reported that the Bashkirs are “an independent people who occupied the territory on both sides of the Ural ridge between the Volga, Kama, Tobol and the upper reaches of the Yaik.” Reliable information about the Bashkirs is contained in the book of Ahmed ibn Fadlan, who in 922 visited Volga Bulgaria as part of the embassy of the Baghdad Caliph. He describes them as a warlike Turkic people who worship various forces of nature, birds and animals. At the same time, the author reports, another group of Bashkirs professed a higher form of religion, including a pantheon of twelve spirit deities led by the heavenly god Tengri.

According to many historical sources, it is believed that the main role in the formation of the Bashkirs was played by 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 populations. The movement of the Pecheneg-Oguz population to the Southern Urals in the 8th-10th centuries was of great importance for the ethnogenesis of the Bashkirs, and the appearance of the ethnonym Bashkort was associated with it. It was first mentioned as “al-bashgird” in 922 in the description of the trip to the Volga by 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 Volga Bulgaria, and then the Golden Horde and the Kazan Khanate. In the mid-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 ethnic group 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 strip. In the 2nd half of the 1st millennium BC, Iranian-speaking Sarmatian pastoralists lived in the south of Bashkiria, in the north - agricultural and hunting tribes of the Ananyin culture, the ancestors of the Finno-Ugric peoples. In the 1st millennium, the penetration of nomadic Turks into the Southern Urals began, and by the end of the 1st millennium they occupied all of Bashkiria. Having displaced and partly assimilated the aborigines, Turkic tribes, obviously played a decisive role in the formation of the language, culture and physical appearance of the Bashkirs; the Oguz-Pecheneg tribes, the Volga-Kama Bulgars, and later the Kipchaks (XI-XIII centuries) and some Mongolian tribes (XIII-XIV centuries) participated in the ethnogenesis of the Bashkirs. In Arabic sources, the Bashkirs are mentioned in the 9th-10th centuries under the name “bashgird” (“bashgurd”). Thus, according to Ibn Fadlan, during his journey (922) to Bolgar, crossing 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 encroaching on life than others.” 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-Ural region, in the Southern Urals and between the Volga and Yaik (Ural) rivers. They were engaged in nomadic cattle breeding, as well as fishing, hunting and beekeeping. In the 10th - 13th centuries, the Bashkirs began to decompose their tribal relations, and they began to wander separate groups in 10 - 30 families. For a long time they maintained patriarchal slavery. At the end of the 12th - beginning of the 13th centuries, feudal relations emerged. In the X-XIII centuries, the Western Bashkirs were subordinate to the Volga-Kama Bulgaria. The Bashkirs were idolaters, from the 10th century. Islam begins to penetrate them from Bulgaria; Believing Bashkirs are Sunni Muslims. In 1229, the Tatar-Mongols invaded the territory of Bashkiria and by 1236 completely conquered the Bashkirs, who entered with their nomads into the ulus of Sheybani, the brother of Batu Khan. In the 2nd half of the 15th century, after the collapse of the Golden Horde, the southern and southeastern territory of the Bashkir nomads went to the Nogai Horde, the western part to the Kazan Khanate, and the northeastern part to the Siberian Khanate. With the annexation (1552) of the Kazan Khanate to Russia, the Western Bashkirs became subjects of the Russian state.

Since 1557, almost all Bashkir nomads began to pay yasak (tribute) to the Russian Tsar. IN late XVI- beginning XVII centuries Eastern Bashkirs also came under Russian rule. Since 1586, active colonization of Russian territories by Bashkirs from the northeast and lower reaches of the Yaik began. The Bashkirs considered themselves descendants of the Nogais, whom they actually 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 preserved 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 facial 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, round face, a small, slightly upturned nose, small, gray or brown eyes, large ears, a sparse beard, a kind and pleasant face. And indeed, ordinary people were very good-natured, friendly, welcoming and received foreigners with the most cordial hospitality, which they often used to harm their owners. Slow in their work, they far surpassed the Russians in accuracy and service.

The Bashkirs quite actively resisted the penetration of Russians into their lands, since they immediately began to plow up 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, even dug up Russian dead from their graves, so that not a single Muscovite person - neither living nor dead - remained in their land. After each such uprising, the Russians came again, and in even greater numbers than before, now by force expelling the Bashkirs from 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 one-time payment, and then little by little they themselves began to adapt to the work of the farmer. Numerous local khans became the ancestors of noble and princely families and became part of the Russian Federation. nobility, and the Bashkir princely families of the Aptulovs, Turumbetevs, Devletshins, Kulyukovs and others continued to use Tarkhanism, as before. During the campaigns, the Tarkhans formed special detachments in the Russian army, and they were joined by the militia, recruited from the tax and tribute Bashkirs; 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 from neighboring tribes, asked the tsar to build a city on their land that would protect them and where they would take the yasak. In 1586, voivode I. Nagoy began construction of the city of Ufa, which became the first Russian settlement in the Bashkirs, except for Elabuga, built on the very border of the Bashkir lands. Samara was also built in 1586. The voivodeship order (1645) mentions the fort of Menzelinsk. In 1658, the city of Chelyabinsk was built to cover the settlements located along the Iset River (in the modern Sverdlovsk region). In 1663, the previously existing Birsk turned into a fortification, standing in the middle of the road from the 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 henchmen (Novo-Bashkirs), take land from them for rent, and the Russians first occupy Siberian settlements (in the modern Chelyabinsk region), and then begin to penetrate into the indigenous lands of Bashkiria.

Based on the above, we can say that the process of forming the ethnocultural image and its characteristics of the people is still far from complete. But the foundations of the Bashkir ethnic group, 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 folk holidays and traditions of their holding.

Thus, to fully understand the characteristics of this ethnic group, it is necessary to consider the concept of “traditions”.

Chapter 2. The concept of tradition and custom

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

Tradition - group experience expressed in socially organized stereotypes, which, through spatio-temporal transmission, is accumulated and reproduced in various human groups. This definition allows us to exclude 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 creative activity, which are based on Various types, levels of traditions. Through tradition, a collective of people passes on a message necessary for future survival and self-sustainment. Tradition, therefore, is a mechanism of 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 for the national stage. They are closely connected with various types of folk art (folklore), primarily with crafts.

Folkloristics- 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, mainly one aspect of tradition is 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, craft methods of labor of former times, used at the present time, not prepared by theory, are folklore. Industrial or factory methods of creating apparently “handicraft” products, developed with the help of technology and theory, are not folklore. Ethnographic traditions are typical for the tribe. This is that part of artistic culture that is inseparable from the main carrier - man. The preservation and transfer of accumulated experience is carried out directly by the transfer (from senior to junior) of established forms of behavior, skills, and concepts. For example, traditional, folk (ethnographic) holidays: economic calendar, religious, family and 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 in exactly this sequence. The large role of economic calendar holidays is due to their eventuality in the life of the tribe. Modern national and social traditions include the extraterritorialized part of artistic culture (derived outside the person himself), preserved and transmitted through the system of public media.

National traditions. The connection between generations is carried out here through education, and the storage and dissemination of elements of heritage through writing, which has caused enormous damage to folklore. But writing is a “tradition of traditions”, normalizing and canonizing the mechanisms of reproduction of traditions. With the help of writing, heritage attribution occurs, that is, the elements of heritage are deciphered and understood 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 protocol or other media and are reproduced only on special occasions. National traditions are a system of national standards that consolidate in a person’s mind the ideas of dignity, greatness of his nation, heroic and glorious national history, the nobility of its people in all past and present deeds, its outstanding (in terms of world significance) literature, art, science, etc. Unfortunately, very often this leads, at best, to “national romanticism”, to confrontation with other nations because of past suffering, humiliation, mutual misunderstanding. Social tradition is “multiculturalism”, not constrained by any visible framework of national traditions and restrictions. It involves the use of various forms, languages, styles in the artistic creative process, the creation of transnational multi-traditional, multimedia systems and the broadest, worldwide interchange of cultural forms, new information, and experience.

Tradition (any type) is experience that accumulates in the form of a system of stereotypes and is manifested and implemented in the following forms: customs, rituals, rites, 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.

Ritual - an order introduced by law or custom in something; external formalization of any action by conditional obligatory actions performed in various occasions of life, which are sanctified only by custom, that is, they are not sacraments. Traditional cuisine has a pronounced ritual character, i.e. it is closely connected with certain days, significant events, and is timed to coincide with them.

Ritual - only symbolic forms of ethnic or artistic culture that have no practical significance. For example, caps and gowns for judges or students.

It is possible to compare these concepts using the example of the peculiarities of the religious cult of a number of peoples: the sacrifice of a domestic animal is a custom, the cutting of an animal’s ear before this is a ritual.

Ceremony (ceremonial):

a) the established procedure for the solemn affair;

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 symbolic meaning;

d) a set of rituals associated with a specific important (solemn) event, a phenomenon based on a specific 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, defined actions that together have a symbolic meaning. For example, carnival, a folk festival, the culmination of which is the ceremony of seeing off the King of the Carnival.

A ceremony, on the contrary, is a set of ritual actions associated with a specific, specific event of practical significance (for example, a coronation).

But the most striking, complex and characteristic form of tradition is mass holiday - this is the rhythm of life, its meaning is not in entertainment and relaxation, but in satisfying people’s need to realize collective memory, to participate in co-creation and 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 as ethnic groups developed. Already at the tribal level, people had not only an established clear system of customs, but also rituals and ceremonies, covering almost all spheres of culture and creative activity.

Further, at the national level, 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 ceremonies were created, which determined the emergence of special movements or trends in artistic culture, for example, in knightly culture.

Customs, rites, rituals and ceremonies in modern society (when folk art, art and mass culture coexist at the same time) change very quickly. Some of them remain unchanged, but only in certain, narrowly professional areas of activity or in archaic cultures. Although the main form of implementing traditions remains a holiday in the broad sense of the word.

Based on the foregoing, traditions are a reflection of the experience accumulated by the ancestors of a particular nation, which is passed on to the next generation in the form of rituals and customs, which in turn suggests that the essence of traditions is the preservation of the characteristics and characteristics of a particular nation. Thus, to fully understand the traditions of the Bashkir people, let’s consider popular holidays.

cultural holiday of the Bashkirs nomadic

Chapter 3. Festive traditions of the Bashkir people

Everyone has it national people have their 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: reading their folk traditions and observing folk holidays.

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

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

Let's take a closer look at the features of celebrating 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 son, Ismail. Ibrahim, whose heart was bleeding 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 Kurban Bayram is celebrated annually to this day, which is often called the holiday of sacrifice.

Kurban Bayram, along with Eid al-Adha, 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 “endeavor” and is one of the pillars of Islam. Eid al-Adha is celebrated on the tenth day of the month of Dhul-Hijjah according to the Muslim calendar. This is exactly seventy days after the celebration of Eid al-Adha. The month of Dhul-Hijjah is one of the four forbidden months, during the first ten days of which one must fast. And it is after the expiration of this fast, on the tenth day, that Kurban Bayram is celebrated.

Also, as in the case of Eid al-Adha, the celebration of Eid al-Fitr requires certain preparations. All Muslims should undergo the ritual of complete ablution, called ghusl, and dress in clean clothes. Ghusl involves washing the entire body and is used in cases where simple ablution is not sufficient - for example, after illness or a long journey. There are two ways in which one can perform Ghusl. The first is that you perform ablution on each part of the body in turn. In this case, the first thing you should do is wash your head and neck, and only then everything else. It is also recommended to wash the right side of the body first, and then the left. The second method suggests washing the entire body at once. To use this method, such a quantity of water is required that a person can completely immerse himself in it. It doesn’t matter how he does it - immediately or gradually. On the way to the temple in the morning, a Muslim must repeat the takbir specific for the Eid al-Adha holiday. And as a greeting on this holiday, every Muslim should use the following words: “May Allah accept from us and from you.” All Muslims are also ordered to change their usual route to the temple. This is exactly what the prophet Muhammad once did. Among other things, on the day when Eid al-Adha is celebrated, it is customary to give alms.

The culmination of the holiday is the sacrifice. The victim can be a ram, goat, cow or camel. A number of requirements are presented to the victim, compliance with which is mandatory. The victim must not be younger than six months. The victim must not have any physical disabilities. Depending on his wealth, a Muslim can donate one animal for the entire family, or one animal for each family member. It is also permitted to sacrifice animals in memory of the deceased. The meat of slaughtered animals is boiled in common boiler and is eaten at the common table. There are no specific requirements for cooking meat, so different nations cook meat in different ways. Eid al-Fitr is a holiday when people can pay tribute and praise to Allah, as well as give each other gifts and share meals with each other.

Eid al Adha.

Eid al-Fitr is one of the most important Muslim holidays. Sometimes the holiday of Eid al-Adha is also called the day of breaking the fast. Eid al-Fitr is celebrated on the first day of the tenth month of 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 during the month of Ramadan that the sun burns the earth especially hard, thereby killing all living things.

Muslims fast throughout the month of Ramadan. Eid al-Adha also falls on the first day of the month of Shawwal. The month of Shawwal is not as demanding for Muslims as its predecessor. However, even this month, Muslims observe a six-day fast. It is believed that by consistently observing first a long fast in Ramadan, and then a relatively short one in Shawwal, a Muslim thereby equates his fast to daily fasting throughout the year. The celebration of Eid al-Adha is preceded by the obligatory collection of alms for the benefit of the suffering, called zakat. Zakat is one of the five pillars of Islam, making it mandatory for every Muslim.

The holiday of Eid al-Adha 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!” In this way, Muslims around the world wish each other a blessed holiday. On the day when Eid al-Adha is celebrated, a special prayer is performed in all mosques around the world - Eid prayer. Eid prayer is performed an hour 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 on Uraza Bayram, as a rule, are simply replete 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 even the day after Eid al-Adha. These days, folk festivities grow to incredible proportions. People invite each other to visit, and then, after feeding and drinking their guests, they themselves go on a return visit. Children are also not left idle. Throughout the Eid al-Fitr holiday, children run from house to house, where they are always treated to sweets. Also on this day, it is customary to ask each other for forgiveness 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-Adha. Every year, four days before the first day of the month of Shawwal, Muslim families begin preparations for Eid al-Adha. The first thing they do is thoroughly clean their home. In addition to living quarters, it is imperative to remove livestock sheds, as well as bathe and clean the livestock themselves. After the cleaning is completed, you should put yourself and your children in order, dress in everything clean, so that nothing could overshadow the most important holiday in the Muslim calendar - Eid al-Adha.

There is also a tradition when housewives start exchanging various dishes in the evening. Children deliver treats, and the tradition is called “to make the house smell like food.”

Thus, since the evening last day month of Ramadan, the entire Muslim world is already anticipating the scope with which it will spend the next day. A day that is so important for all true Muslim believers. The day when all Muslims celebrate Eid al-Adha!

Yiyin.

Unlike sabantuy, there was no strictly established time for holding yiyyns, but usually it was organized in the period after sowing until the rye was cut. At the yiyyns of one or several related villages, controversial land issues were resolved, hayfields and summer pastures were distributed. Wedding celebrations were often timed to coincide with yiyyn. In the southeast 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 yiyny”. Such weddings were held by khans, biys, bai. In honor of the newlyweds, games, sports competitions, and horse races were organized, in which both hosts and guests took part. In the northeast of Bashkortostan, a holiday was known called “gathering of men” (irzer yiyiny), where women only prepared food and watched what was happening from the side.

According to the authors of the 19th century, many people gathered for yiyyns more people than on other holidays. For the festival, a beautiful clearing, clearly visible and convenient for holding 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 receiving guests.

The yiyyns were characterized by a territorial principle of organization. Thus, the Bashkir-Gaini people had two centers where traditional yiyyns were held: some of the villages were grouped around the village. Barda, the other - around the village of Sarashi. At first, the yiyyn took place in the Bardymsky district, and after some time - in the Sarashsky district. The population of each district participated in both celebrations, but in one case - as 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, games on the kurai, songs, and dances. Popular view The yiyyn competition involved archery: from a long distance you had to hit a moving target. Sometimes comic competitions were organized, for example, who would drink the most ghee or kumys, or who would eat the most fatty lamb. The winners of the competition were given a horse, a ram, pieces of meat, patterned scarves, and towels. Mainly adult men or young horsemen (eget) took part in the competitions. There is information that horse races were held with the participation of girls, but this happened extremely rarely; usually the girls showed their singing and dancing skills at the yiyns.

The names of the following Bashkir yiyins are preserved in the Bashkir language: Tratau yiyins, Barda yiyins, Kubelek yiyins and others.

Kargatuy.

This is the first spring holiday, dedicated to the awakening of nature and the coming of the new year. Only women and children (boys under 12 years old) took part in it.

This holiday retains 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: collecting food, preparing 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 lushly. 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 fabric on the mountain. Among the southeastern Bashkirs, this was done a day or two before leaving for the summer nomad camp. Usually the holiday was held in the form of return visits from two villages. In some places, a few days before the festival, 2-3 women collected cereals, butter, and eggs from households. Each family took the rest of the food with them. In most areas, millet porridge (tary butkasy) was considered a ritual dish; among the Bashkirs of the Chelyabinsk region - porridge made from wheat flour, cooked with 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 holiday: 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 is the Tatar and Bashkir favorite folk holiday; holiday ancient and new; a holiday of labor, in which the beautiful customs of the people, their songs, dances, and rituals merge together...

Any work, any craft is respected by the people, but the work of a grain grower is especially honorable. For centuries, worship and reverence for the work of the grain grower as a holy work have been cultivated. To grow bread meant to do good, to benefit one’s people and native land. That is why the national holiday, preserved from ancient times, is associated precisely with the work of the farmer.

The name of the holiday comes from the Turkic words: saban - plow and tui - holiday. For all agricultural peoples, sowing and harvesting 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 its end (in June).

The celebration of Sabantuy was a big event, and it took a long time to prepare for it. 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 and young women prepared gifts all winter - weaving, sewing, embroidering. Each one wanted her towel to be the reward for the strongest horseman - the winner in national wrestling or horse racing, and it was her work that received universal approval.

The collection of gifts was usually accompanied by cheerful songs, jokes, and jokes. Gifts were tied to a long pole; sometimes horsemen tied the collected towels around themselves and did not remove them 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 horsemen to collect gifts, appointed a jury to award the winners, and kept order during competitions. This was a kind of Sabantuy council. During the holiday, all power in the village passed to him.

On the day of Sabantuy, high spirits reigned in the village, 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 holiday walked ahead. One of them carried a long pole with a tied towel - a symbol of Sabantuy. They dressed in their best, women took out their jewelry from their chests. Those who arrived on carts wove multi-colored ribbons into the horses' manes, wrapped the bow in colored cloth, and hung bells from the bow.

On this day, the harsh instructions 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 keep track of the youth: they met, competed, sang, danced, exchanged glances, gifts, fell in love...

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

A holiday without guests was considered a sign of unsociability and stinginess among the Tatars and Bashkirs, so sabantuy participants returned from the Maidan with guests. The festive fun with rich food lasted all day, and the young people walked until late at night.

Once upon a time, in ancient times, Sabantuy was celebrated only by grain growers. But now Sabantuy has grown from a holiday of grain growers into a universal holiday - celebrated in villages, towns, districts, cities, capitals of the republics of Tatarstan and Bashkortostan, Moscow, St. Petersburg and other parts of the world with 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 the hallmarks of a public holiday: decrees and resolutions are issued on preparations, dates and venues, organizing committees are appointed from the highest-ranking leaders at each level (village, town, district, city, republic), and sources of funding are determined.

Sabantuy begins with congratulations to grain growers, livestock breeders and other leading workers on the holiday. Achievements are celebrated. The most worthy and respected are entrusted with raising the Sabantuy flag, the foremost workers are given gifts, and songs are performed 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 Sabantuy program.

The Sabantuy holiday has its own traditions.

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

For the Tatar and, in particular, the Bashkir people, the horse has always been a companion, friend, breadwinner and most reliable support. That's why in Sabantuy the most interesting part programs - horse racing. Horses begin to be prepared for racing long before the holiday: they are groomed, fed, and taken care of. When Sabantuy is already close, the horses’ legs are “warmed up”.

At the finish line, the winner will receive 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 came last. This is usually done by older women, even grandmothers. They come to Sabantuy with a treasured gift: a tablecloth, a scarf, or a towel, embroidered with their own hands in their youth. And they look at the horse behind them as if they were a human child, offended by fate. And Sabantuy is a holiday, and not a single living soul should be saddened by failure - extending a helping hand to the humiliated has always been in the character of the working people...

Determining the hero, the winner in the national struggle, is the highlight of the Sabantuy holiday. Usually, two weeks before Sabantuy, the contenders for victory stopped going out to work in the field. The fattest sheep was slaughtered for them, they ate to their heart's content fresh eggs, oils, honey, 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 wrestling is judged by the most experienced and respected elders - elders. They strictly watch the fighters: were there any prohibited techniques during the fight? There is no place for even slight injustice on the Maidan.

To the dzhigit, who became the hero of Sabantuy, honor and glory. It has long been customary to reward the batyr with an excellent fat ram (although now it can be another valuable prize: TV, motorcycle, refrigerator...). With a restless prize on his shoulders, he makes a victory lap, rocking him with the whole Maidan. Having surrounded him tightly, they lead him to a cart with gifts and prizes, decorate the arc with various gifts and go home.

With the departure of the hero, the Maidan disperses. When the carriage with the hero of the day, ringing bells, enters the village street, there is general rejoicing all around: here is the winner! Everyone smiles at him and waves their hands in greeting. And until next year he is the most famous person in the area, he will still be in the spotlight for a long, long time.

The Sabantuy program includes games that require dexterity and instinct, rather than strength. This is the game “break the pot”, in which, blindfolded, you need to find a pot and break it with a blow with a long stick.

Another fun thing is to reach the prize (or its tag), located at the top end of a smooth, tall, swinging pole. This requires strength, dexterity, and courage. Rarely does anyone manage to become the owner of this hard-to-get prize.

Fighting with bags of hay, sitting astride a log, with the goal of knocking an opponent out of the “saddle” is a game with a long tradition that requires strength, dexterity, and courage. Brings a lot of laughter and fun to the observers.

The two-pound weight is one of the most popular sports equipment at the Sabantui holiday.

Many women of all ages participate in the celebration of Sabantuy. The codes of Sharia law collapsed on this holiday. The presence of a mother, sister, or beauty among the spectators is an additional incentive for horsemen to demonstrate strength, dexterity, skill and courage in difficult competitions.

Women have their own competitions: who can spin wool the fastest, who can haul the most water (runs first without spilling water from the bucket) - even grandmothers play such games with pleasure. Sabantuy selects the most skillful and 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, abundant festive table. And the youth continues to play, sing and dance in the spring meadow. Accordions, accordions and accordions sound. Songs are sung, new and those that were formed a thousand years ago.

Conclusion

A holiday is a special sociocultural form of organizing the specific activity of an individual (social community) to organize free time, specially allocated for the purposeful and organized fixation in the existence of an individual (people) of a certain event, which, for a number of reasons, must be isolated from the stream of other events. The latter is achieved in a special rite or ritual, that is, in certain symbolic actions that are artistically and expressively arranged, and are also associated with something unusual, especially solemn and joyful, with a special spiritual or psychological mood.

Holidays are integral components of sociocultural history, from ancient times to modern times, and perform numerous functions in society: (ideological, integrative, educational, ethical, aesthetic, axiological (value), hedonistic). With their help, 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, “increase 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 of society. They carry a great emotional and educational load 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 sociocultural 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. Their social significance was great as “original and effective” mechanisms for human socialization.

The content field of Bashkir folk holidays includes ideological, ethical, aesthetic components (dance, music, arts and crafts, and other elements). Holidays help us understand the world around us, the objective world, the world of other people, the world of our “I,” and allow us to create ourselves and the world around us according to the laws of goodness and beauty. Introducing the younger generation to folk holidays is today a reliable means of spiritual formation of an individual. Particularly noteworthy is the role of environmental holidays of the Bashkirs. The need to involve the traditional environmental experience of the Bashkirs, embodied in environmental holidays, in the modern educational process is obvious. Instill in children a love of nature careful attitude to the environment is the goal of environmental education, which is carried out primarily by parents, educators and teachers, using a variety of methods and means, including traditional environmental ceremonies. The social and spiritual significance of environmental holidays is not so much in performing specific work, but in awakening a person’s interest in nature and the desire to preserve it.

Modern national and cultural policies pursued in the republic promote active work to revive national traditions, customs, rites and holidays not only of the Bashkir people, but also of all ethnic groups inhabiting the large Bashkir region, so there is hope that the multinational people of the republic will be able to preserve their rich traditional culture, including its wonderful holidays. Many of the Bashkir folk holidays have become national celebrations of the peoples of Bashkortostan. They carry enormous spiritual, consolidating, and educational potential.

Of course, the undertaken research does not at all pretend to be a comprehensive and complete coverage of the problem posed, and does not exhaust all its complexity and diversity. Many aspects of the identified topic raised in the work require more in-depth study. 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 conditions of the onset of popular culture. In our opinion, the study of Bashkir folk holidays in a modern aspect with the festive culture of other peoples requires special attention. It seems that deepening the analysis of the identified issues will allow us to paint a more holistic picture of the existence of 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, ideological and ethical education, especially of younger generations in modern conditions.

Bibliography

1. Essays on the culture of the peoples of Bashkortostan: Textbook / Ed. V. L. Benin. - 2nd ed., revised. and additional - Ufa: BSPU Publishing House, 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 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 Bashkirs-Gainians // Bashkirs-Gainins of the Perm region. - Ufa, 2008.

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

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ADDITIONAL LITERATURE

1. Bikbulatov. Peoples of the Volga region and the Urals / . – M, 1985.

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

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

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

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

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

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

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

9. A look at history. – M., 1992.

10. Mazhitov Ural in the VII-XIV centuries. – M., 1977.

CHAPTER 2. TRADITIONAL BASHKIR CUSTOMS,

RITES AND HOLIDAYS

The ancient Bashkirs had an archaic large family community, as evidenced by Arabic-type features in their kinship system and other indirect evidence. A feature of this system was the distinction between the paternal and maternal lines of kinship, the presence of special terms to designate numerous relatives. Such detailed elaboration and individualization of terms were necessary to determine the status and inheritance rights of each member of a large family group. A large family community included 3–4 or more married couples and representatives of 3–4 generations. Such a family among the Bashkirs, like other nomadic peoples, was less monolithic than among agricultural ones, and the married couples included in it (pair family) had some economic autonomy. The whole history of family relations of the Bashkirs in the 16th – 19th centuries. characterized by the parallel existence and competition of large and small (elementary, nuclear) families, the gradual establishment of the latter. Throughout this entire period, large family units, having grown, disintegrated into smaller and smaller ones. In the inheritance of family property, they mainly adhered to the minority principle (preemptive right of the youngest son). According to the custom of the minorate, the father's house, the family hearth, went to the youngest son (kinyә, tobsok). He inherited the bulk of his father's cattle and other property. However, this did little to infringe on the interests of older brothers and sisters, since the father had to separate the older sons into independent households as they married, and the daughters received their share upon marriage in the form of a dowry. If the father died without having time to single out the eldest son, he took his place, and he was responsible for caring for his sisters and younger brothers.

Polygamy existed among the rich Bashkirs. Islam allowed up to 4 wives at the same time, but very few could enjoy this right; some had two wives, while most lived with one. There were also those who, due to poverty, could not start a family at all.

In marriage relations, ancient customs have also been preserved: levirate (marriage of a younger brother/nephew to the elder’s widow), sororate (marriage of a widower to the younger sister of his deceased wife), betrothal of young children. Levirate was both the norm of marriage and the principle of inheritance: together with the widow and her children, all the property of the older brother and the responsibilities for maintaining the family passed to the younger brother. Marriages were carried out through matchmaking; brides were also kidnapped (this exempted them from paying the dowry), sometimes by mutual agreement.

In the past, the Bashkirs had quite early marriages. The normal marriageable age for the groom was considered to be over 15–16 years, for the bride – 13–14. Usually parents chose a marriage partner for their children. The groom's father coordinated his decision with his son, but the bride was often given away in marriage without her formal consent.

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

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

Also in late XIX V. The Bashkirs had a custom of marriage contract, which was concluded by parents for their babies. Such an agreement was sealed with a special ritual: the parents of the future bride and groom drank honey and kumiss from the same cup. After this, the babies were considered betrothed spouses. Termination of the contract was subsequently quite difficult; for this, the bride’s father had to give a ransom in the amount of the previously agreed upon dowry.

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

The process of marriage and the rituals and celebrations associated with it fell into two main stages. The first is the so-called small wedding, where the mullah formally sealed the marriage. The small wedding was attended by the closest relatives. The groom's father brought a tuilyk (horse or ram) to the small wedding. On the groom's side, usually only men were present, except for the groom's mother or an older relative who replaced her. The wedding took place in the house of the bride's father. The main ritual treat at a small wedding was bishbarmak. The first day of the wedding was usually held sedately; many relatives of the old people were there with the mullah. At night, the guests went to the pre-designated houses of the matchmakers - the bride's relatives. The next morning, the horse or ram brought by the groom's father was slaughtered, then the guests gathered for a treat to ensure the quality of the tuilyk. This process was accompanied by a fun ritual - games and comic fights between the relatives of the bride and groom. The small wedding lasted two to three days, then the guests went home. The groom, now a young husband, had the right to visit his wife, but did not stay in her father’s house, moreover, he should not even accidentally meet his father-in-law and mother-in-law.

The first visit to the young wife was allowed only after presenting the main gift to the mother-in-law - a fur coat (inә tuna). The groom arrived at night on horseback to his betrothed's house, but he still had to find her. The young woman’s friends hid her, and the search sometimes took quite a lot of time. To make his task easier, the young husband distributed gifts, bribed women who were watching what was happening, and finally found his wife. She tried to “escape”, and a ritual chase began. The young husband, having caught up with his chosen one, had to carry her for some time in his arms. The caught woman no longer resisted. A special room was allocated for the newlyweds (an empty house or the house of one of the bride’s relatives).

When they were alone, the girl had to take off her husband’s boots as a sign of submission. But she did not allow him to come to her until he gave her a silver coin of large denomination.

They say that sometimes the young woman hid her face from her husband until the day the bride price was fully paid, and this was strictly monitored by the old woman’s mother or her relatives. But at the beginning of the 20th century. this custom was no longer observed.

When the bride price was paid in full, the young man set off with his relatives for the “bride.” In the house of the bride's father, a tui was held - a celebration on the occasion of the bride's move, which lasted two to three days and was often accompanied, in addition to traditional entertainment, by competitions (horse racing, wrestling), in which both relatives of the couple and neighbors took part. The “departure of the bride” itself was accompanied by a number of rituals - hiding the bride and her bed, the bride visiting relatives, distributing gifts to her relatives and receiving gifts from them in return.

A traveler in Bashkiria in the 18th century reported that the young woman was taken to her husband’s house on horseback. At the same time, having arrived at the house, one of the young relatives took the horse by the bridle and led it to the new house. Here again the ceremony of ransoming the “bride” took place, which was carried out by the groom’s father.

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

A special hierarchy of social relations associated with ancient traditions can be traced in the rituals of feasts. So, at the wedding table, guests were seated in a strictly defined order. The visiting chief matchmaker - the groom's father or grandfather - was seated in the place of honor (near the wall opposite the entrance), then the less senior ones. At the same time, they took into account the closeness of family ties with the groom, social status, and scholarship. On equal grounds, preference was given to the one who came from a more distant place; they said that he had “an older road.” In the same order, women were seated separately from men, in a special circle or in another room. The bride's relatives, with the exception of the oldest ones, were on their feet all the time, serving the guests.

You were supposed to sit with your legs folded under you, “Turkish style.” Food was served by both women and young men. The range of food varied depending on the financial status of the participants and local cuisine. In the Trans-Ural region, at weddings and other celebrations, the main dish was ash, which was a whole complex of foods and drinks. First, they served strong meat broth (tozlok) in large bowls, with finely chopped fatty meat, interior fat, and rectum. Guests were given a piece of meat with a bone; those who were more revered were given several pieces. In small saucers or bowls, everyone was presented with noodles in the form of large leaves, boiled in a rich broth (sometimes the noodles were dipped into a common bowl of broth, and anyone could take them out with a large spoon if they wished). In several places they put sour cheese - short: diluted in winter, fresh in summer. Everyone poured broth into their cup; the meat was eaten by dipping it in broth or washed down with broth.

It was considered decent to present your share of meat to someone present as a sign of special respect. There was also a custom of treating each other with pieces of fat directly from the hand. In the southeast, this resulted in a special ritual: one of the most respected people took small pieces of meat, fat and diamond-cut noodles into his palm and treated each of those present individually. It was also not condemned if someone took their share with them.

After the tozlok they brought meat soup (hurpa) with thinly sliced noodles (tukmas), which they ate with a side of shortbread. Then the guests were invited to bless the ash, and everything was cleared away. It was announced to the guests what the father of the bride was giving to his son-in-law. Traditionally, it was a riding horse in full trim - saddled and bridled.

The maternity rites of the Bashkirs are generally identical to the rites of the Tatars and other Muslims of the Ural-Volga region. Childbirth was usually attended by experienced midwives, who were present in almost every village. In addition, most older women, if necessary, could deliver birth without a midwife. Women gave birth at home. The Bashkirs’ techniques for speeding up and facilitating childbirth are interesting. In cases where childbirth was delayed for one reason or another, and this was attributed to the machinations of the wicked (Shaitan), a gun was fired next to the woman in labor (sometimes right at her head), driving away the evil spirits. The fright of the woman in labor provoked contractions. Some Bashkir clans had a ritual of “threading the woman in labor through the cleft lip.” To do this, the skin lining the mouth of the dead wolf was cut off, pulled out and dried. When labor was delayed, the healer passed the woman in labor through this wolf lip ring.

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

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

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

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

Funerals and commemoration of the dead among the Bashkirs at the end of the 19th – beginning of the 20th centuries. carried out according to the canons of Islam. However, upon in-depth examination of funeral and memorial rites, it turns out that they contain many elements of more ancient pagan beliefs and ritual actions. The Bashkirs believed in the existence of life in other world. It seemed to them similar to earthly life, so objects necessary for life were placed in the graves of the dead. According to custom, his horse was buried along with the deceased. The afterlife seemed to people a continuation of the earthly one. However, no matter how beautiful “the other world” was, they regretted, grieved, and cried about those who had gone to another world. The Bashkirs believed that death is the transition of the human soul to a new state.

Traditional funeral rite varied depending on the place where it was held, gender, age, circumstances of death, but was fundamentally the same. When death occurred, the deceased's eyes and mouth were closed with prayers and he was laid on a bunk or bench (necessarily on something hard) facing the qiblah in an extended position with his arms along his body. If the deceased’s eyes did not close, in the Yanaul and Meleuzovsky regions coins were placed on them. To prevent the mouth from opening, the head of the deceased was tied with a scarf or a scarf was inserted under the chin. Any iron object was placed on the chest of the deceased over the clothes: a knife, scissors, a file, a nail, coins, and in some areas - sayings from the Koran or the Koran. The custom of placing iron on the chest of the deceased as a magical means of scaring away dangerous spirits was known to many peoples of the world. The holy book Koran was also used for the same purpose. In the north of Bashkiria, in the Perm and Sverdlovsk regions, a pack of salt or a mirror was placed on the deceased to prevent the stomach from swelling. Apparently, the origin of this custom was associated with protection from the machinations of evil spirits. To avoid the stench that the deceased could emit, nettles were placed on the sides of him.

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

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

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

Before carrying out the deceased, everyone at home repeated the phrase: “There is no god but Allah” 99 times. The deceased was carried out of the house feet first so that, according to legend, he would not return again; the ox with the body of the deceased was tied in three places with a towel and laid on a wooden or bast stretcher (sanasa, tim agasy, jinaz agas), consisting of two long poles with several cross bars.

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

Bashkir cemeteries (zyyarat) are located near the village both in open, steppe places and in groves, mainly birch, carefully protected from felling and kept clean. The land on the territory of the cemetery was considered sacred: it was forbidden to cut down trees or kill animals, because every inch of land there was supposedly inhabited by the spirits of the dead. The grave was dug in a length corresponding to the height of the deceased, in the direction from east to west; on the side, at the southern wall of the grave, they made a special niche (lakhet) no more than 70 cm high and the same width.

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

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

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

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

Funerals, unlike funerals, were not strictly regulated by Islam, and the rituals associated with them were not uniform among different groups of Bashkirs. The Bashkirs always celebrated funerals on the 3rd, 7th, 40th day and every other year. According to ancient beliefs, the deceased continued to live after his death. His soul supposedly influenced the living, and they were supposed to take care of him. Funeral food was different for different groups of Bashkirs. It depended both on the wealth of the person organizing the funeral and on local traditions in cooking. On the day of the funeral, they cooked food in a neighboring house, since it was impossible to cook in their own for two days. But this ban was not strictly observed everywhere. Everyone had to try the funeral food, and if they couldn’t eat it all, they took it with them so as not to doom the deceased to hunger in the next world.

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

Generally family life Bashkirs were built on reverence for elders, father-in-law and mother-in-law, parents, and unquestioning submission to them. In Soviet times, especially in cities, family rituals were simplified. In recent years, there has been some revival of Muslim rituals.

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

On the eve of spring field work, and in some places after it, a plow festival (khabantuy) was held. For the holiday, a mare, a cow or several sheep were slaughtered, guests were invited from neighboring villages, before and after the common meal there was wrestling (kөrәsh), horse racing (bәige), running competitions, archery competitions, comic competitions (tug-of-war, sack fighting, breaking pots blindfolded, etc.). The holiday was accompanied by prayers at the local cemetery. In a number of places, sabantuy and kargatuy overlapped each other: where sabantuy was held, kargatuy was not held, and vice versa.

Apparently, before the beginning of the 19th century. and even earlier, annual commemorations of the most noble ancestors were timed to coincide with the spring festivals, also accompanied by sports competitions, hearty meals and entertainment. There are indications of this in the oral and poetic works of the people and some written sources.

In the middle of summer, jin (yiyyn) took place, a holiday common to several villages, and in more distant times - to a tribe and volost. Until the 18th century each of the four roads (regions) of Bashkiria held its own dzhiin, on which various kinds of public issues were resolved, feasts and competitions were held. On the most important issues, all-Bashkir jiins were convened, which were banned by the authorities in the 18th century. During the Jiins, trade transactions, marriage agreements were made, and fairs were organized.

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

In the summer, girls’ games were organized in the lap of nature (kyzzar uyyny), and the ritual “cuckoo tea” (kәkүk sәye) was performed, in which only women participated.

In dry times, a ritual of making rain (telәk) was carried out with sacrifices and pouring water on each other. During the ritual, young women were caught and thrown into a river or lake. This was done in a playful way, but it is not difficult to guess that there is an allusion to a more ancient custom - to sacrifice young women to the spirit of the water element, the owner of water. If it was a rainy year and there was little warmth and sun, another, opposite ritual was carried out - invoking the sun, warm and clear weather. The rituals differed only in that in the first case animals of a dark color were slaughtered, in the second - white.

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

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

SEMINAR TOPICS

1. Ritual – as the meaning of everyday life.

2. Customs and rituals of modern Bashkir society.

CONTROL QUESTIONS

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

2. What customs have been preserved in marriage relations?

3. How was the marriage ceremony among the Bashkirs?

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

5. How was the birth ceremony of the Bashkirs?

6. How were funerals and commemorations carried out among the Bashkirs?

7. Types spring holidays Bashkirs and their meaning.

8. What was organized for women in the summer?

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

MAIN LITERATURE

1. Bikbulatov: A short ethnohistorical reference book /. – Ufa, 1995.

2. Kuzeev of the Middle Volga region and Southern Urals: An ethnogenetic view of history / . – M., 1992.

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

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

5. Halfin of culture of Bashkortostan: Reader for university students of the Republic of Belarus. Vol. 10 / ; Ministry of Defense of the Russian Federation; UTIS; IYAL UC RAS. – Ufa, 2001. – 342 p.

6. Economy and culture of the Bashkirs in the 19th – early 20th centuries. – M., 1979.

ADDITIONAL LITERATURE

1. Arslan's kitchen / . – Ufa, 1992.

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

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

4. Petrov bee / . – Ufa, 1983.

5. Rudenko: Experience of an ethnological monograph. Part II. Life of the Bashkirs / . – L., 1925.

CHAPTER 3. MATERIAL CULTURE OF BASHKIR

Bashkir men's suit in the 19th century was the same for all regions. Underwear and at the same time outerwear were a spacious and long shirt with a wide turn-down collar and long sleeves, as well as trousers with wide legs. A short sleeveless vest (kamzul) was worn over the shirt. When going outside, they usually wore a robe made of dark fabric (elәn, bishmat). In cold weather, the Bashkirs wore sheepskin coats (tire tun), short fur coats (bille tun) and cloth robes (sәkmәn).

Men's everyday headdress was skull caps (tүbәtәy). In cold weather, fur hats (burek, kәpas) were worn over skullcaps. In the steppe regions, during winter storms, they wore warm fur malakhai (kolaksyn, malakhai) with a small crown and a wide blade that covered the back of the head and ears.

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

Women's clothing was more varied. The underwear of the Bashkirs were dresses (kүldәk) and trousers (ishtan). Married women wore a breastband (tushelderek) under their dresses until they were very old. The dress was worn with a fitted sleeveless vest (kamzul), trimmed with rows of braids (uka), plaques and coins. In the north of Bashkortostan in the 19th century. The canvas apron (aliapkys) became widespread.

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

The most common women's headdress was a cotton scarf (yaulyk). For a long time after the wedding, Eastern and Trans-Ural Bashkirs wore a coverlet made of two uncut red factory scarves with a large pattern (kushyaulyk). In the north of Bashkortostan, girls and young women wore tall and fur hats. One of the old hats married woman there was a kashmau (a cap with a round neckline on the top and a long blade going down the back, which was richly decorated with corals, plaques, silver coins and pendants). Down and wool shawls were worn everywhere.

Women's shoes differed little from men's. These are leather shoes, boots, bast shoes, shoes with canvas tops. Stockings were common footwear for men and women. The Bashkirs had three types of stockings: knitted wool, cloth and felt. At the end of the 19th – beginning of the 20th centuries. under the influence of the urban population, the Bashkirs begin to sew clothes from wool and cotton fabrics. They buy shoes, hats and factory-made clothing. However, traditional folk clothing continued to play a leading role.

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

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

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

The very special place of ornament in the culture of traditional society can be judged by the activity of its use. It was used to decorate clothes (everyday, festive, ritual), women's jewelry, various objects (household utensils and religious objects), homes, their decorations, weapons and armor, and horse harnesses.

Bashkir ornament is characterized by both geometric and curvilinear floral patterns. The form depends on the technique of execution. Geometric motifs were made using the technique of counted embroidery and weaving. Curvilinear-vegetal – using the technique of appliqué, embossing, silver notching, and the technique of free embroidery (tambour, or “oblique mesh”). Usually patterns were applied to wood, leather, metal, and linen. There are a variety of ornamentation techniques: carving and painting on wood, embossing and carving on leather, metal processing, applique, braided and embedded weaving, knitting, embroidery.

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

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

As national culture developed, art became more and more connected with the aesthetic needs of people. The coloristic design of patterns is the brightest manifestation of national identity in art. Bashkir ornament is almost always multi-colored, with warm colors predominating: red, green, yellow. Blue, cyan and lilac colors are less commonly used. The color scheme was greatly influenced by the appearance of aniline dyes. Their use destroyed the traditional color scheme, which was based on more restrained color combinations. Before the advent of aniline dyes, the Bashkirs used natural dyes; natural wool colors were used to create traditional colors: white, gray, black. The composition of colors in the Bashkir ornament was contrasting: green and yellow patterns on a red background, red and yellow on black. The background was always active; bright red, yellow and black colors were often chosen for it; much less often – the color of the canvas is white. The alternation of colors is always contrasting, there are almost no chiaroscuroes.

Bashkir folk culture. Customs and traditions of the Bashkirs: national costume, wedding, funeral and memorial rites, family traditions

Customs of Hospitality

Culture and life of the Bashkir people

Traditions and customs of the Bashkir people

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Introduction

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

Chapter 1. Ethnic history of the Bashkir people

Thus, to fully understand the characteristics of this ethnic group, it is necessary to consider the concept of “traditions”.

Chapter 2. The concept of tradition and custom

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

Tradition (any type) is experience that accumulates in the form of a system of stereotypes and is manifested and implemented in the following forms: customs, rituals, rites, 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.

Ritual - only symbolic forms of ethnic or artistic culture that have no practical significance. For example, caps and gowns for judges or students.

It is possible to compare these concepts using the example of the peculiarities of the religious cult of a number of peoples: the sacrifice of a domestic animal is a custom, the cutting of an animal’s ear before this is a ritual.

Ceremony (ceremonial):

a) the established procedure for the solemn affair;

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 symbolic meaning;

d) a set of rituals associated with a specific important (solemn) event, a phenomenon based on a specific 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, defined actions that together have a symbolic meaning. For example, carnival, a folk festival, the culmination of which is the ceremony of seeing off the King of the Carnival.

A ceremony, on the contrary, is a set of ritual actions associated with a specific, specific event of practical significance (for example, a coronation).

cultural holiday of the Bashkirs nomadic

Chapter 3. Festive traditions of the Bashkir people

Everyone has it national people have their 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: reading their folk traditions and observing folk holidays.

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

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

Let's take a closer look at the features of celebrating each holiday.

Kurban Bayram.

Eid al Adha.

There is also a tradition when housewives start exchanging various dishes in the evening. Children deliver treats, and the tradition is called “to make the house smell like food.”

Thus, since the evening last day month of Ramadan, the entire Muslim world is already anticipating the scope with which it will spend the next day. A day that is so important for all true Muslim believers. The day when all Muslims celebrate Eid al-Adha!

Yiyin.

The names of the following Bashkir yiyins are preserved in the Bashkir language: Tratau yiyins, Barda yiyins, Kubelek yiyins and others.

Kargatuy.

This is the first spring holiday, dedicated to the awakening of nature and the coming of the new year. Only women and children (boys under 12 years old) took part in it.

The cultural program was of great importance at the holiday: 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 is the Tatar and Bashkir favorite folk holiday; holiday ancient and new; a holiday of labor, in which the beautiful customs of the people, their songs, dances, and rituals merge together...

Girls and young women prepared gifts all winter - weaving, sewing, embroidering. Each one wanted her towel to be the reward for the strongest horseman - the winner in national wrestling or horse racing, and it was her work that received universal approval.

The collection of gifts was usually accompanied by cheerful songs, jokes, and jokes. Gifts were tied to a long pole; sometimes horsemen tied the collected towels around themselves and did not remove them 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 horsemen to collect gifts, appointed a jury to award the winners, and kept order during competitions. This was a kind of Sabantuy council. During the holiday, all power in the village passed to him.

On this day, the harsh instructions 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 keep track of the youth: they met, competed, sang, danced, exchanged glances, gifts, fell in love...

A holiday without guests was considered a sign of unsociability and stinginess among the Tatars and Bashkirs, so sabantuy participants returned from the Maidan with guests. The festive fun with rich food lasted all day, and the young people walked until late at night.

The Sabantuy holiday has its own traditions.

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

The Sabantuy program includes games that require dexterity and instinct, rather than strength. This is the game “break the pot”, in which, blindfolded, you need to find a pot and break it with a blow with a long stick.

Another fun thing is to reach the prize (or its tag), located at the top end of a smooth, tall, swinging pole. This requires strength, dexterity, and courage. Rarely does anyone manage to become the owner of this hard-to-get prize.

Fighting with bags of hay, sitting astride a log, with the goal of knocking an opponent out of the “saddle” is a game with a long tradition that requires strength, dexterity, and courage. Brings a lot of laughter and fun to the observers.

The two-pound weight is one of the most popular sports equipment at the Sabantui holiday.

Women have their own competitions: who can spin wool the fastest, who can haul the most water (runs first without spilling water from the bucket) - even grandmothers play such games with pleasure. Sabantuy selects the most skillful and most capable in each competition.

Conclusion

Bashkir folk holidays are a complex, multifunctional formation containing elements of an economic, labor, educational, aesthetic, and religious nature. Their social significance was great as “original and effective” mechanisms for human socialization.

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, ideological and ethical education, especially of younger generations in modern conditions.

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