They belong to the indigenous peoples of the Volga region. Traditional costumes of the peoples of the Volga region

The traditional costumes of the peoples of the Volga region, like absolutely all national clothes, reflect the regional and social affiliation person. The Volga is a long river, and as you move along its banks, you can observe the emerging difference in national attire.

Connecting link

National costumes were determined primarily by the customs and traditions of the peoples of the Volga region, which took shape under the influence of environment and weather conditions. A characteristic feature for each is the finish. The ornament, rooted in prehistoric times, is not without reason called letters from the past. The belief of the ancestors in inscribed amulets created patterns that belonged only to this tribe or nationality, and was passed down from century to century. This is how the ornaments that have come down to us arose, serving, like embroidery and furs, as a kind of determinant of the belonging of a costume to a certain people. But just as the longest river in Europe connects all the peoples of the Volga region, so the main part of the national costume - the shirt (especially for women) - is a common and characteristic feature for all the national costumes of the peoples of these territories.

Common to all

So, the traditional costumes of the peoples of the Volga region have one common feature. The Soviet archaeologist and ethnographer Boris Alekseevich Kuftin called it a “tunic cut”: the shirts of all ethnic groups of the Volga region do not have shoulder seams. Of course, other peoples, such as the ancient Romans or the Japanese, lacked shoulder seams. This was explained primarily by the primitive conditions in which it was necessary to dye or paint clothes, or something else, but it is impossible not to note the fact that with the difference in national outfits, such a detail common to all costumes existed. The same, obviously, were the materials from which the clothes were sewn - hemp and linen. It can be assumed that crushed mother-of-pearl was also used in all Volga costumes. Basically, the traditional costumes of the peoples of the Volga region: Mordovian, Chuvash, Tatar, peoples of the Middle and Samara Volga regions - differ from each other.

Erzya and Moksha

For comparison, consider first Each nation, its origin, history is very diverse. Mordva, divided into two sub-ethnoses (Moksha and Erzya, having their own languages), is a Finno-Ugric people. Only a third lives in Mordovia, the rest - in adjacent regions and throughout Russia. They mostly profess Orthodoxy, but there are Molokans and Lutherans. And all this from century to century formed national clothes and was reflected in them. It must be said that for a long time water arteries were the only trade roads connecting neighbors. Communicating with each other, the peoples of the Volga region borrowed customs, customs, recipes from each other. national cuisines, got acquainted with traditions, adopted elements of outfits and jewelry.

Differences in costumes even within the same ethnic group

This is how the traditional costumes of the peoples of the Volga region were formed. The Mordovian women's outfit is intricate, while the men's outfit is simple and comfortable. It can be noted that the Moksha women wear the national costume all the time, and the Erzya women only on holidays. And this is not the only difference even in the national costume of one nation. Common and absolute for them is the white color of the canvas, the cut of the shirt, the presence of beads and shells in the decorations, as well as the decoration of the outfits with embroidery. The men's clothing is uncomplicated and is very reminiscent of a Russian costume - a loose shirt, trousers tucked into onuchi. Panar and ponkst (shirt and trousers) were made of hemp for every day, and linen for festive occasions.

Mandatory Details

An integral part of the costume was a sash, or karks, with which a shirt was always girdled. He was given great importance. It was made, as a rule, of leather, had a buckle, simple in the form of a ring or decorated in every possible way.

Either weapons or tools were hung on the belt, warriors were distinguished by the belt. Over the shirt in the summer, Mordovian men put on a light white vest (Mushkas - for Moksha, Rutsya - for Erzi), in winter - a chapan, reminiscent of a Russian Armenian, straight cut, with long sleeves, a large smell and a wide collar, or a sheepskin coat cut off at the waist. The most common headdress was felted hats (white or black) with small margins, later, like the Russians, factory caps, in winter - hats with earflaps or malakhai. On the feet were bast shoes with footcloths or onuchs, on holidays - boots. Simple and convenient. But in order to dress up a Mordovian woman, it took several hours and two or three assistants.

Unique features

The traditional white shirt, decorated with embroidery, was shorter among the Mokshans, and therefore pants were added to it. The richly embroidered belt among the Erzyans was replaced by a pulai - a loincloth made of beads, sequins, beads, chains. For the first time, an Erzyanka girl put it on on the day of majority and did not take it off until old age. In the days big holidays over all this was worn with red tassels, under which richly decorated towels were tucked on the sides. It was called selge pulogai. And for Moksha women, the rutsyat keska served as a belt decoration, put on several pieces at once and also very richly decorated. Thus, it is clear that the traditional costumes of the peoples of the Volga region, even within the same people, had significant differences. And according to them appearance and the manner of wearing it was possible to accurately determine the approximate age of a woman, social status and nationality.

Outerwear

On top of all of the above, Mordovian women put on a kind of sundress - kafton-krda. Sometimes they wore loose clothes rutsyu, resembling a sleeveless jacket above the knees. And the cover and color of the sub-ethnoses, they differed, as did the onuchi. Headdresses were complex structures reflecting age, family and social status. No decorations were spared for them. The demi-season clothing was the suman, just like the men. In winter, women wore sheepskin coats with a lot of frills under the cut-off waist. Shoes from men's are not very different. And, of course, women wore jewelry, Moksha women added bibs to traditional rings, beads, bracelets. It can be added that in the 19th century an apron was added to the Mordovian women's costume. On the example of the national costume of this ethnic group, it can be seen that the women's clothing of the peoples of the Volga region in terms of the number of things, intricacy and variety of decorations and additions significantly exceeds men's suit, and women's outfits of other nationalities are much simpler than Mordovian ones.

Bright details

The Turkic-speaking people (the second largest in the Russian Federation) Tatars are divided into three ethno-territorial groups, one of which is the Volga-Urals. All of them differ from each other, including national clothes. Comparing the traditional costumes of the peoples of the Volga region, Tatar can be distinguished immediately. He is characterized by rounded headdresses pointed upwards, wide-step harem pants, beshmets and very beautiful shoes made of embossed leather or embroidered velvet. Wide shirts, kazakins and camisoles in the waist are also characteristic. Straight caftans of blue color with sleeves cut from the shoulder, or chekmeni, reminiscent of ancient Turkic clothing. This suggests that a bright indicator of a person's nationality, which is a traditional costume, having gone a long way of historical development, has preserved the memory of distant ancestors.

Feature of the costume

A common feature of the clothes of all Tatars is its trapezoidal shape (the back was always fitted) and the presence of a shirt (kulmek) and pants (yshtan) in both men's and women's suits. The women's shirt differed only in length - sometimes it reached the ankle. The Tatar shirt differed from other tunic-shaped shirts included in all the traditional costumes of the peoples of the Volga region in width and length (for men it reached the knees) and a stand-up collar.

Women always had a bib under the shirt, which, as a rule, had a deep neckline. Rich Tatar women had shirts made of expensive imported fabrics. Pants differed in that for men they were sewn from striped fabrics (motley), for women - from plain ones.

Graceful simplicity

Outerwear: kazakin, beshmet and chekmen - was overpacked, with a one-piece fitted back. The men also had a chapan for visiting the mosque. The obligatory attribute was the belt. And women's outerwear differed from men's only in decorations, for which they used fur, braid, embroidery and decorative stitching. Considering the traditional costumes of the peoples of the Volga region (Tatar, for example), we can draw the following conclusion: both male and female costumes are not very intricate, which does not make them less beautiful. They differ from each other in decorative details and a shirt, which in some versions resembles, rather, Main Feature The national dress of any ethnic group is that it is closely connected with the life of this people, was formed over the centuries and was created by the entire ethnic community.

Costume of the Samara Volga region

The national clothes of the peoples of the Samara Volga region are the same for the poor and the rich. It is distinguished by the quality of workmanship, the beauty of materials, the high cost of decor. In Samara, in addition to Russians, Ukrainians, there are Chuvashs and a lot of Tatars. Therefore, the traditional costumes of the inhabitants of the Samara Volga region are not very different. So, the wide women's shirt kulmek, which underlies the national costume of the Samara Tatars, is divided into three types. The first of them is no different from the shirt described above - wide, straight, similar to a man's. It has a main straight panel and two side, widening downwards, a straight, ribbon-lined slit on the chest. The sleeves were complemented by gussets, and a frill ran along the bottom of the hem. All the coolies were long. At the shirt of the second type, the frills rose to the hips, waist, sometimes to the chest. Coolmack of the third kind looked more like

The subtleties of the costumes of this territory of the Volga region

An obligatory accessory for the women's toilet was a camisole, which was worn over a coolmak and sewn from heavy fabrics. A distinctive feature was the close connection of the chest and neck decorations with the headdress. Elderly women wore a peculiar, richly decorated head scarf - orpek, richly decorated with tambour embroidery. By the manner in which the scarf was worn, it was possible to determine which Tatar group the woman belongs: to the Samara or Kazan Tatars. The costume of the men of the Samara Territory differed little from the clothes of other peoples of the Volga region. Unless the side wedges of the kulmak were wider, as a result of which they resembled. A short camisole with short sleeves was put on over the shirt, the last was the kazakin. In this region, Muslim men wore skullcaps richly embroidered with beads, the ornament on them was floral.

Distinctive features of the costumes of the Middle Volga region

The national costumes of the peoples of the Middle Volga region echo the above outfits, because Russians, Chuvashs, Mordovians and Tatars live here. For women's clothing, the same shirt is characteristic. They wore it with a sundress of different cuts or with a pony - a woolen skirt with a richly decorated hem. The final detail was shugay - a short warm jacket. The role of a blouse worn over a shirt was performed by a cap, while away, shulpan or armlets. The men's suit was simple and therefore comfortable: a shirt with a sash, striped ports tucked into shoes. In winter - a warm loose caftan.

No striking differences

The traditional costumes of the peoples of the Volga region did not have striking differences. Chuvash also did not differ much, except perhaps for the names of parts. The same tunic-shaped shirt among the Chuvash was called seke, and pants with a wide step - yem. For women, the seke, decorated with beautiful embroidery, was worn with an overlap at the waist, and a zapon (apron) was put on over the shirt. Decorations made of metal plaques and coins were characteristic. Tukhya, the headdress of girls, was distinguished by its originality: its shape was cone-shaped, it was complemented by tika (decoration descending on the forehead) and headphones with ribbons. The headscarves of the Tatars of the Middle Volga region were called tuttar. It should be noted that it was the headdresses, especially women's ones, that distinguished the traditional costumes of the peoples of the Volga region. The Chuvash male costume differed from others mainly in the color of the pants: they were always white, the embroidery on the shirt along the neckline could be triangular in shape. Outerwear was decorated with appliqué and embroidery. The ornament adorned the chest, followed the smell and hem. The white straight-backed shupar robe had very narrow sleeves.

The Middle Volga is a special ethnographic region of Eastern Europe located at the crossroads of Europe and Asia. The peoples inhabiting the Volga region have much in common both in economic and historical development, and in origin, culture, and way of life.

The peoples of the Volga region include: MORDVA, MARI, UDMURT, CHUVASH, KAZAN or VOLGA TATARS and BASHKIRS. True, the Bashkirs are conditionally included among the peoples of the Volga region; in fact, they occupy a middle position between peoples Central Asia and the Volga region and culturally gravitate towards both those and others.

The aim of this work is to give as complete a comparative description traditional economy and way of life of the peoples of the Volga region in the XVII - the first half of the XX centuries.

Economy.

The basis of the economy of the peoples of the Middle Volga region at all times was agriculture, which served as the main source of their existence. In the XIX - early XX centuries, it was the predominant occupation of the Mordovians. Among the Mari, Tatars and Udmurts, agriculture was largely supplemented by other, non-agricultural activities. Until the 17th century, the traditional type of economy among the Bashkirs was semi-nomadic cattle breeding. And among the Mari until the 16th century, hunting and fishing were the predominant occupations.

But among all the peoples of the Middle Volga region, field cultivation was the most important branch of agriculture. It had a semi-natural character and was distinguished by very low productivity, for example, the grain yield in the territory of Chuvashia did not exceed 40-45 pounds per tithe1. Communal land use predominated everywhere. The community regulated all land relations of the communal peasants. She made redistribution of land, meadows and other lands. The equal distribution of land per capita led to the fact that the peasant economy received an allotment in the form of small plots located in different places. In the 19th century, under the influence of the Russian population, the Finno-Ugric peoples were dominated by a three-field system, in which all arable land was divided into three parts (three fields). The first field was intended for winter crops, the second was sown with spring crops, and the third was fallow, that is, it was not sown at all and was most often used for cattle pasture. The next year, the fallow field was dug up for winter, the winter field was sown with spring crops, and the spring field remained. Within three years there was a change of all fields. In the southern regions, wheat, peas, and hemp were also grown; the latter was grown on personal plots and was the main industrial crop of the peoples of the Volga region. Potato appeared in the Volga region in the middle of the last century, but was not widely used and was cultivated as a garden crop.

The most common arable tool among all the peoples of the Volga region was a plow of the Russian type. The main part of the plow (rossokha) is a wooden concave blade with two protrusions at the bottom. Iron openers were put on them. In the forest Trans-Volga region (mainly among the Mordovians), at the end of the 19th century, a one-leafed roe deer plow with a vertically fortified iron chisel and a large wooden blade became widespread as an arable tool. For plowing meadow and fallow lands, the Finno-Ugric peoples used a two-wheeled Saban plow, similar in design to the Tatar, Bashkir and Chuvash Sabans. All its details were made of wood. The exception was an iron cutter and plowshare. Saban was a heavy arable implement and required several horses for harness. Therefore, it is used very rarely. During the capitalist period, the saban, described in the 18th century by P. Rychkov2 and I. Lepekhin3, disappeared from use, and a plow took its place.

The main area of application of the saban in the middle Volga region was the forest-steppe and steppe zone, and the use was also noted in the southern regions of the Mari and Udmurt Republics.

For loosening the soil, which is the next stage of their processing, wooden harrows of various designs were used. Frame harrows made of wooden beams were widespread, the beams were fastened into a frame into which two or three longitudinal (rarely transverse) beams were inserted. The side bars protruded forward, they attached the harrows to the harness. The teeth of frame harrows were made of oak or birch. WITH late XIX centuries began to make harrows with iron teeth.

Sowing was carried out manually. The sower evenly scattered the seeds across the field, taking them from a round bast or birch bark basket that hung on his chest. For convenience, before sowing, the field was divided into equal strips, the boundaries of which were indicated by furrows, straw, and clods of earth.

Seeds were plowed in with harrows or special plows without police.

Harvested with sickles and scythes. Rye, wheat, barley, spelt were usually harvested with sickles, only with very poor harvests, scythes were used. Oats, peas and some other crops were more often mowed down with Lithuanian scythes with special rakes attached to them. In the process of harvesting, the bread was tied into sheaves and immediately placed on the field. different ways in small warehouses (wort, crosses, grandmas). After drying for outdoors unthreshed sheaves were transported on special carts to the threshing floor4 and stacked in large cone-shaped luggage - stacks. To protect the bread from dampness and mice, stacks were placed on special platforms raised 20-50 cm above the ground, which were made of poles and logs. This installation method has been described in late XVIII century by the famous naturalist and geographer P.S. Pallas in his work ""Journey through the various provinces of the Russian state"". He wrote: "They knit the bread in sheaves and put it in round pointed stacks on four pillars tied with crossbars and covered with bark, which is why mice and the rottenness of the lowest sheaf cannot hurt"". A pole was usually placed in the center of the platform, around which sheaves were laid. They were put inside with ears. From above, the stack was covered with threshed sheaves. Bread in stacks could be stored for several years. This type of stack was characteristic of all the peoples of the Volga region. Even the name of the stack sounded almost the same in all languages. For example, the Russians called him a boar, the Tatars - kiben, the Chuvash - huben.

The commonality of the stack type and its name suggests that it is most likely borrowed from the ancient Bulgars, with the arrival of which the beginning of plow farming in the region is usually associated. In the southern parts of the region, especially in the Trans-Volga region, stacks were rarely placed, bread was threshed completely immediately after harvesting. There were almost no devices for drying sheaves there - they were dried in the field or on the current.

They threshed mostly by hand with flails. Threshing of grain crops was carried out in autumn, and sometimes in winter. Threshing was usually preceded by drying the sheaves with the help of various devices. Pit shisha were the most common among them. They were a cone of a large number of long poles. The cone was placed over the pit, in which the stove-heater4 was installed. The Mordovians had well-known shishi. Drying was carried out with the heat of a fire, bred inside the cone. Shishi were very dangerous, as fires often broke out with careless handling.

In some areas of the Middle Volga region, the Finno-Ugric peoples used the method of threshing with the help of horses. It was used by the Udmurts living in the southern part of the republic, by the Mordovians of the Samara region, Tataria and Bashkiria, and by some part of the Mari. For threshing, the sheaves were spread on the current, and horses were driven along them, which knocked the grain out of the ears with their hooves. This method of threshing was described in the second half of the 18th century by the famous Russian traveler, geographer and ethnographer I.I. Lepekhin. In his work "Day Notes of a Journey ... Through Different Provinces of the Russian State" he wrote: "A special way to thresh, which is not used anywhere else, is that this work is sent by horses.

Behind the threshing floor is a pillar, on the upper notch of which a moving wooden ring is placed; a rope is tied to the ring, and two horses are nearby to the rope. Unleashed sheaves are placed near the post, a distance of a sazhen, so that the horses always walk along them. Horses are driven around a post, which trample the ears of wheat with their hooves, immediately send the post, which send flails.

The method of horse threshing was probably borrowed by the Finno-Ugric peoples from their Turkic-speaking neighbors, among whom it was much more widespread.

Grinding of grain in the 19th - early 20th centuries was carried out at water and windmills. Among the Udmurts and northern Tatars, water mills prevailed, among the Mordovians and Bashkirs - windmills of the tent type, among the other peoples of the region, both those and others were used.

Animal husbandry was an integral part of the economy. However, it did not have independent significance and was a kind of addition to agriculture. The reason for this was mainly an insufficient forage base.

Nevertheless, all the peoples of the Middle Volga region had in their farms: horses, cows, sheep, pigs, bred chickens, geese, ducks. The horse, representing the main traction force, was of the greatest importance in peasant farms. Therefore, they fed and kept horses better than other animals. The care of horses among the Tatars was more thorough than among neighboring peoples5. Local breeds of horses were small and weak. At the same time, they were distinguished by unpretentiousness, which, with poor food supply, had importance. The Vyatka horse, raised by the Udmurts, of local selection, and the Romanov sheep, which produced wool and sheepskin, were especially famous for their unpretentiousness and endurance.

One of ancient occupations the peoples of the Middle Volga region had hunting. It has long been commercial. The skins of fur-bearing animals, which were obtained in abundance on the territory of the region, were the main means of trade exchanges with other peoples. They paid tribute, yasak salaries, and later taxes and taxes. Among the Udmurts, Maris and Mordovians, passive hunting methods were widespread. The Tatars and Bashkirs are active. All sorts of traps, traps, nets, snares were set, traps were arranged. During active hunting, spears, horns, and knives were used. Bows and arrows were used as long-range weapons until the end of the 19th century. Depending on the purpose, the arrows had wooden, bone or iron tips. IN ethnographic museum Kazan University exhibits arrows with blunt wooden and bone tips, used by the Mari when hunting squirrels.

In the 19th century, among hunters, it becomes widespread firearms, however, it did not supplant the traditional hunting tools and methods that continue to be used in parallel with rifle hunting. The objects of hunting were moose, bears, wolves, foxes, lynxes, martens, otters, beavers, squirrels, hares. Birds were caught in large quantities: hazel grouse, black grouse, capercaillie, different kinds ducks and waders. Deforestation and predatory extermination of animals and birds led to a reduction in the area of commercial hunting among the Finno-Ugric peoples of the Middle Volga region. Under the conditions of intensively developing capitalism, the commercial nature of hunting is preserved only in the left-bank part of the region among the Udmurts, as well as among the meadow and eastern Mari.

The oldest form economic activity among the peoples of the Middle Volga region was also fishing. A large number of rivers, rivers and other water bodies contributed to the wide spread of this fishery. Unlike hunting, fishing was of a consumer nature. It served as an aid in providing peasant families with food. For personal needs, fishing was carried out either alone or small groups villagers. For a few, fishing was the main occupation. Fishermen and fish traders rented fishing grounds from peasant communities, cities, and monasteries. They caught partial (bream, pike, catfish, ide, pike perch, perch, etc.) and sturgeon (starlet, sturgeon, beluga). Caught fish was sold to buyers or sold in local markets. Valuable varieties of fish, especially the Sura sterlet, were exported to St. Petersburg, Moscow, Nizhny Novgorod and other cities. The technique and tools of fishing among the Finno-Ugric peoples of the region did not have any significant differences from the methods of fishing used by other peoples of the Volga region. Fish were caught on fishing rods, floats, lines. They used nets, smooth nets, nonsense. Self-propelled gear (wands, muzzles, jacks) were widely used. The ancient method of catching fish with the help of spears (during beaming) was also practiced. IN winter time carried out under-ice fishing with scoops, snares and other methods. During the spring flood, in the lake channels connecting lakes with rivers, as well as in the mouths of small rivers, "net constipation", dams, barriers made of wattle, spruce branches, etc. were arranged.

Considerable attention was paid to beekeeping. For example, Udmurt families had several dozen boards in the forest. For distinction, they were marked with family signs (pus). At the turn of the 18th century, the boards with bees began to be cut out and transported home, then they were replaced by beehives, which were placed on personal plots. So gradually the Udmurts switched to apiary beekeeping. In general, all the peoples of the Volga region gave honey great attention, because back in the 17th century, honey and wax were exported for sale.

Great importance in the life of the peoples of the region had domestic and handicraft industries. In the second half of the 19th and early 20th centuries, despite the intensive spread of commodity-money relations in the Volga countryside, peasant farms retained a semi-subsistence character. A significant part of the inventory and consumer goods were made on their own within the framework of family collectives. The most common domestic production was weaving. Almost every household was engaged in the production of fabrics. Fabrics were made from hemp, less often flax, and wool. Weaving was an exclusively female occupation. The participation of men in this production was limited only to the sowing of fibrous crops. Obtaining fiber from hemp was a long and extremely laborious process. Hemp was harvested in two stages. At the end of July, they pulled out the horsetail (male plants) and some of the greens (females with immature seeds), and at the end of August they removed the materka (females with ripe seeds). A higher quality fiber was obtained from the scrap and greenery, which was used to make thin canvases. From materka, as a rule, rough canvases, canopies were woven. After harvesting and threshing, hemp stalks were soaked in stagnant water for 2-5 weeks. Then they were dried in the open air or in baths and crushed on special mills in order to separate the fiber from the bonfire (the inner non-fibrous part of the stem). The fiber thus obtained was pounded in mortars, ruffled with wooden lanceolate rattles or smooth round sticks, and finally combed with brushes made of pig bristles. For these purposes, the Mari often used combs made from the skins of hedgehogs.

Details Created on 08/13/2013 02:02 PM

Russians, Tatars, Chuvashs, Mordovians

Russians

Russians are the largest group of the population of the city of Ulyanovsk. Russians - representatives Slavic group Indo-European language family. The settlement of the Simbirsk strip from different regions did not occur simultaneously, and the settlers arrived from different regions of the Russian state, mainly from the upper reaches of the Volga and the central regions. The earliest (in the first half of the 17th century) were the extreme north-western lands of the Simbirsk Volga region along the defensive lines.

The remaining lands were developed in the second half of the 17th century and in the 18th century. The "service people" of the Moscow government, monasteries, peasants, etc. took part in the settlement.

The main occupation of the Russians of the Simbirsk Volga region was agriculture. They sowed winter rye, from spring crops - oats, buckwheat, spelt, millet, barley, wheat, peas. Industrial crops include flax and hemp. Russians have long been engaged in gardening. The second branch of agriculture was animal husbandry. In peasant farms, horses, cattle, pigs, sheep, goats, and poultry were bred.

The new geographical environment and proximity to non-Russian peoples left their mark on material culture Russians of the Simbirsk Volga region. This is how the Russians perceived the elements traditional culture local population: from the Tatars and Chuvashs, the location of the oven (retreating from the back wall), boilers pressed into the oven, some dishes (salmu, katyk, and more); from the Finno-Ugric peoples - an outbuilding - a basement, some elements of clothing.

In its turn, Slavic culture had on the life of the non-Russian peoples of the Simbirsk Territory. The Russians brought more advanced methods of farming - the three-field system, more advanced agricultural tools (Russian-type plow) and devices for drying sheaves - a log barn.

By religion, the Russians were Orthodox Christians. They widely celebrated ancient holidays: Christmas time, Maslenitsa, Semik-Trinity.

Folk art is represented by carving, painting, embroidery, weaving, and lace making. A characteristic feature of the Russian visual arts- ornamentality. One of ancient species ornament - geometric. The most common motifs are rhombus, rosette, circle. These patterns have much in common with the ornament of the non-Russian peoples of the Middle Volga region. Oral folk art was diverse.

The Russian women's clothing complex included a canvas shirt, it was also called "sleeves" and a sundress. In poor families, everyday sundresses were sewn from dyed canvas, festive ones from Chinese (thick blue cotton fabric). In wealthy families, festive sundresses were sewn from silk, plush and velvet. Sundresses were worn necessarily belted. Among the people, the belt was considered a talisman, used in rituals, and was ritual. On the belt, they also wondered about marriage. Girls who wanted to get married looked for two such aspens in the forest that could be tied with one belt, and if they found them, they believed that their wish for marriage would come true. Over the sundress they put on a shower jacket - "epanechki". They repeated the shape of a sundress, only much shorter than it. In the Simbirsk province, there was another form of women's sleeveless clothing - a corset. She was dressed over a sundress and sleeves. A corset is a vest with ruffles, without sleeves. They wore it mainly in the Radishevsky district. This type of clothing was borrowed from Ukrainians and southern Great Russians. Various kokoshniks are noted as festive women's headdresses. They were worn married women before the birth of the first child. The most common was a kokoshnik with a rounded top, having the shape of a crescent. Beads, foil, glass, mother-of-pearl and river pearls were used for the ornament. The ornament used images of birds, plant motifs. Kokoshnik, as a rule, was passed from mother to daughter. In addition to the Russian women's costume, glass red round beads, "amber", and beads were common.

Tatars

Tatars - representatives Turkic group Altaic language family. There are various components in the ethnic composition of the Tatar population: ancient Turkic (who came from the Asian steppes in the 1st millennium AD), Bulgar, Kipchak, and others Turkic-speaking tribes, as well as some Finno-Ugric and Slavic. In the Simbirsk Territory, local groups of Tatars are distinguished: Buin, Simbirsk, Karsun, Khvalyn (Starokulatkinsky, Pavlovsky, Nikolaevsky regions) and Tatars of the Volga regions.

Until the 19th century, the current Tatars preferred to call themselves "borgarly", "kazanly" or "mosleman" (Muslims). Only in the 20th century did the word "Tatars" finally turn into the self-name of the people. Among the Tatars of the Middle Volga region, two main ethnic groups stand out: Kazan Tatars and Mishars.

Despite dialectal and territorial differences, the Tatars are united nation with a single literary language, a single culture - folklore, literature, music, religion, national spirit, traditions and rituals.

The traditional food of the Tatars is meat, dairy and vegetable - soups seasoned with pieces of dough (tokmach-noodles, chumar), cereals, sourdough bread, cakes - kabartma. National dishes are byalesh with various fillings, usually meat (peremyach), cut into pieces and mixed with millet, rice or potatoes; unleavened pastry is widely represented in the form of bavyrsak, kosh tele, echpochmak, gubadiya, katykly salma, chakchak. Dried goose (kaklagan kaz) is considered a delicacy. Dairy products - katyk, sour cream, cottage cheese. Drinks - tea, airan (tan).

Despite the fact that the ancestors of the Kazan Tatars lived on the territory of the Simbirsk province long before the foundation of Simbirsk, the assignment of local lands to the Tatars began with the settlement of the Tatars of the Moscow state of the Simbirsk Territory by serving Tatars.

Tatars professing Islam live on the territory of the city of Ulyanovsk.

The first Muslim prayer house in Simbirsk was built in 1853 at the expense of the merchant K.A. Akchurin. On Loseva Street (now Federation Street). A decade after the fire of 1864, at the expense of T.K. Akchurin mosque was built. The Muslims of the city of Ulyanovsk continue to support and develop the best traditions of Islam. This is expressed and manifested in different sides life, from raising children, respectful attitude to the elders before the bright national holidays. At the same time, respect for other religions and cultures remains the most important core of their worldview.

Chuvash

The Chuvash are representatives of the Turkic group of the Altaic language family. The very name of the people "Chuvash" is derived from the Bulgar tribe Suvar, Suvaz. The beginning of the Chuvash ethnos was laid by the Turkic-speaking tribes of the Bulgars and Suvaz, as well as the Finno-Ugric tribes of the Mari. The Bulgars and Suvaz, having moved after the defeat of the Volga Bulgaria by the Mongol-Tatars to the right bank of the Volga, mixed with the tribes of the "mountain" Mari and formed a group of Chuvash-virials (horsemen), who now live in the northwestern regions of Chuvashia. At the same time, the Turkic-speaking Suvaz tribes, having settled in the central and southern regions of modern Chuvashia, formed the Anatri (grassroots) group. The Anatris have retained more of the features of traditional culture and the anthropological type of their Turkic-speaking ancestors, and in terms of cultural features they have a significant similarity with the Tatars. In the culture of the Viryals, the features of the Finno-Ugric ancestors, the "mountain" Mari, appeared.

Before joining the Russian state, the Chuvash of the Ulyanovsk Volga region were pagans. In their paganism there was a system of polytheism with the supreme god Thor. The gods were divided into good and evil. Each occupation of people was patronized by its own god. The pagan religious cult was inextricably linked with the cycle of agricultural work, with the cult of ancestors.

In the XVIII-XIX centuries, most of the Chuvash were baptized. pagan faith in pure form ceased to exist, and yet dual faith remained. They were baptized and married in the church, but ancient pagan names were worn next to Christian ones.

Applied art among the Chuvash is represented by woodcarving, embroidery, and weaving. Chuvash embroidery was distinguished by a variety of seams, decorativeness, richness of patterns.

was developed and oral creativity. Lyrical, labor, ritual songs were popular, choral singing was widespread. Duda, bagpipes, psaltery were ancient musical instruments.

The Simbirsk Chuvash school, organized in 1868 by the educator Chuvash people I.Ya.Yakovlev with the active assistance and support of I.N. Ulyanov.

In 1870, thanks to I.Ya. Yakovlev, Chuvash writing appeared on the basis of Russian graphics, textbooks for Chuvash schools began to be created, and literature appeared in the native language.

Mordva

Mordovian tribes are an autohonous (indigenous) population of the interfluve of the Oka, Sura, and Middle Volga. Mordva is divided into two main groups: Erzya, who occupied the left bank of the river in the past. Sura, and moksha, who lived in the basin of the river. Moksha. In the Ulyanovsk region, mostly Mordovians live - Erzya.

According to the language group, the Mordovians belong to the Volga branch of the Finno-Ugric group of the Uralic language family.

The predominant type of family among the Mordovians, as well as among other peoples of the Ulyanovsk Volga region, from the second half of the 19th century was a small patriarchal family. But there were also large, undivided families of 20 or more people. At the head of the peasant families was the father - the "highway", enjoying unlimited powers and power.

Main traditional occupation Mordovians - arable farming (winter rye, spelled, millet, flax, hemp). Animal husbandry (large and small cattle), beekeeping, and later beekeeping played a significant role. Seasonal crafts were developed, mainly for agricultural work.

The traditional dwelling is a two- or three-part hut with a Central Russian layout, in Moksha sometimes with a western version of the South Russian one.

The basis of the traditional Mordovian women's costume is a shirt made of white canvas (panar), richly decorated with embroidery, in which red, black, blue tones predominated with splashes of yellow and green. The Erzya women had a ritual shirt, completely covered with embroidery. It was worn by girls on the day of majority and at the wedding. Outer oar clothes - such as a dressing gown made of white canvas (erzya - rutsya, moksha - mouse, plakhon). Mokshan women wore white linen pants (ponkst) ankle-length. Outerwear - a kind of caftan (suman), fur coats. Women's costume was complemented by a lot of jewelry made of metal, beads, coins, shells. A specific breast decoration is a clasp that pins a panar collar (sulgam). In Erzi, it had the shape of an open oval, in Moksha it was trapezoidal. A kind of loincloth adornment of the Erzya women pulagai (pulai, pulaksh, pulokarks), with rich embroidery, braid, woolen tassels, metal plaques. It was first worn on the day of adulthood.

Women's headdresses are diverse: such as magpies, towels, bedspreads, high, on a solid basis. A common headdress for girls was a headband, embroidered or sheathed with beads and braid. Ancient shoes - bast shoes (moksha - karkht; erzya - kart) of oblique weaving. The legs were wrapped in white and black onuchs. Some elements of traditional clothing are preserved, especially in moksha: older women sometimes wear panar, more often as ritual clothing (for weddings, funerals, commemorations). Modified forms of traditional women's clothing continue to exist. Men's folk clothing, the main parts of which were a white shirt and canvas pants, fell into disuse by the 20th century.

Traditional food consisted mainly of agricultural products: sour bread (kshi); pies with various fillings, often with porridge; pancakes from wheat, millet, pea flour, noodles, salma (pieces of dough in the form of balls, boiled in water). Meat dishes(moksha fried meat with onions - shchenyam, erzya fried meat and liver with spices - village woman) were mostly festive and ritual. Drinks - puree (from honey), braga (pose), kvass.

The Mordovians had a lot traditional customs and rituals, which were accompanied by dishes dedicated to them. For christening, they cooked milk millet porridge, which, like eggs, was considered a symbol of fertility. Each participant in the christening, having tasted it, congratulated the parents on the addition to the family and expressed the wish for the newborn to live as many years as grains of porridge in a pot. For the wedding, they baked the main pie - luksh from sour rye dough or wheat flour with 7-12 layers of filling.

Mordovian folk holidays are timed to coincide with the agricultural calendar. Solemn and crowded summer holiday Velozks, dedicated to the patroness of the village (Vel-ava). Nowadays, a holiday of a remote or small village is celebrated, and in some places - a holiday of traditional Mordovian cuisine.

Mordva believers are Orthodox. But in the spiritual culture, features of ancient paganism are also noticeable. In the pre-Christian religious beliefs of the Mordovians, a large number of female deities attract attention.

It was believed that the gods could cause a lot of troubles and troubles, if they were not appeased in time, not appease them, therefore, in honor of the deities in their intended habitats, i.e. in forests, fields, near rivers, in dwellings, outbuildings, arranged prayers (ozkst), at which prayers (oznomat) were said and sacrifices were made.

Each holiday was accompanied by a purposeful prayer, with the performance of one or another set of magical rites. Prayers could be public and family, when the interests of an individual family were meant. In some prayers, only men participated, in others - only women, in others - both of them together. Family prayers were performed by the elders in the house, more often by the mistress of the house, and at public prayers for performing rituals and saying prayers each time they were chosen special old people and old women - inyat and inbabat (from ine - great, great, atya - old man, woman - grandmother). When pronouncing prayers, they turned to the east. The pre-Christian beliefs and rituals of the Mordovians were not characterized by the worship of idols.

The supreme god in the pre-Christian beliefs of the Mordovians was called Shkai, Nishke. In connection with Christianization, the name was transferred to the Christian god. Although the Mordovians are considered the most Christianized people of the Volga region, they still retained in their beliefs some remnants of "paganism", some of which were syncretized with Orthodoxy.

developed in folklore ritual poetry: calendar and family (lamentations of the bride, "reproachful" and laudatory songs at the wedding); songs - family, epic (about Lithuania - a girl abducted by God, about Tyushta, cultural hero and the leader, the intercessor of the people), historical; fairy tales about heroes, pre-Christian deities, animals. There are lyrical lingering songs, ditties, proverbs, sayings.

irina sorokina
Presentation "Peoples of the Volga Region"

Chuvash and Mari, Buryat and Udmurt,

Russian, Tatar, Bashkir and Yakut.

different peoples big family,

And we should be proud of this, friends.

Russia is our common home,

Let it be comfortable for everyone in it.

We will overcome any difficulties together

And only in unity is the strength of Russia.

Average Volga region is a special ethnographic region of Eastern Europe, located at the crossroads of Europe and Asia. peoples inhabiting Volga region, have much in common both in economic and historical, and in origin, culture, way of life. TO the peoples of the Volga region are: Chuvashs, Mordovians, Maris, Tatars, Udmurts and Bashkirs. True, the Bashkirs are included in the number peoples of the Volga region conditionally, since they actually occupy a middle position between peoples of Central Asia and the Volga region, culturally gravitate towards both.

This presentation introduces older children preschool age culture and life peoples of the Volga region, gives an idea of the national costumes and holidays of these peoples.

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Already in the second half of the 16th century, Russians rushed to the Volga region. This happened during the period of granting estates and estates to people who served in the tsarist army, who lived at that time in the northern regions of the region. Many who chose this land as their new home were from the Muscovite state. Before the rest, adventurers, “walking” people, as well as vagrants decided to settle in the Volga region. All this population of the Volga region expected that, being far from the constant supervision of the authorities and masters, they would have more freedom and fewer problems.

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The process of formation of a settled Russian diaspora in the Trans-Volga region was finally completed by the 18th century. This was also helped by the fact that the Orenburg defensive line was being built here, designed to become an obstacle for the steppe nomads. When the peasants gained their freedom in 1861, most of them went to look for unoccupied fertile land, turning their attention to the southern part of the region. As the people who came from different corners country, with local peoples began to take shape new type a resident of the Volga region, who was not similar to the population living in the central regions of Russia.

Tatars

They are considered a generation that arose from people from the Kazan or Astrakhan horde. If you pay attention to their physical type, then in this regard they have no equal in attractiveness among all local residents this region. Representatives of this nationality traditionally wear oriental clothes, an important feature of which is a significant length and width. In their attire there is a shirt of white or another color, providing for a sufficient width of the sleeve, which covers the body at the level below the knees. The belt is not included. It is worn together with a sleeveless camisole made on the basis of colorful silk fabric, a robe, which is girdled with a sash, and a fur coat was worn over it. Wealthy Tatars were distinguished by the fact that their outfits were sewn from finer cloth. The presence of a large number of gold jewelry indicated that this person is very rich.

The Tatar population of the Volga region also stood out for its housing. The peculiarity was that the stove was necessarily separated from the rest of the space in the house with a curtain. Behind the latter, the female half was most often located. Those who lived in great prosperity owned a house where there were two halves, separated from each other by a passage. This room most often served for prayer. Carpets were laid in the living quarters, and chests with bright upholstery were placed next to the walls.

Kalmyks

This people is usually attributed to the western branch of the Mongols. The arrival of Kalmyks to the modern territory of this region took place at a time when the density of the population of the Volga region was extremely low - in the 17th century. Having decided to leave their home, which was Dzungaria in the southern part of Siberia and Mongolia, they, led by Khan Ho-Yurluk, settled in a large area on the right side of the lower Volga. With their arrival, local nomads have already ceased to be main force in these places.

The houses in which the Kalmyks lived fully took into account their way of life. Changing from one place to another, they moved along with the herds, having a yurt with them. This name was given to a portable dwelling, which resembled a felt hut, which provided for a wooden covering. From the decoration in such a dwelling, a low bed was presented, which had several felts. Not far from it there was a box used to store "burkhans" (idols).
Usually, in the attire of the Kalmyks, the main element was a robe or single-breasted beshmet, which was a complete copy of the clothes of the Caucasian highlanders. To gird the beshmet, a belt belt was pulled around the waist. In people who lived in prosperity, the belt was distinguished by the presence of iron plates that had silver notches. Kalmyks used sheepskin or fox fur coats as winter clothing.

Germans

This people at the beginning of the twentieth century formed a colony, the number of which at that time was about 400 thousand people. They chose the territory where the Samara and Saratov regions are now located as their place of residence. The settlement of these lands by colonists began after the manifestos of Empress Catherine II, the essence of which was to provide any inhabitant of Europe with the opportunity to choose new lands for living, which are distinguished by the most favorable conditions. Those settlements that the Germans formed in this area can be compared with a state that arose within a state. They created a unique world that was unlike the neighboring world of the Russian population, which was clearly manifested in the faith, culture, language and way of life, as well as the character of the inhabitants. Particularly interesting in the light of this was the question of what is the natural increase in the population of the Volga region, given the arrival of settlers in these lands.