The ritual of the Russian wedding, born in ancient times, was brought to Siberia, but while maintaining the main plot and structural components, it underwent certain changes.
Young people in Siberia, freer in spirit and morals, had the opportunity to freely choose a life partner. The most important condition for creating a family was economic feasibility. Researchers noted that, according to documents from the 18th - early 19th centuries, brides were often older than grooms: the family tried to “get” a worker into the house, first of all.
In the Yenisei province, the custom of formal bride abduction was widespread in a number of places. M. F. Krivoshapkin, describing this custom, notes that, having agreed by consent, the groom “kidnapped” the bride. At the same time, the bride’s mother asked: “How can you look people in the eyes? I'm giving my daughter away to someone else's house. Give it with your own hands, or what? Is her life worse with us? After the “kidnapping,” however, the bride returned (the ritual was observed), and then the matchmaking ritual began.
The matchmaker, on behalf of the groom, went to match the bride. On the first step of the porch she said: “As my foot stands firmly and firmly, so will my word stand firmly and firmly. So that what I think comes true.” We stood on the step with only our right foot. The matchmaker could also make a match.
Having gone into the hut, the matchmaker sat down under the mother, on a bench. “You can’t sit under the mat - in new family there will be no communication,” they said in Siberia. Matitsa knits the house, and the bench must be longitudinal, and not transverse to the mat, otherwise life will go sideways!
The matchmaker first started a conversation “about nothing,” and then said: “I came to you not to feast, not to eat, but with a good deed, with matchmaking!
You have a bride, and I have a groom. Let’s start establishing a relationship!” The father sent the mother outside the fence to the bride's house - it was a girl's business. The bride in Siberia was free to choose and could refuse. In this case, the father said: “She’s young, she wants to be among the girls, to work for her father and mother, to accumulate intelligence.” Or he could say: “Wait until the end (i.e. in a year).” If they agreed, the bride's scarf was given to the matchmaker. All the “negotiations” were conducted by the bride’s father.
Then a special day of shaking hands was appointed. On this day, the father, mother of the groom and the matchmaker went to the bride’s house, “made sure” that the bride was exactly what their son needed, and sealed the deal with a handshake an important event. This was an ancient custom of the people “together” a serious matter.
The fathers shook hands. “God bless you, in good time.” We prayed. The father blessed the bride. Then they drank a glass of “traveling”, and the bride and her friends spent the night “sobbing and lamenting” - they sang songs “with reproaches and tears” for “being given to someone else’s house.”
At the viewing, a day later, the bride and groom met “for the first time.” There were relatives here God-parents, invited: “We ask for a conversation.” There is wine and delicacies on the table. “Here, look at our groom, and show us your bride,” said the godmother. The bride and groom stood on the same floor, arm in arm, the groom was closer to the images, and the bride was closer to the door, then the betrothal took place with a kiss, and the rings were exchanged.
The ritual with the scarf was important, when the bride, groom, and their fathers took hold of the four corners of the scarf, and then the bride and groom intertwined the corners and kissed. After this, everyone sat down at the tables; treats and delicacies were passed around to everyone - in return the guests put money. The groom gave a gift to the bride on a plate, which she accepted with a kiss.
The bride saw off the groom on the porch of the house. Everyone was leaving. The young people stayed with the bride, then the groom returned alone, and the fun began: songs, games, treats. The songs this time were sung more cheerfully. They include reconciliation with a new life, a description of the future life of the bride in the groom's house, etc. The fun continues until late.
The next stage was the party, or “bachelorette party.” On this day, the bride and her friends went to the bathhouse, and they unbraided her hair. The tears began again. In the bathhouse, the bride was covered with a scarf, then dressed up and taken into the house.
A dressed-up groom arrived with a whole retinue of friends on a decorated carriage. He is triumphant! One of the bride’s relatives, “zvatai,” invites everyone into the house. The matchmaker enters, then the groom, then everyone else. After the invitation, they sit down at the tables: they sing songs until late, treat themselves, communicate, talk about the wedding...
After the handshake and before the wedding, wedding officials were appointed. The ritual assumed the following: for the bride and groom, a blessed father and mother (godparents), on the bride’s side - two matchmakers, one bed-maid (most often she was a midwife), one seller of the braid, one “zaobnik” (a boy with an “image” icon) ) and two boyars. On the groom's side - one thousand, one groomsman (an expert in all rituals, wedding manager), one girlfriend, two matchmakers, four boyars.
The wedding ritual ends with the wedding day. The action continues on this day from sunrise until “after midnight”. The groom's groomsman is all dressed up: he has a festive embroidered towel over his shoulder, an elegant belt with handkerchiefs hanging on it, and a whip in his hands. He early morning visits the bride. "How did you sleep? How is your health?" - copes on behalf of the groom.
On his second visit, the groom brings gifts from the groom, “Our prince ordered me to give them,” he says. They usually gave: colored scarves, a sable fur coat, a wedding outfit, a stand mirror, etc. “Should I invite the prince to the red porch?” - asking a friend and the conversation was about further actions that day.
The bride's younger brother brings a dowry: a feather bed, pillows, a blanket, a canopy, various sewn and woven items in a chest. He travels with an icon and a candle. With him on the sleigh sits a “dowry”, a bed midwife. She goes to prepare the wedding bed in the basement or other place. Treats and mutual gifts of handkerchiefs follow.
And in the bride's house there is festive excitement. The bride is being prepared for the wedding; she gets dressed in front of the mirror, sobbing, and “says goodbye” to her friends. Then everyone sits down at the table. Next to the bride is her younger brother, a braid seller. The groom has already been notified that the bride's house is ready.
Having passed through all the streets of the village, the wedding train-procession arrives at the bride’s house. There are traditional exclamations: “Is this the right house”, “Open the gates!” But this is only for payment: you need to pay “golden hryvnia” for the key to the gate. They enter the yard. Here the matchmakers exchange beer and then the ritual of entering “into the house, into the chambers” follows.
The bride’s younger brother needs to “put a gold hryvnia on a tray, and buy the bride’s braid back for the Russian.” He hits the whip - “Not enough!”, demands more money. Finally, the “kosnik” is satisfied with the amount received. The matchmaker lightly undoes the bride's braid.
Everyone sits down at the table together. There are all kinds of food on it. The bride and groom do not have the right to drink at the wedding: they sip the wine lightly. Three courses follow. A goose is placed in front of the bride's parents, which according to the ritual they must eat together. The goose symbolized the moral purity and purity of the bride.
There is mutual giving of gifts with jokes and toasts to the newlyweds. Finally they are getting ready to go to church. The bride's parents bless the newlyweds. Three deep bows follow. Everyone sits down in the sleigh. Ahead of the train, a boy - a “character” - holds the Blessed Image in his hands.
The friend holds his hand and with a “sentence” circles the train three times, and the procession sets off towards the temple. Fun, songs, jokes! According to tradition, everyone’s heads are not covered with hats. Horses and sleigh arches are decorated with ribbons, bells, and shufflers. Guns are being fired all around. People they meet congratulate the newlyweds.
In the church, “the sacrament of illuminating marriage and prayer for its well-being” according to Orthodox rite were supplemented by a purely Siberian custom when a scarf was spread on the floor of the temple and the newlyweds stood on it, the groom with his right foot, and the bride with her left. At the same time, it was considered a happy belief that if a bride squeezes a crust of bread in her left hand during the wedding, it means that life will pass in contentment.
Next, the wedding moves to the groom's house. They drive up to the house, and the friend loudly announces: “Our newlywed prince has arrived, with the young princess and the whole regiment, by honest train to the wide courtyard. He ordered it to be announced that he stood at the golden crown and received the Law of God on his head! Please greet me with joy!”
They greet you with bread and salt, pray, and sit down at the table. The wedding feast begins. The first glass of wine is poured to the groom, who passes it to his father. “Well, son, on your legal marriage,” the father congratulates. For the bride and groom, one plate is placed for two. The guests eat, drink, the newlyweds are congratulated, treats and the best dishes are continuously served.
Showing off your culinary skills was considered a matter of honor. After the third course, the young people were taken out from the table. This was followed by the ritual of braiding. The bride was covered with a scarf, and the matchmakers of the bride and groom, unraveling the girl’s braid with songs, braided it into two, laid them on her head in a new form, then put a kokoshnik or povoinichek on her head. All the guests present picked up the song about the braid. Full glasses were poured for the parents, and they once again congratulated the “children on their legal marriage” and blessed them for the “basement.”
The midwife-bed ceremonially opened the room, the first to enter was the “zazabnik” with an icon, followed by the matchmakers and the young ones. The young people were left behind - the friend was the last to leave, taking away the candles. And in the room the “feast on the mountain” continued with jokes, jokes, songs...
In the morning, the entire train from yesterday, all the guests, were going to the young husband’s house. The young people were sent to the bathhouse, then they were dressed, and then there was a presentation to their parents. The bride showed her sewing to her husband's parents, and the mother-in-law meticulously assessed the craftsmanship. Then the young people went to the house of their father-in-law and mother-in-law and invited them to a feast.
By lunchtime, all the guests were finally gathered. Everyone took their places. Her and his parents, godparents, and relatives sat in a place of honor, and the young woman catered to them, looked after them, set and served the tables, and tried to show what a nimble housewife she was. Often there were comic “tests” of the groom’s skill, for example: carving a wedge on a stone or placing an ax on an ax handle.
The feast continued until night and often - it lasted more than one day. It continued without any special ritual. But the groomsmen and friends of the newlyweds made impromptu additions, pranks, jokes: it was not for nothing that the wedding was considered a whole performance. Have fun, people!
Weddings often overlapped one another, took turns, and the entire village spent almost a significant part of the winter time, resting from the labors of the righteous, and became a participant in the wedding ceremony, a vibrant amateur folk event.
According to descriptions, in Siberia it was customary to accompany the birth of a baby with certain rituals. When a newborn was washed, silver money was placed in the water, which the midwife then took for herself.
In contrast to “Russian” customs (“to protect the child from harm”), all relatives, parents, and close friends were notified of the birth: they came and came to visit the parent, and each presented the newborn with silver money, which was placed under the pillow of the mother of the child or newborn .
If health permitted, the parent was certainly taken to the bathhouse every other day. Siberians used to say: “Banka is a second mother.” After the bath, they drank a brew of berries, weak beer with raisins, prunes, and ginger. The mother was fed whole millet porridge with raisins.
Ethnographers noted that in Siberia, infants were rarely fed with mother's milk for a long time; more often, after 3-4 months they began to feed cow's milk. Milk was given to the baby by pouring it into a bottle. The baby grew up, rocking in a cradle - a “wobbly” woven from pine shingles on a bird cherry handle.
The shaky thing was suspended on a leather strap from a flexible “ochep” - a birch pole threaded through the ceiling ring. The shaky top was covered with a special cape - a “tent”. She was that “small world” from which the baby stepped into life...
An ancient pagan ritual was performed on the ninth birthday of a child throughout Russia. In Siberia it was like this: they brought a mug of clean water into which silver money was first placed overnight. The mother poured water onto the grandmother-midwife’s hands three times, and she poured water back onto her. Then the midwife was given 15-20 rubles. money, several pounds of good butter and a pound of tea, and several yards of linen or linen.
This ritual was supposed to symbolize the transfer of responsibility for the future life of the baby from the midwife to the mother. At the same time, water performed a cleansing function and symbolized the intermediate stage of the baby’s arrival into this world.
“Unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. ...you must be born again.”
According to Christian tradition, at baptism the child was named after a saint, who became his heavenly intercessor and patron. The baptism of a child was carried out according to the faith of the successors, who became the spiritual parents of the baptized person.
Relatives, close friends of the family, and always the “sworn parents” (godfather and godfather), and the midwife gathered for the christening. The table was always covered with a white tablecloth, and bread and salt were placed on it. A fur coat was laid on the bench under the icons, fur side up, and the baby was laid down. Then the midwife took it and handed it over to the godfather, then everyone went to the church to perform the baptismal ceremony.
At the end of the generally accepted Orthodox rite of baptism in Russia, the fur coat ritual was repeated. Godmother took the child from the fur coat and handed it to his own mother with the words: “The name is (name). Happy Angel Day to you (name), with new happiness. God grant you good health for many years to come, and you and your son (daughter) with joy now.” After the general prayer, the parents invited them to “treat themselves.” Everyone congratulates each other: the father on the “heir”, the godfather on the “godson”, the uncle on the “nephew”, the parents on the son, the grandmother on the grandson.
For “christenings” they prepared porridge from “Sarochinsky” millet, cooked in milk, and on fasting days in water. Sugar was sprinkled on top of the porridge. Everyone who gathered for the christening was served wine, and then porridge. That’s why there was a saying in Siberia: “I ate porridge at his christening.”
For the midwife, who was considered a particularly honored guest, some silver money was placed on the porridge. Kuma and godfather were given towels and linen. If the child was the first in the family (“first-born”), then often, making fun of the baby’s father, they tried to slip him a spoonful of porridge with salt and pepper. At the same time, they said that the father should share the mother’s suffering.
It also happened that my grandmother deliberately doused her apron with wine; I believe that my grandson will start walking faster.
A person’s life journey ends with death... Siberians treated it with respect, wisdom and calm. To die with dignity in old age meant the same thing as to live one’s life “in the honor” of society.
The greatest blessing was to die without suffering yourself and without causing trouble and suffering to your family and friends. Usually, when entering old age, people prepared in advance the material for the coffin domina; it was considered quite natural if the peasant himself, lovingly and carefully, made his domina. And then it stood on the barn or under the roof of a barn “on demand” for many years.
As elsewhere in Rus', a deceased person with a “sinful body” was washed and dressed in clean, preferably new, clothes. Washing the deceased was considered a cleansing rite. Under no circumstances should relatives perform ablution. In Siberia, it was customary for “mortal” items to be made only from canvas and not to be purchased.
The house with the deceased was placed in the upper room, in the front corner, on a bench or table, decorated with linen, muslin or carpet. The deceased had to lie with his head towards the “goddess”. The floor was covered with spruce or, more often, fir “legs” - twigs. Children, grandchildren, and relatives of the deceased certainly sat near the body. The ritual of washing, farewell, was accompanied by lamentations, lamentations, sobs, crying, and sentences. If there were girls in the family of the deceased, they let their hair down over their shoulders and tied a black scarf around their heads.
In the traditional funeral rites of old Siberia, ancient tales occupied an important place. A sad lamentation song served as a means of psychological release in terrible grief.
Since ancient times, the long, long lamentations of inconsolable widows and mothers of relatives have evolved into farewell chants: sorrowful, solemn and stern, touching the soul. A cry once heard is remembered for a lifetime...
(Lamentations recorded by M.V. Krasnozhenova at the beginning of the twentieth century.)
In the Yenisei province there were a number of generally accepted ritual actions at funerals. Many old women bequeathed to be buried in their wedding dresses. The deceased’s shoes were called “kalishki” or “bosoviki” and were made from 2-3 layers of thick white canvas. The deceased was buried wearing a belt.
A small piece of white cloth was attached to the outer corner of the house of the deceased immediately after death so that “the soul could fly to the house in 40 days and wipe away its tears.” Under no circumstances should the deceased's nails or hair be cut. After the funeral, the clothes of the deceased were distributed to friends and relatives. New dresses were also bought and given as gifts for commemoration.
Everyone, acquaintances and strangers, visited the deceased; even distant relatives always came from the surrounding villages. Everyone expressed feelings of compassion, condolences to loved ones, and observed traditional decency. Contemporaries noted that in Siberia many strangers, strangers come to say goodbye, they come to “see how he is dressed, what kind of brocade he is covered with, whether his relatives are crying.”
Anyone entering the house was given a glass of vodka or a glass of tea. For the entire three days while the deceased lay at home, the gates were always left open. Several people served the visitors, helped them undress, served tea from morning to evening, heated the samovar, and one of them gave alms to the beggars.
In Siberia, it was customary to place an icon not on the chest of the deceased, but in the head. The deceased was covered with linen or brocade. A cup of water must be placed on a table or shelf at the head of the room. “So that the soul can wash itself,” they said knowledgeable people. The candle was placed in a vessel with grain. Tow and broom leaves were placed in the coffin.
The deceased was buried on the third day. “Knittings” from the hands and feet of the deceased were placed in the coffin on the left side. The coffin was carried out of the house in the hands, and the person especially honored was carried in the hands to the “graves”. After removing the body, they immediately turned the bench over, and in the front corner, where the deceased lay, they placed a stone - “serovik”, they believed - “there will be no more deceased in this house in the near future.” The stone lay there for 6 weeks. Immediately after the body was removed, the floors in the house were washed, and the gates of the house were immediately closed.
The procession to the “graves” was built in a certain way: a man with an icon walked in front, followed by a priest, then they carried a lid covered with a carpet, then a coffin lined with velvet or satin (red fabric). If condition permitted, the coffin was covered with brocade. It should be noted that in European Russia, unlike Siberia, the coffin was usually not lined with fabric.
The deceased was buried in the church and then carried to the cemetery. The coffin was lowered into the grave on a canvas, which was then shared by the visiting beggar. According to an ancient semi-pagan rite in Siberia, the priest-father was the first to throw a handful of earth onto the lid of the coffin, then everyone who came to the cemetery threw three handfuls: “The Kingdom of Heaven; rest in peace". According to custom, a canvas towel was tied to the cross.
At the end of the burial ceremony, they served a memorial service, distributed alms to the poor, presented everyone with handkerchiefs or towels and returned home.
Siberians considered it the greatest “sin” to speak “badly” about the deceased.
The commemoration began with kutya or honey. Then food was served “in abundance.” There were many different dishes, but pancakes were a must. If the deceased was buried on a “fast day,” then cold fish, fish jelly, stew, yarn cakes, porridge and various jelly were served.
On the “fast days” they served cold meat, meat jelly, fish jelly, a variety of porridges and jelly, and milk. The wake was always accompanied by a variety of porridges served. Before each change of dishes, they prayed to God and wished the deceased “the Kingdom of God.” Serving jelly, often with cream, meant the end of a “hot lunch”
Ethnographers note that nowhere else in Russia did there exist a ritual of visiting a cemetery on the second day. On the second day, Siberians always went to the “graves,” and only close relatives. “Nothing, the most amazing thing, will keep them from going to the grave: not pouring rain, not a blizzard, not severe frost.” This ritual continues to this day...
According to the Orthodox rite, persons who deliberately took their own lives, or suicides, were deprived of a church funeral service and even burial in a common cemetery. This was considered the greatest sin. These included the dead participants in the “robbery” - criminals.
Those who attended the “hot lunch” bowed to the deceased 1-2 times a day for six weeks. In the homes of many wealthy peasants, all visiting beggars were fed for 40 days after the funeral of a loved one.
On the 9th day, only close relatives commemorated the deceased, and on the 40th day a “dinner party” was held. In many villages on the Angara, it was customary to commemorate on the 6th, 9th, 20th, and 40th days. Everywhere in Siberia they commemorated him on his name day and on the anniversary of his death. For a year, close relatives wore mourning.
On the anniversary of the death, traditional changes of dishes were also served: cold fish, fish jelly, wheat kutya, bird cherry kutya, fish pie, pancakes, pryazhenka, jelly. All ritual porridges, both on funeral days and on other occasions, were prepared from whole, unground grains.
The week following Easter week was one of the most important in the ritual cycle for the Siberian old-timers. On Tuesday of St. Thomas' week we celebrated Parents' Day. The Siberians called him “Ikhna parent Paska.”
On the eve of “parents' Easter” everyone had to wash themselves in the bathhouse, despite the fact that it was Monday. In the evening, after all family members had washed, a certain set of linen, things, and soap were brought to the bathhouse for their deceased ancestors. They set up the gang, poured water in, laid out things on the benches and left, leaving the door slightly open. No one alive had the right to go there after that; it was considered the greatest sin. And so that the souls of their ancestors could wash themselves in their baths, the cemetery gates were opened on Monday evening (on other days they remained closed).
On Parents' Day we got up before dawn. Relatives went to the church with kutya, where a memorial service was served and the dead were remembered, others stayed at home and prepared a hearty dinner.
After the church service, the Siberians visited the “graves”. Dressed in fine clothes, all the inhabitants of the village came together, commemorated the dead with kutia, eggs, pancakes, and snacks. “On this day, at the graves, old-timers “share Christ” with their parents: they put out a kutya, painted eggs, they commemorate with wine, then they invite their loved ones, neighbors, and fellow villagers to commemorate.
Many people take a samovar to graves. Many bring wine”: they drink it themselves and treat their “parents”, pouring wine from a glass onto the grave. They sit sedately, remember and leave,” he wrote about this ritual in late XIX V. ethnographer V.S. Arefiev.
Upon returning from the cemetery, the peasants set tables at home, set out abundant dishes, poured wine into several glasses and covered them with pieces of bread. Then the window was opened, a towel was hung through the window sill onto the street - a “path” for the souls of deceased ancestors.
All relatives and invitees left the room and went out into the front hut or into the courtyard, after praying and bowing in the front corner in front of the icon. Old-timers believed that the souls of deceased ancestors feasted at this time and communicated at the laid table. It was believed that richly laid tables brought them joy and showed the degree of respect and veneration of their ancestors by the living
After some time had passed, everyone returned to the tables and began the funeral dinner with prayer.
Not only on “Parents' Easter,” but also every day, the old-timer turned to his ancestors for advice, mentally talked with them about matters and problems; in the minds of the ancestors remained part of this world.
According to the 2002 census, about 35 thousand Evenks live in Russia, of which in Irkutsk region– approximately 1,400 people. Despite their small numbers and assimilation into the Russian cultural environment, this people managed to preserve their identity.
Many ancient customs and traditions are observed to this day. A reverent attitude towards fire, veneration of good spirits, and respect for the elderly, women and children are passed on from generation to generation. All these traditions are reflected in short instructions: “You can’t chop wood near a fire so as not to hit it,” “Don’t scold a woman-mother, otherwise her child will grow up.” bad person", "Help the old man. The old man's joy will make other people happy."
Since the end of the 19th century, the Evenki population has been rapidly declining.
Reindeer riding.
Slide 9
Buryat customs, rites and traditions
Many beliefs and prohibitions have common roots of Central Asian origin, and therefore are the same among the Mongols and Buryats. These include the developed cult of obo, the cult of mountains, and the worship of the Eternal Blue Sky (Huhe Munhe Tengri). You must stop near the obo and respectfully present gifts to the spirits. If you don’t stop at the obo and don’t make a sacrifice, there will be no luck. According to the belief of the Evenks and Buryats, every mountain, valley, river, lake has its own spirit. A person without spirits is nothing. It is necessary to appease the spirits that are everywhere so that they do not harm and provide assistance. The Buryats have a custom of “sprinkling” milk or alcoholic drinks to the spirits of the area. They “sprinkle” with the ring finger of the left hand: lightly touch the alcohol and sprinkle in the four cardinal directions, sky and earth.
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One of the main traditions is the sacred veneration of nature. You can't harm nature. Catching or killing young birds. Cut down young trees. You cannot throw garbage or spit into the sacred waters of Lake Baikal. You cannot wash dirty clothes at the Arshana water source. You cannot break, dig up, touch the serge - hitching post, or light a fire nearby. One should not desecrate a sacred place with bad actions, thoughts or words.
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Fire is credited with a magical cleansing effect. Purification by fire was considered a necessary ritual so that guests would not create or bring any harm. There is a known case from history when the Mongols mercilessly executed Russian ambassadors only for refusing to pass between two fires in front of the khan’s headquarters. Fire cleansing is still widely used today in shamanic practices.
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When entering a Buryat yurt, you must not step on the threshold of the yurt; this is considered impolite. In the old days, a guest who deliberately stepped on the threshold was considered an enemy, announcing his evil intentions to the owner. You cannot enter the yurt with any burden. It is believed that the person who did this has the bad inclinations of a thief, a robber.
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Buryat customs, rituals and traditions Many beliefs and prohibitions have common roots of Central Asian origin, therefore they are the same among the Mongols and Buryats. These include the developed cult of obo, the cult of mountains, and the worship of the Eternal Blue Sky (Huhe Munhe Tengri). You must stop near the obo and respectfully present gifts to the spirits. If you don’t stop at the obo and don’t make a sacrifice, there will be no luck. According to the belief of the Evenks and Buryats, every mountain, valley, river, lake has its own spirit. A person without spirits is nothing. It is necessary to appease the spirits that are everywhere so that they do not harm and provide assistance. The Buryats have a custom of “sprinkling” milk or alcoholic drinks to the spirits of the area. They “sprinkle” with the ring finger of the left hand: lightly touch the alcohol and sprinkle in the four cardinal directions, sky and earth.
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One of the main traditions is the sacred veneration of nature. You can't harm nature. Catching or killing young birds. Cut down young trees. You cannot throw garbage or spit into the sacred waters of Lake Baikal. You cannot wash dirty clothes at the Arshana water source. You cannot break, dig up, touch the serge - hitching post, or light a fire nearby. One should not desecrate a sacred place with bad actions, thoughts or words. One of the main traditions is the sacred veneration of nature. You can't harm nature. Catching or killing young birds. Cut down young trees. You cannot throw garbage or spit into the sacred waters of Lake Baikal. You cannot wash dirty clothes at the Arshana water source. You cannot break, dig up, touch the serge - hitching post, or light a fire nearby. One should not desecrate a sacred place with bad actions, thoughts or words.
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References: http://forum.masterforex-v.org/index.php?showtopic=15539 http://www.iodb.irkutsk.ru/docs/publishing/evenki.html http://google.ru
Chernova Tatyana Dmitrievna
Job title: teacher of Russian language and literature
Educational institution: MBOU secondary school No. 19
Locality: Rubtsovsk, Altai Territory
Name of material: research
Subject:"Holidays of the peoples of Siberia"
Publication date: 20.03.2017
Chapter: complete education
Municipal educational institution
Secondary school No. 19
School scientific and practical conference “School. The science. Intelligence"
Folk holidays of the Russian and indigenous peoples of Siberia.
Completed:
Tailakov Kirill, 8th grade
Supervisor:
Chernova T. D.,
Russian language teacher and
literature
Rubtsovsk
Introduction
Main part
Traditional holidays of the Russian and indigenous peoples of Siberia
Folk holidays of the indigenous people of Siberia
3. Conclusion
Practical part
Literature
Introduction
They say that now, over the last 20-25 years, Russia is losing its traditions, its
face, our identity, that we increasingly turn our gaze to
America or Europe. I strongly disagree with this. In my opinion,
people's interest in the history of the country and its cultural heritage has increased. AND
this is no accident.
According to the customs of grandfathers and great-grandfathers, a person’s life from birth to death was
inseparable from church holidays, from oral-poetic folk
creativity. Raising a child, introducing him to moral principles
society, to work was carried out through specific labor activity
and through folklore. They accompanied a person all his life.
It is here that the origins of the folk holidays celebrated in Rus' began.
time immemorial. Where did this or that holiday come from? What's his name
did you celebrate with us in Siberia? What national holidays are celebrated today and
Why? These are the questions I asked myself when starting this work.
Goal of the work: determine how and what holidays were celebrated in Rus', in
Siberia, which of them have survived to this day.
Job objectives:
Find out the reasons for the emergence of national holidays.
Find out how the most popular ones celebrated
We have holidays in Siberia.
Find out which national holidays are celebrated today.
Find out which national holidays are the most popular in our time
popular.
Find out why people nowadays celebrate folk
holidays.
Hypothesis: behind last years people's interest in cultural
heritage of your country.
Object of study: culture and traditions of the indigenous peoples of Siberia.
Subject of study: folk holidays of Siberia.
Research methods: study of existing literature, analysis
received materials, interviewing, observation, conversations.
When and how did the holidays appear?
Everyone loves holidays: both adults and children. On days like these everyone congratulates each other
friend, they give gifts, something tasty appears on the table. And on the streets -
these are folk festivals, fireworks in the evening sky... We are used to
holiday is a time for relaxation and fun. It's hard to even imagine that once everything
it was different.
For many thousands of years, each holiday was dedicated to some
one of the gods who inhabited the world. How could it be otherwise - after all, gods were considered
masters of the world. There were many of them, they were everywhere, and people revered them. Ancient
The faith of the Slavs was called polytheism, or paganism. The most important and
The Sun became the favorite god. Holidays dedicated to it are associated with
seasons: Carols, Ivan Kupala, Christmas of the Sun, Christmastide, holidays
harvest, spring and autumn equinox, etc. on these days people sang
hymns to the Sun, glorifying the sunlight. Our ancestors thanked us from the bottom of their hearts
The sun for giving life to the whole world. Festive tables then
the time was also covered, but they were not as rich as they are now.
The main dish at the feast was kutia - ordinary boiled grain with
herbs and roots, whole, unground. And yet it was real
feast! After all, kutia is not a simple food, but a divine one. Firstly, boiled, firstly
secondly, they ate their fill that day. This is probably where the tradition came from
On the day of the holiday, set the tables and put all the best on them.
There was another holiday, especially revered by our pagan ancestors,
it has survived to this day, although it has undergone changes. This is Maslenitsa.
He coped during the spring equinox. People burned bonfires
rolled down the hills, and baked cakes on the stones - all these are symbols
the growing strength of the spring sun - Yarila. So our ancestors are happy
saw off the winter. The celebration lasted a whole week. At this time there were
feasts, fun games and skiing from the mountains. On the last day of the holiday they organized
burning of Maslenitsa - a large doll in a woman's dress. Her burning
symbolized the victory of the spring god Yarila over the terrible Mora-
Madder. The sun has driven away winter! After that, we welcomed spring, cleansing ourselves,
milk and yard, lit fires and, having broken willow branches, our ancestors, lashed
them to each other, saying: “Health to the house, health to the forest!” People
believed in magical power the willow, the first to open its buds in the spring. And then
The holiday associated with spring weddings was approaching - Krasnaya Gorka.
But the brightest holiday was considered the day of remembrance of deceased ancestors
- Radunitsa or Rodonitsa, named after one of the most ancient Slavic
gods - the Family that gave life to everything that is on earth. People in Radunitsa
went to the cemetery so that together with their departed relatives
rejoice at the long-awaited summer that is about to begin. Let the ancestors
in the next world it will be as sunny and clear as in this! Let them know that they
we haven't forgotten here.
On Radunitsa they brought food with them to the cemetery, the graves were decorated with branches
willows and birches and invited their ancestors to a treat. They were told about
what is happening in this world. When leaving, they left food on the grave, crumbled
food for the birds. They believed that the birds, having tasted the treats, would intercede in the next world
for the deceased before the gods. This tradition has survived to this day.
And about one more ancient holiday that has passed on to our days, I would like
mention - this is Kupala (later this holiday with the adoption of Christianity was
renamed, receiving the name of the biblical John the Baptist). In this
the short night the sun turns to winter: tomorrow a sunny day will begin
fall, the cuckoo will fall silent, the nightingale will stop singing - autumn is just around the corner. All
the evil spirits come out of their holes to celebrate the coming disaster
and the growing darkness. On bathing night they always walked around the fields,
charming them from damage. So the Slavs guarded the ripening evil spirits
of bread. However, this did not stop our ancestors from having fun from the heart: guys and
girls, wishing for the future, jumped over fires, danced in circles and,
Of course, we swam. Water, like fire, cleansed from evil spirits.
knew the signs. For example, if the night of Kupala is starry, then the year will be
mushroom, the dew that fell in the morning promised a good harvest of cucumbers.
This is how our ancestors lived on earth: they plowed, sowed, met and saw off
seasons, prayed to the gods - year after year, century after century, millennium after
millennium.
The third millennium is now underway, and during this time a great event has occurred,
from which the new time is counted. Jesus Christ was born on earth - a son
God, who was destined to save the whole world from evil, to teach people
love each other and forgive. This event was so important that everything in
the world has since been divided into two parts - before the Nativity of Christ and after.
From that moment on, people had a new true God, and with Him
a new life began. National holidays also received a new life.
Traditional holidays of the Russian and indigenous peoples of Siberia.
Christmas and Epiphany.
As we saw from the previous chapter, all national holidays in one way or another
associated with the religious beliefs of the people. With the acceptance of Baptism on
Rus', new holidays appeared, and the old ones underwent changes and
got a new life.
In the 19th century, one of the most popular holidays among the people was New Year
(by the way, it appeared as a holiday only a little over 150 years ago). IN
New Year's Eve in the governor's house or in the building of the noble assembly
balls were held. They could be in costume, as in Tomsk or
It was and remains one of the new and most beloved holidays in Rus'
Christmas. IN Soviet time this and other holidays associated with the name and
the birth of Jesus Christ were not publicly celebrated, except in a narrow
family circle, and even then in believing families. These days were not holidays,
many of the young people born during the Soviet era knew little about
them. But after the New Year, on Christmas, before Epiphany, according to tradition, many
the girls wondered, trying to find out their fate, as they did in the old days.
The following fortune telling was especially popular: using a saucer and
magic circle summoned the spirit of a famous person, who
talked to fortune tellers (my mother told me about this), they also burned
paper and the outlines that appear on the wall after it burns,
guessed the future.
Currently, Christmas is a national holiday during which
services are held in churches, people attend services, tables are set at home,
receive guests. Among those we spoke with, all respondents
celebrate Christmas, everyone in their own way, but no one celebrates this holiday
misses. And in ancient times, at Christmas they cleaned the house and had a feast
mountain, because it was preceded by a forty-day fast, they eagerly awaited
nativity scene maker - the owner of a nativity scene puppet theater. The nativity scene looked like
a doll house with two or three floors, on the top tier of which
there was the sky, angels and a cave, and on the lower floor there was a palace and the throne of the king
Herod. Dolls made of wood or clay were mounted on rods so that they could be
was to move. The story of the birth of the Divine was played out in the den
A baby, and then scenes from life were shown.
Here, in Western Siberia, they had their own traditional rituals, for example,
On this day, children and teenagers walked around the city and “glorified Christ.” By
message, Sulotsky, who dealt with issues of traditional rituals
indigenous and Russian peoples of Siberia, “children of townspeople, retired soldiers and
poor commoners ran on Christmastide along the windowsill of the wealthy with a nativity scene, with
district committee and, for their humming and breaking, received nickels and hryvnias, and in some
half."
The great feast of Epiphany is celebrated with festive services,
illumination of holy water. This is a new holiday that appeared in Rus' from
acceptance of faith. It was forgotten during Soviet times, but I know that many
believers visited churches on this day, defended the services, but for
It wasn't a holiday for most people. Today even many
Non-believers visit the temple and take holy water from the church. What is it: tribute
traditions or still unconscious faith in God? It probably doesn't matter
the main thing is that after visiting the temple, all people become kinder,
more enlightened.
Maslenitsa and Easter
Spring is about to come, and with it the most important holiday of the year.
Orthodox Rus' - Easter, when Christ rises from the dead. Once upon a time-
The faith of our ancestors changed a long time ago, but Maslenitsa still remained. U
This holiday is the happiest of all folk holidays. Holidays
festivities were held even in Soviet times. On the central square
of any settlement, people gathered, sold pancakes, tea, pastries,
sweets, etc. In the middle of the square there was a pillar, at the very top of which
hung some kind of prize, the pole was slippery, move along it
it was difficult to climb up, but this did not stop the daredevils, and they stubbornly
strived upward for the prize. What was the joy of the winner,
taking a rooster or a chicken out of the bag!
Similar celebrations are still held today. In every district of my city
people gather in large squares to spend the winter and meet
In Siberia in the first half of the 19th century, Maslenitsa celebrations lasted throughout
week before Lent. A festival manager was appointed
who directed its entire course.
Riding down ice mountains and in sleighs is a characteristic feature of the celebration
Maslenitsa both in villages and in all cities of Western Siberia. In the villages
they built ice slides along or across the river, in cities -
usually in city squares. In some cities of Western Siberia
Maslenitsa skating had its own characteristics. In Tomsk and Tyumen, along with
Traditional horse riding also included racing, which
passed on the ice of the river. In Omsk, Maslenitsa skating was different
special feature: at the back of many carriages with young ladies stood
gentleman The “cavaliers” in the city were young officers who strived
thus show off your gallantry and valiant prowess. Both in cities and
mining settlements of Western Siberia until the mid-19th century
Maslenitsa skating was the same. We usually rode in sleighs, and
young people who had the means to do so preferred horse riding.
In Tobolsk on Maslenitsa we also went ice skating. Maslenitsa skating
have always been massive. For the “noble public” skiing from the mountains was at least
and pleasant fun, but far from the only means of festive
social pastime. In Omsk in the mid-19th century
“noble” rode from 12 o’clock, and were considered to stay after 2 o’clock in the afternoon
indecent. The common people did not know such restrictions and, on the contrary,
spent Maslenitsa skiing from the mountains on the last day of the holiday “almost until
midnight."
On Maslenitsa and on some other holidays in a number of Western cities
Fist fights took place in Siberia - Tyumen, Tobolsk, Tomsk. One of
residents of Tyumen noted that in the city “there is wrestling and fistfights
first pleasure." Fist fights were very popular.
The youngsters started the fist fight, then the adults entered, and finally -
even old people. Particularly valued was the participation of strong famous fighters,
who were invited from the area, having previously agreed on the conditions
speeches.
The fights took place with strict adherence to the established rules: fight
fists, avoid blows to the face, “do not hit someone who is lying down or fallen, and in general
fatal blows should be avoided and not allowed.” Injuries still occurred, and
many, as local residents recalled, “don’t go out for a week or two after
outside".
In the mid-19th century, representatives of various
strata of the urban population: townspeople, guild workers, merchants, as well as high school students
senior classes.
Another type of entertainment during Maslenitsa is wrestling. Usually in it
the entire male population of the village was drawn in, and sometimes several at once
villages “Usually wrestlers from the top end wrestle alternately with
fighters from the bottom end. But on major annual holidays usually
both ends unite to jointly fight against those who came from others
villages by fighters. Only two are fighting, the rest are
the curious surround the place of struggle with a thick living ring. fight
The little fighters always start. Each wrestler, entering the circle, must
be tied over the shoulder and around oneself with a girdle. The goal of the fight is
is to knock the opponent to the ground three times."
Maslenitsa was celebrated for a whole week, and every day was scheduled and
dedicated to a specific event, action, had its own meaning, name.
Maslenitsa always starts on Monday. And this day is called
Meeting(Monday)
For this day - the first day of Maslenitsa - common mountains, swings,
tables with sweet dishes. The children made a doll out of straw in the morning -
Maslenitsa - and they dressed it up.
On this day in the morning, children in the villages gathered together and walked from house to house
with songs. The housewives treated the children to pancakes. This continued until lunchtime, and
After lunch, everyone went to ride down the snowy mountains and sing songs:
Maslenitsa, Maslenitsa!
We boast about you
We ride in the mountains,
We'll overeat on pancakes!
The first day of skiing from the mountains was for children, adults joined
skiing only in the middle of the week. Skiing from the mountains was associated with a sign:
Flirting(Tuesday)
The second day, as a rule, was considered a day for newlyweds. A week or two
back in the villages weddings took place. Now these young families were invited
ride down the mountain. All married couples, who recently had the whole village on
wedding, had to slide down the mountain. On that same day there was no
only skiing from the snowy mountains, but also continued serving pancakes during
all houses: these days young people were looking for brides, and girls
They looked furtively at their betrothed.
Gourmand(Wednesday)
On Wednesday, mothers-in-law invited their sons-in-law for pancakes. There is even an expression in
in Russian “to your mother-in-law for pancakes.” Young people on this day dressed as
it was at a wedding. On the same day, young unmarried guys and unmarried
girls rode down the mountains.
It's interesting that the guys who were unlucky this year and didn't
managed to get married, the whole village was making fun of them, coming up with all sorts of
“punishments”, from which young guys paid off with treats - pancakes and
sweets. But the most important event of this day was still the visit of my son-in-law -
“To my mother-in-law for pancakes.”
Take a walk ( Thursday)
This day was often called broad Thursday, revelry, turning point. On this day
The whole community gathered for the holiday. Famous fist fights were held
battles, capture of snowy towns. There are stories associated with this Maslenitsa day
paintings, for example, by Surikov and Kustodiev “The Capture of the Snow Town” and
"Maslenitsa". On this day, villagers often dressed up in different ways.
wanted. The Maslenitsa effigy itself was raised from straw up the mountain.
Mother-in-law's party(Friday)
On this day, it was the mother-in-law's turn to visit their son-in-law: pancakes were baked for the mother-in-law.
The son-in-law had to personally invite his mother-in-law in the evening. Mother-in-law,
invited by her son-in-law, she sent her son-in-law everything that pancakes were made from and with:
a tub for dough, a frying pan, and the father-in-law - a bag of flour and butter. This meeting
symbolized honoring the wife's family.
Sister-in-law's get-togethers\farewell(Saturday)
On this day, the young daughter-in-law invited her relatives to her place. As a rule, this
the same day, the dressed Maslenitsa - a stuffed animal made of straw - was carried on a stretcher until
end of the village, and there, with songs, they “buried”: a big fire was made and
Maslenitsa was burned in it. They had fun around the fire: they sang songs and danced.
This is how we said goodbye to Maslenitsa, both seriously and jokingly, because this cheerful
I had to wait a week for a whole year.
Forgiveness Sunday
On Sunday everyone remembered that Great Lent begins on Monday,
therefore, trying to cleanse themselves of everything sinful, people asked each other
friend's forgiveness and said to each other: “Please forgive me,
what am I guilty of before you?” On this day, all insults and insults are forgiven.
On Forgiveness Sunday, people went to the cemetery and left them on the graves
After Forgiveness Sunday began Lent, ending
a great and joyful holiday - Easter, because on this day Christ came to life.
But before I tell you how people celebrate this holiday, I want
mention about Palm Sunday, about the holiday in honor of the resurrection of Lazarus
and the entry of Jesus into Jerusalem. It is interesting that this holiday was also remembered in
Soviet times: people bought willow branches, and it didn’t matter to them
whether they are illuminated or not (my teachers told me about this when I
asked them about the national holidays celebrated during their childhood and
youth). Now this tradition has been preserved, only willow branches are always
illuminated in the temple and placed in the house. By the way, everyone I talked to about this
holiday, they noted that willow branches last a very long time,
probably because they are lit in the church. After Palm Sunday
everyone has been waiting and today is waiting for Easter - the most joyful holiday for everyone
Christians, because on this day Jesus Christ rose from the dead. "Holiday
holidays” is called by the Orthodox. And I would say a holiday forgotten in
Soviet times and has found new life in the last 10-15 years. No neither
one person who would have missed Easter did not at least somehow celebrate it.
Usually they paint eggs, bake Easter cakes, and all this is illuminated in the church.
When meeting, people greet each other, saying: “Christ is risen!” and in
the answer they hear is: “Truly he is risen!” Many on the evening before Easter
go to the temple, where all night, like our ancestors many years ago,
defend a service called the all-night vigil. "Vigil" - from
verb “to watch”: to be attentive, not to sleep. Previously with my parents
children were also vigilant, now parents rarely take their children with them to church for
all-night vigil. In our city, not all churches perform the cross.
move on Easter, although in the old days it was mandatory. Ahead is a priest with
cross, and behind it children and adults with lit candles went out into the street
and with prayers and singing psalms they walked around the temple area, because the Son of God
born of light and brought light to people. This is how people confirmed their loyalty
To Christ the Light: thousands of lights were lit throughout Rus' during Easter spring
at night. Not all of us follow this tradition today. We do not comply either
another rule: after the temple, after all-night vigil sit down
a festive table, a rich table, and then go to folk festivities.
Not all of us light Easter candles on Easter cakes, although every home has
this is a treat. The Easter cakes were used to judge what the future would be like: success for the hostess
Easter cake - everything will be fine, if the crust is cracked - a misfortune will happen. We
We don’t believe in this sign, but believers really believe in it, and they also have traditions.
observe everything and do everything as it should be, as our ancestors did in
antiquity. With Easter begins the Easter week, which passed as one
big joyful day, because with Great Easter update starts
the salvation of the world and man, the triumph of life over death. Today, like
Previously, Easter, along with Christmas, is one of the most favorite holidays
us in the country.
Radunitsa and Trinity
We have already talked about the ancient holiday Rodonitsa or Radunitsa, remembering
pagan holidays. This is the day of remembrance of the dead. In the new history this
The day is better known as Parents' Day. On the eve of it, people go to
the graves of relatives and loved ones, introduce them, put things in order after the winter,
and on Parents’ Day itself they come to remember the dead and bring food
(usually these are cookies, pastries, sweets, scattered millet for birds; many
they don’t even know why they need to scatter millet or grain, but that’s the tradition),
Flowers, both real and artificial, decorate graves with them. Exists
the tradition of leaving the gates of the fence open on graves. To me
they said that this is a symbol of the fact that one can visit the dead
anyone, thereby remembering the deceased. Work on this day at the cemetery
you can’t: this day is holy - a day of remembrance. I haven't found it anywhere in the literature
information that this holiday appeared in modern times, but
talking with people, I learned that this day is revered by everyone, is
holy to all people. This is how the pagan holiday was preserved and entered into life
modern people. I think it is very significant to remember our
ancestors is very important and necessary so as not to forget your roots, your
ancestors Parents' Day is celebrated on the eve of another bright day
holiday - Trinity.
On Trinity Day everything is green, and greenery is renewal, so everything
went to church with flowers, herbs and branches. The illuminated plants were carried
into the house and laid out in different places. The branches were believed to protect the house
from fires, people believed: Trinity greens can cure a person.
After the service they hurried to the birches. It was believed that on Trinity in the branches of a birch
the souls of deceased relatives settled in. Birch is a friend, godfather, and under her
You can make a wish with branches on Trinity Day. All year round throughout Russia
it was forbidden to break this sacred tree, except for Trinity Day, when the birch
cut down, decorated with ribbons, beads, dressed in peasant dress and
They walked around the huts and fields with her so that she would transfer her strength to them. They were guessing
girls on birch wreaths, all songs on Trinity are about birch. Modern
The holiday of Trinity is another day of remembrance of the dead. As well as in
Parents' Day people visit the graves of relatives, until this day
they clean them up, decorate them with flowers, and plant fresh flowers. We see that
this holiday today has lost its original content, but remains as
bright day of remembrance.
Three Spas.
There were three Spas in Rus' - three holidays dedicated to the Savior Jesus
Christ, and they walked one after another: the first Spas is Honey, the second is
Apple, third – Nut. On the first Savior they picked raspberries,
bird cherry, rye, rye, like honey. This Spas was also called “wet” weather
began to deteriorate, the horses were bathed for the last time at this time, because... water
became cold. Autumn was starting to take over. To the third Savior
The nuts were ripe. This one was also a grain saver: the harvest was already over, the housewives
They baked pies, bread, and buns from freshly ground flour for the holiday.
The most popular, of course, is Apple Spas. We were looking forward to it
especially children, because until this day you cannot pick apples and eat them. IN
Apple Spas collected the most beautiful apples. And also peas, potatoes,
turnips, rye and carried them to the church for lighting. Blessed Products
were stored separately from the rest, and the rye was left for seeds. Apple Spas
- “autumn”, the first meeting of autumn: as is the Apple Savior, so is January.
The holiday ended with “seeing off the sunset.” In the evening everyone went out into the field and
we saw off the sun with songs.
Nowadays, Apple Savior, of course, is not a great holiday, but
can be collected, and in September-October they celebrate “autumn”. Usually
"Autumn" is a holiday in children's educational institutions, and in the countryside
- a harvest festival that is widely celebrated by grain growers.
Folk holidays of the indigenous people of Siberia
Remembering the folk holidays of Siberia, we cannot pass by
holidays of the indigenous inhabitants of Siberia - the Shors, Altaians. Their cultural
the heritage is very rich and interesting and is closely connected, like ours, Russian, with
history of religion. For a long time, the cultural traditions of the Shors and Altaians
were in oblivion, few people knew about them, and certainly no one
celebrated. Recently, the situation has changed dramatically: Shor
and Altai communities, centers of folk culture, which are engaged in
propaganda cultural heritage these wonderful, but, unfortunately,
Now small peoples. The task of people living in Siberia is to revive
The most popular Shor holiday is Shachig. It's ritualistic -
ritual actions performed actions performed in spring and autumn
at the sacred places of the Shor people. Sacrifices are performed;
thus: people thank the spirits they worship.
A national stew is being prepared, which is served to all those present.
People say goodbye to spirits in the fall, festivities take place, songs are sung,
a theatrical show is staged with the participation of a shaman (so the organizers
reproduce what was obligatory during pagan times). In the spring,
on the contrary, they meet spirits, ask them for help in the upcoming work,
rich harvest, etc. Bonfires are lit, colorful
ribbons, among them there is a black one, it must be burned in a fire, everything goes with it
bad (black forces).
Another famous Shor holiday is Payram: copes after
completion of spring field work in June, during
Various types of competitions are held: kuresh - wrestling, horse racing,
archery, etc. Today it takes place in the form of a theatrical
actions, here are performances of Shor amateur groups,
fairs and exhibitions.
The territory of the Altai Republic is rich in historical and cultural monuments,
has a unique heritage of material and spiritual culture,
expressed in the ancient customs and rituals of the local population.
There are tens of thousands of archaeological and ethnographic
monuments. The peoples inhabiting the republic have a rich
folklore heritage.
The holidays of the peoples of the Republic are a fascinating spectacle
Altai, such as interregional national holiday El-Oyyn, which
has been carried out in different regions of the republic since 1988, Chaga Bayram,
Dilgayak and many others.
Traditional holidays of the Altai people are subject to the annual economic
cycle. The unit of time consists of two large cycles:
cold and warm.
In calendar holidays, ritual ones were considered the most significant
holidays that marked the beginning and end of the season. So, at the beginning of summer, during
new moon, the obligatory ritual was “diazhyl byur” - “green foliage”, and
also - “blessing to Altai.” In the autumn period, the ritual of “sirs” was performed
bur" - "yellow foliage". It, as at the beginning of summer, was carried out with the goal
gaining favor with the spirit of Altai, on which the well-being and
good luck during the winter period.
New Year is celebrated on lunar calendar- “Chaga Bayram”. Here also
The ritual “blessing of Altai” is performed. People rejoice at the arrival of the ambulance
spring, a new cycle of the calendar year. It is believed that it is especially important
the arrival of the year for those who turn 12, 24, 36, 48, 60, 72 years old.
At folk festivals held in the Altai Republic, each district
presents his talents, advantages, characteristics.
The traditional national holiday of the Oirot-Altaians with the participation of all
peoples and folklore groups living in Altai is a holiday "El-
Oyyn", that is, a “national holiday.”
Thousands of people rush to the mountains in the summer to plunge into the elements together
folk fun. Not only Altai residents gather for the holiday,
delegations come from Mongolia, Tuva, Khakassia, and Kazakhstan. Each
The delegation sets up its own yurt or tent camp. "El-Oyyn" -
These are performances by multilingual folklore groups of all dialects of the people.
Wonderful theatrical performances that tell the story of the past
Altaians (about the heroes of legends, myths, epics), the color of national
costumes and ensembles of yurts and villages lined up in rows produce
indelible impression.
"El-Oyyn" is not only a folklore, but also a sports festival.
Athletes compete in 9 sports. This is kuresh - national
wrestling, tent - Altai checkers, kamchi - beating out wooden ones with a whip
babok, kodurge kesh - lifting a stone, as well as juggling with legs
a piece of lead wrapped in goatskin (tebek), inspection of horse harness and
saddlery products (malchi mergen). But the most beautiful sight on these
holidays are, of course, equestrian sports. National Rodeo
"Emdik Uredish" is not only a sport, but also a risk.
The final performance of equestrian athletes on the most enduring and
fleet-footed horses - argymak can be called the culmination
sports festival, where the winner will receive a valuable prize - a car.
In addition, costume competitions are organized at the festival.
processions, exhibition-fair of handicrafts, national competition
suit. One of the main requirements of the festival organizers is
mandatory presence national costume of his people.
Tyuryuk-Bairam - El-Oyin's younger brother
Tyuryuk-Bairam - “festival of cedar”. One of the most revered trees in
Altai - Kedr. Tyuryuk Bayram is a typical holiday of the taiga people,
who revere nature, it takes its origins from the times when the ancestors
paid tribute and praised the cedar-breadwinner, at the level of intuition and
practices perceiving natural patterns. Cedars produce a lot of nuts
– if the year was fruitful, which means the squirrel, sable, capercaillie will breed,
hazel grouse, rodents will put on fat and give birth to offspring - and therefore the fox will be a wolf,
the bears will be well-fed and numerous. So, the hunter has somewhere
take a walk.
Tyuryuk Bayram was timed to coincide with the beginning of the pine nut harvest and was held
at the end of August - beginning of September. Collecting pine cones is a big deal, which means
big celebration. Before going to the harsh taiga, they arranged a rich
a feast where on the tables there was meat, and kurut - milk cheese, and chegen, and ayran, and
airaka - Altai vodka. A mandatory element of the “program” was
Cedar climbing - who will get to the top faster? If anyone thinks that
it's simple - come to Altai and try it! They also arranged
competitions in knocking down cones and marksmanship. In the evening we lit
a big bonfire in honor of the cedar, they sang, danced in front of great job. Long
Since 2000, the festival of veneration of cedar has not been held on the initiative of
five communities of indigenous peoples - Tubalars,
Kumandins, Chelkans, Telengits and Teleuts, it is celebrated again. Now
Turyuk Bayram is held every two years, but not in the fall, but in early summer -
to attract more guests and participants.
Chaga Bayram
"Chaga Bayram" translated means "White Holiday". It's long forgotten
holiday. For the first time it was held in the remote high-mountain Chui steppe,
since it was the Chuis who preserved the Lamaist ritual of welcoming the New Year.
This holiday is celebrated together with the Mongols, Tuvans, Buryats,
Kalmyks, peoples of Tibet and India.
The holiday begins with the beginning of the new moon in late February - early March.
From early morning, the ritual of worshiping the Sun and Altai is performed. On
treats made from dairy products are presented at a special tagyl altar,
kira ribbons are tied, a fire is lit and all this is accompanied by
good wishes. Usually the ritual is performed by men who adhere to
New Year's fast with reading sutras, etc.
After the ritual is performed, the celebration itself begins -
people gather, all kinds of cultural and sports events are organized
Events. They ride down the mountain on sleds and on cattle skins, etc.
Dilgayak
The pagan holiday Dyylgayak is the same as Russian Maslenitsa
people. Although many peoples adopted Christianity, this holiday
symbolizing paganism still remains and is celebrated. On this day
people gather on the street. Straw and other effigies are burned -
symbolism of the passing year. Entertainment events are organized in
clownish robes. There is a comprehensive fair and fun
attractions with chants.
Diazhil Bur
Traditionally, the Diazhyl Bur holiday takes place at a sacred place,
located in the Kosh-Agach district between the villages of Ortolyk and Kosh-Agach.
According to customs, the number 12 has a sacred meaning. National
The festival includes both a cultural part and sports competitions -
horse racing, national wrestling Altai-Kuresh. According to custom, it is a holiday
will begin with the first rays of the sun, with the sacred rite of worship of Altai
and the heavenly body. Refreshments will be presented at a special altar
from milk, after which the holiday program will begin.
Kurultai of storytellers
Storytelling through throat singing (kai) is an ancient genre
oral folk art not only Turkic peoples Central
Asia, but it is also present in the cultural heritage of many Indian
European, Finno-Ugric peoples, as well as indigenous peoples
Central America. This unique type of creativity brought to our
days of myth-making traditions, methods of transmission from generation to generation
national spiritual and moral values of the peoples of the world.
The unique texts of legends contain genetic, social,
moral, spiritual traditions of the development of nations. Conservation and development
this original, unique type of creativity is the most important task
modern cultural community, setting itself the goal -
preservation of intangible cultural values of humanity.
People with the gift take part in the kurultai of storytellers
throat singing. They are otherwise called kaichi. They perform
heroic tales about the glorious deeds of heroes of the past in a unique way
throat sound - kai to the accompaniment of topshur - two-string
musical instrument. This type of singing represents a low throat
recitative requiring great vocal skill.
Since ancient times, storytellers have enjoyed great love and respect from the people and
were rightfully considered the guardians of folk wisdom.
From time immemorial, their tales glorified the beauty and generosity of their native land,
dreams and aspirations common man, kindness, love of life rose,
justice. The common man fought and defeated his enemy with strength,
intelligence and ingenuity. Nature itself helped the hero overcome obstacles:
mountains, forests, rivers. Together with the narrator we worried, cried and rejoiced
listeners.
It is said that even shamans who possessed skill through singing and
performing various rhythms on tambourines has an emotional impact on
superstitious masses, preferred not to conduct their religious mysteries in
those valleys and villages where the storytellers were located. Shamans were afraid to join
in a dispute with great power their art.
Conclusion
In the course of my work, I found out that many modern holidays appeared
long before the adoption of the Nativity of Christ, many received their lives
only after this significant event. Almost all folk
holidays are associated with the name of Christ, with faith in the Almighty. I found out that in
During Soviet times, these holidays were not state holidays, for example:
Christmas, Easter, Epiphany, Trinity, although many people celebrated them,
True, you had to hide the fact that you believe in God. I think that
it was precisely the fact that people did not abandon faith, from God, that made it possible to preserve
folk culture, folk traditions. It is thanks to this that we
Today we not only know the holidays of our ancestors, but we also know what
preserved the heritage of our ancestors, today we were able to return again to faith in
God, and we can celebrate those holidays that our grandfathers and great-grandfathers honored.
I also found out why people celebrate holidays that came to us from
of the past. For many this is a spiritual need, reverence
memory of the past, cultural heritage. But without a past you can never
will be real.
A big discovery for me was getting to know the cultural heritage
indigenous inhabitants of Siberia - Shors, Altaians. I took a new look at
representatives of these nationalities, learned what a rich culture these
people, realized that they can be proud of their past. For me this is very
important, because I also live in Siberia. Respect and know the indigenous past
population is very important. I am pleased to note that together with the Shors and
Altai people celebrate their national holidays and Russians living in
neighbors who respect the traditions of these peoples of Siberia and help
revive their culture.
Thus, I can say with confidence that the hypothesis put forward
me at the beginning of the work that the people’s interest in cultural heritage
the past is growing, it turned out to be true. This is evidenced by the results
survey conducted during the work.
Practical part
Studying the history of folk holidays in Siberia, we conducted a survey with the aim of
find out which ones are the most popular today. Also we
wanted to find out why and how people cope with them. Respondents were asked
next questions:
What national holidays do you know?
What national holidays are celebrated in your family?
Why do you celebrate national holidays:
tribute to tradition;
spiritual need;
another opportunity for everyone to get together and have fun.
How do you celebrate national holidays?
Do you need to know folk traditions?
During the survey, we found out that many folk holidays are known
people are celebrated by them in compliance with ancient traditions. For many it is
has become a spiritual need, because believe that cultural heritage is
an integral part of modern life, it helps to educate
the younger generation makes people better, cleaner, more spiritual.
At our school, students in grades 5-6 traditionally go to the Children's Room in November
library for the Autumn holiday. This is how we say goodbye to autumn and welcome
winter. In autumn it takes place in primary school Harvest holiday. My
classmates either underwent the baptism ceremony or observed it.
And before Easter, participants in the fine arts circle with their
the leader paints Easter eggs, although they are wooden, but
they paint them in different styles: in the style of Gzhel, Khokhloma, Palekh, etc.,
They also make a Russian toy - matryoshka. This is how we study and preserve
folk crafts, traditions. I think this is very important, because this is how we
getting to know the culture of our people.
Survey results
Question No. 1: what national holidays do you know?
Maslenitsa
New Year
Ivan Kupalo
Christmas
Question No. 2: what national holidays are celebrated in your family?
New Year
Ivan Kupalo
Maslenitsa
Christmas
Question No. 3: why do you celebrate national holidays:
tribute to tradition;
spiritual need;
another opportunity to get everyone together and
have some fun?
Column1
Tribute to Tra-
Spiritual
need
Opportunity
have fun
Question No. 4: how do you celebrate national holidays?
Gerashchenko N.V., deputy BP Director: We set the table for Easter,
We definitely bake Easter cakes, paint eggs. At Epiphany we illuminate the water in
church, we guess, all the relatives are gathering. I never work for Trinity
on the earth and with the earth. I remember the dead.
Kochkina V.P., school worker: on Palm Sunday we buy willows
and we illuminate them in the temple. During Yablochnogo Savior we distribute apples from
own garden to acquaintances, friends, neighbors.
Chernova T. D. class teacher of the 10th grade: to Radonitsa - parent
Saturday - I distribute cookies and candies to children, we remember the dead, I go to
cemetery.
During Christmas time we tell fortunes. On Easter I go to church for the solemn liturgy.
Obraztsova M., 10th grade student: We set the festive table for Christmas
and invite guests and treat them to sweets. For Easter we paint eggs and bake sweets.
Myakishev D., 11th grade student: on the night before Christmas we tell fortunes. For Easter
the whole family paints eggs, prepares a festive table, bakes for Maslenitsa
pancakes, be sure to put sour cream, honey, and jam on the table.
Baeva A., 11th grade student: We celebrate Maslenitsa at my grandmother’s place, she cooks
festive table, baking pancakes. On Easter morning we gather as a family at
festive table, “beat” eggs, eat a festive pie.
Nikiforenko D., 10th grade student: at Epiphany in the temple we consecrate the water,
then we wash ourselves with it, washing away all our sins.
Question No. 5: is it necessary to know folk traditions?
Column1
Necessarily
Didn't think about it
Everyone's business
Literature
Rusakova L.M., Minenko N.A. Traditional rituals and art
Russian and indigenous peoples of Siberia. Novosibirsk, "Science", Sibirskoe
department, 1987
Mezhieva M. Holidays of Rus'. Moscow, “White City”, 2008.
Bardina P.E. Life of Russian Siberians of the Tomsk Territory. Tomsk, publishing house
Tomsk University, 1995
Minenko N.Ya. Folklore in the life of a West Siberian village in the 18th-19th centuries.
"Soviet ethnography", 1983.
Bardina P.E. Once upon a time. Folklore and rituals of Siberians. Publishing house
Tomsk University, 1997
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Rituals of the peoples of Siberia
1. Shokhmoylar ritual
rite Central Asian ritual marriage agriculture
One of the most important agricultural rituals is the ritual known as “shohmoylar” and associated with the beginning of plowing, when bulls harnessed to an omach (local plow) are brought to the fields. It is celebrated especially solemnly and cheerfully. Usually this day was appointed by the oldest and most experienced farmer (aksakal). According to the ideas of farmers, the shohmoylar ritual had to be performed only on Mondays, Wednesdays or Fridays, because these days are considered happy, bringing good luck. Mostly, bulls harnessed to the omach were taken to the fields at the beginning of Nowruz, but sometimes, if the soil was ready for plowing, depending on weather conditions, it was possible to take them out earlier, before Nowruz.
The entire population prepared for the “Shohmoylar” celebrations in wealthy villages: each family prepared various dishes, flatbreads, patir and katlama (flaky fried bread), bugirsak and pussik (ritual dishes). Before the start of the holiday, the place where it was held was swept and put in order, covered with felts and carpets, and a tablecloth was prepared with various dishes. After the entire village gathered, the aksakal gave a holiday blessing, expressing good wishes. Then the collected food was distributed to fellow villagers. The celebrations ended with the “Kush Chikarish” ritual, when two oxen harnessed to a plow were brought out onto the field, vegetable oil was applied to their horns, and ritual flat cakes (kulcha) were distributed to the respected elders of the village and other participants in the ritual, specially baked from last year’s last handful of grain. A piece of kulcha was also given to harnessed oxen. Lubricating the horns of animals with oil was due to the fact that it supposedly protected them from bad misfortunes and evil spirits. For the same purpose, oxen were fumigated with the smoke of medicinal herbs (isirik).
The first furrow was carried out by one of the most revered elders of the village, who had many children and grandchildren. To the best of his ability, he drove the harnessed horse across the field one, three or five times, i.e. an odd number of times, then, as a start, he took a handful of grain from last year’s harvest and scattered it across the arable field. So, having made the first furrow, the farmers return home and continue to feast. On the eve of the “Shohmoylar” celebration, before the start of plowing, rich farms held a feast (ziyofat) for relatives and friends with the participation of the clergy, where, in addition to refreshments, they read the peasant charter (risola) and other books, mainly of a religious nature.
2. Rite (ritual) of calling rain
One of the most important rituals associated with agriculture and cattle breeding and dating back to ancient times is the ritual of calling rain. As is known, the population of rain-fed lands and pastoral areas always needs rainwater from the onset of spring until the beginning of summer. The Uzbeks and other Central Asian peoples irrigated their lands with rainwater, and therefore sowed it with rain-fed seeds (lalmi or kairaki). When the year has little rain, agriculture is in danger. Therefore, in the spring, the local population annually held rituals to call for rain (sust Khotin, Chala Khotin).
This ritual was carried out on a certain day. However, according to the superstitious beliefs of farmers, this day had to coincide with the lucky day of the week. The first stage of the ritual began with organizational activities, for which capable organizers were selected from among ordinary officials or energetic community members who prepared everything necessary for the ritual. So, for example, among the Lokai Uzbeks, specifically for the ritual celebration, it was necessary to prepare one pumpkin for water, two reed tubes, two turtles, one donkey and a bag (khurjun) for collecting alms. The most important element - in the middle of the garden, a wooden effigy of an old woman dressed in a woman's dress was displayed. It should be noted, however, that the “sust hotin” ritual had specific features in each area based on the nature of the participants, their gender and age, and some other elements.
The ritual of calling rain was most widespread in Jizzakh, Surkhandarya and Kashkadarya, where there were many rain-fed lands. By folk script, on the day of the ritual, at the scheduled time, ten to fifteen women put an old woman’s dress on a specially prepared effigy, one of the women took it in her hands and, leading the rest of the women, walked around all the courtyards of the village or mahalla, singing the couplets “Sust Khotin”. The owner of each house happily greeted the participants in the procession, doused the scarecrow with water and, if possible, distributed gifts. The ritual song expressed the wish for a good grain harvest, joy for the owners of the house, abundance and abundance for the people. happy life, and most importantly, they asked “Sust Khotin” to give the earth abundant rain. It says:
May it be a fruitful year, Sust Khotin,
The farmer's house will be filled with grain, Sust Khotin,
Give them more rain, Sust Khotin,
Ruin goes to bad people, Sust Khotin,
Feed the people to their full, Sust Khotin!
According to ethnographic data, until the middle of the last century, the “Sust Khotin” ritual was carried out every spring, sometimes even two or three times a year. In the village of Kallik, Shurchinsky district and villages in its district, among the Uzbek Lokais of Southern Tajikistan, this ritual was performed mainly by men. For the procession, instead of a scarecrow, one of the men was dressed in women's clothing.
The Lokai procession involved 15-20 people, of whom two scantily clad men were put on a donkey backwards, and between them two turtles tied by the paws were hung. One of these men held a pumpkin for water, the other held reed tubes, which, when the pumpkin rotated, made a sound that supposedly came from exhausted turtles. The rest of the participants, walking behind the donkey, sang “Sust Khotin” and walked around the courtyards of the village. The owners poured water on the donkey riders and then presented them with gifts. The gifts mainly consisted of cakes, grains and sweets. Sometimes they even gave livestock - a cow or a horse, as well as money - depending on the wealth of the owner.
In the Karakul and Alat districts of the Bukhara region, the ritual of calling rain, depending on the conditions of a particular area, had a unique character (chala khotin). And here its participants walked around the courtyards of the village or mahalla with a wooden effigy in their hands and collected alms. Following the procession, five or six guys carried a scarecrow, asking the Almighty (tangri) to give rain and singing the song “Chala Khotin”:
Loves Chala Khotin,
Respects Chala Khotin,
I am my mother's firstborn, because
I ask for rain.
If God willing, let it rain with all its might.
Loves Chala Khotin,
Respects Chala Khotin.
After the completion of the ritual procession, all the collected gifts are treated to fellow villagers or residents of the mahalla. Usually the treat is organized at the makhalla guzar or in the lap of nature.
According to archaeologists and ethnographers, from ancient times, many peoples, including the ancestors of the Uzbeks, had a custom of symbolically depicting gods or saints in the form of sculptures, dolls or stuffed animals, which were worshiped and dedicated to various ceremonies. The rite of calling rain “Sust Khotin” ended with the symbolic image of a female image being burned or thrown into a well, which indicates the existence of a custom of sacrifice among our distant ancestors.
According to ethnographic data, it is well known that until recently living people were sacrificed in order to appease the Almighty. So, in the Khiva Khanate they followed this custom during floods or the overflow of the Amu Darya, and the Indians of Central America annually sacrificed young beautiful girls to the gods, who were prepared for this in advance. Subsequently, this barbaric custom was changed: instead of a person, they began to sacrifice an animal, as clearly evidenced by the legend about the son of Ibrahim (Abraham) - Ismail.
3. Ritual of summoning the wind
The ritual of calling the wind or stopping it has been known since the era of matriarchy. Until recently, the peoples of Siberia deified the wind, likening it stone man, sacrificed to large stones and rocks to appease him, cause or stop the wind. According to the beliefs of some peoples, the wind is created by a woman with miraculous power. The Uzbeks of the Fergana Valley were sure that the wind was born in a cave, the patron of which was a creature in the form of an old woman.
The Uzbeks of Southern Kazakhstan have preserved a ritual known as “Choi momo”. The famous ethnographer A. Divaev gave a brief account of this ritual at the beginning of the century. According to his description, in the summer, especially when grain crops ripen, a strong wind arises, which causes great damage to wheat, millet, barley and other grains. To prevent the loss of the harvest, several elderly women, having smeared their faces with soot, “ridden” the long pestle of the mortar like a horse, and taking in their hands a twig hung with colorful rags, neighed loudly, like a horse, and sang the song “Choy momo.” Residents of the village or mahallas presented gifts to the ceremony participants.
According to some authors, “Choy momo” is an old Turkic ceremony, and its name is a distorted form of the word “chal”, meaning wind. Apparently, the ritual was originally called “chal momo,” which in Uzbek should have sounded like “shamol momo.” A. Divaev also suggests that “choy momo” as a distorted name “chal”, meaning “old gray-haired man,” can be translated as “kari momo” (old woman), but he does not describe the ceremony itself.
Noteworthy is the description of the “Choi Momo” ritual by the famous folklorist B. Sarymsakov based on the material he collected from the Sairam Uzbeks from Southern Kazakhstan. Two old women, dressed in old clothes and smearing their faces with soot, walked ahead of the ceremony participants with a staff in their hand, singing the song “Choi Momo.” The old women were followed by five adult girls, covering their heads with a red shalcha (a small homespun rug) and singing a ceremonial song. Behind them were boys of seven or eight years old, who were dragging a donkey with a large khurjun on its back, a long rolling pin or pestle and a soft broom tied together. So the participants of the procession walked through the village, going around every house and singing the song “Choi Momo”.
Each owner of the house was obliged, based on his capabilities, to allocate a share of wheat, flour, eggs, bread or money. Participants in the ceremony, having walked around the entire village for one or two days, prepared chalpaks (thin flatbreads fried in oil) from the collected alms, twelve of which were dedicated to the patron of the wind - buried in the ground or placed in a sacred place. The girls covered themselves with a shawl to prevent the wind from getting stronger. Sometimes the collected alms were sold at the market and the proceeds were used to buy livestock, which they then sacrificed to the wind. Ritual shurpa was cooked from the donated meat, which was treated to fellow villagers, and the remains were taken to a sacred place in the village, sacrificing them to the wind so that it would not be angry.
The organization and conduct of this ceremony was usually entrusted to women. The representation of the patroness of the winds in the form of a woman testified not only to the honorable role of women, but also to the preservation of elements of matriarchy in this community. The participation of five adult girls covered in a red shawl in the ceremony genetically refers to primitive matriarchal rites. The number of girls participating (five), the use of five objects and other elements of this ancient rite are also of a primitive magical nature. To this day, such elements of the ritual as jumping over a broom and touching it are considered magical.
The same importance is attached to individual elements of the “Choi Momo” ritual. This is evidenced by the content of the ritual song sung during the ceremony. Smearing the face with soot is also associated with magic. It is noteworthy that the ritual song contains not only an appeal to the patroness of the wind with a prayer to stop the strong storm, because at the same time ears and haystacks scatter, which worries people, but also a threat to her: “I will stop your storm” (buronni tindiraman) or “I will break your share" (emishingni sindiraman). The song ends with a request to relatives (fellow villagers) to be generous in order to appease the raging wind.
Summoning the wind or calming it through ritual ceremonies is performed not only in the summer, when the harvest is ripe, but also in the fall, during sudden changes in weather, especially during the grain harvest.
4. Ritual of oblo baraka
Holidays and rituals associated with the summer season and of a social nature were usually held during the ripening period of the harvest, when it was abundant or early ripening, in preparation for winter, etc. Preparation for winter, associated with the preparation of food, caring for clothes and shoes, housing and household utensils, also found its expression in various rituals and holidays. One of these rituals is mowing the last ear of wheat. The Uzbeks called this custom “Oblo baraka” (Syr Darya, Galla-Aral region). In Khorezm, after mowing the last ear of corn, a piece of dry clay was placed on the khirman - this ritual is called “Baraka kesagi” (lump of abundance). It was carried out with the participation of workers who helped harvest wheat.
It is known that the wonderful ancient tradition of hashar (mutual assistance) is also of a social nature. Khashar, first of all, concerns relatives and friends, fellow residents and friends participating in community work - building a house, cleaning ditches and houses, digging and cleaning a well, harvesting, etc. In the life of farmers, harvesting is considered the most important and responsible event, and therefore, in order not to jinx the harvest, rituals associated with various superstitions are held. The Uzbeks, as already noted, before the start of the harvest not only attached importance to signs, but also made sacrifices.
The khashar was especially solemn and cheerful when cleaning or harvesting on communal or waqf lands. On these lands, all work, from plowing and cultivating the land to harvesting, was carried out free of charge using the hashar method. For example, in the Bukhara Emirate, 24.6% of the sown area was waqf, mainly grains were sown on them, and the fields were cultivated and harvested by hashar. In many village mahallas, the harvest was also carried out using the hashar method with the participation of residents and fellow villagers.
According to the ritual “Oblo baraka” (God’s abundance), carried out during the harvest with the participation of hasharchi, at the end of the work, a small piece of an unharvested field was left, where all participants in the harvest rushed. Each of them, having reached the end of the harvested field, said: “I’ve reached, I’ve reached, I’ve reached, oblo baraka” (etdim, etdim, etdim, oblo baraka) - and took the last mown ears of wheat home, leaving the grains until spring sowing.
When the sowing period began, part of the grain was ground, and cakes were baked from this flour, and the second half was left for new sowing. The bread (patir) baked in the tandoor was carried to the field and distributed to the plowmen who were preparing the land for sowing.
5. Ceremony of initiation of students into masters
One of the ancient rituals that has partially survived to this day and has a social meaning is the ceremony of initiating students into masters. This tradition is rooted mainly in craft production. In form and content it was almost the same in all branches of craft.
In accordance with this tradition, children aged 8-10, sometimes 6-7 years old, were apprenticed to a master in one specialty or another. The boy’s father, bringing the student to the master, said: “The meat is yours, the bones are ours,” which meant - I give him at the master’s full disposal so that he can be trained as a specialist, as long as he is healthy (i.e., the meat will grow, as long as there are bones) are intact, which means that the student can be severely punished - beaten and scolded). When the training was completed, the student (shogird) was obliged to receive the blessing of his master, for which a special initiation ceremony (fotiha ziyofati) was held with the participation of the aksakal and masters.
The ceremony took place in the student's house, and if he was homeless or an orphan, in the master's house at the latter's expense. During the ritual, the guild regulations (risola) and religious books were read, for which a mullah and sometimes musicians were invited. After the ritual meal, the master, at the suggestion of the head of the workshop (kalantar), gave a blessing with good parting words.
At the end of the ceremony, the master presented his student with the tools necessary for work, and the student, in turn, as a sign of gratitude, presented the master and kalantar with a chapan and other gifts. Shogird, addressing his master at the end of the ceremony, said the following: “Usto, you taught me, fed me, clothed me, gave me money, bread and salt, are you satisfied with me?” The mentor answered him: “I was demanding, punished and scolded when you were guilty, but you were not offended?” When both expressed their satisfaction, the ritual ended and the participants dispersed.
6. Yasa-Yusun ritual
Also worthy of attention is the ancient ritual carried out among the pastoral population of mainly Southern Uzbekistan, known as “Yasa-Yusun”.
This ritual, according to historians, until the 17th century. was also known as the ritual of eating kumys (?umishurlik marosimi). Subsequently, this drink was replaced by another - buza, made from millet and blackberries, the use of which was also accompanied by a certain ritual (“buzakhurlik”). Among the Uzbeks, the Yasa-Yusun ritual was also known under other names. So, in the Tashkent and Fergana valleys - “buzakhurlik”, in Bukhara, Samarkand, Turkestan and in the Sairam region - “kuna utirishlari”, etc.
“Buzakhurlik” parties were held with 30-40 people in special rooms - guest rooms ("sherda") - by joint efforts or by each participant individually once a week. Traditional parties led by the chairman of the sherdabi or rais with his two deputies (chap va ung otali?lari) and the host of the guest house (eshik ogasi) were held according to strict custom. The party was served, in addition to the biy and his deputy (active organizers), by the executors of orders - yasauls, as well as the one who poured “buza soiy” - something like a toastmaster (kosagul).
Complete and unquestioning obedience to the orders of the toastmaster and all the rules of the sherd was mandatory: when serving buza, you must take a certain pose and drink the served cup to the end, but not to the point of intoxication (i.e., do not be drunk), you cannot leave the party without the permission of the biy or eshik ogashi and etc. During the ritual, its participants sing songs dedicated to buza, praise the producers of the drink, make jokes and have fun. The main content of the "sherda" party consisted of conversations on various topics and other entertainment. Thus, in one of the popular songs performed at a party dedicated to buza, to the accompaniment of a tambourine (childirm), the following sounded:
The true father of buza is millet and blackberries.
In a drinking house you should have fun and smile at those
Who brought you to this establishment?
The more you drink buza, the more pleasure you get.
Would it be bad if God created everyone equal?!
Someone is given the throne and wealth,
Some people spend their entire lives in poverty.
If you give someone power and pleasure,
Will you go broke if you give us a gift?
As you can see, the song speaks not only about the pleasure of drinking buza, but also raises a social problem - the presence of rich and poor in society. Such songs were performed by a singer who held a glass of intoxicating drink in one hand and a tambourine in the other, to the accompaniment of which he sang. In the villages of Karnok and Sairam of Turkestan, during the ritual, such socially charged songs were performed, known as “kunalar”, “ha??onalar”, in some areas they were known as “the song of the Buzagars” (buzagarlar?ўshi?i). According to researchers, the ritual songs performed during the ceremony, both in content and style, were basically the same. Subsequently, when special drinking establishments began to appear in cities, the “buzakhurlik” ritual was completely forgotten among the Uzbeks and was preserved only in the memory of old people.
7. Navruz holiday
Since ancient times, the peoples of Western and Central Asia, including the Uzbeks, have very solemnly celebrated the holiday of Navruz (New Year). This holiday was associated with the agricultural calendar, according to which in the northern hemisphere the spring equinox fell on March 20-21, marking the awakening of nature, when all living things on earth, trees and plants, begin to come to life. The beginning of such a renewal coincided with the first day of the month of the solar calendar Shamsia (March 21), and therefore it was called Navruz (new day). The great thinker Beruni, who began this chronology from the first month of Farvardin, writes the following: “Navruz is the first day of the new year and in Persian it means this.”
In ancient times, according to the chronology of the Iranians, Navruz according to the zodiac sign corresponded to the spring equinox, when the Sun enters the constellation at the beginning of the month of Saraton. This happens from the first spring rains until the flowers open and green sprouts appear. Therefore, Navruz echoes the creation of the Universe and the beginning of earthly life. Beruni’s contemporaries, the great thinkers Mahmud Kashgari and Omar Khayyam, also left their notes about Navruz. Their works note not only the compliance of this holiday with the laws of nature, but also provide interesting information about the rites, signs and rituals associated with it. For example, according to Beruni, according to the instructions of the afsunlar (sorcerer), if on the first day of Navruz at dawn, before pronouncing the word, you consume three spoons of honey and light three pieces of wax, you can get rid of all diseases. Another sign: whoever eats a little sugar at dawn before prayer on Nowruz and smears himself with olive oil (zaytun yogi) will not be affected by any disease throughout the year. Speaking about this holiday, Beruni writes: “The Iranians had a custom of giving each other sugar on the days of Nowruz, because, according to the stories of the priest of Baghdad Azarbad, sugar cane appears in the country of Jamshid on the days of Nowruz.”
Mahmud of Kashgar also associated Navruz with “muchal” - after the name of animals, therefore called the twelve-year animal cycle of chronology. He gives examples folk songs, dedicated to spring and performed during the celebration of Nowruz. In one of the legends cited by him and associated with Navruz, the names of animals are mentioned in accordance with the twelve-year cycle (muchal). The scientist writes: “The Turks suggest that each year of the animal cycle has its own hidden meaning. For example, in their opinion, if a year is called the year of the cow, then this year there will be many wars because cows butt among themselves. If it is the year of the chicken, there will be an abundance of food, but there will also be more worries, because the chicken eats grain and, in order to get it, constantly pecks everywhere. It will be rainy in the year of the crocodile, because it lives in water. If the year of the pig comes, it will be cold, a lot of snow, turmoil and intrigue... Non-nomadic people and non-Turks divide the year into four seasons, each with its own name. Every three months are named separately. For example, the first three months after the onset of the new year were called the early spring month, because at this time the full moon occurs. The beginning of Nowruz was considered the early season of the year, and subsequent seasons were determined in accordance with the laws of nature and the state of the constellations (moon and sun).”
In ancient Central Asia and Iran, Navruz was celebrated not only as a national holiday, but also as a state holiday. According to historical data, people were divided into castes (social groups), and since Navruz lasted a whole month, each group was allocated five days, i.e. individual social strata celebrated Navruz on the days allotted to them. For example, in ancient Iran first
five
days were royal second
five-day period was reserved for aristocrats third- servants of kings and high clergy. The king opened the holiday on the first five-day period, calling on his subjects to respect each other and be kind. Second
day the king dedicated to receiving farmers and representatives of the aristocracy, in third
day received horsemen and high clergy (mobed), fourth- their children, descendants and ordinary subjects. Sixth
day was considered the main holiday and was called “Big Navruz”. During the reign of the Sasanians, the Khorezmians and Sogdians declared other national holidays along with Navruz as state holidays.
In the works of Beruni, Omar Khayyam’s “Navruzname” and other sources, there is information that during the celebration of Navruz they watered the ground, presented loved ones with gifts, rode on swings, distributed sweets (kangdolat), determined the seven-year harvest, performed ritual ablutions and bathing, and other rituals. On the day of Nowruz, bread made from flour of various grains - wheat, barley, millet, corn, peas, lentils, rice, sesame or beans - was placed on the royal tablecloth (dastarkhan). In the middle of the tablecloth they also placed shoots of seven types of trees (willow, olive, quince, pomegranate, etc.), seven white bowls and white dirhams or new dinars. A special dish was prepared for the king from white sugar and coconut with the addition of fresh milk and persimmons. And currently in Iran, during the celebration of Nowruz, seven dishes are placed on the tablecloth, the names of which begin with an Arabic letter. "With"
(haftin). The table should also have had sour and fresh milk, dried suzma (kurt) in the form of balls and colored eggs, various fruits, nuts, pistachios, etc. The main holiday dish that has survived to this day is the ritual sumalak.
It is interesting to note that in ancient times, on the eve of Nowruz, according to legend, a cold snap occurred in the region (ozhiz kampir kunlari - days of the decrepit old woman). Among the peoples of Central Asia, including the Uzbeks, Guzha (dzhugara stew) was considered a New Year's ritual dish, in addition to sumalak. On holidays, trade revived in large bazaars; various dishes were prepared seasoned with mint, fresh onions, alfalfa sprouts and other herbs, as well as oriental sweets. The preparation of sumalak as a symbol of daily bread (rizk-ruz) and abundance required great skill. It was accompanied by songs, dances and other entertainment and games that lasted almost a day. Usually, the raw materials for preparing sumalak were collected all over the world. When the dish was ready, the contents of the common cauldron were distributed among all members of the community.
During the celebration of Navruz, mass celebrations (sayil) took place, folk games, competitions, performances of singers and dancers, clowns (maskharaboz) and tightrope walkers. Based on the information of Omar Khayyam, it should be especially noted that for more than twenty-six centuries since Navruz appeared, during this holiday wars and mutual intrigues ceased, peace treaties were concluded, even funerals were postponed to other days. This holiday was so cheerful and joyful that on these days not only were magnificent celebrations held, but they also showed warmth and attention to the sick, visited relatives and friends, worshiped the graves of relatives and loved ones, expressing mutual trust and sympathy, and especially honored universal human values.
It is also worthy of attention that Navruz has many similarities with other spring holidays. According to ethnographers, the spring tulip festivals celebrated in Parkent, Samarkand and Khorezm (Lola Sayli, Sayli Gulsurkh, Kizil Gul) are in many ways reminiscent of Navruz Bayram. Such holidays were celebrated in Uzbekistan in the month of March (khamal), and the celebration lasted for a whole month. During this celebration (sayli), a large bazaar was opened, which moved from one village to another. Clowns (maskharaboz), tightrope walkers, singers, wrestlers performed on the market square, mutton, camel, cock and quail fights and other entertainment took place. Sometimes such competitions turned into fist fights, reminiscent of ancient phratrial confrontations between clan groups, elements of which have survived to this day. It is interesting to note that the participants in these entertainments, men and women, were all equal and free, at evening feasts they drank wine (musallas), walked, danced and had fun to the fullest. According to some researchers, the flower festivals (gul sayllari) lasted for a whole month, connecting with the main spring holiday of Navruz.
Uzbeks still have a custom associated with this great spring holiday: newborns are given the name Navruz. In the wonderful work of the Uzbek classic Lutfiy “Guli Navruz”, the son of Shah Farrukh, born on the days of the Navruz holiday, was named after him. And now in Samarkand, Surkhandarya, Kashkadarya, Bukhara regions, those born on the day of Navruz (mostly boys) are given this name, and in the Fergana region it is also assigned to girls.
It is interesting to note that until the recent past, depending on natural and climatic conditions, based on the traditional way of life and work experience, the local population distinguished between the seasonal folk calendars of farmers and shepherds. The dekhkan year began on March 21, when the earth softened and the plants came to life, and for the shepherds the beginning of the year was on March 16, when green sprouts appeared. From this time on, farmers begin active cultivation of the land, and pastoralists (chorvador) prepare to drive livestock to summer pastures.
Nowruz is an agricultural holiday, and preparations for it took place in parallel with events related to agriculture. To this day, with the beginning of Navruz, farmers begin field work: they plant trees and flowers in gardens and vegetable gardens, prepare fields for sowing, put agricultural technology in order and material resources, prepare local fertilizers. In Uzbekistan, the most labor-intensive of all agricultural work carried out in early spring was the cleaning of canals and drainages filled with silt. Special attention was paid to this work, since it required significant effort: individual farms could not cope with it alone, and therefore it was carried out collectively, by the entire village or region, using the hashar folk method. At this time, in Surkhandarya, Kashkadarya and the Zarafshan Valley, the rite of “loy tutish” (supply of clay) was carried out, and in Khorezm - “kazuv marosimi” (cleaning of irrigation ditches). Thus, the “loy tutish” ritual consisted of the following: if someone passed by those engaged in cleaning, a piece of clay was given to him or a shovel was handed to him. This person had to take the clay to the site, clean a certain area of the irrigation ditch or treat the diggers (“ziyofat berish”), etc. According to custom, if this person was a singer (bakhshi), he was obliged to perform in front of the hasharchi with his repertoire, if a wrestler, he was obliged to show his strength in wrestling, and if a blacksmith, he was obliged to make the appropriate instruments or repair them. If a passer-by was not able to fulfill these requirements, then he was assigned a certain section of the ditch, which he was obliged to clean and only after that could he be free. Khashar (kumak) was of a public nature, and therefore, according to natural law, it was not only mandatory, but also accompanied by various customs and rituals, and formed an important element of festive events.
The rituals of the Uzbek people have evolved over centuries as a result of a complex process of merging the cultural skills and traditions of all tribes and nationalities that participated in the ethnogenesis of the Uzbeks. They are very original, bright and diverse, going back to patriarchal tribal relations. A large number of rituals accompany family life and are associated with the birth and raising of a child, weddings, and funerals. A special role is played by rituals associated with the birth and upbringing of children (beshik-tuyi, khatna-kilish), and marriage. They often represent an interweaving of Islamic rituals with more ancient forms associated with magical practice. With the adoption of Islam, many family and everyday customs underwent its influence, and religious Muslim rituals entered the life of Uzbeks. Friday is considered a holiday, which is celebrated in the cathedral mosque with general namaz (prayer). Patriarchal customs continued to exist in public life, which was concentrated in the mosque, teahouse, and bazaar and in which exclusively the male population took part.
8. Beshik-tuyi ("wooden cradle")
Beshik-tuyi("woodencradle")- a ritual celebration associated with the first placement of a baby in a cradle. This is one of the most ancient and widespread rituals in Uzbekistan. Typically, such an event is held on the 7th, 9th, 11th day of the baby’s birth. In different areas, the ritual has its own characteristics and depends on the level of wealth in the family: rich families usually celebrate this event widely, and families with little income celebrate it modestly. The beshik (“cradle”) and the necessary supplies for the baby are provided by the relatives of the baby’s mother. Flatbreads, sweets and toys are wrapped in a dastarkhan (tablecloth). Gifts are prepared for the baby's parents and grandparents.
A richly decorated beshik, dastarkhans, gifts are loaded into a vehicle and, together with the guests, they go to the parents’ house to the sounds of surnay, karnay and tambourine. According to tradition, the brought beshik is first taken by the baby’s grandfather on his right shoulder, and then passed on to his son’s right shoulder, who then takes it to the baby’s mother.
In the past, to ensure that all the thoughts of guests were pure and good, their faces were coated with white flour. Guests are invited to the living room to a richly decorated dastarkhan (table). While the guests are eating, listening to musicians and having fun, in the next room, in the presence of old women, a ceremony is being held to swaddle the child and put him in the beshik. At the end of the ceremony, guests come to the baby to look at him, present him with gifts and sprinkle parvarda or sugar on the beshik. At this point the ceremony ends and the guests go home.
9. Khatna-kilish
Khatna-kilish- another ancient Uzbek rite, sanctified by Islam (Sunnat Tuyi). This ritual is performed for boys at 3, 5, 7, 9 years old, and in rare cases at 11-12 years old. The conduct of the Sunnat is controlled by the public. From the moment the boy is born, parents begin preparations for sunnat-tuyah, gradually acquiring everything they need. Several months before the ritual, which is often also called “wedding” (“tui”), immediate preparations for it begin. Relatives and neighbors help sew blankets and prepare wedding gifts. All this is entrusted to women with many children. Before the wedding, the Koran is read in the presence of elders from the mahalla, an imam from the mosque and relatives. The table is set, after which suras from the Koran are read, and the elders bless the boy. After this, the big “wedding” begins. Just before the “wedding”, gifts are given to the boy in the presence of neighbors, elders, and relatives. In the past, it was customary to give a foal, on which the boy was seated as a sign that from now on he was a man, a warrior. Everyone congratulates the boy and showers him with money and sweets, then all this continues on the women's side. On the same day, “tahurar” is carried out among women - placing blankets and pillows on the chest, which is usually done by a woman with many children. A rich meal, including pilaf, completes the ritual action. According to tradition, after pilaf in the evening, a large fire is lit in the yard, and around the fire people dance, arrange various games. The next day the celebration continues.
10. Fatiha-tuy
The wedding takes place with the permission and blessing of the parents and is carried out in several stages. When the son reaches adulthood, the parents begin to look for a suitable girl for him. Close relatives, neighbors, and friends are included in this process. Having found a girl, the maternal or paternal aunts come to the girl’s house under some pretext to look at her, get to know the parents and the home environment of the potential bride. After this, neighbors and acquaintances ask about the chosen girl’s family. In case of positive reviews, matchmakers are sent. One of the main procedures for matchmaking is "fatiha-tuy"(engagementorengagement). The matchmakers set the engagement day. On this day, famous old people in the area, the chairman of the mahalla, and girls gather in the girl’s house. After the intermediaries outline the goals of their coming, the ritual of “non sindirish” (literally “breaking a cake”) begins. From this moment on, the newlyweds are considered engaged. "Fatiha-tuy" ends with the appointment of the day of marriage and wedding. Each of the intermediaries is given a dastarkhan with two flatbreads and sweets, and gifts are also given from the girl to the groom and his parents. Upon the return of the intermediaries to the groom’s house, trays with gifts are taken from their hands and the ceremony of “sarpo kurar” (examination of gifts) begins. Dastarkhan is usually performed by a woman with many children. All those gathered are treated to cookies and sweets brought from the bride's house. This ceremony completes the betrothal ritual. From the moment of “fatiha tui” until the wedding itself, the parents of the newlyweds resolve dowry issues and organizational issues related to the wedding celebration. A few days before the wedding, the girl had a ritual “kiz oshi” (hen party), to which the girl invites her relatives and friends.
11. Wedding ceremony
Weddingrite traditionally extremely important in the life of Uzbeks and is celebrated especially solemnly. Although there are common features, it has its own characteristics in various areas. The main point of the wedding ritual cycle is the transition of the bride from her parents' house to the groom's house. On the wedding day, a wedding pilaf is arranged in the girl’s house, which is prepared in the groom’s house and sent to the bride. The same pilaf is arranged in the groom’s house. On the wedding day, the imam of the mosque reads the “Khutbai Nikoh” (marriage prayer) to the newlyweds, after which the newlyweds are declared husband and wife before God. The imam explains to the young people the rights and responsibilities of husband and wife. On the wedding day, the bride puts sarpo (clothes and shoes donated for the wedding) on the groom, after which the groom and his friends go to the bride’s parents to greet them. After returning, the bride and groom arrive with friends. Before going to the groom's house, the bride undergoes a farewell ceremony with her parents. She is accompanied by close friends. They sing songs (“Ulanlar” and “Yor-yor”). The wedding begins with the meeting of the bride at the groom's house. At the end of the wedding, the groom accompanies the bride to the door of the room reserved for the newlyweds. In the room, the bride is met by a "yanga" (usually a woman close to the bride), the bride changes clothes and prepares to meet the groom, behind a curtain ("gushanga"). After some time, the groom, accompanied by his friends, appears at the entrance to the room and, accompanied by a “yangi,” goes to the curtain, where the bride is waiting for him. To enter the bride, he must symbolically buy her from the “yanga”, for which a bargaining is organized. After this, the bride and groom are left alone for the night. Early in the morning the ceremony of “Kelin salomi” (greeting the bride) begins. At the beginning of the ceremony, the groom's parents, all close relatives, friends of the groom and closest neighbors gather in the courtyard. Everyone takes turns approaching the bride with wishes, gifts and blessings. The bride must greet everyone by bowing low to the waist. This is how the holiday ends and family life begins.
12. Morning pilaf
Ritual morningpilaf It is carried out during a wedding (“sunnat-tuyi” or marriage) and at funerals (after 20 days and a year from the date of death). Wedding organizers set the day and time for the morning pilaf, having previously agreed with the community of the mahalla or neighborhood committee. On this day, invitations are sent to relatives, neighbors and acquaintances. In the evening, the “sabzi tugrar” ritual is carried out - chopping carrots, which is usually attended by neighbors and close relatives. After the end of “sabzi tugrar” all participants are invited to the table. Usually, artists are also invited to “sabzi tugrar”. At the table during the meal, the elders distribute responsibilities among those present. Morning pilaf should be ready by the time the morning prayer ends - “bomdod namozi”, because the first guests should be its participants. By the time the morning prayer ends, the sounds of karnaya, surnaya and tambourine notify that the morning pilaf has begun. Guests are seated at tables, and after making a fotiha (wish), cakes and tea are served. Only after this is pilaf served in lyagans (large dishes) - one for two. After the meal, the lyagans are removed, the guests again perform fotiha and, having expressed gratitude to the host, leave. After they leave, the tables are quickly put in order to receive new guests. Morning pilaf usually lasts no more than one and a half to two hours. All this time, guest artists perform songs. After the end of the morning pilaf, the guests of honor are presented with gifts - usually chapans (national men's robes). Funeral pilaf differs from festive pilaf in that the guests, sitting at the tables, read suras from the Koran and remember the deceased. The meal also ends with the reading of surahs from the Koran. During the funeral pilaf, artists are not invited, and the tables are set more modestly than during the festive pilaf. It should be noted that the festive pilaf and funeral pilaf are served only by men.
13. Customs and rituals. Kalym. Karakalpakstan
In the north of the Kyzylkum desert, in Karakalpakstan, lives an ancient, courageous, beautiful and proud people - the Kipchaks. And, although they are called Karakalpaks, they have preserved the traditions of their people, dating back to distant prehistoric times. One of these traditions is bride price.
Kalym is a word of Turkic origin. An ancient pre-wedding custom. Kalym was common among many tribes and peoples of the world. Over the course of several centuries, this ritual has changed a lot, taking on a completely different meaning, different from the original one.
Until recently, it was believed that bride price was a ransom paid by the groom’s relatives for the bride and was compensation to her family for the loss of a female worker and the property that she brought to her husband’s family.
But this is only a superficial opinion. In fact, the ritual of bride price has a deep meaning and its roots go back to the distant past. Contemporaries interpret it as a relic of the past that poses a public danger. In its own way, this is a very smart and kind ritual.
It begins with the fact that, according to tradition, the horseman must first steal the bride. And so that the horseman does not confuse his beloved, through a friend he gives the bride a conventional symbol - a scarf. Of course, a hundred years ago such agreements could not have existed. He stole the bride - that's all! Now everyone in the village knows: since a horseman on horseback with friends appeared at the girl’s yard, it means there will be a wedding soon.
The abduction itself is an amazingly bright and beautiful custom that takes place, one might say, like a theatrical performance. Now the moon-faced beauty is stolen by mutual consent. The bride goes out to a secluded place, fortunately there is an endless sea of dunes around, the groom with a couple of friends on horseback, picks her up at full gallop and takes her to his place. Groups of children accompany them, shouting and joking.
Today this is a breathtaking spectacle that attracts crowds of curious villagers, invited guests and tourists.
After the abduction, the groom brings the bride to his house. A ritual fire is lit at the gate, over which the bride must jump in order to cleanse herself and enter the house renewed. Stepping over fire is a tradition originating from the Massagetae and observed since the 5th-4th centuries BC. Women gather around the bride. They examine the young man’s chosen one, appreciating her beauty and youth.
The groom's mother, as a sign of agreement with her son's choice and with her good intentions, throws a clean, white scarf over the bride's head, thereby taking the girl under her wing.
The ritual of fumigating the yard and home with sacred smoke is very important. Dry issyryk - grass, according to legend, destroys everything unclean, and the bride enters the clean house of the groom.
Another touch of the bride's meeting is that the little girl takes the ring off her finger. From now on, she herself will prepare to become a bride and, when she gets married, she will give this ring to another, the same girl.
The bride, entering the house with bows, is seen off by a retinue of neighbors, relatives and simply curious people. In a room specially designated for her, the bride and her bridesmaids are hidden behind a screen - a chemyldyk. The curtain is a chemyldyk, it must be red, this is the tradition.
The bride will stay in her assigned room until the wedding. This place - behind the chimyldyk - symbolizes the beginning of her new life in a new home.
And this is done to test her character, instill discipline and recognize the customs of her distant ancestors.
And at this time, the matchmakers are preparing to meet with the bride’s side. Usually this is done by men - father, uncles and brothers.
Having discussed among themselves all the circumstances of their proposal, the matchmakers come to the house of the bride's father.
After the traditional introductory part, conversations about life, jokes and wishes for long and happy years, the matchmakers reveal to the owner the purpose of their visit and discuss the size of the “kalym”.
This is an important point. The parents of the bride and groom discuss how they can help the new family: where the young people will live, how many and what kind of animals each clan can give them for the farm.
If the contract ends by mutual consent, the owner of the house breaks off the first piece of flatbread - a symbol of life among the Turks, and eats it. And he passes the cake to the matchmakers. The flatbread goes around and each guest, breaking off a little, eats it, just like the owner of the house. This means something like signing a contract when both parties have come to an agreement.
Usually among the Kipchaks, the main elements of kalym were and remain domestic animals - camels, sheep, goats, cows. Very soon the yard of the bride’s father will be filled with “kalym” livestock.
And while the heads of the families “sign” the agreement, in the groom’s house all the relatives - distant and close - come to congratulate the newlyweds and bring them gifts and the most necessary things in everyday life.
And the parents give the young family everything they need for the household: dishes, carpets, blankets and help build housing.
This ritual has existed for many centuries. Today it takes different forms and the very original purpose of the ransom is gradually changing. But one bride price remains unchanged - the creation of a material basis for the birth of a new family.
The next morning, according to custom, a ritual of sacrifice is performed in the name of the well-being of the new family.
All residents of the village take part in preparations for the wedding.
Finally, the bride price ceremony ends with a wedding. Tears of joy are mixed with tears of sadness, the bright colors of national clothing are mixed into one unique canvas, the fun lasts for several days.
The culmination of the toya - wedding celebration is the opening of the bride's face for presentation to her relatives and guests. This ritual is called betashar. And then gifts for the bride pour in like from a cornucopia from all sides.
Kalym is like a beautiful fairy tale of the life of the Turkic peoples, which arose from the depths of centuries and has come down to the present day.
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