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The lesson was developed and compiled within the framework of the author's program and is designed for 9th grade students.
Lesson topic: Chuvash rites and customs.
Rite, custom, tradition are the hallmarks of a single people. They intersect and reflect all the main aspects of life. They are a powerful means of national education and rallying the people into a single whole.
The purpose of the lesson:
To create an idea among students about customs and rituals as the most important block in the system of spiritual culture Chuvash people.
To acquaint students with the complex of Chuvash rituals and customs.
To comprehend the role and significance of rituals and customs in the life of an ethnic group in our time.
Time has not erased these understandings.
You just need to lift the top layer -
And smoking blood from the throat
Eternal feelings will pour over us.
Now forever, forever and ever, old man,
And the price is the price, and the wine is the wine,
And it's always good if the honor is saved,
If the back is securely covered by the spirit.
We take purity, simplicity from the ancients,
Sagas, dragging tales from the past
Because good is good
Past, future and present.
Vysotsky V. Nerv.
Lesson type: Lecture with elements of conversation.
Lesson plan:
1. Introductory word of the teacher.
2. Social life and interpersonal relationships.
3. Family and home rituals.
4. Rural rituals.
5. Holidays.
6.Conclusions.
Teacher
: It often seems to us that the world of traditions has irrevocably gone into the past, and least of all we are inclined to perform grandfather's rituals and traditions.
But the norms of behavior, ethics, morality of interpersonal relations can neither be synthesized nor imported, and the loss of traditional culture in this area turns into lack of spirituality.
Society again and again turns to its origins. The search for lost values begins, attempts to recall the past, forgotten, and it turns out that the rite, the custom is aimed at preserving eternal universal values:
Peace in the family
Love for nature
Housekeeping care
Male decency
Dobre
- cleanliness and modesty.
At the beginning of the lesson, in order to update the topic of the lesson, the teacher conducts a survey among students in the class.
Questionnaire.
A few questions about customs and rituals.
1.What nationality do you consider yourself to be?_____________________________
2. Name the ethnographic groups of the Chuvash people ___________________
3. If you are a Chuvash, then to which ethnographic group do you consider yourself? _________________________
4. What folk customs and rituals do you know? ____________________________
5. Does anyone in your family observe Chuvash rituals, customs, holidays? Specify which _________________________________________________________
6. Try to name the gods and spirits characteristic of the old Chuvash faith ________________________________________________________________
7. Do you think that any customs, rituals associated with the old Chuvash faith are observed in your area? If so, which ones?_____________________________________________________________
8. What kind of wedding would you like to arrange for yourself?
Without ceremonies _________________________________________________________
Modern civil rite ______________________________________________
Civil ceremony with elements of a folk wedding ____________________________
Traditional rite with religious registration of marriage ____________________
9. What folk customs and rituals do you know related to the birth of a child? _____________________________________________________________
Teacher: The system of customs and rituals was formed at the early stages of development human society. In primitive societies, they performed the functions of management, the transfer of experience.
What do you think, under the influence of what factors customs and rituals are formed?
(beliefs, myths, folk knowledge, folklore, economic activity, geographical location).
What do you understand by the term custom?
A custom is a habitual way of behavior for the population, inherited from previous generations and changed by time.
A rite is a set of customary actions associated with religious beliefs or household traditions.
The Chuvash people have many traditions and rituals. Some of them are forgotten, others have not reached us. They are dear to us as a memory of our history. Without knowledge folk traditions and rituals it is impossible to fully educate the younger generation. Hence the desire to comprehend them in context. current trends development of the spiritual culture of the people.
As part of today's lesson, we will get acquainted most generally with the complex of customs and rituals of the Chuvash people, in order to subsequently study them in more detail, revealing their unique, hidden meaning.
The whole complex of customs and rituals can be divided into three groups:
Rites performed by the whole village or a number of settlements, the so-called rural.
Rites of family and tribal, the so-called. home or family.
Rites performed by an individual or for him or individually, the so-called. individual.
Public life and interpersonal relations.
The Chuvashs treated the ability to behave with dignity in society with special reverence and respect. The Chuvash taught each other: "Do not shame the name of the Chuvash."
Always in the formation and regulation of morality - ethical standards public opinion played a big role: "What will they say in the village."
What kind negative traits in behavior condemned?
Condemned:
immodest behavior
foul language
Drunkenness
Theft.
A special need was the observance of these customs by young people.
It is not necessary to greet neighbors, fellow villagers, those who were seen every day, they greeted only respectable, old people:
Avan - and? Is it good?
2. Entering the hut to one of the neighbors, the Chuvashs took off their hats, put them under their arms and greeted “hert-surt” - brownies. If the family was having lunch at that time, then the person who entered was sure to be seated at the table. The invitee did not have the right to refuse, even if he was full, he still, according to custom, had to scoop at least a few spoons from a common cup.
3. The Chuvash custom condemned guests drinking without an invitation, so the owner was forced to continuously offer refreshments to the guests, he scooped ladle after ladle, from which he often drank a little.
4. Women were always treated at the same table for men.
5. The peasants strictly observed the long-established custom, according to which once or twice a year he had to call all his relatives and neighbors to him, although in other cases these festivities carried away a good half of the scarce supplies.
Family and home rituals.
Family rituals are distinguished by a high degree of preservation of traditional elements. Associated with the main points of a person's life in the family:
Birth of a child
Marriage
Departure to another world.
The basis of all life was the family. Unlike today the family was strong, divorces were extremely rare. Family relationships were:
Devotion
Loyalty
Families were monogamous. Polygamy was allowed in rich and childless families.
What is monogamy? Polygamy? Patronomy?
Unequal ages of spouses were allowed. In which cases?
There was a custom of passing the wife of a deceased brother to a younger brother in order to preserve property.
There was a custom minority when all property is inherited younger son in family.
Wedding.
Teacher: One of the most important events there was a wedding. Talking about a wedding is not a topic for one hour, so we will only cover the main points regarding marriage.
Marriages were forbidden between relatives up to the seventh generation. Why?
Bride's choice. What qualities are valued?
Snitch. Bride kidnapping. In what cases was the bride kidnapped?
Payment of kalym (khulam uksi) in order to pay the cost of the dowry. What was included in the dowry?
Wedding. The full rite consisted of a cycle: pre-wedding ceremonies, wedding, post-wedding ceremony. The wedding usually lasted usually 4-5 days.
Wedding. It was introduced after Christianization and did not become a stable part of the traditional folk wedding.
Birth of a child . It was perceived as a special joyful event. Children were seen primarily as future helpers.
Student messages :
1 student:
Childbirth usually took place in the summer in the bath, in the winter in the hut. It was believed that the spirit gave the soul to the newborn. If a child was born prematurely, weak, then they performed the ceremony of letting the soul into him: immediately after the birth, three elderly women, taking iron things (a frying pan, a ladle, a damper), went in search of a soul. One of them went to the attic to ask for a soul from God, the other went underground, asked for it from the shaitan, the retya went out into the courtyard and called on all the pagan gods to give the newborn a soul.
After the birth of a child, sacrifices were made to the spirits. The sorcerer (yomzya) broke two raw eggs over the newborn's head with a linden stick and, tearing off the rooster's head, threw it out of the gate as a treat to the evil spirit - shuitan. The midwives also performed other actions: they threw hops over the collar; holding the child in front of the hearth, they threw salt into the fire, conjuring the evil spirits and the dead to go away and not harm the newborn. They expressed their wishes to the child to be brave, fast, hardworking, like a mother and father.
2 student:
On the occasion of the birth of a child, the whole family gathered in the hut. Bread and cheese were served on the table. The senior member of the family distributed them piece by piece to each person present. A treat in honor of a newborn could also be arranged on some holiday, but no later than a year after birth. The name was called at its discretion, or the name of an elderly person revered in the village. In order to deceive evil spirits, to ward off bad weather from the child, newborns were named after birds, animals, plants, etc. (Swallow, Oak, etc.). In this regard, a person could have two names: one for everyday life, the other for spirits. With the strengthening of Christianity, the name of the child began to be given in the church at baptism.
The funeral.
If the wedding ceremony and the birth of a child were of a cheerful and joyful nature, then the funeral rite occupied one of the central places in the pagan religion of the Chuvash, reflecting many of its aspects. Funerals and ceremonies reflected sorrowful experiences, the tragedy of the irretrievable loss of the only breadwinner in the family. Death was presented as an insidious force in the form of the spirit of Esrel - the spirit of death. Fear prevented significant changes in the traditional funeral rite, and many of its elements have survived to this day. According to Chuvash beliefs, after a year the soul of the deceased turned into a spirit to which they prayed, and therefore, when commemorating the Chuvash, they sought to propitiate him in order to enlist help in the affairs of the living. The funeral rite ended with the words: “Bless! May everything be in abundance before you. Eat here to your heart's content and come back to yourself."
After death, a welcome plaque was installed on the grave, which was replaced with a monument a year later.
Conclusion: Family rites have not lost their significance in the life of the modern Chuvash people, despite the process of rapid transformations that have taken place in recent decades in the life of the Chuvash.
Rural ritual.
The entire personal and social life of the Chuvash, their economic activity was connected with their pagan beliefs. Everything living in nature, everything that the Chuvash encountered in life, had its own deities. In the assembly of the Chuvash gods in some villages, there were up to two hundred gods.
Only sacrifices, prayers, incantations according to Chuvash beliefs, the harmful actions of these deities could be prevented:
1. Rites of the type Chuk, when people made sacrifices to the great god Tura, his family and assistants in order to maintain universal harmony and pray for a good harvest, livestock offspring, health and prosperity.
2. Rites such as Kiremet - when residents of several villages gathered for a ritual sacrifice in a specially designated place. Large domestic animals in combination with prayer served as victims in the rite.
3. Rites addressed to spirits - deities. They had a certain sequence in execution, while addressing they observed the generally accepted hierarchy. They asked their deities for health and peace.
4. Rites of purification, which implied prayer in order to release curses and spells from ve: seren, virem, vupar.
If a person violated the generally accepted norms of behavior and morality, an adequate response followed. The inevitable awaited those who violated punishment:
« I will send horror, sickness and fever upon you, from which the eyes will be weary, the soul will be tormented. The Lord will strike you with sickness, fever, fever, inflammation, drought, scorching wind and rust, and they will pursue you until you perish.
Therefore, the sick hurried to their spirits and deities with requests and brought gifts to them. The Chuvash shaman - yomzya - determined the causes of illness, misfortune, expelled an evil spirit from a person.
Teacher (empathy method), shows a small excerpt from the rite of purification
.
Holidays.
The life of the Chuvash was not only in labor. The people knew how to have fun and rejoice. During the year, holidays and rituals were held associated with pagan beliefs and timed to coincide with the main turning points of the astronomical year: the winter and summer solstice, the autumn and spring solstice.
The holidays of the winter cycle began with the holiday of Surkhuri - in honor of the offspring of livestock and the harvest of bread.
The holidays of the spring cycle began with the holiday of savarni - seeing off winter and meeting spring, expelling evil spirits - virem, seren.
The holidays of the summer cycle began with simek - public commemoration of the dead; uychuk - sacrifices and prayers for the harvest, the offspring of livestock, health; uyav - youth round dances and games.
Holidays of the autumn cycle. Chukleme was held - a celebration of the illumination of the new harvest, the time of commemoration rites in the month of Yupa (October).
After the conversion to Christianity, the ritual repertoire of holidays was replenished. Many of the holidays were rethought, but at their core remained the same.
Conclusions:
Reassessment of many aspects of the history of the Chuvash people, a new understanding of the role of the people's worldview, including religion in the upbringing of the younger generation, allows us to restore historical continuity and spiritual harmony in society.
Folk customs and rituals, holidays have been and remain an integral part of the spiritual culture of the people. They are, along with national art, express the soul of the people, adorn his life, give it originality, strengthen the connection between generations. This is a powerful means of positive ideological and emotional impact on the younger generation.
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There are almost one and a half million in Russia, they are the fifth largest people in our country.
What do the Chuvash people do, their traditional activities
Plowed agriculture has long played a leading role in the traditional economy of the Chuvash. They cultivated rye (the main food crop), spelt, oats, barley, buckwheat, millet, peas, hemp, and flax. Horticulture was developed, onions, cabbage, carrots, rutabaga, and turnips were planted. From the middle of the 19th century, potatoes began to spread.
The Chuvash have long been famous for their ability to cultivate hops, which they also sold to neighboring peoples. Historians note that back in the 18th century, many peasants had capitally built, with oak pillars, field hop farms. At the beginning of the 20th century, wealthy owners got their own dryers, presses for obtaining hop briquettes, and instead of traditional, only slightly cultivated varieties, more productive varieties are introduced - Bavarian, Bohemian, Swiss.
In second place in importance was animal husbandry - they bred large and small cattle, horses, pigs, poultry. They were also engaged in hunting, fishing, beekeeping.
Of handicrafts, woodworking was mainly widespread: wheel, cooperage, carpentry. There were carpenters, tailors and other artels. Many carpenters in coastal villages were engaged in the manufacture of boats and small boats. On this basis, at the beginning of the 20th century, small enterprises arose (the cities of Kozlovka and Mariinsky Posad), where they built not only boats, but also schooners for the Caspian trades.
Of the crafts, pottery, basket weaving, and woodcarving were developed. Utensils (especially beer ladles), furniture, gate posts, cornices, and architraves were decorated with carvings.
Until the 17th century, there were many metalworking specialists among the Chuvash. However, after the ban on foreigners to engage in this craft, even at the beginning of the 20th century, there were almost no blacksmiths among the Chuvash.
Chuvash women were engaged in the manufacture of canvas, dyeing of fabric, sewing clothes for all family members. Clothes were decorated with embroidery, beads and coins. Chuvash embroidery of the 17th-19th centuries is considered one of the peaks folk culture, is distinguished by symbolism, a variety of forms, restrained brilliance, high artistic taste of craftswomen, and precision of execution. A feature of Chuvash embroidery is the same pattern on both sides of the fabric. Today, modern products using the traditions of national embroidery are made at the enterprises of the association "Paha teryo" (Wonderful embroidery).
By the way, the Chuvash are the most numerous Turkic people, the majority of which professes Orthodoxy (there are a few groups of Muslim Chuvash and unbaptized Chuvash).
One of the most famous ancient holidays associated with agriculture that exists today is. Literally translated as a wedding of arable land, it is associated with the idea of the ancient Chuvash about the marriage of a plow (male) with the earth (female). In the past, Akatuy had an exclusively religious and magical character, accompanied by a collective prayer for a good harvest. With baptism, it turned into a community holiday with horse races, wrestling, and youth amusements.
To this day, the Chuvash have preserved the rite of help - nime. When there is a big and difficult job ahead, which the owners cannot handle on their own, they ask for help from their fellow villagers and relatives. Early in the morning, the owner of the family or a specially selected person goes around the village, inviting them to work. As a rule, everyone who hears the invitation goes to help with tools. Work is in full swing all day, and in the evening the owners arrange a festive feast.
Traditional elements are also preserved in family rituals associated with the main moments of a person's life in the family: the birth of a child, marriage, departure to another world. For example, in the last century, among the riding Chuvashs, there was such a custom - if children died in the family, then the next one (regardless of the name given at baptism) was called the name of birds or wild animals - Chokeç(Martin), Kashkar(Wolf) and so on. They tried to make it a false name that was fixed in everyday life. It was believed that in this way they would deceive evil spirits, the child would not die, and the family would be preserved.
Chuvash wedding ceremonies were distinguished by great complexity and variety. The full ritual took several weeks, consisted of matchmaking, pre-wedding ceremonies, the wedding itself (and it took place both in the house of the bride and the groom), post-wedding ceremonies. A specially selected man from the groom's relatives followed the order. Now the wedding has been somewhat simplified, but the main traditional elements have been retained. For example, such as "buying out the gate" at the entrance to the bride's yard, the bride's lamentation (in some places), the change of the girl's headdress to the headdress of a married woman, the newlywed's walking for water, etc., special wedding songs are also performed.
For the Chuvash, they mean a lot family ties. And today the Chuvash tries to observe the long-established custom, according to which once or twice a year he had to invite all relatives and neighbors to his feast.
Chuvash folk songs usually do not talk about the love of a man and a woman (as in many modern songs), but about love for relatives, for their homeland, for their parents.
In Chuvash families, old parents and father-mother are treated with love and respect. Word " amash"translated as" mother ", but the Chuvash have special words for their own mother" Anna, api", pronouncing these words, the Chuvash speaks only about his mother. These words are never used in swear words or in ridicule. The Chuvash say about a sense of duty to the mother: "Daily treat your mother with pancakes baked in your palm, and then you will not repay her good for good, work for work."
In the formation and regulation of moral and ethical standards among the Chuvash, public opinion has always played an important role: "What will they say in the village" ( Yal myung poop). The Chuvash treated with special respect the ability to behave with dignity in society. Immodest behavior, foul language, drunkenness, theft were condemned. Young people were especially required in these matters. From generation to generation, the Chuvash taught: "Do not shame the name of the Chuvash" ( Chăvash yatne an çert) .
Elena Zaitseva
The traditions and customs of the Chuvash are associated with the worship of the spirits of nature, agriculture, seasons, family and the continuity of generations. Today, the population of the Chuvash Republic is modern democratic people who dress fashionably, actively use the achievements and benefits of technological progress. At the same time, they sacredly honor their culture and historical memory, pass it on from generation to generation.
Several generations in one house
Family is the main value for every Chuvash, and therefore family values revered sacred. In Chuvash families, spouses have equal rights. Several generations are encouraged to live in the same house, so families where grandparents, their grandchildren and great-grandchildren live under the same roof and lead a joint life are not uncommon.
The older generation is especially revered. A child and an adult will never use the word "mother" in a sarcastic, humorous, and even more offensive context. Parents are sacred.
Help with grandchildren
The birth of a child is a great joy, the gender of the newborn does not matter. Grandparents help parents with raising children - grandchildren are in their care until they are 3 years old. When the child grows up, the elders involve him in housework.
There are practically no orphans in the villages, because the village families will gladly adopt a child who refuses or has lost his parents.
Minorate
A minority is a system of inheritance whereby property passes to younger children. Among the Chuvash, this tradition extends to younger sons.
When they reach adulthood, they stay with their parents, help with housework, with livestock, participate in planting gardens and harvesting, and other daily activities.
wedding dresses
The family begins with a wedding, which are fun, on a grand scale. Residents from different regions of Russia come to see this action. According to national custom, the groom on a solemn day should be in an embroidered shirt and a caftan, belted with a blue sash. Sometimes the sash is green.
On his head is a fur hat with a coin, a young man is shod in boots. National costume for all seasons. It is forbidden for the groom to take off his hat and caftan - you need to walk in them until the end of the wedding.
The ceremonial attire of the bride consisted of a shirt, an apron, and an embroidered robe. The head was decorated with a cap, hand-embroidered with beads and silver coins. On the shoulder there is a special cape decorated with silver coins, on the arms and neck there are multiple decorations.
There are so many decorations that they often weighed more than 2-3 kg. And the whole outfit was tightened by 15 kg or more. Coins were sewn on for a reason - when moving, they made a melodic ringing, announcing the approach of the newlywed.
wedding customs
Many ancient traditions are found at Chuvash weddings today. Among them is the meeting of the groom.
- Guests and relatives of the newlywed gather in her house and wait for the groom at the gate. They meet him, as expected, with bread and salt, and also with beer.
- In the yard, a table is set in advance for guests - all those who arrive in the wedding cortege should sit down at it, drink to the health of the newlyweds.
- Weddings are celebrated for two days. The first day of fun takes place in the bride's house, on the second day the invitees move to the groom's parental home.
- In the morning after the celebration, the bride is put on a hush-pu - a headdress worn by married ladies.
Lamentations and lamentations
Lamentation is another original rite. In some ethnic groups, it is still relevant today. A girl, leaving her parental home, already dressed in a wedding dress, should sing a sad song with lamentations. Crying symbolizes the departure from the parental home, the beginning of adulthood.
Tribute to lament
This ritual is a continuation of the previous one. While crying, the newlywed hugged relatives and friends, as if saying goodbye. To each person who approached her, she held out a ladle of beer. The guest threw coins into it.
The tribute of crying lasted for several hours, after which the girl took out the coins, put them in her bosom. All this time, the guests danced, amusing the hero of the occasion. Then the bride was taken to the house of the chosen one.
Without songs and dances
At Chuvash weddings, the newlyweds did not sing or dance. It was believed that a dancing and singing newlywed would become a frivolous spouse. Wife with him will not be easy.
The newlyweds could sing and have fun when they first came to the father-in-law's house after the wedding, but now as guests.
Today, the heroes of the occasion are breaking the strange tradition everywhere. Immediately after the ceremony, they perform a mating dance, and then have fun with the guests.
Strengthening marriage
Three days after the wedding and the solemn banquet, the newly-made wife should not clean the house - relatives do the dirty work these days. The young wife thanks her with gifts. After the marriage, the daughter-in-law must present seven gifts to the mother-in-law.
In the first year, intermarried families often visit each other. This is done with the sole purpose of establishing contact, strengthening kinship.
A week after the wedding, the newlyweds come to visit their father-in-law. Three weeks later - a second visit to him, and after 6 months already 12 people are coming to visit: young spouses, husband's relatives.
The duration of the last visit is 3 days. With treats, conversations, songs, dances. The young family received the remainder of the dowry on this visit - livestock.
Kinship is one of the best and sacred traditions of the Chuvash. Perhaps that is why the families of the representatives of the people are strong, divorces occur much less frequently than among other nationalities living in the Russian Federation, and mutual understanding and communication between generations is not an empty phrase.
Project theme
« Culture and Traditions
Chuvash people"
Cheboksary, 2018
Introduction
History of the Chuvash people
Chuvash folk costume
Conclusion
Glossary of terms
Bibliographic list
Application (Presentation)
Introduction
“There is no future for a people who forget their past,” says a Chuvash folk proverb.
The people of Chuvashia have a rich and unique culture It is not without reason that Chuvashia is called the land of one hundred thousand songs, one hundred thousand embroideries and patterns. Preserving folk traditions, the Chuvash painstakingly protect their folklore, folk crafts. The memory of their past is carefully kept in the Chuvash region.
You cannot consider yourself a cultured intelligent person without knowing your roots, ancient traditions that were born in pagan times, preserved after the adoption of Christianity and survived to this day. That is why the native culture, like father and mother, should become an integral part of the soul, the beginning that generates the personality.
Job hypothesis:
If you lead local history work, then this will lead to the systematization of knowledge about the culture and traditions of the Chuvash people, an increase in the cultural level, awareness, interest in the further search for information, love for the native people and their small homeland.
So the goal of the project was:
Preservation and development of the Chuvash folk traditions, deepening the knowledge of the culture of their people.
Project objectives:
1. Get to know the origin of the Chuvash people;
2. Get to know fiction(folk tales, legends and myths, proverbs and sayings);
3. Get acquainted with the products of the Chuvash ornamental art (Chuvash embroidery)
4. Get acquainted with the Chuvash national values, accumulated by generations and concluded in the objective world of culture;
5. Create a multimedia presentation about the Chuvash traditions, and in an accessible form tell peers about the culture of our people.
Project relevance:At present, the actual direction of education is the formation of the child's beginnings. national consciousness, interest in national culture and traditions through the revival of lost values, immersion in the origins national culture.
Today, adults are less and less likely to pass on the traditions of their people to the younger generation, and parents rarely play the games of their childhood with their children, do not acquaint them with antiquity. In such situation Kindergarten becomes a place where the child learns about the culture, traditions and customs of his ancestors, gets acquainted with folk art and antiques in the museum. The most significant and accessible for assimilation by children, capable of evoking their response, are such elements of national culture as fairy tales, songs, games, dances, myths, folk crafts, art, traditions, rituals, etc.
History of the Chuvash people
Do you know such a people
Who has a hundred thousand words
Who has a hundred thousand songs
And a hundred thousand embroideries bloom?
Come to us - and I'm ready
It's all check with you together.
People's Poet of Chuvashia
PederHuzangai
Russia - multinational state, a lot of peoples live in it, among them there are Chuvashs.
The number of Chuvash in Russian Federation is 1773.6 thousand people (1989). 856.2 thousand Chuvash live in Chuvashia, significant groups of the ethnic group live in Tatarstan - 134.2 thousand, Bashkortostan - 118.5 thousand, Samara and Ulyanovsk regions - 116 thousand people. 3.2 thousand Chuvashs live in the Udmurt Republic.
Chuvash language (chăvashchĕlkhi) is one of state languages Chuvash Republic - belongs to the Bulgar group of the Turkic language family. Writing on Chuvash appeared in the second half of the 18th century on the basis of the Russian alphabet. The new Chuvash script was created in 1871 by the Chuvash educator I. Ya. Yakovlev.
Many representatives of the Chuvash people gained world fame, among them the poets K. V. Ivanov and P. P. Khuzangai, academician I. N. Antipov-Karataev, cosmonaut A. G. Nikolaev, ballerina N. V. Pavlova and others.
Chuvash - original ancient people with a rich monolithic ethnic culture. They are the direct heirs of Great Bulgaria and later - Volga Bulgaria. The geopolitical location of the Chuvash region is such that many spiritual rivers of the east and west flow along it. The Chuvash culture has features similar to both Western and Eastern cultures; it is not identical to any of them. These features are also reflected in the ethnic mentality of the Chuvash. The Chuvash people, having absorbed the culture and traditions of different peoples, “reworked” them, synthesized positive customs, rites and rituals, ideas, norms and rules of behavior, ways of managing and everyday life, which were suitable for the conditions of their existence, retained a special worldview, formed a kind of national character. Undoubtedly, the Chuvash people have their own identity - "chavashlah" ("Chuvashness"), which is the core of its uniqueness. The task of researchers is to “extract” it from the bowels popular consciousness, analyze and reveal its essence, fix it in scientific works.
The diary entries of the foreigner Toviy Koenigsfeld, who visited the Chuvash in 1740 among the participants in the journey of the astronomer N. I. Delil, confirm these ideas (cited in Nikitina, 2012: 104)
Many travelers of past centuries noted that the character and habits of the Chuvash differed markedly from other peoples. There are many flattering reviews as about hardworking, modest, neat, handsome, smart people. Chuvash people are by nature as trusting as they are honest... Chuvashs are often in complete purity of soul... they almost do not even understand the existence of a lie, in which a simple handshake replaces both a promise, a bail, and an oath" (A. Lukoshkova) (ibid.: 163 , 169).
At present, some positive qualities have been preserved in the Chuvash nation. With a noticeable scarcity of living conditions, the Chuvashs are strong in adherence to traditions, have not lost their enviable quality of tolerance, inflexibility, survival, perseverance and hard work, patriarchy, traditionalism, patience, patience, servility, high power distance, law-abiding; envy; the prestige of education, collectivism, peacefulness, good neighborliness, tolerance; perseverance in achieving the goal; low self-esteem; resentment, vindictiveness; stubbornness; modesty, the desire to "keep a low profile"; respect for wealth, stinginess. exceptional respect for other peoples
Famous for centuries special treatment Chuvash to military service. There are legends about the fighting qualities of the Chuvash ancestors-warriors of the times of the commanders Mode and Attila. “In the folk character of the Chuvashs there are wonderful properties that are especially important for society: the Chuvash diligently fulfills the once accepted duty. There were no examples of a Chuvash soldier fleeing or fugitives hiding in a Chuvash village with the knowledge of the inhabitants ”(Otechestvovedenie ..., 1869: 388).
Traditions and customs of the Chuvash people
Previously, the Chuvash lived in huts-pyurts, which were heated by a stove.
In Chuvash it is called kamaka.
The hut was cut from linden, pine or spruce. The construction of the house was accompanied by rituals. Great attention was paid to the choice of the place where the house would have to stand. They did not build where the road used to pass or there was a bathhouse, since these places were considered unclean. Wool and a rowan cross were laid in the corners of the house. There are copper coins in the front corner of the hut. Compliance with these customs was supposed to bring happiness, comfort and warmth to the owners in the new home. Protect from evil spirits. The house was erected on a wooden foundation - pillars. The floor was covered with logs. The roof was covered with straw. Straw was applied in a thick layer to keep warm.
Previously, Chuvash huts had only one window. The windows were covered with a bull bubble. And when glass appeared, windows began to be made larger. In the hut along the walls there were benches made of boards, which were used as beds. The hut produced various works. Here they put a loom, a spinning wheel and other accessories for homework. Chuvash dishes were made of clay and wood.
And they ate like this: they put cast iron or a bowl with cabbage soup, porridge, one for all, on the table. There were no plates, and even if someone had earthenware, they put them only on big holidays- they were very expensive! Each was given a spoon, a piece of bread. The grandfather was the first to lower the spoon into the cast iron. He will try, then tell the others that you can eat. If someone puts a spoon in front of him, they will kick him out with a spoon on his forehead or even from the table, and he remains hungry.
According to the ideas of the ancient Chuvash, each person had to do two important things in his life: to take care of old parents and worthily lead them to the “other world”, raise children as worthy people and leave them behind. The whole life of a person passed in the family, and for any person one of the main goals in life was the well-being of his family, his parents, his children.
Parents in a Chuvash family. The old Chuvash family kil-yysh usually consisted of three generations: grandfather-grandmother, father-mother, children.
In Chuvash families, old parents and father-mother were treated with love and respect. This is very well seen in Chuvash folk songs, which most often tell not about the love of a man and a woman (as in so many modern songs), but about love to their parents, relatives, to their homeland. Some of the songs talk about the feelings of an adult going through the loss of their parents.
If there were no sons in the Chuvash family, then the eldest daughter helped the father, if there were no daughters in the family, then the younger son helped the mother. Every work was revered: even female, even male. And if necessary, a woman could take on male labor and a man could perform household duties. And no work was considered more important than the other.
This is how our ancestors lived.
Chuvash folk costume
The Chuvashs have their own folk costume. Girls put on hats for the holidays, called tukhya, and White dress- kepe. An ornament made of manet-Alka was hung around the neck.
If there are a lot of coins on the jewelry, then the bride is rich. This means prosperity in the house. And these coins make a beautiful melodic ringing when walking. Embroidery not only decorates clothes, but also serves as a talisman, protection from evil forces. Patterns on the sleeves protect the hands, retain strength and dexterity. Patterns and cutouts on the collar protect the lungs and heart. Patterns on the hem keep the evil force from getting close from below.
Chuvash national ornament
Chuvash embroidery adorned women's and men's shirts, dresses, hats, towels, bedspreads. The Chuvash believed that embroidery protects a person from diseases, heals, protects from trouble, so there were no things in the huts without embroidery.
And in order to sew a dress and embroider patterns on it, it was first necessary to weave a cloth. Therefore, in every village hut there was a loom. The work required a lot of time and effort. First it was necessary to grow flax or hemp. Collect the stems, soak them in water. After drying, the stems were crumpled, then combed, and threads were spun from the resulting fibers. If necessary, the threads were dyed and fabrics, towels, rugs were woven on looms.
Embroidery was often done on a white background. Patterns were embroidered with woolen threads of red, green, blue and yellow color. Each color symbolized something.
Ornament is the ancient language of mankind. In Chuvash embroidery, each pattern denotes an object.
Chuvash embroidery is alive in our time. There are people in Chuvashia and beyond its borders who continue the work of our ancestors.
A beautiful pattern on clothes is called an ornament. In the ornament, each element has a certain meaning.
kindness
light, hearth, warmth, life
brotherhood, solidarity
tree appeal to nature
thoughts, knowledge
hard work, resilience
understanding
humanity, intelligence, strength, health, spiritual beauty
tree of family, life, wisdom
love, unity
Previously, people gave their loved ones amulets - krauski. So that these patterns, like Chuvash embroidery, protect your dear people from illness and trouble.
Rites and holidays of the Chuvash people
The rituals and holidays of the Chuvash in the past were closely connected with their pagan traditions. religious beliefs and strictly corresponded to the economic and agricultural calendar.
ULAH
In autumn and winter, when the nights are usually long, young people spend time at gatherings - “Ulah”. Gatherings are organized by girls. They usually gathered at someone's house, if the parents, for example, went to visit a neighboring village, or in the house of a single woman or in a bathhouse. Then, for this, the girls, the guys helped her in some work, chop firewood, clean the barn, etc.
Girls come with needlework: embroidery, knitting. Then the guys with the harmonica come. They sit between the girls, look at their work, evaluate. They treat girls with nuts, gingerbread. One of the guys must be an accordionist. Young people are having fun at the gatherings. They sing songs, joke, dance, play. After that, the guys go to gatherings, to other streets. Each street gathers its own "Ulah". So the guys have time to attend several gatherings during the night.
In the old days, parents also came to watch Ulah. The guests were treated to beer, and in return they put money into the ladle, which they usually gave to the accordion player. The children also came to the gatherings, but they did not stay long, having seen enough of the fun, they went home.
The guys at these gatherings looked after their brides.
SAVARNIE
The Chuvash people call the holiday of seeing off the winter "Zǎvarni", it is celebrated simultaneously with the Russian Maslenitsa.
On Maslenitsa days from the very early morning, children and old people go for a ride on the hill. The old people at least once rolled down the hill on spinning wheels. From the hill you need to ride as straight as possible and as far as possible.
On the day of the celebration of "Zǎvarni" horses are decorated, harnessed
them into smart sleighs and arrange “catacci” rides.
All over the village dressed girls drive around and sing songs.
The inhabitants of the village, both old and young, gather in the center of the village to say goodbye to winter, burning a straw effigy “çǎvarnikarchǎkki”. Women, meeting spring, sing folk songs, Chuvash dances are dancing. Youth arranges various competitions among themselves. In "çǎvarni" pancakes, pies are baked in all houses, beer is brewed. Relatives from other villages are invited to visit.
MANCUN (EASTER)
"Mǎnkun" is the brightest and biggest holiday among the Chuvash. Before Easter, women always wash the hut, whitewash the stoves, men clean up the yard. By Easter, beer is brewed and barrels are filled. On the day before Easter, they bathe in a bathhouse, and at night they go to church at Avtankelli. At Easter, both adults and children dress up in new clothes. They paint eggs, cook “chǎkǎt”, bake pies.
At the entrance to the house, they try to let the girl through first, because it is believed that if the first person to enter the house is female, then the cattle will have more heifers, yolks. The first girl who enters is given a painted egg, put on a pillow, and she must sit quietly, so that chickens, ducks, geese just as calmly sit in their nests and bring out their chicks.
"Muncun" lasts a whole week. Children have fun, play on the streets, ride on a swing. In the old days, swings were built on every street especially for Easter. Where not only children rode, but also boys and girls.
Adults go “kalǎm” on Easter, in some villages it is called “pichkepuçlama”, i.e., open barrels. They gather at one of the relatives, and then go in turn from house to house with songs to the harmonica. In every house they help themselves, sing, dance. But before the feast, the old people always pray to the deities, thank them for the past year, and ask for good luck next year.
AKATUY
"Akatuy" is a spring holiday held after the completion of sowing work. Holiday plow and plow.
"Akatuy" is held by the whole village or several villages at once, each area has its own characteristics. The holiday is held in an open area, in a field or in a forest clearing. Various competitions are held during the festival: wrestling, horse racing, archery, tug of war, pole climbing for a prize. The winners are rewarded with a gift, and the strongest of the wrestlers receives the title of “patther” and a ram as a reward.
Merchants set up tents and sell sweets, kalachi, nuts, and meat dishes. Guys treat girls with seeds, nuts, sweets, play, sing, dance and have fun. Children ride on carousels. At the festival, sharpe is boiled in huge cauldrons.
In ancient times, before the holiday "Akatuy" they sacrificed a pet and prayed to the deities, the youth wondered about the future harvest.
Today, agricultural leaders and collectives are honored on Akatuya amateur performances. They are awarded with diplomas and valuable gifts.
SIMEK
After the completion of all spring field work, the days dedicated to the memory of ancestors - "Simek" - come.
Before this holiday, children and women go to the forest, collect medicinal herbs, tear green branches. These branches are stuck into the gate, onto the window frames. It was believed that the souls of the dead sit on them. Simek in some places starts on Thursday, but in our country it starts on Friday. On Friday, baths are heated, washed with decoctions of 77 herbs. After everyone has washed in the bathhouse, the hostess puts a basin with clean water, a broom and asks to come and wash the dead. Pancakes are baked on Saturday morning. The first pancake relies on the spirits of the dead, they put it to the door without a cup. They commemorate the dead, each with his family in his house, and then go to commemorate in the cemetery. Here they are seated in a heap - strictly to the breeds. A lot of food is left on the graves - beer, pancakes, green onions are a must.
Then they ask for the well-being of children, relatives, and pets. In prayers, they wish their relatives who are in the next world hearty food and milk lakes; they ask their ancestors not to remember the living and not to come to them without an invitation.
Be sure to mention all the familiar and unfamiliar deceased: orphans, drowned, killed. Ask them to bless. By evening, fun begins, songs, games and dances. Sadness and sadness are unacceptable. People want to bring joy to their deceased ancestors. Weddings are often celebrated during Simek.
PITRAV (Petrov's day)
Celebrated during the hay season. In pitravas, the Chuvashs always slaughtered a ram and performed “chakleme”. For the last time, the youth gathered for “vǎyǎ”, sang, danced, and played. After Pitrava the round dances stopped.
SURKHURI
The winter holiday of youth, accompanied in the recent past by fortune-telling, when in the dark in the barn they caught sheep by the leg with their hands. Guys and girls tied prepared ropes around the neck of the caught sheep. In the morning we went to the barn again and guessed about the future husband (wife) by the color of the animal caught: if the leg of a white sheep came across, then the groom (bride) would be “bright”, if the groom was ugly, the leg of a motley sheep would come across, if black - black.
In some places, surkhuri is called the night before Christmas, in others - the night under New Year, thirdly - the night of baptism. We celebrate it on the night before baptism. On this night, the girls gather at one of their girlfriends, guessing at their betrothed, for a future life in marriage. They bring the chicken into the house and lower it to the floor. If a chicken pecks at grain, a coin or salt - then be rich; if a chicken pecks at coal - be poor; if sand - then the husband will be bald. Putting a basket on their heads, they go out of the gate: if they don’t hurt, then they say that they will get married in the new year, if they hurt, then no.
Boys and girls walk around the village, knocking on windows, and asking for the names of their future wives and husbands “mankarchkkam?” (who is my old woman), "man old man kam?" (Who is my old man?). And the owners jokingly call the name of some decrepit old woman or a stupid old man.
For this evening, everyone in the village soaks and roasts peas. Young women and girls are sprinkled with these peas. Throwing up a handful of peas, they say: "Let the peas grow like this height." The magic of this action is aimed at transferring the quality of peas to women.
The children go from house to house, sing songs, wish the owners well-being, health, a rich future harvest, livestock offspring:
"Hey, kinemi, kinemi,
Zitsekěchěsurkhuri,
Pire pǎrçapamasan,
Çullentǎrnapětertěr,
Pire pǎrzaparsassǎnpǎrçipultǎrkhǎml pek!
Hey kinemi, kinemi
Akǎěntěsurkhuri!
Pireçunepamasan,
Ěnihěsěrpultǎr – and?
Pireçuneparsassǎn,
Pǎrushpǎrututǎr –i?”.
And those kids put pies, peas, cereals, salt, sweets, nuts in a knapsack. Satisfied participants in the ceremony, leaving home, say: “A bench full of children, a full floor of lambs; one end in the water, the other end behind the spindle. Previously, in the house where they gathered after going around the village. Everyone brought a little firewood. As well as your spoons. Here the girls cooked pea porridge and other food. And then they all ate the food together.
Chuvash folk games, rhymes, draws
The Chuvash people have their own games. There was such a legend about the struggle of the sun with the evil sorceress Wupar. During the long winter the sun was constantly attacked evil spirits sent by the old woman Wupar. They wanted to steal the sun from the sky, and therefore it appeared less and less in the sky. Then the Chuvash batyrs decided to save the sun from captivity. A dozen fellows gathered and, having received the blessing of the elders, went to the east to rescue the sun. For 7 days and nights the bogatyrs fought with the servants of Wupar and finally defeated them. The evil old woman Wupar with a pack of her assistants fled into the dungeon, hid in the possessions of the black Shuittan.
The batyrs raised the sun, carefully placed it on an embroidered surban. They climbed a tall tree, carefully set the still weak sun on the firmament. His mother ran up to the sun, picked him up, fed him milk. The bright sun rose, shone, the former strength and health returned to him with mother's milk. And it rolled across the crystal firmament, dancing with joy.
Predator in the sea
Up to ten children participate in the game. One of the players is chosen as a predator, the rest are fish. To play, you need a rope 2-3 m long. A loop is made at one end and put on a post or peg. The player playing the role of a predator takes the free end of the rope and runs in a circle so that the rope is taut and the arm with the rope is at the level of the knees. When the rope approaches, the fish children need to jump over it.
Rules of the game.
Fish caught by the rope are out of the game. The child, acting as a predator, starts running on a signal. The rope must be constantly taut.
Fish (Pula)
On the site, two lines are drawn or trampled in the snow at a distance of 10-15 m from each other. According to the counting rhyme, the driver is selected - a shark. The rest of the players are divided into two teams and face each other behind the opposite lines. But the signal from the players simultaneously runs from one line to another. At this time, the shark salutes those who cross. The score of the tagged from each team is announced.
Rules of the game.
The run begins on a signal. The team that has the agreed number of players, for example five, loses. Salted ones are not out of the game.
moon or sun
Choose two players to be captains. They agree among themselves which of them is the moon and which is the sun. One by one, the others, standing aside, approach them one by one. Quietly, so that others do not hear, everyone says what he chooses: the moon or the sun. He is also quietly told whose team he should be on. So everyone is divided into two teams that line up in columns - the players behind their captain, clasping the one in front of the waist. Teams pull each other across the line between them. Tug of war is fun, emotional even when the teams are unequal.
Rules of the game. The loser is the team whose captain crossed the line during the tug.
Who do you want? (Tili-ram?)
The game is played by two teams. The players of both teams line up facing each other at a distance of 10-15 m. The first team says in chorus: “Tili-ram, tili-ram?” ("Who do you, who do you?") The other team names any player from the first team. He runs and tries to break through the chain of the second team, holding hands, with his chest or shoulder. Then the teams switch roles. After the calls, the teams drag each other over the line.
Rules of the game.
If the runner manages to break through the chain of the other team, then he takes one of the two players between whom he broke through to his team. If the runner has not broken the chain of another team, then he himself remains in this team. In advance, before the start of the game, the number of team calls is set. The winning team is determined after a tug-of-war.
Disperse! (Sireler!)
The players stand in a circle and hold hands. They go in circles under the words of one
from your favorite songs. The driver stands in the center of the circle. Unexpectedly, he says: “Disperse!” - and after that he runs to catch the fleeing players.
Rules of the game.
The driver can take a certain number of steps (by agreement, depending on the size of the circle, usually three to five steps). The salted one becomes the leader. You can run only after the word disperse.
Bat (Syarasersi)
Knock down or tie two thin strips or slivers crosswise. It turns out a turntable bat. Players are divided into two teams and choose captains. Captains stand in the center big playground, the rest are around them. One of the captains is the first to throw bat high up. All the rest try to catch it while falling while still in the air or grab it already on the ground.
Rules of the game.
It is not allowed to take away an already caught bat. The one who catches the bat gives it to the captain of his team, who gets the right to a new throw. The captain's rethrow gives the team a point. They play until they get a certain number of points.
Wolf and foals (Borowopnakulunnar)
A wolf, two or three horses are selected from the group of players, and the rest of the children portray foals.
Horses enclose a field with a line - a pasture on which foals graze. Horses guard them so that they do not go far from the herd, as a wolf roams there. They determine (and also outline) the place for the wolf. Everyone falls into place and the game begins. Grazing horses with outstretched arms drive foals frolicking and trying to escape from the pasture into a herd. But the horses do not go beyond the line. The wolf catches foals running away from the herd behind the line. Foals caught by the wolf leave the game and sit (or stand) in a certain place where the wolf leads them.
Rules of the game.
The wolf catches foals only outside the pasture.
Shooting at a target with circling (Salgydy)
A cardboard disk with a diameter of 20-25 cm is taken, painted with a Yakut ornament (in the old days, the disk was made of birch bark, stitched in half). The disc is hung on the wall or on a pole. At a distance of 3-5 m from it, a pole (or a round bedside table) is placed, around which the player must run around with the ball several times and throw it at the disk (target).
The winner is the one who hits the target after running around the pole or bedside table more times. Older children may be encouraged to shoot at a target with a bow instead of a ball.
Rules of the game.
You should agree in advance how many times you need to go around the circle. Throw at a target exactly from a certain distance.
Flying Disc (Telzrik)
A disk 20-25 cm in diameter is cut out of double cardboard or birch bark, painted on both sides with a Yakut ornament. The disc is thrown up, and the player tries to hit him with the ball.
Option.
The game can be organized under the guidance of an adult with older children who shoot at a tossed disc with a bow.
Rules of the game.
The time of throwing the ball and archery is determined by the player himself.
ball game
The players are divided into two equal groups and line up against each other. The extreme (any) throws the ball to the one standing opposite, who catches the ball and passes it to the next one standing opposite, etc. If the player does not catch the ball, then he is captured by the opposite side. And so on to the end of the line. The ball is then thrown at reverse side in the same order.
Rules of the game.
The group with the most players is considered the winner. The balls must be thrown in a strictly defined order.
Falconry (Mohsotsolokhsupuuta)
They play in pairs. The players stand on the right leg against each other, the left leg is bent. The arms are crossed in front of the chest. Players jump on their right foot and try to push each other with their right shoulder so that the other stands on both legs. When they get tired of jumping on the right foot, they change it to the left. And then the shoulder shocks change accordingly. If during a rough push one of the players falls, the pusher leaves the game.
Rules of the game.
The winner is the one who makes the other stand on both feet. You can only push your partner away with your shoulder. Change legs simultaneously in pairs.
Pulling on sticks (Mae tardypyyta)
The players, divided into two groups, sit on the floor in single file: one group against the other. The front ones take the stick with both hands and rest against each other with their feet. The rest of each group holds each other tightly by the waist. On command, they gradually pull each other.
Rules of the game.
The winner is the group that pulled another group to its side, or lifted several people in it from their seats, or tore the stick out of the hands of the front. Players in each team must be equal in number and strength.
Drag game (Biatardypyyta)
The players sit on the iol in single file, holding each other by the waist. The strongest and strongest (torut-root) is chosen for the front. Torut takes on something immovably fortified. On the site, it can be a pole. The rest are trying with common forces to tear it off. This game is similar to the Russian Turnip.
Rules of the game.
The winner is the strong man who did not give in, or the group that tore him off. The number of participants is determined in advance. The game must start on a signal.
Falcon and Fox (Mohotsoluopnasapyl)
A falcon and a fox are chosen. The rest of the children are falcons. The falcon teaches his falcons to fly. He easily runs in different directions and at the same time makes different flying movements with his hands (up, sideways, forward) and also comes up with some more complex movement with his hands. A flock of falcons runs after the falcon and follows its movements. They must exactly repeat the movements of the falcon. At this time, a fox suddenly jumps out of the hole. The falcons quickly squat down so that the fox does not notice them.
Rules of the game.
The time of the appearance of the fox is determined by the leader's signal. The fox catches only those who do not sit down.
One extra (Biirorduk)
The players become pairs in a circle. Each pair in the circle is located as far away from the neighbors as possible. One leader stands out, who stands in the middle of the circle. Starting the game, the leader approaches a couple and asks: "Let me go to your place." They answer him: “No, we won’t let him in, go there ...” (point to a more distant pair). At the time when the leader runs to the indicated pair, all the second ones standing in the pair change places, running to the other pair, and stand in front. The front is already becoming the back. The host tries to take some of the vacant seats. The one left without a seat becomes the leader. Can be played by any number of children. Rules of the game.
You can change in pairs only when the leader runs in the indicated direction.
Fifteen (Agahtepsiite)
Two players put their hands on each other's shoulders and, jumping up, alternately hit their partner's right foot with their right foot, and their partner's left foot with their left. The game is played rhythmically in the form of a dance.
Rules of the game.
The rhythm of movements, their softness must be observed.
Rhymes
- Beautiful fox in the forest
Lured a rooster.
His owner is
Among us.
He drive
Will start now.
- In our wonderful garden
Oriole chirps like.
I count one, two, three
This chick is definitely you.
- Wind blows
And shakes the birch tree,
The wings of the mill are turning,
Turns grain into flour
You, my friend, do not look,
Come out to us and drive.
- The merchant rode along the road,
Suddenly the wheel fell off.
How many nails do you need
Fix that wheel?
- Grandmother heated the bath
Defended a key somewhere.
Whoever finds it will drive.
Draws
1. Take as many identical sticks as there are participants in the game. One is marked. All sticks are placed in a box or box, mixed. Then the players take turns taking one stick. Whoever draws lots with a conditional mark, to be the leader.
2. One of the players hides the lot behind his back and says: "Whoever guesses, that's the one to drive." Two players approach him, the drawer asks: “Who chooses the right one, and who left hand? After the answers, the drawer opens his fingers and shows in which hand the lot is.
3. One of the players takes one end of the stick or rope, followed by the second, third, etc. Whoever gets the opposite end of the stick or rope will lead or start the game.
4. Players line up facing the leader and extend their arms forward with palms down. The host walks in front of the players, recites a poem, suddenly stops and touches the hands of the players. Those who did not have time to hide their hands become the leader.
Conclusion
When preparing the project, I looked at illustrations, postcards and albums "Chuvash patterns", "Chuvash folk costumes", "Chuvash hats", read poems about antiquities, about my native land.
From them I learned what the Chuvash looked like National Costume what meaning it has, and what the embroidery pattern says; got acquainted with the elements of the pattern (suntah, rosette keske), how the pattern is applied in life; replenished my vocabulary; got acquainted with the images - symbols of the Chuvash pattern; Chuvash national games, and introduced them to her classmates; I read a lot of folk tales and legends, made amulets for my loved ones.
In my project, I wanted to show that customs and traditions must be known and observed, if only because our ancestors and parents observed them, so that the connection of times would not be interrupted and harmony in the soul would be preserved. And I often say to my friends: “Compliance with customs is what allows us to feel like Chuvashs. And if we stop keeping them, then who are we?”
Study history, past native land It is our duty to keep the memory of the deeds of our ancestors. And I consider it my duty to become a worthy successor to the traditions of our people. The past is always worthy of respect. It is necessary to respect the past in the sense that it is the real soil of the present.
The practical result of my work was the creation of a multimedia presentation that tells about the customs and traditions of the Chuvash people. After my speeches classroom hours many guys became interested in the project, they had a desire to create similar works about their peoples. It seems to me that we all began to understand each other a little better.
We live in an amazing place. We must love and protect our small homeland. Must know the language, customs, traditions, folklore: songs, dances, games.
Glossary of terms
Pyurth- Chuvash hut, which was placed in the center of the front yard.
Kamaka- oven in the Chuvash hut.
Kil-yysh- Chuvash family, consisting of three generations: grandparents, father, mother, children.
Tukhya- Chuvash national headdress.
Kepe- white Chuvash dress.
Alka- female temporal decoration made of coins.
Ornament- a pattern based on the repetition and alternation of its constituent elements; designed to decorate various items.
Amulet- subject to whichmagical strength to bringhappiness and protect against losses.
Ulah- gatherings, entertainment during boring, long winter evenings.
Savarney- holiday of seeing off winter.
Manhun-Easter
Akatuy- Chuvash spring holiday dedicated to agriculture.
Simek- Chuvash folk holiday dedicated to the commemoration of deceased relatives with a visit to cemeteries.
Pitrav- Chuvash folk holiday during haymaking.
Surkhuri- This is an old Chuvash holiday of the winter cycle, celebrated during the winter solstice, when the day begins to arrive.
Bibliographic list
- VasilyevaL. G. Reader "lku" (Spring, section " Art education" With. 134-174 - Cheboksary -2006.
- Kuzeev R.G. Peoples of the Middle Volga and Southern Urals. An ethnogenetic view of history. M., 1992.
- Fairy tales and legends of the Chuvash. - Cheboksary: Chuvash.kn. publishing house, 1963.–131s.
- Vasilyeva L. G. Mysterious world folk patterns. The development in children of 5-7 years of age of the ability to create images of symbols of Chuvash patterns in drawing and appliqué. - Cheboksary: New time, 2005.
- Vasilyeva L. G. Chuvash ornament in drawings and applications of preschoolers. Formation of an ornamental image in the visual activity of children 5-7 years old. - Cheboksary: New time, 2006.
- Children of the Wind: Chuvash fairy tales / revised. and processing Irina Mitta; rice. Valeria Smirnova. - Cheboksary: Chuvash.kn. publishing house, 1988. - 32 p. : ill.
- Magazine "Dolls in folk costumes", Issue No. 27, 2013 - LLC
- Mikhailova Z.P. and others. Folk rituals - the foundations of life. Cheboksary. 2003
- Salmin A.K. Folk rituals among the Chuvash. Cheboksary, 1993.
- Smirnov A.P. Ancient history Chuvash people. Cheboksary, 1948.
- An old man with a fingernail: fairy tales / comp. A. K. Salmin. - Cheboksary: Chuvash.kn. publishing house, 2002. - 47 p. : ill.
- Beauty Taislu: Chuvash Nar. legends, traditions, fairy tales and funny stories / comp. and translation by M. N. Yukhma. - Cheboksary: Chuvash.kn. publishing house, 2006. - 399 p.
- Fairy tales and legends of the Chuvash. - Cheboksary: Chuvash.kn. publishing house, 1963. - 131s.
- Chuvash folk tales / [comp. P. E. Eizin]. Cheboksary: Chuvash book. publishing house, 1993. 351 p.
- Halăhsămahlăhĕ : reader. - Shupashkar: Chăvashkĕnekeizd-vi, 2003. - 415 p. - Per. tch.: Chuvash folklore
Holidays.
The rituals and holidays of the Chuvash in the past were closely connected with their pagan religious beliefs and strictly corresponded to the economic and agricultural calendar.
The cycle of rituals began with a winter holiday asking for a good offspring of livestock - surkhuri (sheep spirit), timed to coincide with the time of the winter solstice. During the festival, children and youth in groups went around the courtyard of the village, entering the house, wished the owners a good offspring of livestock, sang songs with incantations. The hosts presented them with food.
Then came the holiday of honoring the sun savarni (Shrovetide), when they baked pancakes, arranged horseback riding around the village in the sun. At the end of the Shrovetide week, a scarecrow of the “old woman savarni” (savarni karchakyo) was burned. In the spring, there was a multi-day feast of sacrifices to the sun, god and dead ancestors mankun (which then coincided with Orthodox Easter), which began with kalam kun and ended with seren or virem - the rite of exile winter, evil spirits and illnesses.Young people walked in groups around the village with rowan rods and, whipping people, buildings, implements, clothes, drove out evil spirits and souls of the dead, shouting "seren!".Fellow villagers in each house treated the ritual participants with beer, cheese and eggs.At the end of the 19th century, these rituals disappeared in most Chuvash villages.
At the end of the spring sowing, a family ritual called aka patti (prayer for porridge) was held. When the last furrow remained on the strip and cover the last sown seeds, the head of the family prayed to Sulti Tura for a good harvest. A few spoons of porridge, boiled eggs were buried in a furrow and plowed it.
At the end of spring field work Akatuy holiday was held (literally - the wedding of the plow), associated with the idea of the ancient Chuvash about the marriage of the plow (male) with the earth (female). In the past, akatuy had an exclusively religious and magical character, accompanied by collective prayer. Over time, with the baptism of the Chuvash, it turned into a communal holiday with horse races, wrestling, youth amusements.
The cycle continued simek (holiday of flowering of nature, public commemoration). After the sowing of grain, the time came for the waiver (among the grassroots) Chuvash and blue (among the horsemen), when a ban was imposed on all agricultural work (the land was "pregnant"). It went on for several weeks. It was a time of Uchuk sacrifices with requests for a rich harvest, the safety of livestock, the health and well-being of the community members. By decision of the gathering, a horse, as well as calves, sheep were slaughtered at a traditional ritual place, a goose or a duck was taken from each yard, and porridge with meat was cooked in several boilers. After the rite of prayer, a joint meal was arranged. The time for uyava (blue) ended with the ritual “sumar chuk” (prayer for rain) with bathing in water, pouring water on each other.
The completion of the harvesting of bread was celebrated by praying to the guardian spirit of the barn (avan patti). Before the start of consumption of new crop bread, the whole family arranged a prayer-thanksgiving with avan sari beer (literally - sheep beer), for which all dishes were prepared from the new crop. The prayers ended with a feast of avtan yashki (rooster cabbage soup).
Traditional Chuvash youth holidays and amusements were held at all times of the year. In the spring-summer period, the youth of the entire village, and even several villages, gathered in the open air for round dances uyav (vaya, taka, fluff). In winter, gatherings (larni) were arranged in huts, where the senior owners were temporarily absent. At the gatherings, the girls spun, and with the arrival of the young men, the games began, the participants of the gatherings sang songs, danced, etc. In the middle of winter, the festival of hyor sari (literally - girl's beer) was held. The girls pooled together brewed beer, baked pies, and in one of the houses, together with the young men, arranged a youth feast.
After Christianization, the baptized Chuvash especially celebrated those holidays that coincide in time with the pagan calendar (Christmas with Surkhuri, Shrovetide and Savarni, Trinity with Simek, etc.), accompanying them with both Christian and pagan rites. Under the influence of the church in the life of the Chuvash, patronal holidays became widespread. By the end of the XIX - beginning of the XX century. Christian holidays and rituals in the life of the baptized Chuvash became predominant.
Wedding ceremony.
Three forms of marriage were common among the Chuvash: 1) with a full wedding ceremony and matchmaking (tuila, tuipa kaini), 2) a “leaving” wedding (khyor tukhsa kayni) and 3) abduction of the bride, often with her consent (khyor varlani).
The groom was accompanied to the bride's house by a large wedding train. Meanwhile, the bride said goodbye to her relatives. She was dressed in girl's clothes, covered with a veil. The bride began to cry with lamentations (hyor yorri). The groom's train was met at the gate with bread and salt and beer.
After a long and very imaginative poetic monologue of the eldest of the friends (man kyoru), the guests were invited to go into the courtyard at the laid tables. The treat began, greetings, dances and songs of the guests sounded. The next day, the groom's train was leaving. The bride was seated on horseback, or she rode standing in a wagon. The groom hit her three times with a whip to “drive away” the spirits of the wife’s family from the bride (Turkic nomadic tradition). The fun in the groom's house continued with the participation of the bride's relatives. The first wedding night the young people spent in a crate or in another non-residential premises. As usual, the young woman took off her husband's shoes. In the morning the young woman was dressed in women's outfit with a female headdress "hush-pu". First of all, she went to bow and made a sacrifice to the spring, then she began to work around the house, cook food.
The young wife gave birth to her first child with her parents. The umbilical cord was cut: for boys - on an ax handle, for girls - on the handle of a sickle, so that the children would be industrious.
In the Chuvash family, the man dominated, but the woman also had authority. Divorces were extremely rare. There was a custom of a minority - the youngest son always remained with his parents, inherited his father.
Traditions.
The Chuvash have a traditional custom of arranging help (ni-me) during the construction of houses, outbuildings, and harvesting.
In the formation and regulation of the moral and ethical norms of the Chuvash, the public opinion of the village has always played an important role (yal men drip - "what the fellow villagers will say"). Immodest behavior, foul language, and even more rarely encountered among the Chuvash until the beginning of the 20th century, drunkenness was sharply condemned. theft staged lynching.
From generation to generation, the Chuvash taught each other: “Chavash yatne an sert” (do not shame the name of the Chuvash).