Chuvash dishes and utensils. Lesson summary for senior preschool children “Spring customs of the Chuvash people”

01.05.2019

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The lesson was developed and compiled within the framework of the author's program and is intended for 9th grade students.
Lesson topic: Chuvash rituals and customs.
Rite, custom, tradition are distinctive feature a separate people. They intersect and reflect all the main aspects of life. They are a powerful means of national education and uniting the people into a single whole.
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.
Introduce students to the complex of Chuvash rituals and customs.
Understand the role and significance of rituals and customs in the life of an ethnic group in our time.

Epigraph for the lesson:

Time has not erased these understandings.

You just need to lift the top layer -

And steaming 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 wines are the wines,

And it's always good if honor is saved,

If your back is securely covered by the spirit.

We take purity and simplicity from the ancients,

Sagas, tales from the past we drag

Because good remains good

In the past, future and present.

Vysotsky V. Nerv.

Lesson type: Lecture with elements of conversation.
Lesson plan:

1. Introductory word from 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 is irretrievably a thing of the past, and least of all we are inclined to perform our grandfather’s rites and traditions.

But norms of behavior, ethics, morality of interpersonal relationships 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 roots. The search for lost values begins, attempts to remember the past, the forgotten, and it turns out that the ritual, the custom is aimed at preserving eternal universal values:

Peace in the family

Love for nature

Taking care of the home

Male decency

Good

- 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 Chuvash, what ethnographic group do you consider yourself to be?_________________________

4.What folk customs and do you know the rituals?_________________________________

5. Does anyone in your family observe Chuvash rituals, customs, and holidays? Please indicate which_______________________________________________________

6. Try to name the gods and spirits characteristic of the ancient Chuvash faith________________________________________________________________

7. Do you think any customs or rituals associated with the ancient Chuvash faith are observed in your area? If yes, which ones?______________________________________________________________

8.What kind of wedding would you like to have for yourself?

Without rituals_________________________________________________________________

Modern civil rite_____________________________________________

Civil ceremony with elements of a folk wedding _______________________

Traditional ceremony with religious registration of marriage____________________

9. What folk customs and rituals do you know associated with the birth of a child?_______________________________________________________________

Teacher: The system of customs and rituals was formed at the early stages of the development of human society. In primitive societies they performed the functions of management and transfer of experience.

What factors do you think influence customs and rituals?

(beliefs, myths, folk knowledge, folklore, economic activity, geographical location).

What do you understand by the word custom, ritual?

Custom is a way of behavior familiar to the population, inherited from previous generations and changed over time.

Ritual is a set of actions established by custom associated with religious ideas or everyday traditions.

The Chuvash people have many traditions and rituals. Some of them have been 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 younger generation. Hence the desire to understand them in context modern trends development of the spiritual culture of the people.

As part of today's lesson, we will become more familiar 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 entire complex of customs and rituals can be divided into three groups:

Rituals performed by the entire village or a number of settlements are so-called rural.
Family rituals, so-called. home or family.
Rituals performed by an individual or for his sake or individually, the so-called. individual.

Social life and interpersonal relationships.
The Chuvash treated the ability to behave with dignity in society with special reverence and respect. The Chuvash taught each other: “Don’t disgrace the name of the Chuvash.”

Always played a big role in the formation and regulation of moral and ethical standards public opinion: “What will they say in the village.”

What negative behavior traits were condemned?

Condemned:

Indiscreet behavior

Foul language

Drunkenness

Theft.

It was especially necessary for young people to observe these customs.

It was not necessary to greet neighbors, fellow villagers, or those whom you saw every day; you only greeted respectable, old people:

- syva – and? Are you healthy?

Avan - and? Is it good?

2. When entering the hut of one of their neighbors, the Chuvash took off their hats, put them under their arms and greeted the “hert-surt” - the brownie. If the family was having dinner at this time, then the person who entered was necessarily seated at the table. The invitee had no right to refuse; even if he was full, he still, according to custom, had to scoop at least a few spoons from the common cup.

3. Chuvash custom condemned guests who drank without an invitation, so the owner was forced to continuously offer the guests refreshments; he scooped ladle after ladle, from which he often drank a little.

4. Women were always treated to the same table as men.

5. The peasants strictly observed the long-established custom, according to which once or twice a year he had to invite all his relatives and neighbors to his place, although in other cases these festivities took away a good half of the meager reserves.

Family and home rituals.
Great degree of preservation traditional elements family rituals are different. Related to the main moments of a person’s life in the family:

Birth of a child

Marriage

Leaving for another world.

The basis of all life was family. Unlike today the family was strong, divorces were extremely rare. Family relationships were characterized by:

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 what cases?

There was a custom for the wife of a deceased brother to pass to his younger brother in order to preserve property.

There was a custom minorata when all the property was inherited youngest son in the family.

Wedding.
Teacher: One of the most important events was the wedding. Talking about a wedding is not a topic for one hour, so we will only consider the main points regarding marriage.

Marriages were prohibited between relatives up to the seventh generation. Why?
Bride's choice. What qualities were valued?
Snatching. Bride kidnapping. In what cases was the bride kidnapped?
Payment of dowry (hulam uksi) in order to pay the cost of the dowry. What was included in the dowry?
Wedding. The full ritual consisted of a cycle: pre-wedding rituals, wedding, post-wedding ritual. The wedding usually lasted 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 a bathhouse in the summer and in a hut in the winter. It was believed that the soul was given to the newborn by the spirit. If a child was born prematurely, weak, then a ritual was performed to let the soul into him: immediately after birth, three elderly women, taking iron things (a frying pan, a ladle, a damper), went in search of the soul. Some of them went to the attic to ask for a soul from God, the other went underground and asked for it from the Shaitan, the third went out into the yard and called on everyone pagan gods give a newborn a soul.

After the birth of a child, sacrifices were made to the spirits. The healer (yomzya) used a linden stick to break two raw eggs and, tearing off the head of the rooster, he threw it out of the gate as a treat for the evil spirit - Shuitan. The midwives also performed other actions: they threw hops at the collar; holding the child in front of the fireplace, they threw salt into the fire, conjuring evil spirits and the dead to move away and not harm the newborn. They expressed wishes to the child to be brave, fast, hardworking, like his mother and father.

Student 2:

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 eldest member of the family distributed a piece of it to each person present. A treat in honor of a newborn could be arranged on some holiday, but no later than a year after birth. The name was given at their own discretion, or by the name of an elderly person revered in the village. To deceive evil spirits and 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, they began to give a name to the child at baptism in the church.

Funeral.
If the wedding ceremony and the birth of a child were cheerful and joyful, then the funeral ritual occupied one of the central places in the pagan religion of the Chuvash, reflecting many of its aspects. Funerals and rituals reflected sorrowful experiences, the tragedy of the irretrievable loss of the only breadwinner in the family. Death was represented 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 whom they prayed, and therefore, when commemorating the Chuvash, they sought to appease him in order to enlist help in the affairs of the living. The funeral ceremony ended with the words: “Bless! May everything be in abundance before you. Treat yourself here to your heart’s content and return to your place.”

After death, a welcome plaque was placed on the grave, which was replaced a year later with a monument.

Conclusion: Family rituals have not lost their significance in the life of the modern Chuvash people, despite the process of rapid transformations taking place last decades in life Chuvash.
Rural ritual.
The entire personal and social life of the Chuvash, their economic activities were connected with their pagan beliefs. Everything living in nature, everything that the Chuvash encountered in life, had its own deities. In the host of 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. Type rituals Chuk, when people made sacrifices to the great god Tour, his family and assistants in order to maintain universal harmony and pray for a good harvest, livestock offspring, health and prosperity.
2. Rituals like Kiremet - when residents of several villages gathered in a specially designated place for a ritual sacrifice. Large domestic animals were used as victims in the ritual, combined with prayer.
3. Rituals addressed to spirits - deities. They had a certain consistency in execution, and when handling they followed the generally accepted hierarchy. They asked their deities for health and peace.

4. Purification rites, which involved prayer in order to release curses and spells from ve: seren, virem, vupar.

If a person violated generally accepted norms of behavior and morality, an adequate response followed. The inevitable awaited those who violated punishment:

« I will send upon you horror, stunting and fever, from which your eyes will tire and your soul will be tormented. The Lord will strike you with stunting, fever, fever, inflammation, drought, scorching wind and rust, and they will pursue you until you perish.”

Therefore, those who became ill hurried to their spirits and deities with requests and brought them gifts. The Chuvash shaman - yomzya - determined the causes of illness, misfortune, and expelled the evil spirit from a person.

Teacher (empathy method), shows a short excerpt from the purification ritual .
Holidays.
The life of the Chuvash was not only about work. The people knew how to have fun and rejoice. Throughout the year, holidays and rituals were held related to pagan beliefs and timed to coincide with the main turning points of the astronomical year: winter and summer solstice, autumn and spring solstice.

The holidays of the winter cycle began with the Surkhuri holiday - in honor of the offspring of livestock and the grain harvest.
The holidays of the spring cycle began with the festival of savarni - seeing off winter and welcoming spring, expelling evil spirits - virems, serenas.
The holidays of the summer cycle began with simek - public commemoration of the dead; Uychuk - sacrifices and prayers for the harvest, livestock offspring, health; uyav – youth round dances and games.
Holidays of the autumn cycle. Chukleme was held - a holiday to illuminate the new harvest, a time for commemoration rites in the month of Yupa (October).

After conversion to Christianity, the ritual repertoire of holidays was replenished. Many of the holidays were rethought, but fundamentally 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 makes it possible 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. It is they, along with national art, that express the soul of the people, decorate their life, give it uniqueness, and strengthen the connection between generations. This is a powerful means of positive ideological and emotional influence on the younger generation.
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The ancestors of today's Chuvash considered birth, marriage and death to be the most significant events in life. The customs that accompany these important events, are called rites of passage. It is believed that at birth and at death, a person simply makes a certain transition to another world. And a wedding is an event that radically changes a person’s position in society and his way of life, and marks a transition to another social group.

For a person of Chuvash nationality, it is considered a great sin and generally a misfortune to die without getting married. The goal of every person’s life was to create a family and continue the family line, raising offspring.

Coming into this world, each person must leave his mark, his continuation on this earth. Continuation of the beliefs of the Chuvash in their children. According to customs, children are supposed to not only be born, but also taught everything that you yourself can do and everything that your parents taught you.

Scientists note that the Chuvash people care not so much about themselves, but about their family, its well-being, and strengthening the position of their family. Thus, they believed that they held an answer to their ancestors and kept it with dignity if the clan rose over the generations.

The national peculiarity of the Chuvash is that they do not care about preparing for the future life, but about improving the position of their family. Everything was done for this.

Like many peoples, Chuvash traditions do not allow choosing a person from among relatives up to the seventh generation as a wife or husband. Marriages were allowed from the eighth generation. The ban, of course, is connected with ensuring that all conditions for the birth of healthy offspring are met.

Among the Chuvash it was often the case that the inhabitants of one village descended from one ancestor.
Therefore, young Chuvash grooms looked for future wives in neighboring and more distant settlements.

So that young people had the opportunity to get to know each other, gatherings were often held with all kinds of games, holidays and communication between representatives of several villages from the surrounding area. Another option to look for a wife or husband is general work in a field, for example, haymaking.

As in other nationalities, if a young Chuvash guy spoke about his intention to get married, then his parents, first of all, began to find out about the bride. What family is she from, what is her health, what kind of housewife is she. Isn't she lazy, what kind of intelligence and character, and the girl's appearance mattered.

It happened that the bride was somewhat older than the groom. The age difference could be up to 10 years. This is explained by the fact that the groom’s parents tried to get him married faster so that there would be additional hands in the house. On the contrary, the bride’s parents tried to keep their daughter near them longer, for the same reasons.

It happened that parents themselves chose future spouses for their children, but the consent of the children themselves, of course, was necessary.

Before the wedding

When the choice of the bride was made, the parents wanted to meet the bride's family, and a preliminary agreement had to be arranged. To do this, matchmakers from among close relatives or good friends were sent to the bride's house.

The bride was accompanied by her friends, as well as unmarried relatives from among the young guys.

Definitely invited godfathers and mother, as well as musicians. A Chuvash wedding, like any holiday, was accompanied by great fun with songs and dances.

The wedding began in the bride's house. On the appointed day, guests gathered, brought food with them, and senior family members read prayers for the happiness of the young family and all its well-being.

The bride made preparations for the wedding with the help of her friends in the cage. The cage is a small stone building in the courtyard next to the main house.

The wedding dress of a Chuvash bride contained a richly embroidered dress, tukhya, silver jewelry, rings, and bracelets. Leather boots were put on their feet, and a veil was thrown over their faces.

According to custom, the bride must sing sad songs while dressing. Sometimes the sad chants of the bride were replaced by more cheerful songs of her friends. Having dressed the bride, her friends brought her into the house.

The groom's feet were put in boots, and his hands were leather gloves, with a handkerchief attached to the little finger. The groom was given a wicker whip to hold in his hands.

According to tradition, the groom’s friends should also be dressed in a distinctive manner. Smart shirts, aprons, beads, sabers and bows and arrows (more later years- weapon).

Having asked permission from the parents to go for the young bride and having received their blessing, the groom went to the bride’s house.

When the groom took the bride from her parents' house, they were accompanied by the bride's relatives and her friends to the very end of the village. And when leaving the bride’s village, the groom had to hit the bride three times, thereby driving away evil spirits that could go to his village.

Meeting the bride

The newlyweds were met at the gate of the house and a raw egg was broken. A white felt cloth was placed under the bride's feet, and then the groom had to carry the bride into his house in his arms. The essence of the tradition is that a person who is still a stranger to this family does not leave traces on the land of this house.

A ritual called “Inke salmi” followed in the house. The bride and groom were placed near the stove, covered with felt cloth, and a small pitchfork with several pieces of salma pinned on them was given into the hands of the groom. While dancing, the guy had to approach the bride several times and offer her salma.

At this time the broth was supposed to be splashed onto the felt. This ritual bore the symbolism of the newlyweds sharing food. Many peoples believed that sharing food made the bride and groom relatives.

After this ritual, the felt cloth cover was removed from the bride. The bride began to give gifts to her new relatives. These were towels and shirts.

In the Chuvash community, it was considered a great sin to have sexual intercourse before marriage. The loss of virginity before marriage was condemned by Chuvash society. But among the Chuvash it was not accepted to rudely ridicule girls even for this.

The final wedding ceremony was a ritual with water, accepted among many peoples.

The following people went to the spring: the bride, female relatives, young people.
You had to throw coins into the water, read a prayer, fill a bucket of water three times and tip it over three times.
For the fourth time, having filled a bucket of water, it was necessary to take it into the house and cook soup from this water.
After the young bride cooked the soup and fed her new relatives, it was generally believed that she entered her husband’s family.
After completing this ritual, the guests walked for a couple more days and then dispersed.

Post-wedding customs

After the wedding, new relatives had to travel to visit each other. On one of these visits, the young family was given the remains of the dowry: cows, bees, sheep, etc.

It was believed that newlyweds were allowed to sing and dance after 40 days from the wedding day.

Chuvash traditions and customs are associated with the worship of nature spirits, agriculture, seasons, family and continuity of generations. Today the population of the Chuvash Republic is modern democratic people who dress fashionably and actively use the achievements and benefits of technological progress. At the same time, they sacredly honor their culture and historical memory, are passed on from generation to generation.

Several generations in one house

Family - main value for every Chuvash, which is why family values are revered sacredly. In Chuvash families, spouses have equal rights. Several generations living in the same house are encouraged, so families where grandparents, their grandchildren and great-grandchildren live under the same roof and lead a common life are not uncommon.

The older generation is especially revered. A child and an adult will never use the word “mom” in a sarcastic, humorous, or even more so 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 a child grows up, elders involve him in housework.

There are practically no orphans in the villages, because village families will willingly adopt a child who has been abandoned or who has lost his parents.

Minorat

Minority is a system of inheritance in which property passes to younger children. Among the Chuvash, this tradition extends to younger sons.

Having reached adulthood, they remain to live with their parents, help with the housework, with livestock, participate in planting gardens and harvesting, and other daily chores.

Wedding dresses

The family begins with a wedding, which is played cheerfully and on a grand scale. Residents from different regions of Russia come to see this action. By national custom On the special day, the groom should wear an embroidered shirt and caftan, belted with a blue sash. Sometimes the sash is green.

On his head is a fur hat with a coin, and the young man is wearing boots. National costume for all seasons. The groom is prohibited from taking off his hat and caftan - he must wear them until the end of the wedding.

The bride's formal attire consisted of a shirt, an apron, and an embroidered robe. The head was decorated with a cap, hand-embroidered with beads and silver coins. There is a special cape on the shoulder, decorated with silver coins, and multiple decorations on the arms and neck.

There were so many decorations that they often weighed more than 2-3 kg. And the whole outfit weighed 15 kg or more. The coins were sewn on for a reason - when they moved, they emitted a melodious ringing, signaling 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 greet him, as expected, with bread and salt, and also beer.
In the courtyard, a table is set in advance for the guests - all those who arrived in the wedding cortege must sit down at it and 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 crying

Lamentation is another distinctive ritual. In some ethnic groups it is still relevant today. A girl, leaving her parents' house, already dressed in a wedding dress, must sing a sad song with lamentations. Crying symbolizes leaving the parental home and the beginning of adult life.

A crying tribute

This ritual is a continuation of the previous one. While crying, the newlywed hugged relatives and friends, as if saying goodbye. She handed out a ladle of beer to each person who approached her. The guest threw coins at him.

The crying tribute lasted for several hours, after which the girl took out the coins and put them in her bosom. All this time the guests danced, amusing the hero of the occasion. Then the bride was taken to the chosen one’s house.

No 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. It won't be easy for his wife to be with him.

The newlyweds could sing and have fun when they came to their father-in-law’s house for the first time after the wedding, but now as guests.

Today, heroes of the occasion are breaking a strange tradition everywhere. Immediately after the ceremony, they perform a mating dance and then have fun with the guests.

Strengthening the marriage

For three days after the wedding and the ceremonial banquet, the newly-made wife should not clean the house - the dirty work is done by relatives these days. The young wife thanks her with gifts. After the wedding, the daughter-in-law must give seven gifts to her mother-in-law.

In the first year, related families often visit each other. This is done for the sole purpose of establishing contact and 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, in-laws.

The duration of the last visit is 3 days. With treats, conversations, songs, dances. The young family received the rest of the dowry on this visit - livestock.

Kinship is one of the best and most sacredly revered traditions among the Chuvash. Perhaps this 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 connection between generations is not an empty phrase.

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(FRONT PAGE)

INTRODUCTION 3

Social life and interpersonal relationships 5

Family and home rituals 7

Wedding ceremony 8

Funeral 11

Rural ritual 12

Holidays 14

CONCLUSION 17

List of used literature 18

INTRODUCTION

Rite, custom, tradition are a distinctive feature of a particular people. They intersect and reflect all the main aspects of life. They are a powerful means of national education and uniting the people into a single whole.

It often seems to us that the world of traditions is irretrievably a thing of the past, and least of all we are inclined to carry out our grandfather’s rituals and traditions.

But norms of behavior, ethics, morality of interpersonal relationships can neither be synthesized nor imported, and the loss of traditional culture in this area turns into lack of spirituality.

Peace in the family;

Love for nature;

Taking care of the home;

Male decency;

Cleanliness and modesty.

The system of customs and rituals was formed at the early stages of the development of human society. In primitive societies they performed the functions of management and transfer of experience.

Customs and rituals are formed under the influence of such factors as: beliefs, myths, folk knowledge, folklore, economic activity, geographical location.

Custom is a way of behavior familiar to the population, inherited from previous generations and changed over time.

Ritual is a set of actions established by custom associated with religious ideas or everyday traditions.

The Chuvash people have many traditions and rituals. Some of them have been forgotten, others have not reached us. They are dear to us as a memory of our history. Without knowledge of folk traditions and rituals, it is impossible to fully educate the younger generation. Hence the desire to comprehend them in the context of modern trends in the development of the spiritual culture of the people.

In my essay, I want to introduce you to the complex of customs and rituals of the Chuvash people, in order to subsequently study them in more detail, revealing their unique, hidden meaning.

Social life and interpersonal relationships

The entire complex of customs and rituals can be divided into three groups:

1. Rituals performed by the entire village or a number of settlements, the so-called rural ones.

2. Family rituals, so-called. home or family.

3. Rituals performed by an individual or for his sake or individually, the so-called. individual.

The Chuvash treated the ability to behave with dignity in society with special reverence and respect. The Chuvash taught each other: “Don’t disgrace the name of the Chuvash.”

Public opinion has always played a big role in the formation and regulation of moral and ethical standards: “What will they say in the village.”

The following negative behavioral traits were condemned:

Indiscreet behavior

Foul language

Drunkenness

Theft.

It was especially necessary for young people to observe these customs.

1. It is not necessary to greet neighbors, fellow villagers, those whom you see every day; you only greet respectable, old people:

Syva - and? (Are you healthy?)

Avan - and? (Is it good?)

4. Women were always treated to the same table as men.

Family and home rituals

Family rituals are distinguished by a high degree of preservation of traditional elements. Related to the main moments of a person’s life in the family:

Birth of a child;

Getting married;

Leaving for another world.

The basis of all life was family. Unlike today, the family was strong, divorces were extremely rare. Family relationships were characterized by:

Devotion;

Loyalty;

Families were monogamous. Polygamy was allowed in rich and childless families.

Unequal ages of spouses were allowed.

There was a custom for the wife of a deceased brother to pass to his younger brother in order to preserve property.

There was a custom of minority, when all the property was inherited by the youngest son in the family.

Wedding ceremony

Among the Chuvash, three forms of marriage were common:

1) with a full wedding ceremony and matchmaking (tuila, tuipa kaini);

2) wedding “without” (her tukhsa kaini);

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 and covered with a blanket. The bride began to cry and lament (her yori). The groom's train was greeted at the gate with bread and salt and beer.

After a long and very figurative poetic monologue by the eldest of the friends (man keru), the guests were invited to go into the courtyard at the laid tables. The refreshment began, greetings, dances and songs of the guests sounded. The next day the groom's train was leaving. The bride was seated astride a horse, or she rode standing in a wagon. The groom hit her three times with a whip to “drive away” the spirits of his wife’s clan from the bride (Turkic nomadic tradition). The fun in the groom's house continued with the participation of the bride's relatives. The newlyweds spent their wedding night in a cage or other non-residential premises. According to custom, the young woman took off her husband’s shoes. In the morning, the young woman was dressed in a woman’s outfit with a women’s headdress “hush-poo”. First of all, she went to bow and make a sacrifice to the spring, then she began to work around the house and cook food.

The birth of a child was perceived as a special joyful event. Children were seen, first of all, as future helpers.

Childbirth usually took place in a bathhouse in the summer and in a hut in the winter. It was believed that the soul was given to the newborn by the spirit. If a child was born prematurely, weak, then a ritual was performed to let the soul into him: immediately after birth, three elderly women, taking iron things (a frying pan, a ladle, a damper), went in search of the soul. Some of them went to the attic to ask for a soul from God, another went underground and asked for it from Satan, the third 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 healer (yomzya) used a linden stick to break two raw eggs over the newborn’s head and, tearing off the rooster’s head, threw it out of the gate as a treat for the evil spirit – Shaitan. The midwives also performed other actions: they threw hops at the collar; holding the child in front of the fireplace, they threw salt into the fire, conjuring evil spirits and the dead to move away and not harm the newborn. They expressed wishes to the child to be brave, fast, hardworking, like his mother and father.

In the Chuvash family, the man was dominant, but the woman also had authority. Divorces were extremely rare. There was a custom of the minorate - the youngest son always remained with his parents and succeeded his father.

Funeral

If the wedding ceremony and the birth of a child were cheerful and joyful, then the funeral ritual occupied one of the central places in the pagan religion of the Chuvash, reflecting many of its aspects. Funerals and rituals reflected sorrowful experiences, the tragedy of the irretrievable loss of the only breadwinner in the family. Death was represented 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 whom they prayed, and therefore, when commemorating the Chuvash, they sought to appease him in order to enlist help in the affairs of the living. The funeral ceremony ended with the words: “Bless! May everything be in abundance before you. Treat yourself here to your heart’s content and return to your place.”

After death, a welcome plaque was placed on the grave, which was replaced a year later with a monument.

Rural ritual

The entire personal and social life of the Chuvash, their economic activities were connected with their pagan beliefs. Everything living in nature, everything that the Chuvash encountered in life, had its own deities. In the host of Chuvash gods in some villages there were up to two hundred gods.

According to Chuvash beliefs, only sacrifices, prayers, and incantations could prevent the harmful actions of these deities:

1. Rituals such as 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. Rituals like Kiremet - when residents of several villages gathered in a specially designated place for a ritual sacrifice. Large domestic animals were used as victims in the ritual, combined with prayer.

3. Rituals addressed to spirits - deities. They had a certain consistency in execution, and when handling they followed the generally accepted hierarchy. They asked their deities for health and peace.

4. Purification rites, which involved prayer for the purpose of liberation from all curses and spells: serens, virem, vupar.

If a person violated generally accepted norms of behavior and morality, an adequate response followed. Those who violated faced inevitable punishment:

“I will send upon you horror, stunting and fever, from which your eyes will tire and your soul will be tormented. The Lord will strike you with stunting, 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 them gifts. The Chuvash shaman - yomzya - determined the causes of illness, misfortune, and expelled the evil spirit from a person.

Holidays

The rituals and holidays of the Chuvash in the past were closely related to their pagan religious views and strictly corresponded to the economic and agricultural calendar.

The ritual cycle began with the winter holiday of asking for a good offspring of livestock - surkhuri (sheep spirit), timed to coincide with the winter solstice. During the festival, children and youth in groups walked around the village door to door, entering the house, wishing the owners a good birth of livestock, and singing songs with spells. The owners presented them with food.

Then came the holiday of honoring the sun, savarni (Maslenitsa), when they baked pancakes and organized horseback riding around the village in the sun. At the end of Maslenitsa week, an effigy of the “old woman savarni” (savarni karchakyo) was burned. In the spring there was a multi-day festival of sacrifices to the sun, god and dead Mankun ancestors (which then coincided with Orthodox Easter), which began with kalam kun and ended with seren or virem - a ritual of expelling winter, evil spirits and diseases. Young people walked in groups around the village with rowan rods and, whipping them at people, buildings, equipment, clothes, drove out evil spirits and the souls of the dead, shouting “Seren!” Fellow villagers in each house treated the ritual participants to 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 aka patti (prayer of porridge) was held. When the last furrow remained on the strip and the last sown seeds were covered, the head of the family prayed to Sulti Tura for a good harvest. A few spoons of porridge and boiled eggs were buried in the furrow and plowed under it.

Brief description

It often seems to us that the world of traditions is irretrievably a thing of the past, and least of all we are inclined to carry out our grandfather’s rituals and traditions.

Project topic

« Culture and traditions

Chuvash people"

Cheboksary, 2018

Introduction

History of the Chuvash people

Chuvash folk costume

Conclusion

Glossary of terms

Bibliography

Application (Presentation)

Introduction

“There is no future for a people who forget their past,” says the 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 preserve their folklore and folk crafts. The Chuvash region carefully preserves the memory of its past.

You cannot consider yourself a culturally intelligent person without knowing your roots, ancient traditions that were born in pagan times, survived after the adoption of Christianity and have survived to this day. That is why the native culture, like father and mother, must become an integral part of the soul, the beginning that gives rise to personality.

Work hypothesis:

If you conduct local history work, this will lead to systematization of knowledge about the culture and traditions of the Chuvash people, increasing cultural level, awareness, interest in further search for information, love for the native people and their small homeland.

This is how the goal of the project emerged:

Preservation and development of Chuvash folk traditions, deepening knowledge of the culture of their people.

Project objectives:

1. Get acquainted with 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 Chuvash ornamental art (Chuvash embroidery)

4. Get acquainted with the Chuvash national values accumulated over generations and contained in the objective world of culture;

5. Create a multimedia presentation about Chuvash traditions, and tell peers about the culture of our people in an accessible form.

Relevance of the project:Currently, the current direction of education is the formation in the child of the beginnings of national self-awareness, interest in national culture and traditions through the revival of lost values, immersion in the origins national culture.

Today, adults are increasingly less likely to pass on the traditions of their people to the younger generation, and parents extremely rarely play their childhood games with their children and do not introduce them to the old days. In such a situation kindergarten becomes a place where a child learns about the culture, traditions and customs of his ancestors, gets acquainted with folk art and with antiques in the museum. The most significant and accessible for children to assimilate, 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 people
Which has a hundred thousand words,
Who has a hundred thousand songs
And a hundred thousand embroideries bloom?
Come to us - and I'm ready
Check everything with you together.

People's poet of Chuvashia
PederHuzangay

Russia - multinational state, there are a lot of people living in it, among them there are Chuvash.

The number of Chuvash in Russian Federation is 1773.6 thousand people (1989). 856.2 thousand Chuvash live in Chuvashia, significant ethnic groups live in Tatarstan - 134.2 thousand, Bashkortostan - 118.5 thousand, Samara and Ulyanovsk regions - 116 thousand people. IN Udmurt Republic 3.2 thousand Chuvash live there.

The Chuvash language (chăvashchĕlhi) is one of the state languages of the Chuvash Republic and belongs to the Bulgarian group of the Turkic language family. Writing in the Chuvash language appeared in the second half of the 18th century based on the Russian alphabet. The new Chuvash written language was created in 1871 by the Chuvash educator I. Ya. Yakovlev.

Many representatives of the Chuvash people gained worldwide fame, among them 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 rich monolithic ethnic culture. They are the direct heirs of Great Bulgaria and later of Volga Bulgaria. The geopolitical location of the Chuvash region is such that many spiritual rivers of the east and west flow through it. Chuvash culture has features similar to both Western and eastern cultures, there are Sumerian, Hittite-Akkadian, Sogdo-Manichaean, Hunnic, Khazar, Bulgaro-Suvar, Turkic, Finno-Ugric, Slavic, Russian and other traditions, but it is not identical to any of them. These features are reflected in the ethnic mentality of the Chuvash. Chuvash people, having absorbed culture and traditions different nations, “reworked” them, synthesized positive customs, rites and rituals suitable for the conditions of its existence, ideas, norms and rules of behavior, methods of management and everyday life, preserved a special worldview, and formed a unique national character. Undoubtedly, the Chuvash people have their own identity - “chavashlah” (“Chuvashness”), which is the core of their uniqueness. The task of researchers is to “extract” it from the depths of the people’s consciousness, analyze and identify its essence, and record 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. Delisle, confirm these ideas (cited from: Nikitina, 2012: 104)

Many travelers of past centuries noted that the Chuvash were noticeably different in character and habits from other peoples. There are many flattering reviews about people who are hardworking, modest, neat, handsome, and savvy. The Chuvash are by nature a people as trusting as they are honest... The Chuvash are often in complete purity of soul... almost do not even understand the existence of lies, for whom a simple handshake replaces a promise, a guarantee, and an oath" (A. Lukoshkova) (ibid.: 163 , 169).

Currently, the Chuvash nation has preserved some positive qualities. Despite the noticeable poverty of living conditions, the Chuvash are strong in their adherence to traditions, have not lost their enviable quality of tolerance, inflexibility, survival, resilience and hard work, patriarchy, traditionalism, patience, forbearance, respect for rank, high power distance, law-abidingness; envy; prestige of education, collectivism, peacefulness, good neighborliness, tolerance; persistence in achieving goals; low self-esteem; touchiness, resentment; stubbornness; modesty, the desire to “keep a low profile”; respect for wealth, stinginess. exceptional respect for other peoples

From time immemorial the special attitude of the Chuvash to military service. There are legends about the fighting qualities of the Chuvash warrior ancestors during the times of the commanders Mode and Attila. "IN national character The Chuvash have excellent qualities, especially important for society: the Chuvash diligently fulfills the once accepted duty. There were no examples of a Chuvash soldier escaping or fugitives hiding in a Chuvash village with the knowledge of the residents” (Otechestvovedenie…, 1869: 388).

Traditions and customs of the Chuvash people

Previously, the Chuvash lived in pyurt huts, which were heated by a stove

In Chuvash it is called kamaka.

The hut was made from linden, pine or spruce. The construction of the house was accompanied by rituals. The choice of the place where the house would stand was given great attention. They did not build where there used to be a road or a bathhouse, since these places were considered unclean. Wool and a rowan cross were placed in the corners of the house. In the front corner of the hut - copper coins. Compliance with these customs was supposed to bring happiness, comfort and warmth to the owners in their new home. Protect from evil spirits. The house was built on a wooden foundation - pillars. The floor was covered with logs. The roof was covered with straw. The straw was laid in a thick layer to keep it warm.

Previously, Chuvash huts had only one window. The windows were covered with a bullish bubble. And when glass appeared, windows began to be made larger. In the hut along the walls there were benches made of planks, which were used as beds. In the hut they made various works. A loom, a spinning wheel and other accessories were placed here. homework. Chuvash dishes were made from clay and wood.

And they ate like this: they put one cast iron or a bowl of cabbage soup or porridge on the table for everyone. There were no plates, and even if anyone had clay ones, they were placed only on major holidays - they were very expensive! Everyone was given a spoon and a piece of bread. Grandfather was the first to lower the spoon into the cast iron. He will try it, then tell the others that it is okay to eat. If someone puts a spoon in front of him, they will hit him in the forehead with a spoon or will be kicked out from the table altogether, and he will remain hungry.

According to the ideas of the ancient Chuvash, every person had to do two important things in his life: take care of his old parents and worthily escort them to the “other world”, raise children as worthy people and leave them behind. A person’s entire life was spent 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 ancient Chuvash family kil-yysh usually consisted of three generations: grandparents, father and mother, and children.

In Chuvash families, old parents and father-mother were treated with love and respect. This is very clearly visible 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 your parents, relatives, to your homeland. Some songs talk about the feelings of an adult dealing with the loss of his parents.

If there were no sons in the Chuvash family, then she helped the father eldest daughter If there were no daughters in the family, then the youngest son helped the mother. All work was revered: be it a woman’s or a man’s. And if necessary, a woman could take on men’s work and a man could perform household duties. And no work was considered more important than another.

This is how our ancestors lived.

Chuvash folk costume

The Chuvash have their own folk costume. On holidays, girls wore hats called tukhya, and a white dress called kepe. A decoration made of Alka manet was hung around the neck.

If there are a lot of coins on the jewelry, it means the bride is rich. This means prosperity in the house. And these coins also make a beautiful melodic ringing sound when walking. Embroidery not only decorates clothes, but also serves as a talisman, protection from evil forces. The patterns on the sleeves protect the hands and maintain strength and dexterity. The patterns and cutouts on the collar protect the lungs and heart. Patterns on the hem prevent evil forces from approaching from below.

Chuvash national ornament

The Chuvash used embroidery to decorate women's and men's shirts, dresses, hats, towels, and bedspreads. The Chuvash believed that embroidery protects a person from illness, heals, and protects from harm, so there were no things in the huts without embroidery.

And in order to sew a dress and embroider patterns on it, it was necessary to first weave fabric. Therefore, in every village hut there was a weaving loom. The work required a lot of time and effort. First, flax or hemp had to be grown. Collect the stems and soak them in water. After drying the stems properly, they crushed them, then carded them and spun threads from the resulting fibers. If necessary, the threads were dyed and fabrics, towels, and rugs were woven on looms.

Embroidery was often done on a white background. They embroidered patterns with woolen threads in red, green, blue and yellow. Each color symbolized something.

Ornament – ancient language humanity. In Chuvash embroidery, each pattern represents an object.

Chuvash embroidery is still alive today. There are people in Chuvashia and beyond its borders who continue the work of our ancestors.

A beautiful pattern on clothing is called an ornament. In an ornament, each element has a specific 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 kind, life, wisdom

love, unity

Previously, people gave amulets to their loved ones - edges. So that these patterns, like Chuvash embroidery, protect your people dear to you from illnesses and troubles.

Rituals and holidays of the Chuvash people

The rituals and holidays of the Chuvash in the past were closely related to their pagan religious views and strictly corresponded to the economic and agricultural calendar.

ULAKH

In autumn and winter, when the nights are usually long, young people spend time at gatherings - “Ulah”. The girls organize the get-togethers. They usually gathered at someone’s house if the parents, for example, went to visit neighboring village, or in the house of a single woman or in a bathhouse. Then, in exchange for this, the girls and boys helped her with some kind of work, chopping wood, cleaning the barn, etc.

Girls come with handicrafts: embroidery, knitting. Then the guys come with an accordion. They sit between the girls, look at their work, and evaluate them. They treat the girls with nuts and gingerbread. One of the guys must be an accordion player. Young people having fun at gatherings. They sing songs, joke, dance, play. After that, the guys go to get-togethers on other streets. Each street has its own “Ulah”. So the guys manage to attend several get-togethers 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 accordionist. Children also came to the gatherings, but they didn’t stay long, having seen enough of the fun, they went home.

The guys at these gatherings were looking for brides for themselves.

SAVARNI

The holiday of farewell to winter among the Chuvash is called “Çǎvarni”; 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. Old people have at least once rolled down the hill on spinning wheels. You need to ride down the hill as straight and as far as possible.

On the day of the celebration “Çǎvarni” the horses are decorated, harnessed

put them in fancy sleighs and arrange a “catacchi” ride.

Dressed up girls drive around the whole village and sing songs.

Residents 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, welcoming spring, sing folk songs, dancing Chuvash dances. Young people organize various competitions among themselves. In “çǎvarny”, pancakes and pies are baked in all houses, and beer is brewed. Relatives from other villages are invited to visit.

MANCUN (EASTER)

“Mongun” is the brightest and biggest holiday among the Chuvash. Before Easter, women must wash the hut, whitewash the stoves, and men clean up the yard. For Easter, beer is brewed and barrels are filled. On the day before Easter they wash in the bathhouse, and at night they go to church at Avtankelli. For Easter, both adults and children dress up in new clothes. They paint eggs, prepare “chokot”, and bake pies.

When entering a 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 and fairies. The first girl to enter is given a colored egg and placed on a pillow, and she must sit quietly, so that the chickens, ducks, and geese can sit just as calmly in their nests and hatch their chicks.

"Mongkun" lasts a whole week. Children are having fun, playing in the streets, riding on swings. In the old days, swings were built on every street especially for Easter. Where not only children, but also boys and girls skated.

Adults go “kalǎm” for Easter; in some villages this is called “pichkepuçlama”, that is, opening barrels. They gather with one of the relatives, and then take turns going from house to house, singing songs to the accordion. In every house they eat, sing and 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" spring holiday carried out after completion of sowing work. Holiday of plow and plow.

“Akatuy” is carried out by the entire village or several villages at once; each locality has its own characteristics. The holiday is held in an open area, in a field or in a forest clearing. During the festival, various competitions are held: wrestling, horse racing, archery, tug of war, and pole climbing for a prize. The winners are awarded with a gift, and the strongest of the wrestlers receives the title “pattǎr” and a ram as a reward.

Traders set up tents and sell sweets, rolls, nuts, meat dishes. The boys treat the girls with seeds, nuts, sweets, play, sing, dance and have fun. Children ride on carousels. During the festival, shurpe is cooked in huge cauldrons.

In ancient times, before the Akatui holiday, they sacrificed a domestic animal and prayed to the deities; young people wondered about the future harvest.

Nowadays, advanced workers are honored at Akatuya agriculture and amateur art groups. They are awarded with certificates and valuable gifts.

SIMEK

After all spring field work is completed, days come dedicated to the memory of our ancestors - “Simek”.

Before this holiday, children and women go to the forest, collect medicinal herbs, and pick green branches. These branches are stuck into the gates and window casings. It was believed that the souls of the dead sat on them. Simek in some places starts on Thursday, but here it starts on Friday. On Friday the baths are heated and people wash with decoctions of 77 herbs. After everyone has washed in the bathhouse, the hostess places a basin with clean water, a broom and asks the deceased to come and wash themselves. On Saturday morning they bake pancakes. The first pancake is given to the spirits of the dead; they place it at the door without a cup. Each one commemorates the deceased with his family in his own home, and then goes to the cemetery to commemorate them. Here they are seated in a heap - strictly according to breeds. They leave a lot of food on the graves - beer, pancakes, and always green onions.

Then they ask for the well-being of children, relatives, and pets. In their prayers they wish their relatives in the next world hearty food and lakes of milk; they ask the ancestors not to remember the living and not to come to them without an invitation.

Be sure to mention all the friends and strangers of the deceased: orphans, drowned, killed. They ask to bless them. In the evening, fun begins, songs, games and dances. Sadness and sadness are not acceptable. People want to bring joy to their deceased ancestors. Weddings are often celebrated during Simek.

PITRAV (Petrov's Day)

Celebrated during haymaking time. On Pitrav, the Chuvash always slaughtered a ram and performed “chÿkleme”. Youth in last time I was going to the “voyǎ”, singing, dancing, playing. After Pitrav the round dances stopped.

SURKHURI

A winter festival of youth, accompanied in the recent past by fortune-telling, when in the dark in a barn they caught sheep by the leg with their hands. The boys and girls tied prepared ropes around the neck of the caught sheep. In the morning they went to the barn again and guessed about the future husband (wife) by the color of the caught animal: if they came across the leg of a white sheep, then the groom (bride) would be “light”; if the groom was ugly, they would come across the leg of a motley sheep; if black, then black.

In some places surkhuri is called the night before Christmas, in others - the night before New Year, thirdly, the night of baptism. In our country, it is celebrated the night before baptism. That night the girls gather at one of their girlfriends’ place to tell fortunes about their betrothed, future life in marriage. They bring the chicken into the house and lower it onto the floor. If a chicken pecks at grain, a coin or salt, then you will be rich; if a chicken pecks at coal, you will be poor; if it is sand, then your husband will be bald. Having put the basket on their head, they come out of the gate: if it doesn’t hit, they say that they will get married in the new year, if it hits, then no.

Guys and girls walk around the village, knock on windows, and ask the names of their future wives and husbands “mankarchukkam?” (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 stupid old man.

For this evening, everyone in the village soaks and fries peas. Young women and girls are sprinkled with these peas. Throwing a handful of peas up, they say: “Let the peas grow this tall.” The magic of this action is aimed at transferring the quality of peas to women.

Children go from house to house, sing songs, wish the owners well-being, health, a rich future harvest, and offspring for the cattle:

"Hey, kinemi, kinemi,

Çitsekěchěsurkhuri,

Pire porzapamasan,

Çullentǎrnapěterterter,

Pire pǎrçaparsassǎnpǎrçipultǎrkhǎmla pek!

Hey, kinemi, kinemi,

Akǎěntěsurkhuri!

Piresunepamasan,

Ěnihěsěrpultǎr – and?

Pireçuneparsassǎn,

PǎrushpǎrututŎr –i?

And they put pies, peas, cereals, salt, sweets, and nuts in the kids’ knapsack. Satisfied participants in the ceremony, leaving home, say: “A bench full of children, a floor full of lambs; one end in the water, the other end behind the spinning.” Previously, they gathered at the house after going around the village. Everyone brought a little firewood. And also your spoons. Here the girls cooked pea porridge and other food. And then everyone ate what they had prepared together.

Chuvash folk games, counting rhymes, drawing lots

The Chuvash people have their own games. There was a legend about the struggle of the sun with the evil sorceress Vupar. During the long winter, the sun was constantly attacked by evil spirits sent by the old woman Vupar. They wanted to pull the sun out of the sky, and therefore it appeared less and less in the sky. Then the Chuvash warriors decided to save the sun from captivity. A dozen young men gathered and, having received the blessing of the elders, went to the east to rescue the sun. The heroes fought with the servants of Vupar for 7 days and nights and finally defeated them. The evil old woman Vupar with a pack of her assistants fled into the dungeon and hid in the possessions of the black Shuittan.

The warriors raised the sun and carefully placed it on the embroidered surban. We climbed a tall tree and carefully set the still weak sun on the firmament. His mother ran up to the sun, picked him up and fed him milk. The bright sun rose, shone, and with his mother’s milk his former strength and health returned. And it rolled across the crystal sky, 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. Make a loop at one end and put it 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 hand with the rope is at knee level. When the rope approaches, the fish children need to jump over it.

Rules of the game.

Fish touched by the rope leave the game. The child, playing the role of a predator, starts running at 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 remaining players are divided into two teams and face each other behind the opposite lines. But the players simultaneously run from one line to another. At this time, the shark salivates those running across. The score of the winners from each team is announced.

Rules of the game.

The dash begins at the signal. The team that has the agreed number of players, for example five, loses. Those who are salted do not drop out of the game.

Moon or sun

Two players are chosen to be captains. They agree among themselves which of them is the moon and which is the sun. The others, who had previously been standing aside, approach them one by one. Quietly, so that others do not hear, everyone says what he chooses: the moon or the sun. They also quietly tell him whose team he should join. So everyone is divided into two teams, which line up in columns - the players behind their captain, clasping the person in front by the waist. Teams pull each other across the line between them. The tug-of-war is fun and emotional, even when the teams are unequal.

Rules of the game. The loser is the team whose captain crossed the line during the tug-of-war.

Who do you want? (Tili-ram?)

The game involves two teams. Players from 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 want, who do you want?”) 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 change roles. After challenges, teams pull each other over the line.

Rules of the game.

If the runner manages to break the chain of the other team, then he takes one of the two players between whom he broke into his team. If the runner has not broken the chain of the other team, then he himself remains in this team. In advance, before the start of the game, the number of command calls is set. The winning team is determined after a tug of war.

Disperse! (Sireler!)

The players stand in a circle and join hands. They walk in a circle to the words of one

from your favorite songs. The driver stands in the center of the circle. Suddenly he says: “Scatter!” 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 salty one becomes the driver. You can run only after the word disperse.

Bat (Syarasersi)

Two thin planks or slivers are knocked down or tied crosswise. It turns out to be a spinning bat. Players are divided into two teams and choose captains. The captains stand in the center of a large area, the rest - around them. One of the captains is the first to throw the bat high into the air. Everyone else tries to catch her while falling while still in the air or grab her already on the ground.

Rules of the game.

It is not permitted to take away a bat that has already been caught. 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 second roll 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 pretend to be foals.

Horses fence off a field - a pasture where foals graze. The horses guard them so that they do not go far from the herd, as a wolf wanders there. They determine (and also outline) the place for the wolf. Everyone takes their place and the game begins. Grazing horses with outstretched arms herd foals frolicking and trying to escape from the pasture into the herd. But the horses don’t go beyond the line. The wolf catches the foals running away from the herd behind the line. The foals caught by the wolf leave the game and sit (or stand) in a certain place where the wolf will lead them.

Rules of the game.

The wolf catches foals only outside the pasture.

Shooting at a target with circling (Salgydy)

Take a cardboard disk with a diameter of 20-25 cm, painted with Yakut ornaments (in the old days the disk was made from birch bark, double-stitched). The disk is hung on the wall or on a pole. At a distance of 3-5 m from him, a pole (or a round table) is placed around which the player must run around with the ball several times and throw it at the disc (target).

The winner is the one who hits the target after running around a pole or bedside table larger number once. For older children, we can recommend shooting 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 accurately from a certain distance.

Flying disc (Telzrik)

A disk with a diameter of 20-25 cm is cut out of double cardboard or birch bark, painted on both sides with Yakut ornaments. The disc is thrown upward, and the player tries to hit it with the ball.

Option.

The game can be organized under the guidance of an adult with older children who shoot at a thrown disk from 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 stand in ranks opposite each other. The end player (anyone) throws the ball to the person standing opposite, who catches the ball and passes it to the next person standing opposite, etc. If the player does not catch the ball, he is captured on the opposite side. And so on until the end of the line. Then the ball is thrown in the opposite direction in the same order.

Rules of the game.

The group that has more players transferred to it is considered the winner. The balls must be thrown in a strictly defined order.

Falcon fight (Mokhsotsolohsupuuta)

They play in pairs. The players stand on their right leg opposite each other, the left leg is bent. Arms crossed in front of 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 you get tired of jumping on your right leg, change it to your left. And then the shoulder thrusts change accordingly. If one of the players falls during a rough push, the pusher leaves the game.

Game rules.

The winner is the one who forces the other to stand on both legs. You can only push your partner away with your shoulder. Change legs simultaneously in pairs.

Drag 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 grab the stick with both hands and rest their feet against each other. The others in each group hold each other tightly by the waist. On command, they gradually pull each other over.

Rules of the game.

The winner is the group that pulled another group to its side, or raised several people in it from their seats, or snatched the stick from the hands of the one in front. The players on each team must be equal in number and strength.

Game of tug (Byatardypyyta)

The players sit on the floor in single file, holding each other by the waist. The one in front is chosen to be the strongest and strongest (torut-root). Torut takes hold of something that is immovably reinforced. On the site this could be a pole. The rest are trying together 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 begin at the signal.

Falcon and fox (Mokhotsoluopnasapyl)

A falcon and a fox are chosen. The rest of the children are falcons. The falcon teaches his falcons to fly. He runs easily different directions and at the same time makes various flying movements with his hands (up, to the sides, forward) and also comes up with some more complex movement with his hands. A flock of falcon chicks runs after the falcon and watches 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 fox's appearance is determined by the leader's signal. The fox only catches those who have not crouched.

One extra (Biirorduk)

The players stand in a circle in pairs. Each pair in the circle is located as far away from its neighbors as possible. One leader is selected and stands in the middle of the circle. Starting the game, the host approaches a couple and asks: “Let me in.” They answer him: “No, we won’t let you in, go there...” (pointing to a more distant couple). At the time when the leader runs to the indicated pair, everyone standing second in the pair changes places, running to the other pair, and stands in front. The front ones are already becoming the rear ones. The presenter tries to take one of the vacant seats. The one left without a seat becomes the leader. Any number of children can play. Rules of the game.

You can change pairs only when the leader runs in the indicated direction.

Tag (Agakhtepsiite)

Two players place their hands on each other’s shoulders and, jumping up, alternately strike their right foot against the right foot, and their left foot against the left leg of their partner. The game is played rhythmically in the form of a dance.

Rules of the game.

The rhythm of movements and their softness must be observed.

Counting books

Beautiful fox in the forest

I lured the rooster.

Its owner is

Among us.

He drive

Will start now.

In our wonderful garden

The oriole seems to chirp.

I count: one, two, three,

This chick is definitely you.

The breeze blows

And shakes the birch tree,

The windmill rotates its wings,

Turns grain into flour,

Don't look, my friend,

Come out to us and drive us.

A merchant was driving along the road,

Suddenly the wheel came off.

How many nails do you need?

Fix that wheel?

Grandmother heated the bathhouse

Somewhere she defended the key.

Whoever finds it will go and drive it.

Draws

1. Take as many identical sticks as there are participants in the game. One is marked. Place all the sticks in a box or drawer and mix. Then the players take turns taking one stick. Whoever draws lots with a conditional mark should be the leader.

2. One of the players hides the lot behind his back and says: “Whoever guesses correctly gets to lead.” Two players approach him, the drawer asks: “Who chooses the right one, and who left hand? After the answers, the drawer unclenches his fingers and shows which hand the lot is in.

3. One of the players takes hold of one end of a stick or rope, followed by the second, third, etc. Whoever gets the opposite end of the stick or rope gets to lead or start the game.

4. Players line up facing the leader and extend their arms forward, palms down. The presenter walks in front of the players, recites a poem, suddenly stops and touches the players’ hands. Those who did not have time to hide their hands become the driver.

Conclusion

When preparing the project, I looked at illustrations, postcards and albums “Chuvash patterns”, “Chuvash folk costumes”, “Chuvash headdresses”, read poems about antiques, about my native land.

From them I learned what the Chuvash national costume looked like, what meaning it has, and what the embroidery pattern says; got acquainted with the elements of the pattern (suntah, keske rosette), how the pattern is used 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 and 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 between times is not interrupted and harmony in the soul is preserved. And I often say to my friends: “Compliance with customs is what allows us to feel like Chuvash. And if we stop observing them, then who are we?”

Studying history, the past of our native land, preserving the memory of the deeds of our ancestors is our duty. 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 telling about the customs and traditions of the Chuvash people. After my performances at 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 have all begun to understand each other a little better.

We live with you in an amazing place. We must love and take care of our small homeland. Must know the language, customs, traditions, folklore: songs, dances, games.

Glossary of terms

Pyurt- Chuvash hut, which was placed in the center of the front yard.

Kamaka- stove in a Chuvash hut.

Kil-yish- Chuvash family consisting of three generations: grandparents, father-mother, children.

Tukhya- Chuvash national headdress.

Kepe- white Chuvash dress.

Alka- women's temple decoration made of coins.

Ornament- a pattern based on repetition and alternation of its constituent elements; intended for decorating various objects.

Amulet- subject to which is attributedmagical strength that should bringhappiness and protect against losses.

Ulah- gatherings, entertainment during boring, long winter evenings.

Savarni- holiday of farewell to winter.

Manhun-Easter

Akatui- spring holiday of the Chuvash people dedicated to agriculture.

Simek- Chuvash folk holiday, dedicated to the commemoration of deceased relatives with visits to cemeteries.

Pitrav- Chuvash folk holiday during haymaking.

Surkhuri- This is an ancient Chuvash holiday of the winter cycle, celebrated during the winter solstice, when the day begins to arrive.

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