Many nomadic peoples have settled in our region. Almost everyone remembers their ancestral traditions and stories. And we want to tell you about the friendly and dear Nation - the Kazakh, the most indigenous. Many nomadic peoples have settled in our region. Almost everyone remembers their ancestral traditions and stories. And we want to tell you about the friendly and dear Nation - the Kazakh, the most indigenous.
Like many nomadic pastoral peoples, the Kazakhs have preserved the memory of their tribal structure. Almost everyone remembers their family names, and the older generation also remembers tamgas (“tanba”), coats of arms-marks for livestock and property. Among the Lower Volga Kazakhs, the Tyulengit clan was further developed in the past as guards and guards of the Sultan, who willingly accepted brave foreigners from prisoners there. Like many nomadic pastoral peoples, the Kazakhs have preserved the memory of their tribal structure. Almost everyone remembers their family names, and the older generation also remembers tamgas (“tanba”), coats of arms-marks for livestock and property. Among the Lower Volga Kazakhs, the Tyulengit clan was further developed in the past as guards and guards of the Sultan, who willingly accepted brave foreigners from prisoners there.
Currently, the best traditions of the Kazakh people are being restored and developed, both in the general ethnic and in the regional - Astrakhan, Lower Volga versions. This is done by the regional society of Kazakh national culture“Zholdastyk.” These issues are covered in the regional newspaper on Kazakh language"Ak Arna" ("Pure Spring"). Days of Kazakh culture are held in the region, dedicated to memory outstanding figure folk art, our fellow countrywoman Dina Nurpeisova and her teacher, the great Kurmangazy Sagyrbaev, buried in Altynzhar.
In December 1993, the administration of the Astrakhan region was awarded the first Peace and Harmony Prize, established by the President of the Republic of Kazakhstan. This undoubtedly serves as recognition of the good relations between nationalities in the region, the positive cooperation of all multi-ethnic population areas.
The women's national costume consists of a white cotton or colored silk dress, a velvet vest with embroidery, and a high cap with a silk scarf. Elderly women wear a kind of hood made of white fabric - kimeshek. Brides wear a high headdress richly decorated with feathers - saukele
The traditional Kazakh dwelling - the yurt - is very comfortable, quick to construct and a beautiful architectural structure. This is due to the fact that the lifestyle of the Kazakhs was determined by the main occupation - cattle breeding. In the summer they wandered with their herds in search of pastures, and with the onset of cold weather they settled in winter huts. The Kazakhs live in a yurt, in winter - not especially large sizes"muzanka" with a flat roof.
Strongly preserved national characteristics and traditions in Kazakh national cuisine. It has long been based on livestock products - meat and milk. Later, with the development of agriculture, the Kazakhs began to consume flour products. National characteristics and traditions in the Kazakh national cuisine are firmly preserved. It has long been based on livestock products - meat and milk. Later, with the development of agriculture, Kazakhs began to consume flour products..
The material and spiritual life of the Kazakhs is reflected by the historical tradition - "salt" and the customs of the people - "zhora-zhosyn". There is a lot of historical value in the social, legal and economic terminology preserved in historical legends.
The ritual of placing a baby in a besiktoy cradle takes place on the third day after birth. According to legend, before this period the baby cannot be placed in the cradle; spirits can replace him with a freak. The ritual is accompanied by the magical song “besik zhyry”, which scares away evil forces. An important role in the ritual is given to the “kindik sheshe” of an elderly woman who cut the umbilical cord during childbirth.
In the village, the bride and groom were greeted with a traditional chant called “bet ashar” (unveiling the bride’s face). “Bet Ashar” had its own canonical text in two parts: in the first part, the bride usually introduced herself to the groom’s parents and fellow villagers, the second part consisted of edifications and instructions to the bride, who had just crossed the threshold of her family hearth. The song gave advice to the bride on how to behave in her married life. In addition to the bride price, the groom prepares various ritual gifts: the mother - sut aky (for mother's milk), the father - toy mal (wedding expenses), the bride's brothers - tartu (saddles, belts, etc.), the bride's close relatives - kede . The poor were often helped in such cases by relatives and friends
The bride's parents also did not remain in debt. When conspiring, they had to contribute the so-called “kargy bau” - a pledge of loyalty to the conspiracy, “kit” - gifts to the matchmakers. The dowry (zhasau) of the bride was very expensive for them, sometimes exceeding the cost of the bride price. Parents ordered a wedding headdress (saukele) and a carriage (kuime). Rich parents provided the bride with a summer home (otau type beru) with all its equipment.
There are countless different peoples in our region. There is no need to be a prophet, everyone knows this: We consider it an honor to live together. Respect for any culture helps us with this! There are countless different peoples in our region. There is no need to be a prophet, everyone knows this: We consider it an honor to live together. Respect for any culture helps us with this!
Intermediate position between European Russia and Asia, centuries of parallel interaction with the Christian West and the Muslim pagan East left a unique imprint on the history of the region.
The Astrakhan region played a special role in historical life multi-ethnic peoples and states. The Great Silk Road in the 9th-10th centuries. connected the civilizations of the West and the East. In the Lower Volga region, the civilizations of the Huns and Sarmatians, Khazars and Pechenegs, Cumans and Tatar-Mongols clashed.
The first state association was the Khazar Kaganate. In the middle of the 12th century. Khazaria was a multi-ethnic state that united Indo-European, Turkic and Semitic ethnic groups that coexisted peacefully, forming a new ethnic group. In the 13th century. The Lower Volga region was conquered by the Mongols and became part of the Golden Horde. There is a process of assimilation of the Polovtsians and Mongols, which marked the beginning of a new ethnic group - the Astrakhan Tatars. In the middle of the 15th century. The left bank of the Lower Volga is occupied by the Nogai Horde, and the right bank became part of the Astrakhan Khanate.
The Astrakhan Khanate was a feudal state, whose population was mainly engaged in nomadic cattle breeding. The process of mixing the nomads of the Lower Volga region, which began in the 13th century, did not stop.
Due to its geographical location, Astrakhan from the first half XVI V. becomes a “stumbling block” between Turkey, Crimea and the Nogai Horde. The Moscow state was also interested in expanding its southeastern borders. It knew about the fish and salt riches of the region, was aware of the important trade importance of Ashtarkhan, but only with the annexation of Kazan could one speak of establishing the mouth of the Volga beyond Moscow. And in 1554, the Moscow state took Kazan, and in 1556, Russia, annexing the Volga region, put an end to the three-century domination of the Tatars and opened up the road to eastern markets along the Caspian Sea and caravan routes.
The exact date of the annexation of Astrakhan is not known, but most likely it should be considered 1557, when the entire population of the Lower Volga region swore allegiance to the first governor Cheremisikov to the Russian Tsar Ivan IV the Terrible. Since that time, the conquest of the region was annually celebrated, first by local Russian people, and then by the entire population of the region. This holiday was distinguished by great solemnity.
The first governor of Astrakhan, I. Cheremisikov, was a very extraordinary person, turning out to be a good strategist and politician. He gained "general favor through the justice of his government." He quickly resolved complex and varied issues, skillfully negotiated with the Nogais, Crimeans, and Caucasian rulers. He cared about the peace of the region. But Cheremisikov’s greatest merit was the founding of the new Astrakhan on the left bank of the Volga.
Old Ashtarkhan, located on the right bank of the Volga, bordered on the vast Nogai steppe, through which the Crimean Way passed, from where the Crimeans regularly appeared; the steppe itself was essentially a “wild field”, where people from North Caucasus, and the Don Cossacks, and the nomads of the Caspian region, who considered the Astrakhan region a place of rich mining. For these reasons, Cheremisikov began to look for more reliable protection in natural conditions for a new fortress.
When the first news appeared about the military plans of the Crimean Khan to seize the Astrakhan lands, Cheremisinov sent the Tatars from the right bank to the other side and settled them on the hillocks and islands. For the main fortress, he chooses one of the largest hillocks - Zayachy or Dolgy. It was advantageously fenced from the north-west by the Volga, from the north-east by the Kutum River, and from the south by a line of swampy ilmen and salt lakes.
The start of construction dates back to 1557, but the official date of birth of Astrakhan is 1558, when Tsar Ivan the Terrible gave his royal blessing to the left bank city.
The construction of Astrakhan required workers, which stimulated the resettlement policy of the Russian state.
At the same time, spontaneous Russian colonization of the region developed. These were people from the lower social classes who came across construction work, came to extract fish, salt, and saltpeter, thereby settling in the Volga Lower Region.
With the settlement of the region, not only the economic but also the political role of Astrakhan grew. Occupying one of the most important places in eastern trade, the city played an exceptional role in the development of relations with the Caucasus and Transcaucasia, receiving embassies from Kabarda, Georgia, Armenia and other states Vaskin N.G. Settlement of the Astrakhan region. -- Volgograd, 1993..
Special guest courtyards began to be built in Astrakhan for foreign trading people. These were Indian, Persian, Armenian courtyards, built according to Asian models. Before today In the central part of the White City, the Persian and Armenian courtyards have been preserved, but the Indian one has not survived to this day.
At the same time, the military-strategic importance of Astrakhan also grew. In the second half of the 16th century. there were more than 3,000 archers and warriors here.
In 1582, during the reign of Ivan the Terrible, the construction of a stone Kremlin began, since the old Kremlin, built from wood, began to deteriorate and served as a poor defense against the Crimeans and Tatars. It was completed under the reign of his son Fyodor Ioannovich with the direct participation of Boris Godunov, who called himself and was styled by his compatriots as “the tsar’s brother-in-law and ruler, boyar, and courtyard governor, the maintainer of the great states, the kingdoms of Kazan and Astrakhan.” To Astrakhan, for the “sovereign city affairs”, special “record” or “state” craftsmen sent state-owned masons, brickmakers, blacksmiths and carpenters, who in their position were close to service people, since they did not pay taxes, ownership of plots of land were at their disposal government. This service was hereditary and passed on from fathers to children and other family members of state-owned masters. During this period, organizing brick production in Astrakhan was very difficult, so it was decided to use old plinth from the ruins of Golden Horde cities. The new stone Kremlin retained the shape of a right triangle, pointing west. Each side was fortified with three towers, each corner of which belonged to two sides. In general terms, the walls and towers of the Kremlin resembled the Kremlins that existed at that time in the central part of the Russian state.
Along with it, the Astrakhan Kremlin was, at that time, one of the most perfect charming buildings of the Moscow state. For two centuries, our Kremlin stood as an impregnable stronghold on the southern border with Russia. Now it is considered one of the outstanding monuments of military engineering art of the 16th century. and is included in the list of historical monuments of the country.
The population of Astrakhan presented a motley picture: Tatars, Russians, Kalmyks, Nogais, Persians and Indians coexisted peacefully here. This gave a special, unique flavor to the large Russian city. And it was here that a special mission was carried out historical significance- Astrakhan was a unifying link between the civilizations of the West and the East. And also thanks to this, the Astrakhan region created its own special, original culture, since it was a synthesis of various cultures, and here there were Russian, and Tatar, and Kalmyk, and oriental culture, becomes the basis for innovation.
Many prominent figures: scientists, musicians, writers were involved in collecting local folklore. A great contribution to the development of musical culture was made by the music teacher of the Mari Gymnasium, I.V. Dobrovolsky. He founded the Asian music magazine", where songs and dances of the non-Russian population were placed: Tatar, Kazakh, Nogai, Armenian, Chechen, etc. Etinger M.A. Musical culture of Astrakhan. - Volgograd: Nizh.-Volzh.book publishing house, 2001.
A significant event in the history of the region was 1717: Peter I signed a decree on the formation of an independent Astrakhan province, which included the territory from the lower reaches of the Volga to Samara and Simbirsk in the North. There were several reasons: firstly, the desire of the Russian government to secure its southern borders from external invasion; secondly, to ensure stable trade relations with the countries of the East through Astrakhan. For these reasons, a navy, an admiralty, shipyards and a port appeared in the city. In the XVII-XVIII centuries. Astrakhan becomes the southern outpost of Russia, connecting the foreign trade contacts of the Russian Empire with the countries of Asia and Europe.
The rapid development of the economy of the 19th century. stimulated the economic importance of our region. In particular: construction railway from Baskunchak to the Volga made it possible to increase not only the export of salt, but also the production of fish.
Since the end of the 19th century. port facilities, shipbuilding, woodworking, silicate and other factories appear in the Caspian Sea, companies and auction societies are created with the participation of foreign capital. The development of shipping companies should also be noted. IN late XIX V. - at the beginning of the 20th century. Colossal flows of oil and copper cargo passed through Astrakhan. Transportation of petroleum products was especially increased in connection with the discovery of a new method of transporting oil (Russian). In 1875, the world's first steam tankers sailed across the Caspian Sea.
Thus, the XIX-early XX centuries. become a time of improvement, rapid commercial and industrial development of the Astrakhan province. The growth and prosperity of the region was supported by Astrakhan patrons of the arts. People united in various charitable and educational initiatives. They were of different nationalities, but they did one good deed. They were engaged in the construction of churches, maintaining educational institutions, opening hospitals, and providing assistance to people from the lower social classes.
Much was done for the cultural development of the region. I.A. Repin donated his library to the city, which is now located in the building of the library named after. Krupskaya. He also bequeathed to the city a unique collection of engravings collected in Europe. In 1918, the B.M. Art Gallery was opened. Kustodiev." The initiator and first head of the museum was an engineer from a family of Astrakhan merchants T.M. Dogadin, who collected more than 130 works of painting and graphics, a collection of autographs of historical figures, writers, and musicians. Nowadays the house-museum conducts active exhibition work, introducing Astrakhan residents and guests to the works of old Astrakhan artists.
A special place in the museum’s collection is occupied by the works of B.M. Kustodiev, born in Astrakhan. These are 22 paintings and more than 100 graphic sheets. In 2002, in a separate building at 68 Sverdlova Street, a branch of the Art Gallery was opened - the Art and Memorial Museum of the Countryman Artist, the only one in the country. This year the gallery turns 90 years old. Many people devoted to art contributed to turning Dogadin’s small collection into a collection of paintings, sculptures, graphics and decorative arts containing thousands of people. The gallery houses a library, a restoration workshop, a lecture hall, and the house-museum of B. M. Kustodiev.
XVIII century - beginning of the 20th century is an important milestone in the development of the education system in the Astrakhan province. The creation of district, rural and urban primary educational institutions marked the beginning of systematic education. During this period, the first steps were taken in the field of women's education in the Astrakhan province. The Mari Women's Gymnasium (1860), the private educational institution of N.S. Shaverdova (1903), as well as primary women's schools played an important educational role. From the second half of the 19th century V. Schools were created for the poor, and the first state educational institutions for children of non-Russian nationality appeared.
During this period, the process of establishing a unified educational space was underway. And the development of education in the Astrakhan region is an integral link in the all-Russian process of establishing the entire education system.
In the Astrakhan region, much has been and is still being done for the cultural development of national minorities. National-cultural societies began to be created in Astrakhan.
The first was a group for studying the Tatar language in Arabic script on the initiative of G.N. Akhmetov, teacher and local historian. On its basis, the society of Tatar national culture “Duslyk” was formed, established on February 13, 1989. After it, Nogai (Birlin), Turkmen (Vatak), Kazakh (Zholdastyk) and others societies appeared. The priority form of work for societies has become the preservation of their native language, traditions and holidays, and their popularization. Some societies work to protect the architectural heritage of the Astrakhan region. It has become a practice since 1991 to allocate certain Money for various cultural events national societies from the state budget. In addition, the regional council, and then the administration, together with the societies, acted as founders of the Russian-language Tatar newspaper “Izel” (“Volga”) and the Kazakh “Ak Arna” (Pure Spring), published in their native languages.
Although the activities of national cultural societies have a very a short history, but it fits organically into common life Astrakhan region and emphasizes its multinational composition.
Despite its centuries-old history, Astrakhan has retained its uniqueness. Her appearance, as before, is woven from many of her only inherent features. In the center of the city rises a 16th century fortress - the Kremlin. On the territory of the Kremlin there is the Assumption Cathedral, the Trinity Cathedral, the former Bishop's House with a house church…. (1807), Kirillovskaya Chapel (1719), hipped tower, fences of the Spaso-Preobrazhensky Monastery (early 18th century), Moscow Trading House (1790), Roman Catholic Church (1762-1778), building of the former Azov-Don Bank (1910) , St. Vladimir's Cathedral (1895-1904). All these are symbols of the architecture of the Astrakhan region. In Astrakhan there is a drama theatre, a theater for young spectators, a puppet theatre, a musical theatre, a philharmonic society, a joint historical and architectural museum-reserve (a collection of monuments to the history of the Khazars of the Golden Horde and the development of the lower Volga by the Russians), Art Gallery named after Kustodiev (1918), the house is a museum of Vladimir Khlebnikov.
The city's attractions are the house-museum of V. Khlebnikov, the city cultural museum (former house-museum of I.G. Chernyshevsky), the cultural and entertainment complex "October" with a unique winter garden-arboretum, and the cultural and entertainment complex "Dair".
The city of Astrakhan is on the list of historical cities of Russia. The lists of historical, cultural and architectural monuments of Astrakhan include 653 objects, representing not only individual buildings, but also entire complexes of residential and public buildings. Of these, 45 are of federal significance, 608 are of regional significance. In addition, 368 buildings are included in the lists of newly identified objects of historical and cultural value. When selecting cultural heritage objects, the general condition of the facades and their elements, which are more susceptible to temporary destruction and requiring prompt intervention by specialists in the field of restoration, was taken into account. Another selection criterion was the significance of the objects in architectural, artistic and historical terms.
State budgetary educational institution"Orphanage No. 1" Astrakhan
Professional competition for educators
All-Russian Internet competition of pedagogical creativity
(2012 – 2013 academic year)
Competition nomination: organization of leisure and extracurricular activities .
Author of the work: teacher Gorshunova Nadezhda Vladimirovna
Scenario of the event on the topic:
“Customs and traditions of the Astrakhan people”
Target:
acquaintance with the national culture of the region, the main holidays of the city;
education of patriotism through the example of pride for one’s land and people, aesthetic culture and tolerance;
developing children's creative abilities and increasing their self-esteem.
The venue is divided into sections, each filled with attributes of a given nationality (elements of costume, household utensils, folk crafts.) A presentation has been prepared.
Progress of the lesson.
Leading:
Today our lesson is devoted to the topic “ Customs and traditions of the Astrakhan people"
We will get acquainted with the main holidays of the peoples of Astrakhan and the traditions of the people. But first we will learn what the words “custom” and “tradition” mean.
Custom- an action that has been ingrained and repeated for a long time in any society...
Tradition(from Latin Traditio - transmission; tradition), elements of social and cultural heritage transmitted from generation to generation and preserved in certain societies, classes and social groups for a long time...
What nationalities live in Astrakhan?
The majority of the region's population (70%) are Russians. The second largest nation is the Kazakhs (14.3%). The Astrakhan region is the historical place of residence of the Kazakhs; it is the largest Kazakh community in the federal subjects. The Astrakhan region is also a historical place of residence for Tatars (including Astrakhan and Yurt speakers of individual dialects) (7%), Nogais (mostly Karagash) and Turkmens.
Number of people in 2002, thousand people
Russians 700,561 (70.0%)
Kazakhs 142,633 (14.3%)
Tatars 70,590 (7.0%)
Ukrainians 12,605 (1.2%)
Chechens 10,019 (1%)
Azerbaijanis 8,215 (0.8%)
Kalmyks 7,165 (0.7%)
Armenians 6,309 (0.64%)
Nogais 4,570 (0.45%)
Gypsies 4,331
Avars 4,218
Lezgins 3 646
Dargins 3,550
Persons who did not indicate nationality 2,963
Belarusians 2,651
Turkmens 2,154
Koreans 2,072
Astrakhan Tatars 1 980
Germans 1,389
Kumyks 1,356
Georgians 1,212
Chuvash 1 171
Turks 1 128
Uzbeks 1,030
Jews 1,011
Conservation tasks traditional culture are closely related to the problems of the revival of national cultures. There are regional national-cultural societies (NPOs), of which there were more than 30 in the region by the beginning of 2010 (Kazakh society - “Zholdastyk”, Tatar - “Duslyk”, Turkmen - “Vatan”, Uzbek - “Uzbekiston”, Azerbaijani - “Azerbaijan” , Turkish - “Aydin”, Armenian - “Arev”, Dagestan - “Dagestan”, Kalmyk - “Halmg”, German autonomy “Einheit”, Youth Center Nogai culture "Edige et al.).
Traditional regional holidays and festivals are held in Astrakhan, such as the Tatar “Sabantuy”, the Kalmyk “Tsagan Sar”, the Turkic-Iranian “Navruz/Nauryz”, etc. Since 1992, the days of the Turkic enlightener A.H.-Sh. Dzhanibekov “Dzhanibekov Readings”, since 2010 “Biryukov Readings” in memory of the Ataman of the Astrakhan Cossack Army I.A. Biryukov, as well as events in honor of the Uzbek educator Alisher Navoi. In the early 90s, regional competitions of children's Kazakh (“Anche Balapandar”), Nogai (“Sheshekeyler”) and Tatar (“Yana Isemner”) creativity were held.
Maslenitsa- a holiday preserved from pagan times. Celebrated during the week before Lent. The custom of celebrating Maslenitsa dates back to ancient times - from Greek and Roman bacchanalia. The pagan Slavs also celebrated a spring holiday during this period - welcoming spring and seeing off winter. Among the people, Maslenitsa has always been a fun time. It was believed that anyone who refused to celebrate it would live “in bitter misfortune and end badly.”
(Scene from Maslenitsa)
Originating long before the birth of Islam, the holiday Nauryz represents the spring awakening of nature, its renewal. According to the old belief, on the days of the spring equinox, when the Sun enters the constellation Aries, the world is created anew and for the eastern peoples New Year.In Astrakhan, Nauryz acquired the status of a regional holiday, and since 1998 it has been held annually in the central park of culture and recreation "Arcadia", where, according to established tradition, representatives of regional national cultural societies install colorful national yurts on one of the April days. There will be ten of them, and each of them will have its own national flavor, its own semantic and content content (Iranian, Kazakh, Turkmen, Azerbaijani, Turkish, Tatar, Tajik, Nogai, Dagestan, Uzbek). Ancient culture people - nomads, life, customs, nature, songs, legends, epics, the art of craftsmen, jewelers became a source of creative inspiration for Kurmangazy.
(The recording sounds - “Memoirs of Savishchev”
composer Kurmangazy Sagyrbaev)
On this day, Astrakhan residents and guests of the holiday will see national dishes, household items and arts and crafts presented by each nation. Officially, Nowruz is simply a national holiday. And it has long lost its religious character, like a holiday of fire worshipers. Before the start of the holiday, every house was put in order, wells and irrigation ditches were cleaned in auls and villages, trees and flowers were planted, gardening equipment was repaired and updated, etc. It is believed that when Navruz enters a clean house, a good owner, illnesses, failures and adversities pass him by. On the eve of the holiday itself, each family laid out a dastarkhan - a tablecloth with various dishes. To treat neighbors and relatives, traditional festive national dishes were prepared - pilaf, shish kebab, boiled peas, sumalak, etc. On this day, people forgive old grievances and help those in need of mercy.
(Kazakh dance performed by children)
Among the Astrakhan Tatars, the big Spring holiday was called - Amil. This holiday was also not associated with Muslim religious rituals. The holiday usually began in the city center and constantly moved to the outskirts, and then from village to village. People greeted each other with a handshake with both hands. On the festive table on this day, every Tatar family served dishes with pumpkin and rice: pilaf, pies - “kubak burek”. Young people took part in traditional horse racing competitions – “yat yarysh”, and wrestling – “kuryash”. Young people also competed in climbing a high pole - “altyn kabak”, and the one who became the owner of the coveted coin mounted on the top of the pole received the main prize - usually a ram. Until the evening, the students (shakirds) went from house to house, delighting the owners with songs, for which some received money, some received treats.
(Wrestling and bag-fighting competitions on a log)
"Sabantuy"
(From the Turkic “saban” - plow and “tui” - holiday, a holiday among the Tatars and Bashkirs, after the end of spring field work)
The history of Sabantuy is as ancient as the Tatar (Bulgar) people themselves. Already two weeks before the holiday, the collection of gifts for the winners and preparation for the holiday began. “The horse senses the approach of Sabantuy in advance,” says a Tatar proverb. The culmination of the holiday was the Maidan - competitions in running, jumping, national wrestling - koresh and, of course, horse racing, sung in poetry and songs, causing admiration and delight - the decoration of the Tatar holiday. The origins of the Sabantuy holiday go back centuries, and it was originally called “seken” - a ritual with chicken eggs(symbol of fertility). Its essence was as follows: eggs had to be removed from a vessel with thick sour cream without using your hands. Other elements of the holiday acquired a valiant, daring character, such as: pole climbing (previously a symbol of the sun), horse racing and horse riding, the characteristic Turkic belt wrestling - “kuresh”, as well as songs, dances and treating with national dishes, the arrival of numerous guests.
"TSAGAN SAR ON ASTRAKHAN LAND"
“Tsagan Sar” is one of the best Kalmyk holidays. They talk about its history in different ways: it has many legends and traditions. There is an opinion that Buddhists all over the world have been celebrating it since the time when the Great Buddha, having gained enlightenment, completely refuted six false teachers in a dispute and showed miracles to the people. And according to folk legends, Kalmyks celebrate Tsagan Sar also as a victory of the legendary maiden Gall-Okon-Tengri over the tribe of cruel and treacherous giants - the Mangus, who personify the power of evil.
Tsagan Sar foreshadowed the beginning of spring. Therefore, during the holiday, Kalmyks, when they meet, greet each other, and then ask: “Did you have a good winter?” “Yes, we overwintered well,” they usually answer. And although winter has not yet taken the reins of power, in the Astrakhan region, on the hospitable estuary land, with the arrival of Tsagan Sara on February 12, they welcomed spring and remembered the traditions laid down by our ancestors. Here are some of them: From time immemorial, everyone prepared for the holiday: they did general cleaning in the house, sewed or bought new clothes, chose a fat sheep, cooked meat, washed all things. On the eve of the holiday, women washed their hair, combed their hair and put on shivrlg (hair covers). They wore shirts with a white collar. Before the Tsagan Sar holiday, the mistress of the house, having made wrestlers, was fingering her rosary, because this day is called “Matzg Odr” - the day of prayers, purification, the last day of winter.
Early in the morning, on the day of Tsagan Sar, the mistress of the house brews Kalmyk tea. While the tea is boiling, she opens the chest, takes out new clothes and hangs them on a pre-stretched rope. This was the custom - to air out clothes once a year. In the morning, when the whole family wakes up, the mother calls the children to her and kisses them on the right cheek, saying: “Be happy, live long, next year I will kiss you on the left cheek.” Next year is coming. She says the same words again. These words contain the wisdom of the people: live a successful year, and congratulate each other again. We wished each other health and happiness.
An important moment of the holiday was the preparation of the national flour dish - wrestlers. They were prepared from butter dough and fried in boiling fat. The uniform of the wrestlers had deep meaning. Khuts wrestlers, sculpted in the form of a ram figurine, meant wishes for a large offspring; “whale” - resembled part of a horse’s entrails, “ovrtya tokhsh” - symbolized cattle, “moshkur” - twisted, resembled sheep’s entrails, symbolizing the “knot of happiness”, “tsatsl” - a brush, a symbol of the brush on the Kalmyk headdress.
Traditional "Roach Day"
There is a big holiday in Astrakhan. Traditional "Roach Day" celebrated for the 15th time. Entire families come to see it. Many are with fishing rods, hoping to catch the fish so beloved in this city. A competition was held on the Volga embankment. Participants came from all over Russia with their gear and bait.
Game: "Catch the Fish"
Children use a magnetic fishing rod to catch fish. Who is bigger and faster?
Fisherman's Day
On the second Sunday of July, Russia traditionally celebrates Fisherman's Day.
On the embankment of the Volga River, the now traditional “Ukha Festival” will take place, in which representatives from all districts of the region will take part. The regional fisheries agency has prepared a show-competition “Catch, Fish!”, in which participants will be asked to chase fish released into the city fountain with their bare hands. On main stage At the same time, the international folk art festival “Living Water - 2012” will be held. The evening will end with a festive concert with the participation of Astrakhan soloists.
(Scene “Neptune visiting the fishermen”)
Wedding traditions.
One of the most romantic places in Astrakhan is the bridge of lovers. A small bridge stretching from one bank of the Kutum River to the other has become a popular spot for lovers in recent years.
Carved pillars and benches in the Pushkin style look very attractive, and from the bridge of lovers there is an incredible view of the Red Embankment. Before the bridge appeared, there was a tradition among newlyweds to tie a ribbon on the branch of one of the birches growing in the square. After a while, the birch tree could not withstand such “ribbon oppression” and died: they began to tie knots on a nearby birch tree, but it could not withstand such an attack. In order to avoid the disappearance of Astrakhan birches, it was decided to give the lovers one of the Astrakhan bridges. Later, in 2005, next to the arch on the bridge of lovers in Astrakhan, a metal tree made to look like bronze was installed, on which the treasured ribbons of family well-being began to be hung.
Then another tradition appeared, which came to us from the European and Baltic countries - hanging a castle, personifying a strong and happy family life. In Moscow and St. Petersburg, they have been fighting such an original wedding tradition for a long time: the administration, believing that the castles of lovers are spoiled appearance bridge, piles of bulky iron are mercilessly cut away. In Astrakhan they began to fight against this very recently. Back in 2006, there were no locks, but 5 years later there were a lot of them on the lovers' bridge great amount: literally every centimeter of the fence is occupied by a lock with a romantic inscription. However, despite the disputes between lovers and the city administration, the lovers' bridge in Astrakhan never ceases to be one of the most beautiful and favorite places for couples in love.
The Swan Lake
Brotherly kindergarten, Palace of Culture of the Caspian Flotilla.
Day of the city
Astrakhan residents celebrated this favorite holiday, which this year they decided to hold in warm September, for two days. Folk festivities took place in urban areas. Children's and sport games, competitions, concerts with performances by creative groups of the city - several venues were organized in each district of Astrakhan where Astrakhan residents could have fun. The main celebration took place in the Arcadia recreation park. Here the guests of the holiday observed a real miracle made of sand. The festival “Sand Sculpture of the Ponizovye” was held in Astrakhan for the first time. Students from Astrakhan took part in it art schools. Many of them worked with sand for the first time; they were helped by artists from St. Petersburg, who were specially invited to City Day. In total, Astrakhan and St. Petersburg residents created 12 sand figures, led by the three-meter “Chernomor”.
On the same Saturday, in honor of City Day, a religious procession was held, which ended in the Kremlin. Here, at the Assumption Cathedral, the Cossacks solemnly took the oath. On this day, the mayor of Astrakhan, Mikhail Stolyarov, who is a hereditary representative of the Orthodox community, was also dedicated to the Cossacks.
Towards evening, a knight's tournament was held in the Ulyanovs' park on Oktyabrskaya Square. Representatives of historical reconstruction societies showed the audience knightly combat in real armor.
On the second day of the Astrakhan holiday, delicious treats awaited the townspeople. The Astrakhan watermelon festival was held on Lenin Square, where Astrakhan residents were able to see delicious berries of the most unusual shapes and sizes. Guests of the holiday could try unusual watermelon cocktails and admire the strange patterns that carving masters carved on watermelons. The Astrakhan mayor's office held two other delicious festivals on the Volga embankment. Here, to the sounds of folk songs, one could try a variety of types of Astrakhan fish soup, which was prepared for the guests of the holiday by the city and region districts. According to the jury, the most delicious was the fish soup prepared by the Kirov region. And then everyone could try different types of tea. Russians, Kazakhs, Tatars, Armenians, Chechens, Azerbaijanis, Nogais, Uzbeks and Kalmyks - representatives of various nationalities who have lived in peace and friendship on the territory of Astrakhan for hundreds of years, prepared treats and tea according to their traditions.
The presenter sums up and invites guests on a tour
Guests are invited to the tables, where the children, together with the teacher, prepared treats and tea, according to their national traditions.
Appendix No. 1
King Neptune enters to the music, takes a lap of honor and sits on the throne.
Neptune.
I am the proud ruler of the seas,
Pisces, dolphin lord.
My palace is at the bottom of the sea
All strewn with amber.
Congratulations on Neptune's holiday!
I wish you a fair wind,
Seven feet under keel and
Go around all the sea reefs!
Mermaids enter to the music.
Neptune.
Why are you sad today? Has anyone offended you? Just tell me. I will turn the entire kingdom of the sea upside down. I will find the offender and order him to be punished.
mermaid.
There is no need to look for anyone and turn the kingdom of the sea upside down. No one offended us and no one caused us harm.
Neptune.
Share your grief with me, beauty. Why are you sad? Tell me, maybe I can help you.
mermaid.
Ah, Father Tsar. And I’m ashamed to say it. It’s been a long time since I’ve seen people having fun, I’d like to see it.
Neptune.
Well, it's not difficult. Look (the “Sailor” dance is performed)
Neptune.
We cannot remain without water for long. Farewell! It's time for us to go, and you continue to have fun. (They leave
in local history
on the topic: “Folklore, rituals of the Astrakhan Kazakhs”
Work performed by: Daria Zhilyaeva
Class 8 "B"
Teacher: Rudometova N.P.
The cherished river of my destiny
Flows between two native banks.
Two shores - two wonderful languages,
I am ready to give my all for them!..
So I live on sunny land,
Where the seeds of friendship sprout,
Where food and bread are inseparable...
Two languages, but one homeland!
M.Utezhanov
(translation by Yu. Shcherbakov)
Research work on the topic: “Folklore, rituals of the Astrakhan Kazakhs.” Ritual and folklore 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.
The purpose of this work: identify the main rituals of the Kazakh people and find out how much they have been preserved in the modern world.
To achieve this goal, the following tasks must be completed:
Get acquainted with Kazakh national customs and folklore as the most important block in the system of spiritual culture of the Kazakh people;
Get an idea of the main rituals observed by the residents of my city;
Explore modern knowledge of the customs of the Kazakh people among school students;
Understand the role and significance of customs in the life of an ethnic group in our time.
Relevance The theme under consideration is that society again and again turns to its origins. The country is experiencing a spiritual upsurge, 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 human values:
Peace in the family,
Love for one's neighbor,
Cohesion,
Moral goodness
Modesty, beauty, truth,
Introduction
We, the younger generation, must join the national culture, because... ours today, like our past once upon a time, also creates the traditions and customs of the future. Do we, the modern generation, need to know the customs that guided our distant ancestors? Yes, we need this. We must know well not only the history of the Russian state, but also the traditions and customs of the national culture; to realize, understand and actively participate in the revival of national culture, to self-realize as a person who loves his homeland, his people and everything related to folk culture, to know not only Russian rituals, but also to study the rituals of other peoples who inhabit our Astrakhan region.
Just in case - your custom.
Main part The population of the Astrakhan region is multinational in composition. Representatives of more than 100 nationalities live here. IN different time Residents from Central Russia and Ukraine, the Caucasus, the Urals, and Central Asia settled in the lower reaches of the Volga. Among the settlers were Russians and Ukrainians, Belarusians, Tatars, Nogais, Chuvashs and Mordovians. Each of these peoples has an interesting culture, its own customs and traditions.
I would like to dwell on one of these peoples, namely the Kazakhs.
In terms of population in the region, Kazakhs occupy second place (approximately 140 thousand people). This is the indigenous population of the Astrakhan region. Before the revolution they were called “Kirghiz”, and they inhabited the eastern part of the Astrakhan province.
Today's Kazakhs speak a language belonging to the northwestern, or Kipchak, group of Turkic languages. The religion of the Kazakhs is Sunni Muslims.
In the middle of the 16th century ethnic composition The Kazakhs were replenished with tribes that migrated from beyond the Urals after the collapse of the Nogai Khanate, and tribal groups from Siberia and Eastern Semirechye. As a result of close economic, cultural and everyday ties, a mixture of nationalities and tribes occurs. With the fall Mongol yoke The Kazakh economy revived. Destroyed cities were restored. Trade and economic ties between cities and steppe regions were strengthened. A single language and a single economy developed over a vast territory. There was a lot in common in the life and culture of various tribes and nationalities.
In the worldview of the masses in the XV-XVII centuries. Animistic ideas and the cult of the power of nature dominated, preserving the features of ancient mythology, in particular, the recognition of the struggle between two principles: good (kiye) and hostile (Kecip). The essence of anemism was the spiritualization of natural phenomena, the idea that behind every natural phenomenon there is a spirit that supposedly controls it. Kazakh mythology forbade picking spring green grass, because people saw the continuity of life in it. The Kazakhs revered the spirit of the earth (zher ana) and water (su ana). The cult of fire (from ana) was of great importance. The oldest name for the sacred fire, alas, has also been preserved. According to Kazakh belief, fire is the patron of the home and hearth. When joining a new family, the bride had to bow to the fire in big house, make a sacrifice to the fire, pouring oil into it (otka may kuyu).
The Kazakhs have preserved an ancient ritual of purification by fire (alas-tau, from the ancient word “alas” - night light, sacred fire). This ritual was performed when migrating from wintering to Zhailau. Since ancient times, the Kazakhs have developed a belief that people often sin in winter camps, since in their homes there are “evil forces” that bring harm to people. And zhailau is clean, immaculate, and one should come there purified, so at the beginning of the nomadic road leading to zhailau, two large fires were lit, between which people and flocks of sheep were passed. Horses were considered “clean animals” and were not subject to purification.
The Kazakhs had many national traditions and customs related to economic activities, family relationships, wedding celebrations that have survived to this day.
Traditions and rituals associated with economic activities.
The main economic activity of the Kazakh people was mainly nomadic cattle breeding. Therefore, people paid more attention to raising livestock. Since every cattle breeder wanted his cattle to be well preserved and reproduced, traditions and rituals associated with this appeared. One of these rituals is purification by fire. In the spring, when it was necessary to move from winter quarters to zhailau, fires were lit in several places, and cattle were driven between the fires. This was before the adoption of Islam, when fire-worshipping cultures still existed. When leaving for zhailau, each village decorated its carts with woven carpets. The camel walking in front was covered with a beautiful carpet, and a rectangular crown was made from long pheasant feathers and placed on the head. This kind of migration was called the “crowned wagon”. The crowned camel was usually led by the most respected woman from the village or the bride. According to legend, a nomadic group led by a camel wearing a crown of pheasant feathers will not be affected by the evil eye, and the nomadic group will not be subject to trouble along the way.
According to another custom, in the spring, before the first thunder, eating plant foods was not allowed. Wild onions and other plants began to eat after the first thunder and rain. According to legends, after thunder, plants begin to grow quickly, livestock, feeding on them, produce more milk, and then they are allowed to start consuming God’s gifts. Therefore, in Semirechye, at the sound of thunder, women were in buckets, saying: “let there be a lot of milk, but little fire,” and walked around the yurt. In Central Kazakhstan it was called “beat in otau”, and women knocked on the kerega of the yurt. According to cosmogonic beliefs, this increased the amount of milk in the udder of livestock.
Another interesting custom was called “mare’s muryndyk”, or “to please the stake”. It was carried out upon arrival at zhailau, when the foals were tied to a jelly - a stretched rope - and the mares began to be milked. And so that the foals and mares were well-fed, there was a lot of milk, and the kumiss was tasty, the top of the stake was coated with fat.
Before the adoption of Islam, Kazakhs considered all agricultural tools and implements sacred. So, a chicken for catching horses; jelly for which foals were tied: cohen, in which lambs and kids were kept, fetters, reins; The bakan, which was used to raise the shanyrak of the yurt, were sacred; especially women could not step over them; they could not be stepped on.
Family traditions and customs.
Since the hearth was considered the basis of life, there were many customs associated with it.
Matchmaking. According to custom, the girl's parents are given a faithful man. He comes to the future matchmakers for negotiations. If the other party accepts the offer, then a time is set for the matchmakers to visit. Then, at the appointed time, the groom's father sends matchmakers who discuss the wedding: the amount of bride price, expenses for the wedding, what kind of devotee the bride will have, sets the time for paying the bride price and the time of the wedding.
After all this agreement between the matchmakers is sealed with an oath. To do this, the blood of a sacrificed sheep is poured into the bowl, both parties dip their fingers into the bowl and swear that they will not violate the matchmaking agreement.
After performing these rituals, the elders read the Koran in front of the bowl and follow with a blessing. This custom among the Kazakhs is called the “cup of blessing”. In honor of this blessing, the chief matchmaker on the zhigit side puts a “collar” on his neck or gives a gift called ukitagar - “put on feathers” (apply a brand). This gift represents that their bride is a girl. Now both parties become legal matchmakers, close relatives. To confirm this, the matchmaker serves kuyryk-bauyr - fat tail fat along with liver, the matchmakers treat each other to it. Before the matchmakers leave, they are given gifts and dressed in a kite. After the main part of the bride price has been paid, the groom goes to the bride on a uryn mission. On this day, a separate yurt was erected and a funeral ceremony was performed. A traditional evening was held in the yurt of a close relative - the departure of the bride. At the end of the evening, the daughters-in-law take the girl to a separate yurt. Young daughters-in-law invite the zhigits there. Other women throw a “log” in the groom’s path, and pull the jelly in front of him. The groom cannot step over them; he must pay a tax code. Before the door of the otau, he must pay for the “opening”. Here the groom is met by the bride's mother and forces him to drop fat into the fire and offers a drink called ak. After this, the groom also pays for “opening the curtain” covering the bed, “holding the hand,” “stroking the hair,” and other actions corresponding to the matchmaking ritual. But the bride and groom spend this night only talking with each other. Zhigit goes home before the bride’s parents get up. This evening is called “youth games”. After this event, both parties begin to actively prepare for the wedding.
By tradition, Kazakhs have always been very respectful and have great respect for their elders. If the elders are sitting at the table, then the younger ones will not start talking before them, will not start eating, and will not get up from the table. The saying “beware of the son speaking in front of his father, and the daughter speaking in front of the mother” suggests that the Kazakhs paid more attention to the issue of respect for elders.
It was not customary among the Kazakhs for a wife to call her husband’s friends by name. Daughters-in-law were not supposed to call all of their husband's relatives by name. They gave them their nicknames. This custom was called "name interrogation."
The hospitality of the Kazakhs is widely known. You could stay in any house and be a respected guest everywhere. If the guest was not satisfied with the reception given to him, he could appeal to the court of the biys. If a guest even entered the house of a blood enemy, then the owner of the house was responsible for his life until his departure. The Kazakhs had widely developed mutual assistance to each other. Such help had different names: vein, nemeurin, ume, asar. Thus, together they could collect livestock for the poor, shear sheep, assist in harvesting, haymaking, and building a home. And today, in villages, Kazakhs often proclaim asar to help fellow villagers in construction. No one is paid anything for their work, but they are fed well. Kazakhs have many traditions and customs associated with the death of a person. According to tradition, relatives and loved ones come to the house of the deceased and a “farewell” takes place; they ask each other for forgiveness for possible offenses; then, according to custom, there are announcements, condolences, lamentations and lamentations, celebration of 7 days, 40 days, anniversaries, asa.
Kazakhs, like many Turkic-speaking peoples, celebrate the equinox of day and night on March 22 as the great day of the ulus. On this day, everyone wears their best clothes, wishes each other well and prosperity, forgives old grievances, and has fun.
National Games .
Kazakhs have many national games and entertainment.
At the youth evening they play “Khan - Vizier”, “Neighbors”, “Zhaltyr Gone”, “Myrshin” and other entertainment games. Young people play “aygolek”, “belt throwing”, “sakkulak”, “distinguish the whisper”, “tynpi”, “altybakan” (swing) all night long. In addition, the Kazakhs have a game “togyz kumalak”, which teaches counting.
Kazakhs have a lot of sports entertainment and games. The most popular Kazakh kures are wrestling, jamba throwing, archery, lasso pulling, and walking competitions; Many games are played on horseback: baiga, sais, kyz kuu, kokpar, audaryspak. They cultivate strength, dexterity, and courage. Among the military sports games, we can name the toad atu, which develops eye and accuracy. The most accurate one is awarded the title mergen.
Marriage ceremony
One of the most interesting and significant in the Kazakh environment is the marriage ceremony, which, like a mirror, reflects the characteristic national characteristics of the Kazakh people. Essentially, all the sources known to us speak about the presence of monogamous marriage among the Kazakhs, the conclusion of which is subject to certain restrictions that prevent consanguineous marriages. Due to this. According to Kazakh tradition, representatives of the same clan, who are related in less than the seventh generation, or who live in territories separated by less than seven rivers, cannot marry. Moreover, even if these conditions are met, special permission from the head of the clan and elders is required for marriage. Such restrictions help prevent consanguineous mixing and ensure healthy offspring and prosperity of the nation.
A marriage agreement can be achieved in two ways: firstly, through an agreement between the parents of one and the other party, when the head of the groom’s family goes with this proposal to the bride’s parents, which usually happens; secondly, the groom’s side authorizes a close friend to do this. The conclusion of such an agreement involves, on the one hand, determining the correspondence of the property status of one and the other party (by the way, also prohibited by law, but widely practiced in recent years), and on the other, getting to know the mother of the bride. The last circumstance, which in our opinion is not devoid of logic, is reflected in one of Kazakh proverbs, which in Russian sounds something like this: “A mother is the shadow of a daughter; a good mother will have a good daughter.”
The completion of the marriage agreement ends the first act of the ceremony and determines the day when the groom's parents and his immediate relatives will have to give the bride's father a kit - a horse, a robe and other gifts depending on the property status of the family. On this day, the bride's family organizes a feast with the invitation of close relatives, at which all issues related to the upcoming wedding are clarified. An obligatory ritual of this stage of the ritual is the slaughter of a brown-white-headed ram (in no case black), which is a good omen. During the toy, the groom’s relatives sit decorously at the dostarkhan, and the bride’s relatives serve them, serving tea, kumiss, and meat. An indispensable companion to the final stage of the feast is the presentation of a bowl of ayran to the guests, into which a piece of fried fat tail has been crumbled, and fun games on the river between the girls of the female half and the boys of the male half. Before leaving, the bride's relatives present the groom's relatives with appropriate gifts, the value of which also depends on the property status of the family. This act ends the final conclusion of the marriage agreement and the relationship between the parties enters a new phase.
The groom's side pays the bride's family the stipulated dowry, the size of which is in strict accordance with the property status of the family. As a rule, fairly wealthy families give 77 heads of horses, middle-income families - 47, poor families - 17; if there are no horses, their equivalent is given by other types of livestock. When most of the bride price has been paid, the groom's relatives can set a wedding day. At the same time, the groom’s side organizes Zhertys-toy, inviting all relatives to see and evaluate the gifts intended for the groom. Friends and relatives also bring gifts, thereby completing their missing part, which is one of characteristic features mutual assistance in the Kazakh environment.
With the completion of this ceremony, the groom's side notifies the bride's relatives that they are ready to bring wedding gifts - dzhartys. Having received such notice, the bride's family sets a day when she will be ready to receive guests. On this day, the groom, accompanied by his parents, immediate relatives of his parents, his brothers and sisters, sons-in-law and daughters-in-law, goes to the bride. It is not allowed for the groom to enter the yurt of his future father-in-law and mother-in-law at the same time as his parents and older relatives, therefore, before reaching the door of the yurt 300-500 meters, he dismounts his horse and steps aside. The bride's parents receive the groom's relatives and take them into the yurt, and the bride's friends, accompanied by young women, go laughing to meet the groom. At the door he is met by his father-in-law and mother-in-law, who from a large dish in her hands scatters sweets, baursaks and kurts over the head of the future son-in-law. The youth and children around must vying with each other to pick up food from the ground. This ritual is called chashu by the Kazakhs and means that the bride’s parents wish the groom happiness and prosperity. On this day, the bride's side slaughters a ram and holds a feast in honor of the future son-in-law. The dombra sounds, dances are replaced by aitys and songs. On the second day, the bride's relatives choose two or three experienced young women to sort out the groom's gifts and evaluate them in order to determine whether they correspond to the groom's property status. In addition, the groom's relatives must present each of the bride's relatives with a separate gift, and the bride's mother - a ransom for breastfeeding her (usually in terms of the cost of livestock) and provide the appropriate number of rams for organizing a wedding feast in the bride's house.
After the groom is met and enters the yurt of the bride's parents, he can stay there, or have fun with the young people in a separate yurt. However, at the same time, the bride and groom should not talk or contact each other, but can only exchange silent glances. At night, when everyone is asleep, the wife of the bride’s elder brother brings her to the groom’s separate yurt, where they can have sexual intercourse, and the elder brother’s wife receives a significant bribe from the groom for her mediation.
After evaluating the wedding gifts, the wedding day is set, usually no more than 15-30 days later. The Kazakh wedding ceremony itself, unlike other Muslim peoples, does not require consecration by a mullah. It is enough for half of the bride and groom, as well as all those present, to sing the wedding song “auzhar”. The words of this song may be different, but the melody is always the same. The song is divided into five parts: prologue, consolation, lamentations, lament of parting, song of removing the veil. On the first day of the wedding, the oldest member of the clan is invited to the groom's house, who gives parting words to the newlywed, and a feast is held in his honor. On the second day they go for the bride. Before the bride is taken away, all the neighboring boys and girls gather, a treat is organized for them and several singers begin to console the bride, singing wedding songs “zhar-zhar”, which are very diverse in content, but the semantic load is quite definite: these songs sound longing for the places they are leaving and anxiety for the future of one’s fellow tribesman in a foreign clan.
When the bride approaches the house of the future groom, being in the center of those accompanying her, on whose clothes a red cloth is tied, she covers her face with a veil, and the groom's parents, who meet her, scatter kurt, baursaks and sweets over her head, similar to how they did it when visiting groom of the bride's parents. Upon entering the yurt, the bride and groom first of all greet the fire of the hearth, and then bow to the older generation and guests. The singer, in whose hands there is a kamcha with a red thread woven into it, begins to glorify the bride and describe the gifts brought to her, gradually lifting the veil covering her face.
This ritual was called betashar by the Kazakhs. The content of the song accompanying the ceremony is also arbitrary, but along with the virtues of the bride, it necessarily lists the duties of the young wife: respect for elders and relatives of the husband, admiration for husbands, showing honor and respect to guests and a constant smile on the face, caring for the home, caring for the husband etc. In general, the genre of these songs is very diverse and practically impossible to describe briefly. In addition to traditional songs, the wedding ceremony, like any holiday among the Kazakhs, is accompanied by traditional horse racing and horse riding competitions in all kinds, the constant competition of akyns and a feast. With this, the wedding ceremony ends and the young married couple is separated into a separate cell of the clan, leading either an independent household or on shares with the husband’s parents (in rare cases, the wife).
The very existence of the ritual suggests that the husband views his wife as part of his property, therefore family and marital relations in the Kazakh environment are under the dominant influence of this factor. First of all, this is manifested in the exclusive right of inheritance by male line and the institution of amengership, in which the widow of the late spouse, as if by inheritance, passes to his brother and only if the latter refuses, has the right to choose a new spouse from among the representatives of this family, or, in the absence of one, receive the right to free movement. Moreover, when dividing property between a son and a widow, the latter has the right to receive 1/6-1/8 shares of the property belonging to her spouse. If there are two or three wives, which is extremely rare and mainly in rich families, then they are similarly allocated 1=6 property. Unmarried children remain with their mother after the death of their father.
Children's rituals
After giving birth, two or three women (from neighbors or relatives) are invited to the woman in labor to, on the one hand, congratulate her, and on the other, help with the housework. On the third day after the birth of a child, a feast is held for the women of the village - shildekhana, at which the women wish the newborn a long and happy life. In the evening and at night, young people gather together, play dombras and sing songs. This celebration continues for three evenings until the child reaches seven days of age.
On the fortieth day, another solemn ceremony is held, again associated with the invitation of neighboring women who bring gifts to the newborn, including: clothes, fasteners, strings of pearls, as well as owl plumage. At this official ceremony, the aksakal usually names the baby (according to others According to sources, the child is given a name on the seventh day after birth, and on the fortieth day they bathe), which is whispered three times into the child’s right ear. Then the eldest and most revered woman places the baby in the cradle (other sources add that on this day the child's head is shaved for the first time).
The next ritual is associated with the first landing on a horse. It is carried out on the day when the child turns five years old. On this day, an owl's plumage is put on his head, he is seated on a horse and sent on a visit to all his relatives. Relatives must give the child food and harness for his horse. From this moment on, the child, having his own horse harness, begins to ride a two- to three-year-old horse. It is this circumstance that allows many authors who wrote about the Kazakhs to call them “a nation in the saddle.”
Finally, this seven-year cycle of rites is completed by the ritual of circumcision, which is performed between five and seven years. Before circumcision, owl plumage is placed on the child's head and shoulders and sent back to visit relatives. Relatives should give the child sweets, and also, depending on their financial status, present an owl’s plumage, a kid (or fine-wool lamb), a foal, or a calf. A foal given to a child must be branded with a special brand on the ear and after it grows up, it is called a “cut horse.” Circumcision is performed by a mullah or hajja. This is what the restored ritual looks like:
"Demon i to the toys"
“The celebration of putting a child into the cradle”
Kazakh cradle extremely easy to use and convenient for a nomadic lifestyle. The cradle was made of willow, the side parts (head and foot) were sometimes made of birch.
Before bringing the child into the room and placing him in the cradle, a ritual was performed “Alastau" - cleansing the room, the cradle of the child from all evil spirits. "Alas" - night light,sacred fire. Since ancient times, there has been a belief that in people’s homes there are unclean forces that bring harm to people. The ritual was performed by a woman respected in the village and possessing positive character qualities. She was served a metal saucer in which sulfur, goat or lamb fat smoked on the coals of dung. A woman with this saucer walked around the room, the cradle, saying:
Alas, alas, alasy,
Keld i, m i no, ballas,
Kosh, kosh p a forest i,
Alas, alas, alas.
T i l i Zhamannyn t i l i nen alas,
Koz zhamannyn goatsi nen alas,
Review omyrtkasynan alas,
Kyryk kybyrgasynan alas,
Alas, alas, alasy,
Keld i, m i no, ballas.
Under the pillow they put a mirror, a comb with the wish that he be handsome, handsome, scissors - a master of his craft. An amulet against the evil eye was hung from the crossbar. The parents brought the child, the woman put him in the cradle, tied two ties - “bow”, covered him7 things:
- a special blanket so that the child is always warm and has a sound sleep - “uyuyn moshektei bolsyn”;
- chapan, to be respected by the people: “Zhambyldyn zhasyn bersen, Chokannyn basyn bersin" (“Live as many years as Dzhambul lived, and have such a smart head like Chokan Valikhanov”)
- fur coat and blanket, to be rich, wealthy;
- put a bridle on top, to grow quickly;
- kebenek and nogayka, to become a defender of the interests of his people: “Koblandai batyr bol, Kamchaga adai tol!” - “Be a hero, like the Koblands, and quickly grow to Kamcha!”
For performing the ritual “Putting the child in the cradle,” the woman received a reward: a piece of dress or scarf. The holiday was accompanied by food, songs, games, comic entertainment, for example, “Tashtyma”. For the holiday, special flour balls were baked, which were called “Tashtyma”, mixed with kurt (dried salty pieces of cottage cheese), sweets, and put into little bags or plates. The woman who was putting the child in the cradle placed a plate or little bag under the cradle and asked those present: “Tashtama?” If they answered “tashty”, that person was given a treat. This is how both adults and children received a festive treat.
Burial rite
The Kazakh burial ceremony takes place mainly according to the Muslim ritual. The deceased is placed facing west, the chin is tied up and the face is covered with clean washed cloth, the body is surrounded by a tent. The body remains in the house for one to three days, and close relatives with lit lanterns keep watch over the body. Everyone who came to express condolences must go into the room, say goodbye to the deceased and express sympathy to the relatives. Then they wash the body with clean water and wrap it in a white shroud.
A prayer is read for the atonement of sins, after which the body of the deceased is taken out of the house and a ceremony called zhanaza is performed. Everyone participating in the ceremony stands around the body, and the Akhun conducts it. After the ceremony, the relatives of the deceased ask those present: “What was this person like during his lifetime?” Those present answer with one voice: “Wonderful man, good man, we wish him to go to heaven. Let him find shelter!" After completion of this ritual, the removal of the deceased begins. If the grave is far away, then the body wrapped in a carpet is transported on camels. The grave crypt is dug in the ground in the form of a hole or cave, the body is placed with the head to the south, feet to the north, facing west. Before the cave is walled up, each of those present throws a handful of earth on the body, then the cave is walled up.
On the seventh day, a wake is held and those who wash the body are presented with gifts in the form of clothes or cloth. Subsequent commemorations are held on the fortieth day and a year later.
According to tradition, the deceased is mourned for a long time, and his wife or mother is obliged to moan. The wife of the deceased wears black clothes for a year, with a white scarf tied around her head. Throughout the year, funeral songs are sung before sunrise and sunset, as well as when a person approaches to express condolences.
After burying the body, relatives and relatives provide the family of the deceased with food, material and livestock. If a noble and famous person died, then a banner of grief is placed in front of his yurt, the color of which depends on the age of the deceased: for a young person - red, for an old man - white, for a middle-aged person - red and white. The deceased's favorite horse is trimmed with its tail and mane and no other people are allowed to ride it. When migrating and moving, the saddle and utensils of the deceased are loaded on the back of this horse and the wife of the deceased leads it. In addition, a death banner is taken, the presence of which gives the right to sing a funeral song when approaching other yurts.
A year later, the grave is renovated, since it is the appearance of the grave that speaks about the position and material wealth of the deceased. Usually the grave is lined with stone in the form of a hill; for those who had a significant position in society, the hill is surrounded by an adobe wall; for the most famous persons, a high dome is laid out with tiles on the grave hill.
The commemoration takes place especially solemnly every other year. In addition to renovating the grave, they arrange one with the invitation of relatives and relatives. On this day, the horse of the deceased is led to the yurt and the wife and children of the deceased cry, saying goodbye to it. Then the horse is slaughtered, and the banner of death is also removed, cutting off its shaft. The funeral is accompanied by horse racing, wrestling, and akyn competitions in memory of the deceased. However, sometimes these events are so fun that they seem very strange given the well-known reason for the feast. After the ceremony is completed, the wife of the deceased removes the white veil from her head, and the daughters remove black clothes. The clothes of the deceased, previously kept in the house, are handed over to the aksakal leading the funeral ceremony, who wraps them together with the head and hooves of the slaughtered horse of the deceased in the skin of this horse and takes it all to the grave hill.
Holidays
The first holiday, which dates back to the pre-Islamic history of the Kazakhs, is Nauryz, or the Spring Festival, which falls on the vernal equinox. On this day, a special dish “Nauryz” is prepared in every home, which includes seven types of products: chumiz, wheat, rice, barley, millet, meat and kurt. People go from village to village, eat this dish, sing the song "Nauryz", hug, congratulate each other on the New Year, wish a good birth in the new year and prosperity in the house.
The other two holidays are already associated with Islamic ritual and their implementation is regulated by the Koran. One of them is Ra'ait or the "festival of breaking the fast", celebrated on the first and second of the month of Shawwal in honor of the end of the fast of the month of Ramadan. According to the canons of the Koran, every devout Muslim must fast for a month every year, which is considered one of the most important duties of a devout believer. During the day, it is forbidden to drink, eat, burn incense, indulge in entertainment, or even rinse your mouth with water. Daytime should be devoted to work, prayers, reading the Koran and pious reflections. After sunset and before sunrise, it is allowed to drink and eat. On the first day of the month of Shawwal, life returns to normal and a celebration is held on this occasion. The ritual of the holiday consists of a special common prayer, followed by a festive meal and distribution of alms to the poor. On this holiday, Kazakhs sit on horses and ride around greeting relatives and friends, and also hold national entertainment events.
The main Muslim holiday is Kurban Ait, or “Feast of Sacrifice,” which falls on the 71st day after Razi Ait, that is, on the tenth day of the month of Dhu al-Hijjah. The holiday lasts three to four days. The holiday ritual has a clear historical basis. According to legend, one of the first ancestors of the peoples of Northern Arabia, Ibrahim, Allah once appeared in a dream, commanding him, in order to test his faith, to secretly climb the mountains and sacrifice his son Ismail to Allah. However, when he climbed into the mountains and was ready to kill the boy, Allah, convinced of his devotion, sent a lamb as an atonement sacrifice. Since then, sheep and lambs have been sacrificed throughout the Muslim world on this holiday. The meat is given to the poor and partly used for the family's holiday meal. An obligatory ritual of the holiday is a general prayer in the temple, preceding the sacrifice. On the day of the holiday, a meal is prepared in every house, everyone congratulates each other, and such a traditional competition as kokpar is always organized.
I conducted a survey among students to determine what they knew about customs and rituals. According to the questionnaire, I received the following results:
Only 3% do not know any folk customs and rituals.
The rest named the following:
C wedding (80%), “Nauryz” (86%), “Uraza Bayram” (77%), farewell to the army (35%), wake (64%), “Kurban Bayram” (64%), “Feast of breaking the fast "(27%). In many families, the following customs, rituals, and holidays are observed: “Nauryz” (98%), wakes (59%), name day ((12%), days of remembrance (27%). They know Kazakh customs (43%). Some respondents Gastronomic abundance and special dishes were noted as festive customs: manti, kainara, kurt, zhent, tary, kuyrdak, bauyrsak, beshbarmak (5%).
For others, folk festivities and fun are an obligatory attribute of this holiday: “songs, dances”; “mass games”, “traditional horse racing”, entertainment.
To the question: what kind of wedding would you like to have for yourself - 53% prefer a modern civil ceremony, 21% - a traditional ceremony with a religious marriage ceremony, 9% - a civil ceremony with elements of a folk wedding, 7% - without rituals. Students also know the customs and rituals associated with the birth of a child, such as cutting the bonds (73%), putting a knife, a mirror and a comb in the cradle for a girl (39%), a lamp burns near the baby’s cradle for 40 days to protect from evil spirits (15%). All folk customs are respected - 21%, go to the mosque on holidays - 18%, go to the cemetery with their parents on memorial days - 34%, 2% do not honor any customs. They know about funerals - 42%, that on these days they need to wear mourning clothes - 40%, do not attend entertainment events– 41% that the deceased is buried in a mosque – 37%. It was difficult to list modern customs; only 3% named
such as the custom of saying “hello” to adults, 5% - giving up a seat to the elderly in transport, 3% - listening to the advice of elders, 2% - throwing coins into the fountain for luck.
Conclusion
We must carefully preserve the traditions and customs of antiquity so as not to lose the connection between times and generations. For example, among them there was and remains our ancient custom of living by honest and useful labor, working not only for ourselves, but also for society, not only for money or fame, but also for the sake of victory and the revival of the Fatherland, showing dexterity and dexterity in the profession, to work , certainly sharing the fruits of their labor with their neighbors, that is, showing the best Russian qualities: patriotism, ingenuity, creative gift, camaraderie, love for God and for Russia, conciliarity. Or, for example, the ancient custom of hospitality, which any nation has always been famous for. The quality is excellent, and we do not change it. Another useful and now almost forgotten custom: chastity before marriage and in marriage, which allows a woman-mother to give birth and raise healthy offspring in physical and moral purity, thereby strengthening the foundation of the family and the entire clan. And it was a good custom in Rus' to have as many children as God gives. This is how families of five, ten or more children were born and raised! It was this kind and laborious, life-saving deed for the wife and husband that allowed Russia to withstand the trials of the 20th century and create great achievements of Russian civilization.
We saw in the example of Kazakh national customs, still revered today, because they help unite the people into a single whole. However, we also saw something else: that the younger generation has a very vague idea of the true values of culture. In the modern world, shamelessness and arrogance triumph, everything is bought and sold. And there is no place for conscience, honor, the experience of ancestors, mercy, love, duty, or high patriotic feelings... Young people are well aware that there is no future in such a country, that it is doomed to conquest and plunder. In such a country with such “customs,” a Russian person can only perish and it is impossible to feel like either a master or a full-fledged citizen. And to prevent this from happening, we must sacredly honor the good Orthodox customs of our Motherland. The Orthodox customs of the people are their way of life, formed over centuries, within which each person is given the path to the correct development of natural abilities, the path to success in life.
Folk custom is usually strict. How can we return the strict customs of our ancestors to our people?
The main task of every person today is to make a spiritual choice: to unite with his people in their thousand-year destiny, in their blessed Orthodox customs and traditions coming from the depths of centuries, to find a saving faith that answers all the pressing questions of life, and to forever join the historical customs and standards of life different people. The historical customs of any nation are unique. Folk customs and rituals have been and remain an integral part of the spiritual culture of the people. Will we be able to preserve them and pass them on? Yes. But only if we realize that the lost values are vital in the future. It is folk customs that express the soul of the people, decorate their life, give it uniqueness, and strengthen the connection between generations.
BIBLIOGRAPHY
1. Archaeological Dictionary of the Astrakhan Region / Comp. E.V. Schneidstein. Astrakhan: Publishing House"Astrakhan University", 2004.
2. Astrakhan Kazakhs. History and modernity. - 1st ed. - Astrakhan: Publishing house of State Unitary Enterprise IPK "Volga", 2000.
3. Markov A.V., Lvov S.V. Astrakhan and the Kazakhs. - Astrakhan: Publishing house of State Unitary Enterprise IPK "Volga", 2000.
4. Vaskin N.G. Settlement of the Astrakhan region. -- Volgograd, 1993.
5. Eremeev E.R. Astrakhan: history and modernity. - Astrakhan: Volga Publishing House, 1999.
6. Culture of Astrakhan. / Ed. I.A. Mitchenko. - Astrakhan, 2001
7. Socio-economic situation of Astrakhan. Ed. I.V. Zvereva. Astrakhan, 2002
8. Ushakov N.M., Shchuchkina V.P., Timofeeva E.G. and others. History of the Astrakhan region. - Astrakhan: Publishing House of the Astrakhan Pedagogical Institute, 1996.
9. Reader of the Astrakhan region / Comp. V.S. Ustaev G.D. - Astrakhan: Publishing house of State Unitary Enterprise IPK "Volga", 2000.
Application:
A few questions about customs and rituals.
1. What Kazakh customs and rituals do you know?___________________________
2. Do you know Kazakh holidays? Please indicate which ones__________________________________________________________________________
________________________________________________________________________________
4. Do you think that any customs or rituals associated with the ancient faith are observed in our area? If yes, which ones ________________________________________________________________________________
5.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 ritual with religious registration of marriage________________________________
6.What customs and rituals do you know associated with the birth of a child?__________________________________________________________________________
7. What customs do you honor? __________________________________________________________________________________
8. What do you know about burial? ______________________________________________________________
__________________________________________________________________________________
9. What modern customs do you know? ____________________________________________________________________________________________________________________________________________________________________
Calendar rituals and holidays of the Russians of the Astrakhan province were associated with the Orthodox calendar.
No matter where you came from, you saw the holiday everywhere
Partying. Artist Boris Kustodiev, 1910.
Astrakhan province is a territory of interethnic interaction of numerous peoples. Each village in it was famous for its traditions, rituals, songs, and crafts. The hard life of the Astrakhan fisherman and plowman was not conducive to an abundance of holidays. But still, residents of Russian villages and towns widely celebrated folk celebrations: Vespers and the Nativity of Christ (December 25), Epiphany (January 6), Melania the Roman (January 13), Maslenitsa, Easter, Krasnaya Gorka (April 23), St. Thomas Day (October 6).
On the eve of the Nativity of Christ, boys and girls went caroling.
In the village of Solodniki, Melania was glorified at that time. Wealthy owners forced young people to wallow in the snow. According to popular beliefs, this contributed to a large offspring of sheep. Carolers were given dried apples and peas.
On Christmas Day, all the village children went to praise Christ. Entering the houses of their neighbors, they performed the first irmos of the Nativity canon, the troparion and kontakion of the holiday.
In addition, they sang or recited Christmas rhymes, for which the owners were supposed to treat the young celebrant with food or money:
Items of peasant life in the exhibition Culture and Life of the Peoples of the Region in the Astrakhan Museum of Ethnography.
Christ is born, praise:
Christ from heaven, hide:
Christ is on earth, ascending:
Sing to the Lord, all the earth,
and sing with joy, people,
as if he had become famous.
Your Nativity, Christ our God,
raising up the world's light of reason:
in it he serves the stars,
I follow a star
I bow to you to the Sun of Truth,
and I lead you from the heights of the East:
Lord, glory to You.
Virgo today of the Most Essential
gives birth,
and the earth is a den for the Impregnable
brings:
angels and shepherds praise,
The Magi travel with the star:
For our sake, a young boy was born,
Eternal God.
Fragment of the exhibition Culture and life of the peoples of the region. Russians in the Astrakhan Museum of Ethnography.
The first celebrant of Christ who entered the house was seated on a fur coat, spread out on a bench in the front corner. This was done to encourage sheep and chickens to lay eggs. The fur coat could also be placed on the floor.
Early in the morning of the old New Year, young sowers (as children who congratulated the villagers on the holiday were called in the Russian settlements of the Arkhangelsk province) went from house to house and praised the owners. In the front corner of the room, under the icons, they sowed, scattered the grains they had brought, with the words: I sow, I sow, I congratulate you on the New Year! Grow, rye, wheat, peas, lentils.
Kinds folk clothes and household items common in the Astrakhan province.
Adults - both men and women - glorified Christ much later, closer to noon. An integral part of Christmas entertainment is fortune telling about marriage. The girls went to cast spells in the chicken coop at night. They caught chickens in the dark and saw who caught which. Then they poured water into a plate, put a mirror, sprinkled grain and each watched their bird. If she drank water - to her drunkard husband, pecked grain - to a rich groom, looked in the mirror - to a farcical betrothed. If a girl caught not a chicken, but a rooster in the dark, she would be married to a widower.
On Christmastide they dressed up and made masks. To make them, we used available natural materials.
On Epiphany Christmas Eve, young village women told fortunes, and also gave and distributed kutya to relatives. On the morning of Epiphany, the whole village went to the Jordan - an ice hole in the pond for ablutions. It was prepared the day before. Isolde carved a throne, a cross and doves. Not far from Jordan, they made another font for washing the elderly and sick. After immersion in the cold water, their vitality returned.
The carousel is spinning, the earth is turning towards spring
Print for gingerbread.
Men built carousels especially for Maslenitsa week.
The animals harnessed to them personified the solar cycle. On Wide Thursday, Maslenitsa revelry began, riding on three harnessed horses. As a rule, on the last day of Maslenitsa he organized other competitions. The day of forgiveness was replete with ritual actions. In the first half, they made a ritual visit to relatives and asked for forgiveness for the insults inflicted during the year; in the second, all residents gathered for horse racing.
At the end of the 20th century, the tradition of celebrating Maslenitsa and burning its effigy returned to Russian villages.
During Lent, all residents of Russian villages went about their daily affairs and worked. Women spun, weaved and knitted. The men were saddling, preparing for spring. On Wednesday of the fourth, Middle Cross, week of Lent, housewives baked ritual cookies in the shape of crosses for children.
Wedding feast. Artist Boris Kustodiev, 1917.
During the sowing trip, one of them was broken and given to a horse to eat.
On the day of remembrance of the forty Sebastian martyrs - Christian soldiers from the city of Sebastia - they also prepared ritual cookies - larks. Local children climbed onto the barns, threw treats high and called for spring.
A coin, a caramel candy, and
lentils or peas for luck.