Folklore. Chuvash musical folklore

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

Introduction

1. History of the Chuvash people

1.1 Bronze Age

1.2 Origin of the Chuvash

1.3 Chuvash as part of the Russian state

1.4 Formation of statehood

2. Oral creativity of the Chuvash people

2.1 National embroidery

2.2 Music

2.3 Wood carving

2.4 Folklore

Conclusion

Literature

Introduction

The first people within modern Chuvashia appeared ca. 80 thousand years ago, during the Mikulin interglacial period: the Urazlinskaya site of this time was discovered on the territory of Chuvashia. At the end Late Paleolithic people switched to the clan system - matriarchal communities. In the Neolithic era (4-3 thousand BC), the Middle Volga region was occupied by Finno-Ugric tribes - the ancestors of the Mari and Mordovian peoples. In Chuvashia, Mesolithic (13-5 thousand BC) and Neolithic sites have been discovered along the rivers.

1. History of the Chuvash people

1.1 Bronze Age

Shift in social development occurred in the Bronze Age - in 2 thousand BC. e. Cattle breeding and agriculture spread, and a transition to patrilineal ancestry—patriarchy—occurred. In the Middle Volga region in the Neolithic environment. Finno-Ugric population, the Indo-European tribes of Fatyanovo and Balanovo, who came from the south, began to live in islands archaeological cultures, then the tribes of the Abashevites and Iranian-speaking Srubniks, who knew hoe farming, cattle breeding and bronze technology. In the Early Iron Age (1st millennium BC), the decomposition of the primitive communal system began among the Finno-Ugric tribes of the Ananyin and Gorodets cultures living in the Middle Volga region, and fortified settlements appeared. At the end of the 1st millennium BC. e. -- 1 thousand n. e. The Pyanobor and Late Gorodets Finno-Ugric tribes, engaged in hunting, fishing, cattle breeding and agriculture, at times united into tribal unions with the features of military democracy; their property inequality gradually increased.

1.2 Origin of the Chuvash

There are several hypotheses about the origin of the Chuvash. Most scientists adhere to the following theory. The Turkic-speaking ancestors of the Chuvash lived in Central Asia in ancient times, in the 1st millennium BC. e. constituted the western wing of the Xiongnu tribal community. They were nomadic pastoralists who began to engage in agricultural work. They were first recorded in written sources under the names of Bulgarians and Suvars in the 4th-3rd centuries. BC e. (Northwestern India, at the foothills and in the mountains of Imeon, modern Hindu Kush. The ancestors of the Bulgars and Suvars in ancient times were located next to the most ancient eastern civilizations).

At the beginning of the new era, they began to move west along Semirechye and the steppes of present-day Kazakhstan, reaching in the 2nd-3rd centuries. n. e. North Caucasus. Centuries-old communications of the ancestors of the Chuvash with the Iranian-speaking Scythians, Saks, Sarmatians and Alans - the heirs of the ancient Indo-Iranian civilization, including the Sumerian, enriched the culture of the Bulgarians and Suvars - their economic activities, life, religion (Zoroastrianism), clothing, headdresses, jewelry, ornaments.

In the 30s-60s. VII century In the Black Sea region there was a state formation, Great Bulgaria, but under the attack of Khazaria, it collapsed. In the 70s Silver (Nukhrat) Bulgarians moved to the Volga-Kama region. The Suvars on the territory of modern Dagestan had their own principality, which since the 60s. 7th century until the 30s 8th century was dependent on the Khazar Kaganate. After the invasion in 732-37. The Suvars moved to their lands of the Arabs into the Middle Volga region and settled south of the Bulgarians. In the 8th century In the Middle Volga region, a Bulgarian union of tribes arose, which, under the leadership of the Bulgarians, included the Suvars and local Finno-Ugric tribes. At the end of the 9th century. the union develops into the Volga Bulgaria, which occupied vast territories of the Middle Volga region from the Samara Luka in the south to the river. Vyatka in the north, from the Middle Kama in the east to the river. Surahs in the west. The main economic activities in Volga Bulgaria were arable farming and animal husbandry, hunting, fishing, and beekeeping. Cities arose: Bolgar (capital in the 10th-11th centuries), Bilyar (capital in the 12th - early 13th centuries), Suvar, Oshel, Nokhrat. Crafts, internal and transit trade developed. In Volga Bulgaria, attention was paid to the development of science and education; the state language was Bulgarian.

In X - beginning. XIII century in the process of uniting the Bulgarian and Suvar tribes, who spoke a language with “rotacism” (the use, unlike other Turkic languages, “r” instead of “z”), and their assimilation of part of the Finno-Ugric population, a new Bulgarian (ancient Chuvash) nationality was formed.

In 1236, Volga Bulgaria was devastated by the Tatars (Mongol-Tatars) under the leadership of Khan Batu (Batu). The territory of the Middle Volga region is included in the Golden Horde as the Bulgar ulus. The local population professed Islam before the Tatar invasion. The population was constantly subjected to violence and physical destruction. At 13 - start. 15th century died approx. 80% of the inhabitants of the former Volga Bulgaria. Some people moved to Prikazanye, Zakazanye, as well as to the central and northern regions of the modern territory of Chuvashia. In 1438, the Kazan Khanate broke away from the Golden Horde, which, in addition to the Tatars, included the ancestors of the Chuvash, Mari, part of the Mordovians, Udmurts and Bashkirs. Islam was forcibly spread among the population.

On the territory of modern Chuvashia, as well as in the Prikazan-Zakazan region, in the Chuvash Daruga, as a result of the repeated mixing of the Bulgaro-Chuvash with the Mari towards the end. 15th century The modern Chuvash people formed, preserving the Bulgarian language and culture. The basis of the nationality was the Bulgaro-Chuvash.

1.3 Chuvash as part of the Russian state

The Chuvash more than once spoke out against the oppression of the Kazan khans and Tatar feudal lords. Their leaders, according to legends and written sources, were Kochak, Piguet, Anchik, Sary Batyr, Tugai, Amak and others. In 1546, the rebel Chuvash and mountain Mari called on Russian troops for help. In the summer of 1551, during the founding of the city of Sviyazhsk by the Muscovites, the Chuvash of the Mountain Side were annexed into the Russian state (see Annexation of Chuvashia to Russia).

After the fall of Kazan in 1552 and the suppression of the anti-Moscow uprisings of 1552-57, the Chuvash who lived on the Lugovaya Side also became subjects of Moscow. Having become part of Russia, the Chuvash got rid of Islamic-Tatar assimilation and preserved themselves as a nationality. In Chuvashia, fortified cities were built: Cheboksary (first mentioned in chronicles in 1469, founded as a fortified city in 1555), Alatyr, Tsivilsk, Yadrin, which soon became trade and craft centers. In the 2nd half. 16--17 centuries settled in the south and southwest parts of Chuvashia abandoned in the 14th century. 15 centuries due to the robbery attacks of the Nogai Tatars. Russian land ownership became widespread in Chuvashia. light. and spirits. feudal lords (in the mid-18th century there were more than 200 landowners and 8 monastery estates in the region), the number grew. Russians (in 1795 they made up 19.2% of the total population). The center of consolidation and growth is the Chuvash. the nationality became the right bank. region resettlement. In the 16th-17th centuries. significant part of the Chuvash of the Order and Order moved to Nizh. Trans-Kama and Bashkiria, the other part - to the right bank. Chuvashia, and the Chuvash who remained in place merged with the Tatars. In the 2nd half. 16--17 centuries right bank The Chuvash settled in the southeast. part of Chuvashia, in the 17th-18th centuries. moved to Nizh. Trans-Kama, Bashkiria, Simbir., Samara, Penza, Saratov, Orenburg. the edges. In 1795, out of 352.0 thousand of all Chuvash in Russia in the territory. 234.0 thousand (66.5%) lived in the future Chuvashia, and 118.0 thousand people lived outside its borders.

Chuvashia became a region of relatively high agriculture. culture. Basic traditional occupation of the population - arable land. agriculture, livestock farming, hop growing, beekeeping. Crafts for processing wood, leather, wool, fiber, etc. have become widespread. In order to suppress the manufacture of weapons used in folk art. movements, king. rights in the beginning 17th century banned the Chuvash and other Volga region. peoples engaged in blacksmithing and silversmithing (until the 19th century). In the 2nd half. 17th century Tanneries, distilleries, and lard distilleries arose in the cities of Chuvashia. and other entrepreneurs rus. merchants. K ser. 19th century in Chuvashia there were approx. 150 brick, copper casting, spinning, silk belt and other small enterprises. At 18 - 1st half. 19th century There were up to 15 patrimonial tanneries and cloth tanneries in the region. and other manufactories, there were glasses. and cloth. f-ki.

Chuvash. the peasants paid to the tsar. treasury of money and bread. yasak, carried out labor duties, delivered to the Russian Federation. an army of one warrior from 3 yasaks (from 6 households). In the 20s 18th century they were included in the category of state peasants, yasak was replaced by poll tax and quitrent, the size of which was 18-1st floor. 19th century grew systematically. Chuvash. peasants were exploited by Russians. and Tatars. merchants and moneylenders, proper. patriarchal-feudal. layer - puyans and chestnuts. In the 17th century Chuvash. surrounding princes, hundreds and tenths princes and Tarkhans gradually thinned out; in 1718-23, together with the serving Chuvash, by decree of Peter I they were equalized with the state. peasants and assigned to perform lashman. duties. In the 1830s. OK. 100 thousand Chuvash. the peasants were transferred to the department of appanages - the king became serfs. surnames. The Chuvash were conscripted for military service. service in Russian army, participated in Livon. war (1558-83), the fight against the Polish-Swedish. intervention (1611-14), Polish campaigns, Russian-Turkish wars 18th century In the Fatherland During the war of 1812, thousands of Chuvash selflessly fought against the Napoleons. hordes

In the middle of the 18th century. The Chuvash were subjected to Christianization, but until the 70s. 19th century their baptism was of a formal nature, sermons were conducted to the Old Slavs. and Russian languages and were incomprehensible to the Chuvash. In fact, they remained adherents of pre-Christians. faith.

In the XVI-XVII centuries. the territory of Chuvashia was governed by the Order of the Kazan Palace, in the beginning. XVIII century included in the Kazan and Nizhny Novgorod provinces, according to the administrative reform of 1775, it became part of the Kazan and Simbirsk provinces. Exploitation, arbitrariness and excesses of officials, the forced imposition of Orthodoxy led to resistance from the population. Chuvash participated in all major performances masses affecting the Middle Volga region in the 16th-19th centuries: in 1571-1573, at the beginning of the 17th century, in 1634, the peasant uprisings of S. T. Razin and E. I. Pugachev. In 1842, there was an armed uprising of the Chuvash and Mari peasants (the so-called Akramov War) against the reforms of P. D. Kiselev of the state administration. peasants, up to 10 thousand people took part in the uprising.

In the 19th century, especially after the abolition of the fortress. rights, capitalist relations are developing in Chuvashia, social stratification of the village is taking place, and a small trade and industrial sector is emerging. bourgeoisie. However, compared to the central regions of Russia, this process was much slower, with a predominance of primary cap forms. entrepreneurship. By the time of the abolition of serfdom, the industry of the Chuvash region was represented by two cloth factories and three distilleries, which, with the exception of one cloth factory, belonged to landowners. In addition to them, there were small potash, glass, and silk belt manufactories. At the end of the 19th - beginning of the 20th centuries. Up to three dozen factories and factories were operating, a small proletariat was formed: approx. 6 thousand people

In 1878, the first joint-stock company “Partnership of Alatyr Steam and Water Mills” arose. In the timber industry and logging at the end of the 19th century. Tens of thousands of people were employed annually in seasonal work. Since the 80s XIX century Factory sawmilling is developing, up to mid. 90s XIX century 6 sawmills operated. More than 8% of the male working population of the region was employed in waste trades.

The transport network developed. The Druzhina steamship company founded a mechanical plant in 1860 in the Zvenigovsky backwater of the Cheboksary district for the construction and repair of ships. Cheboksary pier in the 1860s. sold more than 28,000 tons of goods, and at the beginning of the 20th century. -- OK. 16,700 tons. Since 1878, the “Unexpected” steamship began making voyages from Alatyr to Vasilsursk. In 1891--1894. The construction of the railway line Alatyr - Shikhrany (Kanash) - Kazan of the Moscow-Kazan Railway was underway. Woodworking enterprises arose along it, which late XIX V. became the main industry sector of the Chuvash region. In 1894, the Alatyr railway workshops came into operation, becoming the largest enterprise in the region.

The absolute majority of the population of Chuvashia (approx. 96%) lived in rural areas. Its number increased from 436 thousand in 1859 to 660 thousand in 1897. In the post-reform period, agriculture gradually acquired the features of a capitalist economy. In 1905, the treasury and appanage owned 36.4% of the land, landowners and clergy - 5.4%, merchants and burghers - 1%, communal peasants - 54%, peasant property owners - 2.7%, other things - 0.5%. Allotment peasant land was at the disposal of the rural community, which hampered the development of capitalist relations. The results of the Stolypin agrarian reform in Chuvashia were insignificant.

At the turn of the 19th - 20th centuries. in Nar. Social Democratic ideas penetrate the masses. The revolutionary unrest of 1905-1907 and the subsequent decade were marked by protests by workers and peasants against the autocracy, the abolition of arrears and indirect taxes, and against the implementation of the Stolypin agrarian reform. A movement for national uplift is emerging, the national self-awareness of the people is growing. This was facilitated by the first Chuvash newspaper “Khypar” (“News”), published in 1906-1907.

During the First World War, the peasantry experienced great difficulties. Farms whose heads were mobilized went bankrupt. Dissatisfaction with the war grew. In the fall of 1916, anti-war protests began.

After the February coup, Soviets were organized in the cities and some volosts of Chuvashia, together with the bodies of the Provisional Government, most of which were headed by the Socialist Revolutionaries and Mensheviks. In June 1917 in Simbirsk, at the all-Chuvash congress, the Chuvash National Society (CHNO) was established, which supported the Provisional Government. The Socialist-Revolutionaries were at the head of the Black Ops. The other wing of the national movement did not have a complete organizational structure and was mainly represented by national organizations of soldiers and sailors at the place of service, which adhered to Bolshevik views. These two directions diverged after the October Revolution and during the Civil War.

1.4 Formation of statehood

On June 24, 1920, by decree of the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR, the Chuvash Autonomous Region was formed, and on April 21, 1925, by decree of the Presidium of the All-Russian Central Executive Committee, it was transformed into the Chuvash Autonomous Soviet Socialist Republic. In June of the same year, the city of Alatyr with three volosts was included in its composition. The first years of the existence of the ChuvAO, and then the Czech Autonomous Soviet Socialist Republic, were marked by difficulties and trials, the peak of which occurred in 1921: first, a peasant uprising, brutally suppressed by the Bolsheviks, then a disastrous crop failure and a terrible famine.

In 1929-1936, the Chuvash Autonomous Soviet Socialist Republic was part of the Nizhny Novgorod (since 1932 - Gorky) region.

After the restoration of the national economy, devastated civil war, it was subordinated to the formation of a powerful industrial. potential. During the pre-war five-year plans, Chuvashia experienced to the full all the hardships of industrialization and collectivization. Woodworking, chemical, food industry, mechanical engineering enterprises were built in the republic (Kanash Car Repair Plant, Kozlovsky House-Building Plant (now a van plant), the Sumerlinsky Tanning Extract Plant (chemical plant) and a furniture plant (van plant). In 1939, construction of a single-track railway was completed. railway line Kanash-Cheboksary. The share of Chuvash among industrial workers reached 44% compared to 9.5% in 1926. By the end of the 30s, the literacy rate of the population was about 90%. representatives of the "intelligentsia". national statehood, there were Chuvash sections and departments in the central party, state, and cultural institutions. In places of compact settlement of the Chuvash in other republics and regions, magazines and newspapers were published in Chuvash. language, prepared ped. personnel, Chuvash theaters are functioning. In 1935, the Chuvash Republic for outstanding achievements in the development of the people. economy and culture was awarded the Order of Lenin.

At the same time, in the 30s. The formation of administrative teams was actively completed. control system, and Chuvashia became its constituent element, where not only the entire economy, but also the citizens are subordinate to the state. Supporters of other views were brutally persecuted. It is assumed that in the republic. from the end 20s By 1953, more than 14 thousand people were repressed. As in plural national-state formations, most of the victims were accused of bourgeois-nationalist actions. creativity embroidery carving folklore

During the Great Patriotic War, more than 208 thousand natives of Chuvashia fought the Nazis. Of these, St. 100 thousand died. (according to other sources, 250 thousand). OK. 54 thousand people awarded orders and medals. More than 20 industrial units were relocated from the western and central regions of the USSR to Chuvashia. predpr. During the war, the Chuvash Autonomous Soviet Socialist Republic received the challenge Red Banner of the GKO three times.

In the 50s-80s. The average annual growth rate of the total volume of industrial output in Chuvashia was ahead of the all-Russian rate. In the 50s-60s. Chuvashia from agrarian-industrial. became industrial-agrarian. republic. By 1970, 26 large industrial plants had been built and put into operation. enterprises in Cheboksary: cotton mill, electrical factories. performer mechanisms, electrical measuring instruments plant, tractor spare parts plant. parts, "Chuvashkabel", Alatyr plants "Electropribor", "Electroavtomat", Kanash factories of electric forklifts, paint and varnish and plastic products, etc. In 1970, the construction of the Cheboksary hydroelectric power station began, in 1972 - the Cheboksary industrial plant. tractors. These same years are notable for the strengthening of the directive nature of economics. relationships. People's reforms households did not touch upon the foundations of strict centralized planning. The industrial placement turned out to be insufficiently thought out. enterprises. K con. 90s St. 80% of production capacity turned out to be concentrated. in Cheboksary and Novocheboksarsk. In rural areas, industry is mainly represented. small food and wood processing enterprises. industries. The industrial structure remained at a high level. weight of production of means of production, which amounted to 78% in 1985. In the machine-building complex, the share the weight of products at the global level in 1985 was 8%.

Intensive the growth of industry led to significant population migration to cities, especially to Cheboksary. Some “unpromising” villages were liquidated. It was constantly going, especially in the mountains. terrain, narrowing of the functions of the Chuvash. language From the beginning 60s schools rep. We switched to teaching students from grades 5-7 in Russian. language This innovation helped some schoolchildren to better master Russian. language, made it easier to study in technical schools and universities. But the sudden withdrawal of the native language. from education process led to the loss of the basics of literacy by the majority of its speakers, among many. I retained the ability to explain myself only at the everyday level. Representatives of the Chuvash found themselves in a particularly difficult position. diaspora. The search for a way out of the current situation, which began actively, but ill-considered, in April. 1985, did not produce tangible results in the economy. The level of production continued to decline. Since 1991, production volumes began to decline in absolute terms. expression. Failure. attempts to root reforms of the country's economy undertaken in the beginning. 90s, brought people. economy to a systemic crisis. In special Regions that do not have rich natural resources find themselves in a difficult situation. resources and enterprises for their processing.

Unresolved and aggravated socio-economic, national, cultural and everyday problems in the context of the weakening of strict ideological. and state dictatorship contributed to the emergence of societies. movements that advocated expanding the rights of republics and peoples. In the end 1989 Chuvash was created. social-cultural center (CHOKTs), in March 1991 - the Chuvash party. national revival(CHAP), 8--9 Oct. 1993 Organized the Chuvash National Congress (CHNC), whose delegates represented the Chuvash. population of the republic and Chuvash. diaspora. At the beginning 2001 in Chuvash. Rep. 39 registered polit. associations, there are 12 national cultural societies. centers.

2. Oral creativity of the Chuvash people

The peculiarities of Chuvash folk art, its pronounced syncretic character, developed in the process of long-term and relatively intense interethnic cultural and historical-genetic interaction with other peoples over many centuries.

The basis of Chuvash folk art was wood carving, ceramics, weaving, embroidery, patterned weaving, sewing with beads and coins, which reached even in the absence of fishing centers high level development. Jewelry art - embossing, inlay, etc. - was less developed.

Among the pagan Chuvash, the original art of sculpture received a certain development, which manifested itself mainly in the construction of stone and wooden grave monuments - yuna.

2.1 National embroidery

The most widespread type of creativity was embroidery (tyoryo): literally every Chuvash woman and girl was engaged in it. The Chuvash decorate men's and women's top shirts, scarves, aprons, etc. with embroidery. Character traits Chuvash ornament is a combination of muted, mostly red, interspersed with golden, green and blue colors with a subtle sense of rhythm. The composition of Chuvash embroidery, motifs and execution techniques, having a single ethnic basis, vary among different ethnographic groups. In the past, embroidery used more than 30 stitches.

The riding Chuvash, who have a more pronounced genetic connection with the Finno-Ugrians, are characterized by a strict range of colors (green, orange, black; on headdresses (khushpu and tukhya) - pink, blue and purple), a geometric pattern of rhombic figures, the use of small seams.

The Anat Enchi (middle-class) Chuvash shirts were decorated with embroidery along the seams and cuts, along the edges of the hem and sleeves. The ornament is geometric, the leading color tone is muted red, madder combined with green and orange (later blue and brown).

The embroidery of the Anatri (lower) Chuvash people was distinguished by large and bright polychrome patterns. If the riding Chuvash have a small and simple geometric pattern, then the Anatri and Anat Enchi have a larger pattern and are often combined with stylized plant patterns.

Since the 19th century, with the advent of factory-made fabrics in Chuvash villages, appliqué began to be used for the decorative design of costumes. The Chuvash were distinguished by their skill in artistic weaving of belts with geometric patterns, braids, and twisting of cords. They especially skillfully decorated 19th-century headdresses with beads, coins, and small snake shells (cowries). -khushpu and tukhyu.

2.2 Music

The traditional musical culture of the Chuvash developed as a result of the interaction of Turkic, ancient Iranian and Finno-Ugric components. The performance of most songs was accompanied by playing a variety of musical instruments: bubble (shapar), bagpipe (sarnay), harp (kupas), pipe and pipe (shakhlicho), violin (serme kupas), gudok (a type of violin with three strings), gusli (kesle), etc. The modal basis of Chuvash music is - pentatonic. Vocals are mostly one-voice and rarely two-voice.

Unlike many neighboring peoples, collective (choral) singing became widespread among the Chuvash.

The Chuvash dances were not very diverse. The movements of girls (women) in dance are smooth and flexible, while those of men are temperamental, with jumping and squatting.

At the beginning of the 20th century. In Chuvash villages, an accordion, a balalaika, and often a guitar appear. Under the influence of urban culture, a new youth style musical folklore (girls' love songs, ditties, dance tunes, etc.), Russian dances (lady, Kamarinskaya, etc.) became widespread.

2.3 Wood carving

The Chuvash richly decorated household utensils with wood carvings (cups, beer ladles, salt shakers, tubs for storing linen, wooden containers for food, etc.), furniture, gate posts, houses, wells, other outbuildings, carving ornaments in was mainly geometric and included individual lines that made up various types of quadrangles. There were rosettes, concentric circles. The so-called “Russian” gates, which appeared among the Chuvash from the end of the 19th century, were decorated with relief carvings, coming from ancient times with the Bulgarian solar circle and “rope”. Among the Chuvash, mostly already under the influence of the Russians, blind bas-relief carvings with floral ornaments, as well as saw-cut carvings, were widespread.

2.4 Folklore

Chuvash oral folk art had developed types and forms. It was closely connected with agricultural labor and various kinds of rituals.

Chuvash folklore is based on song. Young people sang songs during ulakh (gatherings) and uyav, vaya (evening round dances), sere yani (divination on rings), savarni chupni (Maslenitsa skating), sang wedding, labor, lyrical, recruiting, and also historical songs. The Chuvash also had ritual songs. They sang during the ceremonies of ker sari or avan sari (autumn sacrifices in honor of the new harvest), etc. The songs-recitals of the funeral and memorial cycle were deeply sad.

Before Christianization, drinking songs of the Chuvash had a purely ritualistic flavor. They were full of a spirit of respect for customs, work, and family ties. Over time, drinking songs turned into guest songs. The specificity of poetics is figurative parallelism: the first half of the song stanza contains a description of some natural phenomenon, and the second, main one, gives a picture of a person’s experiences similar to it.

Among the numerous Chuvash fairy tales (yumakh), magical ones predominate. Their most common plots are searches peasant son, according to the behest of the father, the land of happiness, the struggle for the return of stolen happiness, revenge on evil forces for the desecrated honor of relatives and people. Fairy tales about animals, everyday life, short stories, etc. are widely represented. A special genre of folk art was represented by conspiracies and spells associated with the pagan cult. Proverbs, sayings, and riddles were expressions of folk wisdom. In Chuvash folklore there is a layer of historical traditions and legends (khalap-sem) about the life and heroic deeds of ancient ancestors, about the Bulgarian era, about the yoke of the Mongol-Tatars and Kazan feudal lords, about E. Pugachev, etc. Tales about Ulyp - the Chuvash mythical good giant hero.

Conclusion

According to scientists, the roots of this people are found in the ancient ethnic groups of Altai, China, Central Asia. The closest ancestors of the Chuvash are considered to be the Bulgars, whose tribes inhabited a vast territory from the Black Sea region to the Urals. After the defeat of the Volga Bulgaria state (14th century) and the fall of Kazan, part of the Chuvash settled in the forest regions between the Sura, Sviyaga, Volga and Kama rivers, mixing there with Finno-Ugric tribes. The lower Chuvash of the Kazan province, 1869. The Chuvash are divided into two main subethnic groups in accordance with the course of the Volga: the upper (Viryal, Turi) in the west and north-west of Chuvashia, the lower (anatari) in the south, in addition to them in the center of the republic there are middle-low group (anat enchi). In the past, these groups differed in their way of life and material culture. Now the differences are becoming more and more smoothed out.

The self-name of the Chuvash, according to one version, directly goes back to the ethnonym of a part of the “Bulgar-speaking” Turks: *ifr > iowaљ/иuwaљ > iovaљ/iuvaљ. In particular, the name of the Savir tribe ("Suvar", "Suvaz" or "Suas"), mentioned by Arab authors of the 10th century (Ibn Fadlan), is considered by many researchers to be a Turkic adaptation of the Bulgarian name "Suvar".

In Russian sources, the ethnonym “Chuvash” first appears in 1508. In the 16th century, the Chuvash became part of Russia, and at the beginning of the 20th century they received autonomy: since 1920, the Autonomous Region, since 1925 - the Chuvash Autonomous Soviet Socialist Republic. Since 1991 - the Republic of Chuvashia has been part of Russian Federation. The capital of the republic is Cheboksary. The basis of Chuvash folk art was wood carving, ceramics, weaving, embroidery, patterned weaving, beadwork and coin making, which reached a high level of development even in the absence of fishing centers. Jewelry art - embossing, inlay, etc. - was less developed.

Literature

1. Historia ecclesiastica Zachariae Bhetori vulgo adscripta edidit E. W. Brooks, v. II, 1.12, cap. 7, r. 214; Corpus scriptorum christianorum orientalium. Scriptores Syri, series tertia, t. VI

2. Procopius of Caesarea. War with the Persians

3. Theophanes the Confessor. Chronography.

4. Theophylact Simocatta. Story.

5. Movses Kalankatuatsi. History of the country Aluanq.

6. Nina Pigulevskaya. A NOTE ON THE RELATIONS BETWEEN BYZANTIUM AND THE HUNS IN THE 6TH CENTURY.

7. Notes of Ahmed Ibn Fadlan

8. V. P. Ivanov, V. V. Nikolaev, V. D. Dmitriev. Chuvash. Ethnic history And traditional culture. Moscow, 2000.

9. V. P. Ivanov, Chuvash ethnos. Cheboksary, 1998.

10. V.V. Nikolaev, History of the ancestors of the Chuvash. XXX century BC e. -- XV century n. e., Cheboksary, 2005.

11. V. F. Kakhovsky, Origin of the Chuvash people, Cheboksary, 2003.

12. Gury Komissarov (Kuri Vanter), Chgvash halgh history, Shupashkar, 1990.

13. Culture of the Chuvash region, Cheboksary, 1995.

14. Chuvash folk tales, Cheboksary, 1993.

Posted on Allbest.ru

...

On the topic: methodological developments, presentations and notes

Consultation "Folklore in kindergarten"

Practical consultation for educators and speech therapists on the use of folklore in working with preschoolers....

Folklore in kindergarten

The twenty-first century is moving! Intersubjectivity, suprasubjectivity, ICT offers us. But there will be no result if you don’t put your heart into it: Think, feel, create! And we will prove to everyone in the world that there is nothing more important...

Musical folklore in kindergarten

Children's musical folklore is a special area of folk art. It includes a whole system of poetic and musical-poetic genres. Children's musical folklore carries a huge...

Tatyana Gavrilova
Chuvash folklore in the development of speech of children 2–3 years old

I work as a kindergarten teacher "Ivushka", which is located in the village of New Yakhakasy, Vurnar district Chuvash Republic. This year, children aged 2-3 years old came to my group.

Before proceeding to present the main essence of my report, I will describe the features speech of children 2-3 years old.

So, everyone knows that between the ages of 2 and 3 years there is a significant jump in speech development.

During examination children entering a preschool organization, most of them have dysfunctional speech development. Conventionally, they can be divided into three groups: firstly, these are children who have no speech at all; secondly, these are children who speak in separate words; thirdly, these are children who speak in phrases, but their speech is slurred and has grammatical errors. And only a few children entering kindergarten have speech that meets the norms of orthoepy and is understandable to others. But by the age of two years in independent speeches the child must have at least 50 words. The baby's speech should be relatively understandable to others. But in reality it's children early age leaves much to be desired. This is due to reasons that are either biological or social in nature.

One of the social factors is communicative deprivation, that is, the lack of emotional and verbal communication of a child with loved ones. It has long been known that it is necessary to communicate with the baby starting from his birth. However, many parents, unfortunately, underestimate this fact, and therefore children with whom they communicate little have speech delays. development. But speech is the main means of communication between people. In addition, the level of his speech development depends not only on the intellectual development, but also the formation of the child’s personality and character.

It is early age that is most favorable for laying the foundations of a competent, clear, beautiful speeches. Therefore, the task of enriching the vocabulary and activating children's speech should be decided every minute, constantly heard in conversations with parents, and permeate all routine moments.

The generally accepted opinion is that if a kindergarten is located in a village, then children entering the kindergarten will initially be able to speak English. Chuvash language. However, many parents and adults, probably with the best intentions, try to teach their children from the moment they are born. Russian language for children. That's why current situation is such that the majority of pupils aged 2-3 years, who first entered kindergarten, speak only Russian, although their parents speak two languages quite well languages: Chuvash and Russian. Therefore, they are bilingual. As is known from scientific sources, bilinguals are usually called those people who are fluent in two languages at the same time.

In a situation where a child grows up in a Russian-speaking family, parents may encounter certain difficulties. Since the surrounding language environment outside the home becomes important for the child, then Chuvash language can be perceived by a child as "weak", and therefore more difficult to communicate and even completely rejected. As a result, gradually one of the languages becomes "dominant". This is the language in which the child communicates most. Especially in kindergarten, where systematic teaching of the Russian language takes place. Communication on Chuvash remains within a very narrow circle of households. It is clear that in in this case Chuvash the language is secondary and special training is required to maintain it so that the language developed, improved, enriched.

Normally, the process of mastering two languages goes through certain stages. development. When a child masters two languages before the age of three, he goes through two stages: At first the child may mix two languages, then he begins to separate them from each other. Around three years of age, the child begins to clearly separate one language from another. How younger child, the more chances he has to master the second language to the maximum extent possible and with natural pronunciation.

By the age of 3, children already have a significant vocabulary, speak many forms of their native language, in this case Russian, combine words into three-word sentences, use plural nouns and pronouns, and pronounce most sounds almost correctly. The planning function begins to form speeches, the ability to imitate and reproduce what is heard increases sharply. This makes second language learning, in this case Chuvash even more productive.

These theoretical statements served as the basis for speech development of my students.

Based on the fact that children live in Chuvash Republic, where, according to the language law, two are recognized as state language: Russian and Chuvash, we consider it necessary to include children to the Chuvash language, along with teaching the Russian language.

My choice Chuvash folklore as a means for children’s speech development 2-3 years due to two reasons: firstly, this is training Chuvash in a language accessible to children's speech material, secondly, this is an introduction to Chuvash national culture.

For example, let's look at the game "Mulkachla". Before it is carried out, a hare is chosen. He stands in the center of the circle formed by the children. Children clap their hands and They say:

Mulkach, wow! (2 times)

Tue-tue-tue, wow! (2 times)

Mulkach, kishr and! (2 times)

Tue-Tue-Tue, kishr and! (2 times)

Mulkach, alna soup! (2 times)

Tue-Tue-Tue, alna soup! (2 times)

Mulkach, tashsha yar! (2 times)

Tue-Tue-Tue, tashsha yar! (2 times)

The hare performs the movements that are asked to be performed.

The accessibility of speech material is manifested, firstly, in the fact that this poem contains the image of a hare, familiar to young children, and secondly, there are many repetitions, which contributes to better memorization of words. Communion children to culture occurs in the process of repeating some perceptible sounds Chuvash language.

By learning a language, a child becomes familiar with the culture of the people, their spiritual values; a feeling of love for their native land, respect for national traditions and customs arises in them. Chuvash people.

It is well known that for a complete child development folklore must accompany him from the moment birth: nurseries, nursery rhymes, lullabies make the baby’s life emotionally filled with joy, in a word, communication with adults. Choruses and sentences have long been used in education children, in order to attract attention, calm, cheer up the baby, "talk" with him.

Study Objectives Chuvash I solve the language not only in the process educational activities, but also in everyday life, independent activities children in kindergarten. All work takes place in close cooperation with the parents of the students.

Chuvash children's oral-poetic folklore divided into different genres: "Spka ulsen poetry", "Poetry Calendar", “Chn-yykhrav svi-yurri”, "Kullenhi sv yur", "Vai yurrisem", "Vitlesh takmaxem", "Shtsem", "Hvrt smah", "Vrttn chlhe", "Yumah Jalap", "Kalavsempe yuptarusem".

The first song a child should hear is a lullaby. Word "cradle" etymologically derived from verbs "to hesitate", "to sway", "sway". Lullabies are also popularly called tales. This name comes from the verb bayat, bayit - "speak". The ancient name for this word is "whisper", "to speak". Over time, lullabies lost their ritual character, expressing tenderness and love for the child, they have a specific goal - to put him to sleep. This is facilitated by a calm, measured rhythm and monotonous melody.

IN Chuvash language"Spka yurrisem" these are small songs. The heroes of these songs are close to children. These songs wish you happiness, health and good life to those to whom they are sung. They teach you to be a good and smart person. Having heard these songs, the child gets acquainted with friends - birds and animals, with nearby villages, rivers, forests. These same songs introduce the child to work activities that need to be performed at home.

IN Chuvash In lullabies, the vowel letter formed the initial syllable. The first song was played for the first time So:

Ah-ah-ah, Alushna, Az-buki armanta,

Alush pappa tvas tet, Vedi-verb vrmanta.

Pappa tusa ptersen Chapar chppi yvara –

Tettipele vylas tet. Pirn acha spkara.

A. Vasilyeva N. Razov

In 1989 in Chuvash a book publishing house has published a collection of lullabies Chuvash poets. Author – N.V. Ytarai (Vasiliev). Here are some of them:

Shna all kresren yvr, pchek achamm,

Shanalkne karpr, - Tutln ivrah.

Shppn-shppn yvrma nte uykh ta, asam,

Shplh yurri yurlpar. Tukhn pasrah.

N. Vasiliev Yu. Aitash

I sing these lullabies to children before their naps. We learn some of these lullabies with children. During play activities I teach children put your dolls to sleep by singing familiar words from lullabies.

For example, I'm running a game called "Playing with a doll", during which I show the children a doll and I'm saying:

I'll show you the doll

And I’ll tell you about the doll.

Here is the doll's head,

But there are two eyes.

Here's the doll's nose,

Ears, cheeks, mouth.

Here are the doll's hands,

Here are the doll's pants.

Here are the doll's legs,

And they are wearing boots.

The doll closes its eyes (2 times)

The doll opens its eyes. (2 times)

Our doll can cry

The children will help the doll.

Children rock a doll

Our doll is falling asleep.

Then I sing something that is easy for the children to learn and repeat. lullaby:

Nanny - daddy,

Achine - spkine,

Lashtam-lashtam yarnma,

Shppn-shppn yvrma.

The kids finish following me individual words and phrases ( "mumble", cradling the doll.

The most common children's genre folklore –“Chn-yykhrav svi-yurri” (calls and sentences). Zaklichka is a poetic appeal children to various natural phenomena (sun, rain, and the sentence - to animals. Previously Chuvash ancestors believed: everything that surrounds them is as alive as they themselves. Therefore, they communicated and addressed the environment as if it were a living being.

Whoop, whoosh, whoosh, whoosh!

Achu shyva kain, tet.

Turchkupa turtsa il,

Milkpelen shlsa il.

Khmach kpe tkhntart,

Pylpa fist iter.

Or another example of an appeal - to a bird - "Three Yurries".

Three-three, three-three,

Irpe irekh trr-i,

When prchi acre-i,

When ptti acre-i,

Sar une saprr-i?

ime manna lartrr-i?

I use similar chants with children in the process of educational activities to implement the educational field "Cognitive development» , during which, along with Russian calls about nature, children try to repeat words they know “Hvel, thump, hvel, thump” or "Three-three, three-three". Appeal to natural phenomena Chuvash I also use the language on walks, where children learn to pronounce them.

Perception folklore, brightness Chuvash language enriches the vocabulary of preschoolers, making their language more expressive.

Thus, all of the above makes it possible to practically use Chuvash folklore material as a pedagogical tool children's speech development 2-3 years both in modern families and in preschool organizations. At the same time, there is also the development of love for one’s native Chuvash culture , to folk art.

MBDOU kindergarten "Solnyshko"

Tsivilsky district S. Churachiki

Educational field "Music"

Methodical message on the topic of:

“Introducing children to the origins of the Chuvash folk culture through gaming folklore»

Music supervisor:

E. S. Alekseeva

v.Churachiki 2016

The law “On Languages in the Chuvash Republic” states: “Citizens of the republic must treat their native languages with care, as a repository of the spiritual and cultural heritage of their ancestors. Concern for the preservation, revival and development of the Chuvash language, as the most important national feature and the basis of all spiritual culture, rests with the Chuvash statehood.”

Of all the traditions passed on from generation to generation, pedagogical ones are increasingly becoming the most important. Extremely rich and interesting Chuvash pedagogical culture, based on the natural connection of generations. The people had their own system of introducing the younger generation to beauty. Introducing the younger generation to beauty was considered one of the important tasks of education. So one of the commandments of I.Ya. Yakovlev is love for the Motherland, native people, its culture, customs and language. By mastering the language of his people and their customs, a preschool child receives his first ideas about the culture of his people. Folk art is available to preschool children.

The current programs devote little attention to folk art; the study and introduction to folk art of preschool age in a unified pedagogical system is planned to be just as insignificant. The result is a vibrant artistic and educational the potential of folk culture remains unclaimed, although modern pedagogy considers a child’s mastery of folklore heritage to be one of the priority areas. The educational possibilities of folklore are enormous. Value children's folklore is that with its help an adult easily establishes emotional contact and emotional communication with a child. Getting to know children's folklore develops children's interest and attention to the world around them, to the people's word and folk customs, develops artistic taste, and also teaches a lot. Speech develops, moral habits are formed,enrich themselvesknowledge about nature: Proverbs and sayings that are bright, original in form and content, chants, rhymes are easy to remember and can be widely usedchildren in games. For example:

“Surkhuri kune yur susan mayar numai pulat”;

“Vise hevel kuransan - sive pulat”;

“Hevel halkhalasan helletaman pulat”;

“Yaranas kilsen, sunashkine turtma en urken”;

“Sunashkana sulla, urapana helle haterle”;

“Pire nim te kirle mar”;

“Vyllamashkan acha par,

Sik duh!

Folklore is unique in that it promotes the development of creativity in children, allows the child’s personality to reveal itself, and contributes to the development of skills.improvise, and as you know, improvisation is the essence of folklore, where music, words, and movement are inextricably linked.

The above is true in relation to the culture of celebrating Chuvash calendar holidays. People said about such holidays: “Every soul is glad for the holiday”, “On such a day with God everyone is equal.”

Traditionally, every calendar holiday is a cathedral,those.general organization of child-adult life. It is naturally focused on creating a favorable educational environment for children of different agesComrade,designed for children's imitation, creative thinking, on ethically formalized copying of adult behavior patterns, reproduction in symbolic form of those real actions that gradually prepare children for game form to adulthood.

What a child sees and hears from childhood depends onFormieformation of his consciousness and attitude towards the environment.

The success of the Folklore Festival largely depends onTogo,how ready not only children, but also adults are for it. Preparedness is not only knowledge of what to do and according to what rules. This is above all the most serious attitude. To prepare a holiday, you need a lot preliminary work: learn songs, poems, choruses, dances, proverbs, sayings. In any Chuvash folklore holidays There is a lot of national music performed by children and adults. So, at the Mancun festival, children and adults happily started a “wattle fence” and sang the song “Bird cherry”. Children love to sing folk songs, sing with pleasure, all this contributes to the development of perception of music, the ability to sincerely and deeply express their feelings and experiences. Singing is the most accessible performing form musical activity. Singing Chuvash songs introduces children to the national traditions of the people,hissong past. So, during the preparation for the holiday "SUKHURI" they chose the song "Kachaka", they explained to the children that on this holiday children and adults go around all the houses announcing the beginning of the holiday, wishing the owners a good harvest, prosperity in the house, offspring of livestock, etc.

"Challa pultar surkhuri!

Vise tesle vylyakh – cherlekh

Khutasla Parsa Pek Khunavla Pultar

Shuterne paresa pek mantar pultar

Ashalana Parsa pek pisne pultar

The Chuvash song enriches children's speech, helps improve diction and articulation, has a beneficial effect on the expressiveness of speech, and evokes positive emotions in children. The Chuvash song carries folk wisdom and beauty.

At every holiday, children and adults play Chuvash musical instruments.

By learning to play Chuvash folk instruments, children discover the world musical sounds their beauty and combination, playing musical folk instruments is an interesting and exciting activity for children. Playing folk instruments contributes to the formation of musical ear, memory, and sense of rhythm.

Noise and percussion instruments are most accessible to preschool children: playing spoons, rattles, tambourines, bells, mallet, rattles, etc. Thus, in our kindergarten there is a set of Chuvash folk musical instruments, children know the names and ways of playing them. I work consistently and systematically on learning to play folk musical instruments. Acquaintance with folk musical instruments is carried out with senior group, How on music lessons, and during individual work with children. In the process of teaching children to play Chuvash musical instruments, I use small chants in both the Chuvash language and Russian. This helps develop children’s ear for melody, sense of rhythm, musical and sensory abilities./ “Kasaya”, “Chuccine”, “Pappa tu”, “Tyap-tyap-tyap utma”, etc.

During the performance, they clearly appear individual characteristics every child. When playing together in an orchestra, a sense of collectivism is formed, it accustoms children to concentration and attentiveness, instills certain ensemble performance skills, and activates everything. musical abilities, awakens creative imagination.

During calendar holidays, an orchestra of Chuvash folk instruments is often used to accompany various types of children's and adult creativity: singing, dancing, playing. The children of the graduating group accompanied the adults for the “Ahayas” dance at the “Mancun” festival. Accompanied by the dance of the girls "Embroiderers" andetc.With their play, children add a cheerful, playful mood to the holiday. The orchestra really brightens up the holiday. It is easier for preschoolers to convey their understanding of music not through words, but through movement - this is a good prerequisite for the creative process. Daring and cheerful, calm and smooth dance to everyone's liking. It, like a song, has everything: thoughts and feelings, soul and character, image and movement. It is difficult to remain indifferent to the sounds of wonderful Chuvash dance music, which makes your legs want to dance. Children love to dance. ForTogo,In order for the movement to please the performer and please the audience, you need to learn to control your body. For teaching preschoolers Chuvash dance movement, I select the movements of the Chuvash folk dance,kotoSome are accessible to children in terms of execution methods and understandable in terms of expressive content. Among them: a variety of stomps, jumps, round dance step, accordion, circling with a fall, etc. When teaching children Chuvash dance, I set the task of introducing them to the nature of movement, which is characterized by fun, enthusiasm, combined with restraint and modesty, working on the characteristic posture for Chuvash dance, I teach children to stand straight, with their heads raised, with their shoulders laid back, this posture is close to normal posture of children, so it is easily absorbed by them.

The girls float majestically to Chuvash music, performing a dance with towels, their movements are solemn and leisurely - in this smoothness and majesty there is an awareness of the beauty of Chuvash music, its deep imagery. I started spinning in a whirlwind of “Link” sounds and now the music suggested other emotions, other means of expression.

No holiday is complete without games. Games are not only entertainment and an interesting way to spend time, they are not only fun and joy for children. The nature of many Chuvash games for children is such that they have

important in (Physical, artistic and moral education.

Folk pedagogy made great efforts tothatGso that the children have a lot of joy and fun. The attitude of Chuvash folk pedagogy towards games and fun is clearly expressed in the words of the song: “Samrak chukhne vyllar, kular, u kenmelle en pultar”! - “While you are young, play, laugh, so as not to repent later”!

The hard work and endurance of the Chuvash people was instilled from childhood through outdoor games. They imitated and showed how it is performedorother work. For example, the game “Thread and Needle” (“Ieppe Schiple”), which reflects the work of skill - embroiderers. Children stand in a circle, this is a canvas, and the “thread” catches up with the “needle”, running in and out of the circle, as if embroidering a wonderful pattern. It is difficult to name a Chuvash game that would be designed for the participation of one child. Most games require more participationorfewer children. Collective charactergames,undoubtedly, it is explained by the pedagogical tasks that are set before us. With the help of games, it is better to accustom children to communicate with each other, mutual favors, and mutual preservation of interests. Many games feature recitatives and songs. They are small, and children enjoy learning them andsing.So the game "Moon"orSun?" This game is a test of physical strength, here there is a competition between the “sun” and “moon” teams. Preschoolers enjoyed playing “Seren” and “Man-kun” at the festival. Children played many games with adults. Joint games between children and adultsThisgreat joy for children. Such games remain in the memory of children for a long time. (“Tukhya tahanmalla” - put on tukhya, “Sireler” / - disperse, “Kasrimushka”, “Lashalla” and many others).

Calendar holidays are notonlypeculiarresultwork carried out with children on the assimilation of folklore material, but also an important factor in the positive impact on the emotional and national sphere of the child. This is an opportunity for children to show their creativity,callowancetee.

The goal of my work is to introduce children to Chuvash traditions, Chuvash calendar holidays based on folklore. It should be noted that holding holidays based on the folk calendar has become a tradition in our kindergarten. "Akatuy" - spring holiday Chuvash, dedicated to agriculture. It is held as a music and sports festival. "Seren" is a spring holiday dedicated to the expulsion of evil spirits and various diseases. The ritual usually begins with a walk around the village and continues beyond the outskirts, where sports competitions are held. A group of children and adults walked around the village shouting “Seren”. Upon entering the house, the ritual participants accepted offerings from the owners: eggs, cheesecakes, cheese, pies. The kids tapped on the walls of the house, saying to the utensils: “Let them leaveThishome illnesses, ailments, ill health.INThe entire population of the village participated in the holiday, so we invited parents, grandparents, schoolchildren - the older sisters and brothers of our pupils - to our holiday “Seren”. The running and horse racing competitions were exciting and fun, because the horses were made by the parents. The children's games were led by a childish shepherd (“acha ketuse”), who passed on centuries-old traditions and folk wisdom through fairy tales, proverbs, and legends. After the games, grandfather remembers the ancient custom of burning rowan twigs in a fire and jumping over it. Fire burns away all diseases and evil spirits, and helps children to be brave, strong, and fast. The holiday was interesting and brought a lot of joy to both children and adults.

Folk holidays have great educational and educational value. By raising children in folk traditions, you can develop in them national self-awareness, and therefore respect for your people, for your national culture.

Chuvash folk holidays- This unique opportunity for children to get acquainted with folk songs, dances, and rituals. Holidays help preschoolers to master a large repertoire of Chuvash songs and dances without much difficulty; children get great pleasure from meeting the beautiful original folk art. Folk holidays are pedagogical in nature; they always include both children and adults in a single festive action. Chuvash folk holidays are always open to novelty and inventiveness. This openness to the spirit of the times and at the same time the preservation of the traditions of the past, dating back centuries to pagan times, created a rich atmosphere that positively influenced the spiritual and moral improvement of the younger generation and adults.

I have to say with sadness and regret,WhatfolkculTour holidays these days have been significantly undermined. Let's remember the wordsledincluding the Russian teacher K.R. Ushinsky, who said that “education devoid of folk roots is powerless.

A holiday is not only joy for yourself, but also an opportunity to please others, and first of all your loved ones, to show them your achievements.

(From work experience)

Wide circles of the public are concerned about the state in which the Chuvash language finds itself. Therefore, on October 27, 1990, the law “On Languages in the Chuvash Republic” was adopted. The state assumes the responsibility of guaranteeing the full-fledged and full-blooded functioning of the language of the indigenous population of the republic and thereby ensures the existence and future of the Chuvash people as a nation.

Teaching children the Chuvash language from preschool age is the leading means of fully implementing the Law “On Languages in the Chuvash Republic”.

By learning a language, a child becomes familiar with the history of the city where he lives, with the memorable places that surround them, with the origins of folk wisdom: fairy tales, nursery rhymes, proverbs, sayings, songs, round dances, riddles.

The main objectives of the MBDOU work in this direction are:

nurturing a child’s interest in Chuvash oral speech;
development of the ability to perceive the originality of its sound, feel its beauty;
to form a desire to listen and understand Chuvash speech.

These problems are solved not only in Chuvash language classes, but also in everyday life and in the independent activities of children.

The Chuvash people created a huge amount of oral literature: wise proverbs and cunning riddles, funny and sad ritual songs, solemn epics - spoken in a chant, to the sound of a stream - about the glorious deeds of heroes, defenders of the land of the people - heroic, magical and everyday.

It is not entirely correct to think that this literature was only the fruit of popular leisure. She was the dignity and intelligence of the people. She formed and strengthened his moral image, was his historical memory, the festive clothes of his soul and filled with deep content his entire measured life, flowing according to the customs and rituals associated with his work, nature and the veneration of his fathers and grandfathers.

Preschool age is a very important period in the development of a child’s moral character. It is during these years, subject to targeted education, that the foundations of the moral qualities of the individual are laid. Preschoolers actively react to environmental influences and are highly susceptible.

Richest material for the education of moral qualities contains Chuvash oral folk art. Folklore is diverse and rich in various types and genres. Among these treasures of the Chuvash oral creativity proverbs and sayings occupy a special place. With their help, you can emotionally express encouragement, delicately express reproach, or condemn an incorrect or rude action.

Proverbs are not antiquity, not the past, but the living voice of the people: the people retain in their memory only what they need today and will need tomorrow.

Proverbs remain firmly in memory. Memorizing them is made easier by playing on words, different consonances, and rhymes.

The ultimate goal of proverbs has always been education; since ancient times they have been pedagogical means. Proverbs and sayings contain pedagogical idea and have an educational effect.

Proverbs and sayings have become our faithful assistants in the formation of moral qualities in children, and, above all, hard work and friendliness.

Folklore provides beautiful images of Chuvash speech, imitation of which allows a child to successfully master the Chuvash language.

Proverbs and sayings are called the pearls of folk art; they influence not only the mind, but also the feelings of a person: the teachings contained in them are easily perceived and remembered. They are figurative, poetic, they are endowed with comparisons, bright epithets, they contain a lot of personifications and apt definitions.

The use of proverbs and sayings in classes and in everyday life activates the child’s speech, promotes the development of the ability to formulate his thoughts clearly, and helps to better understand the rules of worldly wisdom.

People have always considered the purpose of education to be preparing youth for independent life. All efforts, all types, forms and methods of education were directed towards this main goal.

The theme of labor was firmly established in children's songs and games. They glorify work and diligence, ridicule lazy people - lazy people, or such craftswomen as Dunya - a fine weaver, whose threads are “thicker than a rope, thinner have weakened.”

The traditional labor holidays of every nation appear as a harmonious fusion of labor and art. These holidays are usually associated with the completion of spring field work. The Chuvash traditional holiday is “Akatuy”.

The MBDOU also hosts such traditional holidays as: “Akatuy”, “Surkhuri”. At these holidays, songs in the Chuvash language, music, round dances, dances and games are used.

Education is a powerful accelerator of social progress. Even at the dawn of humanity, when education mainly meant nutrition, caring for children, transferring labor skills and abilities to them, the social significance of this type human activity was exceptionally great.

Practical goals and tasks of education constantly intensified the mental activity of people, contributed to the emergence of educational ideas and traditions; education has always been and will always be. The great Russian teacher K.D. Ushinsky wrote: “It is in vain that we want to invent education: education has existed among the people for as many centuries as the people themselves have existed.”

Introduction to art, love for the native land, for the native language begins from the first days of a child’s life - the child was lulled to sleep with lullabies. Mothers, grandmothers, sisters, and often brothers sing these songs over the cradle or rocking the child in their arms. The creators of lullabies are mainly mothers and grandmothers, and they are used by everyone who nurses children. A lot of affection and love is put into lullabies. As noted by G.N. Volkov, the words of the song are not yet clear to the children lying in the cradle, but the tenderness invested in the melody does not pass without a trace.

A lullaby is truly a stunning and ingenious fusion of melody, rhythm, gentle movement and words designed to promote the growth and development of a child.

Folk songs are extremely diverse. There are many Chuvash songs composed especially for children. No age group is offended, there are songs for everyone. Recently, the little ones fell asleep to their mother’s song, and now they themselves sing a lullaby to their dolls. The famous Chuvash educator Ivan Yakovlevich Yakovlev spoke about songs as the most striking part of the spiritual wealth of the Chuvash people.

Riddles play an important role in developing a child’s personality.

The riddles are smart, highly poetic, and some carry moral idea. They respectively influence mental, aesthetic and moral education. Riddles are designed to develop children's thinking, to teach them to analyze objects and phenomena from various areas of the surrounding reality; Moreover, the presence of a large number of riddles about the same object (phenomenon) made it possible to give a comprehensive description of the object (phenomenon). But the significance of riddles in mental education is far from being limited to the development of thinking; they also enrich the mind with information about nature and knowledge from a wide variety of areas. human life. There are many riddles about man as a whole, there are riddles about the child, then there are riddles about individual human organs. For example:

Per çãmkhan çiché shãtãk (head - belly).
Ike tãvan urlã purãççé, niççan per-perne kurmaççé (kuç - eyes).

The value of folklore lies in the fact that with its help an adult can easily establish emotional contact with a child. V.A. Sukhomlinsky believed that fairy tales, nursery rhymes, songs, proverbs, sayings, and riddles are an indispensable means of awakening cognitive activity, independence, and bright individuality.

I am working on the problem “The influence of Chuvash folklore on the development of a child’s personality” with the second younger group. What made me work on this problem?

Preschool age is a very important period in the development of a child’s moral character. Chuvash folklore contains the richest material for developing moral qualities. Folklore is diverse and rich in various types and genres. To successfully solve my problem, I studied the following literature:

1. G.N. Volkov “Ethnopedagogy”, Cheboksary, 1974.

2. “Program for raising a preschool child” Chuvash book publishing house, 1995

3. V.Ya. Kanyukov “Acha-pãcha sâmahlãhe”, Shupashkar, 1964.

4. M.Ya. Sirotkin “Chuvash folklore”, Cheboksary, 1965

5. “Sapka yurrisem” I.V. Vasiliev Pukhsa Khaterlene, Shupashkar, 1989 ç.

6. “Preservation and development national traditions in the process of formation musical culture", Cheboksary, 1990

7. M.I. Skvortsov “Culture of the Chuvash region”, Cheboksary, 1994.

I started working with children junior group. The main part of the group

children were from Chuvash families. But not all of them spoke the Chuvash language. Therefore, we have set ourselves the following goal - to develop Chuvash speech in children and to introduce them to Chuvash oral folk art.

To successfully solve these problems of studying the Chuvash language and culture of our native land, we needed to create conditions for work.

In the group room we have a special Chuvash corner. There are dolls in national costumes. Children love to play with them. We also have a designated place for products made by Chuvash craftsmen made of ceramics and wood. There are various books by Chuvash writers and poets: “Asanne yurrisem” by K. Vishnevskaya, “Acha sadenche” by P. Yalgir, “Utãra” by I.Ya. Yakovlev. Albums were made especially for working with children based on Chuvash folklore: “Shukhã Vayãsem”, “Shapa Sãvvisem”, “Tupmalli Yumakhsem”, “Vattisen Sãmakhesem”, “Sepka Yurrisem”. We use all this in our work in classes on teaching the Chuvash language and introducing folk art. We made plywood characters from Russian and Chuvash fairy tales for the puppet theater show: “The Fox and the Crane”, “Masha and the Bear”, “Ivan Chãkhã”, “Tile tus”, “Sarmantey”, “Alsish”.

Literature:

Borodich A.M. Methods for developing children's speech. M., 1974
Wenger L.A., Mukhina V.S. Psychology. M., 1988
Volkov G.N. “Ethnopedagogy of the Chuvash people”, Cheboksary, 1974.
Children's literature (Edited by E.E. Zubareva), M., 1989.
Kanyukov V. Ya. “Acha-pecha sãmahlãkhé”, Shupashkar, 1964.
Melnikov M.N. Russian folklore.
Pavlova L. Folklore for little ones. /D./v. - 1990, No. 7, No. 4.
“Program for raising a preschool child” Chuvash book publishing house, 1995.
“Sãpka jurrisem” I.V. Vasiliev Pukhsa Khaterlene, Shupashkar, 1989 ç.
Sirotkin M.Ya. “Chuvash folklore”, Cheboksary, 1965
Skvortsov M.I. “Culture of the Chuvash region”, Cheboksary, 1994.
“Preservation and development of national traditions in the process of formation of musical culture”, Cheboksary, 1990.
Reader for little ones.

Folklore. Chuvash musical folklore

Send your good work in the knowledge base is simple. Use the form below

Similar documents

On the topic: methodological developments, presentations and notes