Consultation “Moral culture of the Bashkir people: past and present. Dialogue of ethnic cultures in the Republic of Bashkortostan: experience and achievements

As a manuscript

Social and philosophical aspects

functioning of ethnic culture in a multinational society (for example Bashkir culture)

Specialty 09.00.11. – Social philosophy

dissertations for an academic degree

candidate of philosophical sciences

The work was carried out at the Department of Ethics, Aesthetics and Cultural Studies of the Bashkir State University

Scientific supervisor: Doctor of Philosophy, Professor

Official opponents: Doctor of Philosophy, Professor;

Candidate of Philosophy, Associate Professor

Leading organization: Bashkir State Medical University

The defense will take place on November 17, 2006. at 14.00 o'clock. at a meeting of the dissertation council D.212.013.03. at the Bashkir State University Ufa, st. Frunze, 32. Ch. building, auditorium 341.

The dissertation can be found in the library of the Bashkir State University.

Scientific secretary of the dissertation council,

Doctor of Philosophy, Professor

The relevance of research. Ethnocultural relationships and relationships are very important in life modern states and peoples, which is expressed in the unification of ethnic communities to fight for possession natural resources, political power, territorial and cultural integrity. Numerous ethnic conflicts, the growth of ethnic tension, the emergence of national, religious, cultural movements and associations show that ethnocultural problems caused by the mosaic of the modern world and the active interaction of diverse cultural systems have not lost their significance and relevance in recent history. Currently, it is almost impossible to find a single ethnic community that has not been influenced by the cultures of other peoples. No national community has ever existed in isolation, and there is no people who have not absorbed the cultural features of others. Despite the expanding boundaries of globalization, interest in original cultures does not wane. On the other hand, activation ethnic cultures, the search for ways of self-preservation and further qualitative growth and development in conditions of coexistence and co-creation with other cultures is a significant obstacle to globalization processes and the movement towards universalism.

In the context of radical reform of modern Russian society, which has aggravated not only social, but also national issues, the problem of joint functioning and co-creation of ethnic cultures in a multinational society based on the principles of cooperation, equal dialogue and mutual understanding, preserving and developing the uniqueness and identity of each of them, takes on a special meaning. The historical desire of every nation is to preserve its identity and its culture. Preserving national identity is not only a condition further development ethnic culture, but also the development of the identity of other cultures.

As you know, the Republic of Bashkortostan is a multinational republic within the Russian Federation, distinguished by specific historical and ethnographic features. The Bashkir lands were developed by people of various nationalities and nationalities, who could not help but leave a certain mark on history and influence the culture of the Bashkir people. In the process of coexistence and co-creation of numerous peoples (today, representatives of more than 100 peoples and nationalities, followers of various religions live in the republic), a unique socio-cultural space has been formed, which is characterized by common spiritual values, tolerance and mutual understanding. At the same time, Bashkir culture, being part of the Russian cultural space, cannot help but experience cultural, spiritual and other problems caused by reform processes in modern society and requiring a balanced and principled solution. All these points, of course, actualize the issues of harmonious functioning and co-creation of ethnic cultures in a multinational and multi-confessional society, which is the Russian Federation.

The degree of scientific development of the problem. The problem of culture and, in particular, ethnic culture is today the subject of scientific interest in various fields. The research literature of various directions (both foreign and domestic) presents numerous methodological and particular scientific approaches (philosophical, cultural, art history, ethnological, psychological, etc.) to understanding the content of this phenomenon.

In foreign social science, culture and its various aspects have become the object of close attention and study, especially since the Enlightenment and, precisely, since the 18th century, thanks to the works of such researchers as G. Klemy, B. Malinovsky, C. Montesquieu, E. Tylor, E. Time, L. White, and others, an ethnological view of culture began to take shape.

In the 50s of the twentieth century. comes the realization that culture is the content of social and scientific life that ensures the integrity and vitality of society. Therefore, each society has its own culture, ensuring reproduction and its vitality. In particular, the main issues of understanding the essence, functioning and significance of ethnic culture as a social phenomenon, its role in the life of society in domestic cultural studies are reflected in the studies, etc.

Various approaches to understanding the essence of ethnic culture (philosophical, cultural, ethnographic, historical, art history, psychological, etc.) are reflected in the works of such modern domestic researchers as, etc.

The development of various aspects of Bashkir culture (features of national cultural development, worldview and morality of the people, the specifics of ritual and ceremonial culture, the originality of national art, etc.) is presented in extensive modern ethnographic, historical, cultural and socio-philosophical literature, in particular in research, etc. A number of studies raise and analyze issues related to the preservation and development of ethnic culture.

In general, a review of works related to understanding the functioning of ethnic culture in a multinational society indicates its insufficient development and coverage of its individual aspects, which is largely due to the fact that the functioning of ethnic culture as a whole has not become the subject of a separate philosophical analysis.

Object of study: multinational society as a sphere of co-existence of ethnic cultures.

Subject of study: features of the development and functioning of Bashkir culture in a multicultural space.

Goals and objectives of the study: Using the example of Bashkir culture, to identify the essence, originality and specificity of the existence of ethnic culture in a multinational society.

Taking into account the set goal, the following tasks were solved:

Characterize the phenomenon of ethnic culture as a social formation;

Identify the specific functional field of ethnic culture and determine its place in the multicultural space;

Consider the features of the formation and functioning of Bashkir culture and its aesthetic and artistic originality;

Determine the significance of the idea of ​​dialogue of cultures in the coexistence and interaction of Bashkir culture with other cultures in a multinational society.

Methodological and theoretical basis research.

The methodological basis of the study is activity and sociocultural approaches. In addition, elements of the axiological approach were used.

The theoretical basis of the work consists of the works of foreign and domestic researchers in the field of social philosophy, cultural studies, aesthetics, art history, religious studies, psychology, history, local history, etc.

Empirical basis of the study. Data from ethnocultural research, local history, ethnography, and art history became the basis for the argumentation of the author’s key theoretical positions and conclusions. An important place has been occupied by the study of modern scientific, humanitarian and art periodicals, on the pages of which topical problems of the development of ethnoculture, its creative development and coexistence with other ethnocultures are raised and discussed.

Scientific novelty of the research is that the author:

The essence of ethnic culture as a social phenomenon is determined;

Specific social functions of ethnoculture, conditioned by its functioning in a multicultural space, have been discovered: signifying, paradigmatic, legitimizing, ethnic identification;

The features of Bashkir culture, factors of its development and qualitative growth in the conditions of its functioning in a multicultural world are revealed, spiritual potential and the possibilities of Bashkir art in the formation of a single spiritual and cultural space in a multinational and multi-confessional republic;

The cultural creative potential of the idea of ​​dialogue in the communication of ethnic cultures in modern society has been revealed and its creative significance in the strengthening and development of multinational societies has been proven;

The idea is substantiated that the coexistence of Bashkir culture with other cultures in a single multicultural space of the multinational and multi-confessional Republic of Bashkortostan on the basis of equal communication, tolerance and respect is proof of the real materialization of the idea of ​​dialogue of cultures and the discovery of its constructive and creative possibilities.

Theoretical and practical significance of the work. The theoretical and practical significance of the study is determined by the fact that its provisions and conclusions can be used for further understanding of modern ethnocultural processes, become a methodological basis for research into the problem of culture and ethnic culture, and be used in developing programs for the development of the spiritual culture of various peoples.

The practical significance of the work lies in the fact that the dissertation materials can be used in a more in-depth study of various aspects of ethnic cultures, as well as in the educational process in teaching social philosophy, cultural studies, aesthetics, ethnology, and in the development of a number of special courses devoted to current problems of ethnic culture.

Approbation of work. The main provisions and conclusions of the dissertation were presented at the following scientific conferences: Interuniversity scientific and practical conference “Current problems of teaching humanities in technical universities" (Oktyabrsky, 2000); Interuniversity scientific conference “Improving the educational process” (Salavat, 2002); All-Russian scientific conference “Cultural Heritage of Russia: Universe of Religious Philosophy” (To the 110th anniversary of his birth) (Ufa, 2003); Interuniversity scientific conference “Modern problems of teaching in a technical higher educational institution” (Oktyabrsky, 2004). The total volume of publications on the topic was 2.2 pp.

Work structure. The dissertation consists of an introduction, two chapters consisting of four paragraphs, a conclusion and a list of references, including 250 titles. The total volume of the dissertation is 135 pages.

MAIN CONTENT OF THE WORK

In Administered the relevance and practical significance of the research topic is substantiated, the position of the dissertation author, the purpose and objectives of the work are determined in accordance with the degree of scientific development of the problem, the methodological basis and scientific novelty of the work are characterized.

In the first chapter of the dissertation “Ethnic culture as a subject of philosophical analysis” the essence of ethnic culture as a sociocultural formation is revealed, the structural components and social functions of ethnic culture are analyzed.

In the first paragraph “Philosophical essence and factors in the development of culture of an ethnic group as a social phenomenon” the social essence of ethnic culture is analyzed.

Joining the point of view expressed in the literature that “culture is nothing more than a complex, surprisingly multifaceted, specifically characteristic of people, system of means, thanks to which their collective and individual activities are carried out, where the system of means is stimulated, motivated, programmed, coordinated, executed , is physically provided, socially reproduced by the activity of people, human associations of any level are organized, function and develop.” (), the author emphasizes that the problem of the development of the culture of an ethnic group today requires a deep and comprehensive understanding of its essence and content as a form of spiritual activity.

In this regard, the dissertation examines the essence of culture in general and ethnic culture in particular. Analyzing approaches to understanding the meaning of culture known in the literature, the author shares the opinion expressed by researchers that culture is the total collective property of the people, revealing the generic property of a person, while at the same time being a process of formation and development of a given community. By ethnic culture, the dissertation understands, first of all, the historical totality of both material, socio-political, technological, scientific, philosophical, legal, ethical, aesthetic, religious and other values ​​created by the people directly in the course of their life, and values ​​received by them as a result of interaction with other peoples and creatively used in their progressive development (including ethnic) in all spheres of public life. The philosophical vision of the essence of ethnic culture, as noted in the work, also allows us to consider it as an integral phenomenon, a set of ideological ideas, views and ideas of a particular ethnic group, its system of values, motivating activities and behavior of people in their relationships with other cultures in order to ensure reliable, guaranteed and spiritualized existence, harmonious communication with the outside world.

The culture of any nation, as analyzed in the study, is part of the world cultural space, within which a special type of cultural connections and relations between different ethnic cultures has taken shape, built on unique moral, ethical and aesthetic foundations that recognize the value and significance of the dialogue of different cultures as a source and the foundations of the material and spiritual existence of the ethnos.

The author emphasizes that ethnic culture is the result of the material and spiritual activity of a person (ethnic group) to transform the surrounding world and enriches the accumulated experience of general cultural heritage. Ethnic culture not so much connects the forms of human interaction with the world around him, but rather forms philosophy, ethics, and a style of relating to the world and oneself as an inseparable part of it. Ethnic culture carries within itself mechanisms that set a person up for the active creation of the material and spiritual values ​​of his people and their use in life, as well as, interacting with other peoples, creatively using this interaction in his progressive development in all spheres of public life. On the other hand, ethnic culture is a powerful factor in preserving the characteristics of the original psychology, spiritual system, and cultural symbols of the people.

Firstly, it is nature, which is the force that largely determines the worldview and value attitudes of the culture of an ethnos. Material culture, life, features of housing and national costume, ethics, aesthetics, philosophy, law, art of the people are directly influenced by the geographical environment (animal and flora, climatic conditions, soil nature, terrain, etc.)

Secondly, the soul, spirit, character of the people as a collective representative of the individual spirit of individual people is a special world of transpersonal values ​​(aesthetic, ethical, legal, religious, etc.), formed in the course of joint national life and history, influencing the formation his culture.

Thirdly, this is religion with its rites and rituals. Their practical significance is quite wide and varied. Thus, they regulate the emotional state of people, form and maintain a sense of community at the level of the ethnic group as a whole, large and small groups, families, preserve the value orientations of the people, are integral part mechanism of interaction or counteraction to other ethnocultures.

The spiritual content of ethnic culture for any person, according to the dissertation author, is determined by what values ​​it develops in the form of life guidelines, moral norms, artistic ideals. This value content of ethnic culture is accumulated in various forms of personal and social-national activity. Considering the features of the interaction between ethnic culture and society, the author suggests that ethnic culture is created not only in rational ways, but includes the fullness of a person’s spiritual life, feelings and emotions, intuition and fantasy, will and faith, logical argumentation and superconsciousness.

Analyzing approaches to understanding the phenomenon of ethnic culture known in the literature, the author joins the opinion expressed by researchers that the culture of an ethnic group is, first of all, one of the forms of a non-biologically developed (not genetically fixed) way of human activity. Such a comprehensive understanding of the phenomenon of ethnic culture gives reason to assume a set of methods inherent in an ethnos to master the conditions of its existence, aimed at preserving the ethnos and reproducing the conditions of its life.

In this regard, the dissertation examines the essence of ethnic culture through the prism of the category “activity,” which is understood as the fullness and integrity of the manifestation of a person’s effective energy, his versatile activity as a creative, free, self-realizing, communicating principle.

Philosophical understanding of the effectiveness of the culture of an ethnic group is socially dosed in its physical and psychophysical parameters, taking into account the historical “landscape”. Moreover, throughout the history of the functioning of ethnic culture, “social selection” was carried out, the correction of means taking into account the changes that occurred in the worldview of the ethnic group. The author proceeds from the fact that the worldview as an image of the culture of an ethnic group and a person in this culture is the quintessence of knowledge, values, meanings, ideals, etc., structuring the core of any ethnic culture.

The dissertation author agrees with the opinion that considers ethnic culture as a complex of emotional and rational knowledge of the people about themselves, their history, current state and prospects for further development, their interests, value orientations and attitudes towards other ethnic communities. If, as the author emphasizes, a feature of ethnic culture is its originality, originality, and uniqueness, then each nation with its own culture makes an independent and original contribution to the common treasury cultural achievements humanity. The diversity of cultures of the peoples inhabiting our planet is an objective reality and is brought to life by the peculiarities of the development of each nation: the loss of the cultural gains of any people is a loss for all humanity.

According to the author, each ethnic group has everything necessary for the creation of its own culture: its true vision of existence and human good, its “entelechy” as a vital spiritual principle that guides national history, a social ideal as an idea of ​​a perfect future.

In the second paragraph “Social functions of ethnic culture in a multinational society” the structure of ethnic culture is determined and its social functions are analyzed.

The author proceeds from the fact that ethnic culture is an important factor in regulation and economic activity, and social relations, politics, and spiritual creativity, although it is by no means dissolved in these areas of activity. It is necessary to approach these areas analytically in order to identify their normative, value and semantic aspects and those sociocultural factors without which no ethnic group can fully function. In this regard, the work analyzes the problems of various functions of culture, which have been and are being developed by researchers in this area, who have focused their conceptual attention on certain aspects of this phenomenon. From the point of view of social philosophy, ethnic culture is a priori devoid of any teleology and is the cumulative result of the collective activity of people. At the same time, there are certain patterns in the life and dynamics of different peoples. But the implementation of these laws, according to the dissertation author, in different cases has such an individual “coloring” that the identification of some universal laws common to all societies can only be carried out from the position of studying different ethnocultures separately. This means that in any ethnoculture there are subcultures. Their relationship in each specific case is unique, as it leads to rapprochement or disengagement with the basic cultures.

Based on the works of modern researchers, the author provides a brief meaningful analysis of the various functions of culture.

The dissertation author emphasizes that an analysis of the content of the most common modern interpretations of culture and its functions shows that almost all of them highlight an ethnic component. This emphasizes the ethnic function of culture, which solves ethno-differentiating and ethno-integrating tasks. The ethnic components of culture are characterized by stability and stability and therefore constitute the genetic core of the ethnos. Thus, ethnic culture contains the protective mechanisms of the ethnos.

The dissertation author accepts the classification of social functions of culture proposed in the scientific literature as a productive basis for the analysis of the functional field, and therefore a significant place in the work is occupied by the analysis of culture: communicative-regulatory, information-cognitive, value-organizational, active-volitional, socializing, etc.

All the considered social functions of culture, as emphasized in the work, are characteristic and organic for ethnic culture, but the most significant, in the author’s opinion, are its signifying, paradigmatic, legitimizing, communicative functions and the function of ethnic identification.

The significative function of ethnic culture, or the function of meaning (meaning), represents culture as a measure of human development of the natural and social, as a kind of semantic world that sets the value guidelines of human existence. The existence of culture makes the world accessible, outlines the “picture” of an integral world in which life, actions, deeds and situations acquire final, ultimate meanings. Meaning is something deep, essential, determining in relation to a specific being, “ hidden reason everything that's happening." Acquiring the status of vital truths, meanings unite an ethnic group and become the basis of its collective thoughts, feelings, and actions. The purpose of the significative function of ethnic culture, according to the dissertation author, is, first of all, to help the individual not to get lost among the cultures around him; moreover, it allows him to compare his own cultural space with other cultural spaces of the world, evaluate them, communicate with them, and learn from them.

The paradigmatic function of ethnic culture, as emphasized in the study, is to provide the necessary paradigm for individual acts of thinking and actions of representatives of a particular ethnic group in a multicultural space. The paradigmatic function of ethnoculture can be understood in relation to the so-called “paradigmatic experience,” which should reveal the meaning of life as a whole. It should be borne in mind that the “experience” left was reconstructed with a large degree of convention, mainly on the basis of archaeological data or, in a rare case, on the basis of miraculously preserved folklore and ethnographic customs.

Ethnic culture, as analyzed in the work, is a means located not outside of civilization, but within it, which maximizes its positive aspects, minimizes its negative ones and ensures the mobilization and implementation of reserves in a strategically more expedient, justified direction, pointing to specific paradigms ( models, samples) for the correct social and national behavior of an ethnic group within the framework of those value guidelines, which are dictated by ethnoculture.

When considering the legitimizing function, the dissertation author points out that in this regard, certain theoretical provisions, which include components of cultural regulation, are of particular interest. It is there that the implementation of norms, values ​​and meanings occurs through their introduction into the structure of life and activity of the ethnic group. These mechanisms constitute, first of all, the process of socialization, an important part of which is the legitimizing function. It is a factor in the structuring of society, as necessary as its political and economic part. If in economics the basis of relationships is property, in politics - power, then in ethnic culture such a basis is norms, meanings and values ​​that are legitimate, legal specifically for this ethnoculture.

The author connects the function of ethnic identification with the fact that in a modern dynamic world with great social “geographical” mobility, a sense of ethnic (national) belonging and rootedness is essential. The “explosion of ethnicity” and its deformation, developing into chauvinism and nationalism, combined with erroneous national policies, can cause conflict in interethnic relations, which today develops into direct confrontation and military action.

It should be emphasized that ethnic identification of a person is one of the components of ethnic self-awareness. The most important problem of ethnic identification is the consolidation of individuals into an ethnic group.

An ethnic group has common ideas about the ways of its development, common customs, rituals, language, a common way of managing, general principles morality and ethics. But all these general characteristics are individualized in each ethnic group. Ethnicity is a universal individual in which common aspects are revealed. And each person is a special individual. The relationship between the universal individual and the special individual constitutes the main subject of ethnic identification as a function. Cultural value ethnic identification is very high, as it gives the individual the opportunity for self-realization than any other social functions. At the same time, ethnic identification is acquired not through any personal efforts of the individual, but through birth or upbringing from early childhood in a certain ethnic environment.

As emphasized in the work, starting point and the main sign of the formation of an ethnic culture is the emergence of common interests among a group of people, which are recognized as needs that cause them to live and act collectively, thereby expressing a “common collective interest.” At the same time, any local historical community lives in a specific natural-historical environment, circumstances of place and time, adaptation to which is an integral condition of its existence. This process of continuous adaptation and work to meet collective needs in specific circumstances, according to the author, allows members of this community to accumulate “specific cultural” experience, expressed in special forms of activity and interaction and different from the same kind of experience of other communities. As a result, this leads to the formation of unique cultural complexes, the specificity of which increases from generation to generation due to the natural accumulation of cultural differences that develop in the process of people creating their artificial environment.

Thus, the emergence of new states on the political map of the world is an awakening ethnic consciousness against the backdrop of the ever-increasing internationalization of economic relations. These are the most important factors under which ethnic culture has to function, as well as develop a new attitude towards the national past.

Ethnic culture is a concrete creativity of life created by a people pursuing their goals. And like any creativity, ethnoculture brings something completely new and individual into the multicultural space surrounding it. Creativity is not chaotic. It must become a self-regulating system, sensitive to the desire of the people to preserve their immortality of soul, innate freedom, free will. Only in the presence of these components can a self-sufficient ethnoculture recognize next to itself a “being” that would be equal to it, since such a being “did not limit it and, therefore, would make its existence definite and completely free.” But to be free, according to the dissertation author, means to be recognized as such by free ethnocultures. In a “society” of free ethnic cultures, “personal” freedom is confirmed by the freedom of all.

The author proceeds from the fact that the social functions of ethnic culture grow from its essence as part of universal human culture, which is engaged not only in the revival of national self-awareness, but also in concrete action towards self-preservation and development of itself, while focusing on universal human knowledge, norms, spiritual values ​​and orientations, giving them their own new ethnic meanings.

Chapter two “Sociodynamics of the culture of the Bashkir ethnic group in a multicultural space” is devoted to the analysis of the essence and artistic and aesthetic features of Bashkir culture, as well as the development and establishment of modern Bashkir culture as an equal social community in dialogue with other national cultures.

In the first paragraph " The essence of Bashkir culture and its artistic and aesthetic originality" the development of the culture of the Bashkir ethnic group in a multicultural space and its features are analyzed.

The author emphasizes that Bashkir culture, according to the general conditions of its course and in its immediate procedural and resultative composition, is a special activity, where the general understanding prevails over the particular, spirituality over rationalism, collective consciousness over individual consciousness.

The dissertation author notes that the ethnic culture of the Bashkirs was formed in their interaction with their environment, in a collision with the outside world, in search of the meaning of existence. As emphasized in the dissertation, the culture of the Bashkirs is a unique spiritual and historical phenomenon, one of the brightest pages in the biography of the nomadic people, who for centuries lived in harmony and harmony with their habitat. Bashkir culture as a multifaceted phenomenon is a set of facts and phenomena that characterize a wide range of its formations, processes and trends, which are largely determined by the peculiarities of the worldview and mental makeup of the Bashkirs, natural and historical conditions of existence.

The author notes that over the centuries, Bashkir culture has preserved and passed on from generation to generation, from society to individual, aesthetic values, intellectual achievements, high moral beliefs and feelings of the people.

The main creative impulses for the formation and approval of Bashkir culture were the following factors.

Firstly, it is nature, communication with which largely determined the uniqueness of Bashkir culture.

The cult of native nature, identified with the land of ancestors, the Motherland, led to the emergence of such spiritual values ​​as “patriotism”, “civicness”, “love of freedom”, which became one of the main ones in Bashkir culture. These values ​​also played the role of a powerful national consolidating factor and had a special organizing potential in national history.

Bashkirs - nomads for centuries lived in harmony and harmony with their habitat. Realizing the organic connection with the surrounding nature, the Bashkirs could not imagine how they could disrupt this connection, and therefore their habitat. After all, relationships with nature were relationships with reality. The desire to live in harmony and harmony with the natural world, the desire not to harm, but to gain her favor as a guarantee of reliable existence, determined the emergence of an extensive ritual system, which is associated with a cultic attitude towards the sky, the sun, the water element, the earth, animals, plants, etc. The ecological archetypes of the Bashkir people, which originated at the mythological, pagan level of their interaction with nature, maintained a harmonious balance in the relationship between man and her.

Bashkir culture organically combines the elements that make up its structure (“...within it a person does not feel discord with society”). Such a culture organically interacts with nature, is united with it, it is focused on preserving its originality, its cultural identity in a multicultural environment.

By the time they accepted Russian citizenship, the Bashkirs represented a completely compact ethnic community, a single and ethnically independent people occupying a common territory. The predominantly Turkic ethnic type of the Bashkirs confirms a lot: the similarity of mentality, traditional features clothing, tastes in food, traditions and customs in general, features and methods of economic activity in the past, the main features of applied art, the originality of music, peculiarities of morals, etc.

Secondly, this is the Bashkir soul with its spontaneity and emphatically emotional, sensual perception of life, with its desire for will and space, patience, endurance and peacefulness, with the ability to learn from the achievements of other cultures.

In it, free feeling and a moral-volitional orientation towards contemplation, heartfelt speculation and conscientiousness act as the primary leading force, rising above reason, rationalism and logic.

The Bashkir soul is a separate mental structure that reflects the will of the people, people's aspirations. It is the cementing principle that binds a mass of people into a single organism.

Thirdly, this is Islam. The penetration of the Islamic religion among the Bashkirs in the 10th century radically changed the Bashkir’s attitude towards the world around them. During the period when the Bashkirs joined the Muslim states of the Golden Horde and the Kazan Khanate, Arabic writing developed based on graphics, which affected the development of the Bashkir language, borrowing many political, philosophical, legal and medical terms from the Farsi languages. Developed Arabic aesthetic culture influenced the art of ornament (the Koran forbade depicting living beings), and national costume. The spread of Islam was accompanied by the construction of mosques and mausoleums.

The new religion was perceived ambiguously by the Bashkirs, through the prism of their own cultural and historical tradition. On the one hand, the ethics of Islam, elements of social guarantees for the faithful, ideas of solidarity and mutual assistance, strict moral requirements, etc. turned out to be to the liking of the pagan Bashkir, consonant with his life-meaning orientations. On the other hand, the collision with the Bashkir political system of beliefs, which was quite developed by the 9th-10th centuries, significantly transformed Islam.

The influence of Islam on the life of the people was enormous. After all, the peculiarities of Bashkir culture lie in the fact that for centuries it was created on the principles of spiritual collectivism, exaltation collective work over the individual, friendliness and tolerance of other religions. This influence was multifaceted: on morality, on knowledge of the world, on customs, on everyday life, on characteristic features of behavior, philosophical, worldview, political and legal consciousness, on art, etc.

The traditions of Islamic ethics remained a mechanism stabilizing national self-awareness, a channel for preserving national identity.

The main values ​​of Bashkir culture are already reflected in folklore and myth. Folklore is an integral part of the spiritual culture of the Bashkir people and plays a large role in their life. Even modern folklore is not only new works created by the people in modern times, but also a new perception of the entire history, a rethinking of what has been experienced by many generations, ideas aimed at the future, the outcome and prospects of individual cases.

The materials of Bashkir folklore often contain quite reliable data for restoring the main links in the formation of the culture of the Bashkir ethnic group. The life-meaning values ​​of the culture of the ancient Bashkirs were already reflected in the mythological epics “Akbuzat” and “Ural Batyr”. They consisted of serving their native land, native people, patriotism and citizenship, protection of the disadvantaged, humiliated, oppressed, establishment of the principles of social justice. These include the ideas of creativity and the multiplication of good, the destruction of evil in all its manifestations, environmentalism, environmental protection and love for our native nature. As well as a respectful and respectful attitude towards the older generation, creating a reliable and strong family based on mutual respect, support and love.

According to the author, today special meaning acquires artistic and aesthetic development of general issues of the theory of Bashkir culture. It leads to the conclusion that ethnoculture, like any constantly developing system, needs at least two “mechanisms” capable of ensuring its development. The first is the mechanism of creative “consciousness”, which provides information about what is happening outside, in the world around us. The second is the mechanism of national “self-awareness,” which gives ethnoculture information about its internal state, its specific content, the relationship between its various subsystems in folk art, and the interaction of factors that stabilize and dynamize it.

The author emphasizes that Bashkir art in relation to its people can be its “code” in the process of communication with other peoples. No other field of activity can provide such direct access to the very core of the culture of an ethnic group. Bashkir art, its artistic and aesthetic potential is based on a sense of collectivism.

Artistic creativity, in contrast to ideology, science or legal consciousness, reflects the emotional side of the national soul, which is truly a true “triumph of the spirit”, since it affects in a person his most intimate ideas about love, happiness, kindness and beauty, which appear in him in all its completeness. Artistic creativity in Bashkortostan embodies all the best that the people have ever created. Therefore, Bashkir art, thanks to its figurative and syncretic nature, captures the existence of the culture of the ethnic group in the unity of all its components. The artistic and aesthetic reconstruction of reality always accompanies the national worldview and national destiny. Over the centuries, the Bashkirs have created an extremely rich and multifaceted - unique artistic culture. Emphasizing that the art of the Bashkir people has always been distinguished by the diversity of artistic language, broad generalization, philosophical content, metaphorical language and deep psychological fullness of images, the author analyzes various types of Bashkir art (musical creativity, folklore, choreography, ornamental art, fiction) and reveals their features .

Bashkir culture, which developed on the basis of the spiritual achievements of the people, can today become one of the effective means of forming and strengthening the spirit of the nation, educating cultural, morally healthy and aesthetically enlightened people, capable of navigating a complex world and accurately distinguishing good from evil, truly artistic from falsehood and counterfeits, “eternal” from transient. Bashkir culture has carried its creative idea through all eras without losing its “own face,” which is why it lives for many centuries and is capable of exerting an amazingly strong moral influence on modern people today, since it contains (and has historically been “exaggerated”) a generalized spiritual content.

In the second paragraph "Dialogue as a principle of functioning and development of modern Bashkir culture" the spiritual potential of the idea of ​​dialogue in the development of Bashkir culture is revealed.

According to the author, the dialogical nature of Bashkir culture is born in the search for the new without destroying the old, in conjunction with the other, in the desire for mutual understanding with the interlocutor (other ethnocultures), resulting from the recognition of relative, and not absolute, truth for everyone.

If we consider the history of mankind as a process of life and interaction of peoples who have their own unique ethnocultural space, then it can be noted that in the world cultural community the Bashkir people have a worthy cultural niche. Bashkirs have long been accustomed to living with an open soul next to and together with other peoples; manifestations of national and religious enmity and hatred are alien to them; they are adherents of truly humanistic values. The Bashkir people managed to maintain their ethnic significance along their centuries-old historical path. Bashkortostan today shows the whole world an example of harmony and friendship between people of different nationalities.

The history of relationships between different cultures, from a philosophical point of view, proves that for the comprehensive and full development of the culture of any nation, both one’s own efforts and external ones are necessary, due to the need for a creative perception of the history of these relationships. Universal dialogism as the principle of functioning of Bashkir culture with different cultures is the basis of their equal contact, interaction, pairing of communication and creative mutual enrichment.

Any culture, as the dissertation author believes, by withdrawing into itself, in its internal existence, loses its creative potential, fades, weakens: the functioning of culture objectively presupposes a dialogical attitude towards the “Other”, since the “Other” is another hypostasis of the unified culture of humanity, just as one-sidedly it representing. Therefore, only communication, the living interpenetration of different experiences, different mentalities, different ideals, each of which represents humanity only partially, can complement each other. The intention to protect one’s values ​​and one’s people from “alien influences” for the good purposes of preserving faith, traditions, customs, etc., reduces its creative potential and in reality turns into material impoverishment of life and spiritual impoverishment of the people.

The cultural experience of Bashkortostan is precisely that example of co-existence and co-creation of dozens of different nationalities who have not lost their national traits, but, on the contrary, have enriched their cultural potential in the course of centuries of communication.

There is no doubt that for the full functioning of Bashkir culture, the most acceptable and expressive of the vital interests of all peoples living in the republic is the prospect of further development of national cultures with the preservation and improvement of the capabilities of a single Russian cultural space as a community of free and equal cultures.

How to preserve national identity today, when there is a constant revaluation of spiritual values, strategic orientations towards global problems of the technical world and the influx of pro-Western pseudo-culture. According to the dissertation author, the fundamental internal attitude of modern Bashkir culture should not be adaptation to the imposed patterns and norms of today’s world order, but the preservation of its authenticity, authenticity, adjustment of the national structure of life creation with the current goals and objectives of worthy cultural and historical development. And here the leadership of the republic and the scientific intelligentsia must give this process more or less rich spiritual content, since the subjects entering into dialogue inevitably demonstrate their national character, their exclusivity.

The dialogical nature of Bashkir culture is born in the search for the new without destroying the old, in conjunction with the other, in the desire for mutual understanding with the interlocutor, resulting from the recognition of relative rather than absolute truth for everyone. Close interaction between government services, public institutions, scientific organizations and religious denominations should be the foundation of the national existence and historical existence of the Bashkir people. Dialogical communication with other cultures will allow the Bashkir people to preserve and enhance the spiritual environment of the national worldview that has preserved it as an ethnic group.

The author reveals the specifics of the development of Bashkir culture in a multinational society and emphasizes that the functioning of the culture of the Bashkir ethnic group can be continued on a basis that can only exist through interpenetration with other ethnic cultures and constant dialogue between them as a guarantee of self-preservation and survival, especially during periods of radical transformations and transformations .

IN Conclusion the results of the study were summed up, general theoretical conclusions were formulated, directions for further research in this area were determined: for example, the study of Bashkir culture in a comparative analysis with other ethnic cultures of the peoples inhabiting the multinational Bashkortostan requires more serious attention. The subject of a separate philosophical conversation can be the topic of the role and place of ethnic culture in the life of modern society, which finds itself in conditions of radical reform, which has aggravated not only social, but also national issues, the problem of the joint functioning and co-creation of ethnic cultures in a multinational society.

The main provisions and conclusions of the dissertation are reflected in the following publications of the author:

1. Zailalov -aesthetic problems culture in Bashkortostan // Scientific problems of the Volga-Ural oil and gas region. Collection of scientific works in 2 volumes. T.2. – Ufa: Publishing House of USNTU, 2000. – P. 191-194.

2. Zailalov -aesthetic activity students in the process of studying in technical universities // Abstracts of reports of the 5th interuniversity scientific and methodological conference “Current problems of teaching in technical universities”. – Ufa: Publishing House of USNTU, 2000. – P. 21.

3. Zailalov - aesthetic features of the culture of the regions of Bashkortostan // Vatandash. - 2001. - No. 9. – P.177 – 186.

4. Zailalov’s character of auditory perception of music using the example of throat singing // Vatandash. - 2002. - No. 7. – P.147 – 149.

5. Zailalov’s creativity as an element of an individual’s spiritual activity // Cultural heritage of Russia: Universe of religious philosophy: Materials of the All-Russian scientific conference “Cultural heritage of Russia: Universe of religious philosophy” (To the 110th anniversary of his birth) (September 29-30, 2003) .- Ufa: RIO BashSU, 2004.- P.166-167.

6. Zailalov's approach to culture. Problems of teaching in a technical higher educational institution: Abstracts of reports of an interuniversity scientific and methodological conference. - Ufa: Publishing House of USNTU, 2004. – P.46-47.

Khamidullina Gulnaz Venerovna MAOU "Secondary School No. 32" Sterlitamak
Teacher of history and culture of Bashkortostan
Revival of national traditions and rituals of the Bashkir people in IKB lessons.
Currently, humanity is experiencing a boom in the development of technology, unique technologies and time-appropriate economic systems. The technogenic civilization of the West has introduced consumerism into the meaning of life; it has given rise to a tendency to dehumanize society. We pay for material progress with a decline in spirituality and morality. The reason for such disharmony is the separation from one’s own roots, the loss historical memory, oblivion of cultural traditions. A certain part of young people are embarrassed to speak their native language, talk about belonging to their people, and increasingly prefer Western culture and the Western way of life. A foreign culture is presented as a dogma that this is the only way to live, and as a result, spiritual need turns into an eternal race for “it”, like theirs, completely without taking into account that this is not genetically embedded in our needs.
As Mustai Karim, the people's poet of Bashkortostan, noted: “...The human race can die not from earthquakes, not from floods, not from cosmic disasters, not even from nuclear war, it will die from vodka, from drugs, from exhaust gases, from spirituality.” the corruption of people, if he does not come to his senses today.”
How to avoid people's indifference to their culture?
Only a combination of the achievements of scientific and technological progress and ethnocultural traditions tested over centuries can ensure the stable development of society. A return to spirituality today is not only the need of a restless soul, but also a vital necessity. National culture represents “eternal” universal human values ​​and ideals.
Currently, the problem is the choice, which must correspond to the ethnopsychological and ethnocultural mentality of each people.
The long-term alienation of peoples from their ethno-spiritual roots has led to a deep deformation of personality. Today, the problems of personality education are in the center of attention of teachers; new approaches are being sought in creating concepts for educating a new generation of people with a spiritual vision of the world. We are talking about developing a national regional component, in which international-atheistic pedagogy would give way to ethno-spiritual education in the regional concept of national education of all peoples of Russia.
The most important basis for solving problems is the revival of the principles of nationality, according to which training, education and the entire education system are built taking into account the psychology, history, and language of the people to which the individual belongs.
The national concept of regional education is based on the ideas of outstanding educators, such as the Czech humanist philosopher Jan Comenius, the English educator John Locke, the Swiss democratic educator Johann Pestalotsi, the Russian educator Konstantin Ushinsky, the Tatar and Bashkir educator-reformer Shigabutdin Mardzhani and many others. K. D. Ushinsky, for example, said that only national education gives the proper results.
One of the organizers of public education in Russia, Vladimir Shadrikov, addresses three interrelated problems of the national school: the pedagogy of the individual, the relationship between the universal human mission and its ethnocultural function associated with the transfer of a unique ethnocultural heritage, the preservation of national identity and, finally, the possibility of building an individually oriented educational process , allowing each individual to realize his own educational trajectory corresponding to his interests and abilities.
We understand ethnopedagogy as the science of the empirical experience of ethnic groups in the fields of upbringing and education younger generation, moral, ethnic and aesthetic characteristics of a nation, nationality, the totality of the original values ​​of the family, clan, ethnic group, expressed in social control over the child’s behavior and correction of this behavior, in interethnic norms and assessments, traditions of peoples. Pedagogical practice based on a truly popular education system strengthens connections between generations, creates interest in studying the history of one’s people, and helps develop the foundations of national self-awareness.
K.D. Ushinsky said that only national education gives proper results. “Each European people has its own special characteristic system of education. Education built on foreign principles will have a much weaker effect on character development than a system created by the people themselves,” he wrote.
K.D Ushinsky revealed the role of nationality in education. He claimed that
1) each nation has its own education system, which is updated over the years; and therefore borrowing by one people from another educational systems impossible;
2) the experience of other peoples in practice is a precious heritage for everyone, in exactly the same sense in which the experiences of world history belong to all peoples. But you cannot live according to the model of another people, no matter how tempting this model may be, just as you cannot be brought up on someone else’s pedagogical system, no matter how harmonious and well thought out it is. Each nation in this regard must nourish its own strength.
3) arousing public opinion in the matter of education is the only solid basis for any improvements in this area; where there is no public opinion about education, there is no public education, although there may be many public educational institutions;
4) a system of public education that does not come out of public conviction, no matter how cunningly it is thought out, it will turn out to be powerless and will not act on either the personal character or the character of society; it can train technicians, but it will never train useful members of society...
So, Ushinsky assessed the pedagogy of each nation from the point of view of how close it is to satisfying the interests of the people.
“Nationality is not pride. Nationality is a duty to preserve and pass on to your children the language and culture of your grandfathers and great-grandfathers,” says Robert Nigmatullin, Academician of the Russian Academy of Sciences, President of the Academy of Sciences of the Republic of Bashkortostan.
The process of forming the values ​​of national culture is associated with a number of criteria that determine the development of the individual - the bearer of the values ​​of national culture:
1.Integrity of knowledge about national history and culture.
2. Attitude towards oneself as a representative of one’s people.
3. Creative activity of the individual in the assimilation of national culture and its practical orientation.
Russia belongs to the border cultures, which combines elements of the West and the East. In this regard, the Orenburg region has unique historical and linguistic sources that contribute to the development of linguistic personality, moral and intellectual culture of people. In the Orenburg region there is a synthesis of various cultures, two streams of world history are mixed: Asian and European.
Our region is unique in its national composition: different groups of Slavs, Finno-Ugric peoples, Turkic-speaking peoples, as well as representatives of the Romance language family are concentrated on its territory. This is evidenced by the rich and diverse toponymy and onomastics of the region in terms of genetic origins.
The Tatars, for example, appeared in the Orenburg region with the founding of the city in 1773, when the need arose to develop trade. By order of the Orenburg provincial chancellery, the lands of the Bashkirs were allocated for the settlement of the Kazan Tatars. The village began to be called Seidov Posad (named after the merchant Seid), the later name was Tatar Kargala (hag-crow), not far from Seidovskaya Sloboda another Tatar village of Chebenle (cheben-fly) appeared.
The Orenburg steppes were part of the formation area of ​​the early Bashkirs. For thousands of years they lived together with the Kazakhs on the Orenburg land and practiced joint marriages. This is evidenced by the epic of the peoples “Kuzyikurpyas and Mayankhylyu” and the Turkic-language toponymy of most geographical names. For example, the name Saraktash comes from the name of Mount Saraktash and is explained as “sheep stone” (saryk-sheep) or “yellow stone” (sary tash-yellow stone); Buzuluk means “veal” (bozau-calf); Kuvandyk means “rejoiced” (according to legend, a battle took place near the mountain in which the Bashkirs won and rejoiced); Akbulak - “white chalk” (akbur-mel) or “be white-white” (ak-white, bul - be); the Chertanlyk River means “pike river” in Bashkir; Teren-say from Kazakh - “deep beam” or “deep and shallow” - from Bashkir.
We are used to talking about the friendship of peoples, but we must learn to respect the nationality of our friends, their ancestors, their culture and traditions, languages.
Therefore, it is very important that the teacher knows and respects the history and culture of not only the people to which he considers himself to be, but also the history and culture of the peoples with whom his people have lived together for centuries. Unfortunately, we often observe that the teacher operates with knowledge gleaned only from history textbooks during the Soviet era. Such a teacher will not teach children to respect the culture of neighboring people. Without understanding the cultural history of another people, dialogue is impossible. Close interest only in the culture of one’s own people can lead to interethnic conflicts, because national feeling is one of the most delicate and vulnerable; if you touch it carelessly, you will cause pain.
The richer the experience of communication between a national culture and other cultures, the more a representative of a given culture is able to penetrate not only the “style”, manner, creative techniques and methods of development characteristic of one national culture, but their internal appearance, the foundation laid by the nature of the whole a number of cultures in the region.
It is also clear that the culture of one people cannot exist separately; it penetrates into other cultures, enriching and developing them. Peoples created history together, and each nation made its contribution to world history.
Many elements of national culture have common features, similar characteristics, common moral values ​​for the formation of moral self-awareness, tolerance, and require sensitive, respectful insight into the lifestyle and beliefs of another people.
The People's Poet of Bashkortostan M. Karim wrote about this: “Doesn’t this mean that here we are missing a universal connection? That is, we do not always consider our destiny in close interaction, interrelation with the destinies of others.” For example, problems of common cultures are closely interconnected Turkic peoples and their national identity.
After many centuries, after multiple intertwinings of historical destinies in the past, it is simply impossible to establish: the Bashkirs or Tatars first developed the custom of celebrating the end of the spring sowing (the “Sabantuy” holiday). An attempt to isolate any specific traditions from the system of traditions of related peoples and attribute them to the merits of a particular nation pushes a person towards nationalism.
The commonality of pedagogical cultures is explained by many factors:
1) the commonality of the foundations of folk psychology;
2) the commonality of historical development;
3) common geographical conditions;
4) genetic community;
5) the commonality of the foundations of religious morality.
The introduction of the “History and Culture” course in national schools is intended to prevent the spiritual impoverishment of youth, to resist Western influence, pseudo-cultural tendencies alien to the people, the loss of moral and ethical concepts formed over centuries, spiritual values, and assimilation.
Our fellow countryman, the poet Ravil Bikbaev, is probably right when he asserts that “assimilation destroys not only the assimilated, but also the assimilator, deprives both of their originality, compacts high national cultures into faceless bales of cultural, base consumer goods.”
The development of the national-regional component of general secondary education is associated with the renewal of the educational process and the revival of national cultures. The preparation and implementation of the national-regional component involves the development of programs for children living in a different socio-cultural environment. For example, the program “History and culture of the Tatar (Bashkir, Kazakh) people” has not yet been developed in Orenburg.
True, similar programs have been developed in Tatarstan and Bashkortostan, Kazakhstan, but they are aimed at a specific socio-cultural environment.
This is an attempt to combine history, ethnoculture and ethnopedagogy of the people and local history material into a single whole. This course It is recommended to introduce it in schools in the region where the native language is studied as a subject, but children, due to isolation from their national environment, have little knowledge of the native language, history and culture of their people. The general provisions of the program proposed below are also applicable in schools where the Tatar and Kazakh languages ​​are studied. Even ancient thinkers said: “Take history away from the people, and they will turn into a herd.” And the famous Russian writer Fyodor Abramov has wonderful words: “A people dies when it becomes a population. And it becomes a population when it forgets its history.”
Recently, the words “zombie” and “mankurt” have often appeared on the pages of the press. This is what they call people who do not know their history, culture, and people. But let’s not rush to condemn them, because it’s not their fault. 30% of the Bashkir people live outside the Republic of Bashkortostan and, unfortunately, do not know their history well. Until now, for example, the past of the Bashkir people remains in the shadows.
We boldly say that each person is individual, but we completely forget to say that any nation is a unique phenomenon. The area where he lives is unique, its culture and the way of life of its people are beautiful. And as a result, our small homeland is dirty rivers, half-forgotten cemeteries, traditions brought to the point of absurdity. When we cannot determine from the national costumes what kind of neighbors live nearby, and at best we can only see our own rituals in a museum, if there is one. And we learn about our great compatriots not from their works and activities, but from the names of streets or from the opening of monuments, and even worse - from foreign news.
“The culture of every nation is a pearl on the carpet of civilization,” says F. Iskander.
Each of us contributed something unique - something unique - to civilization. And talking about who contributed more and who contributed less, which nation is older and which is younger is, in principle, a meaningless exercise. Yes, there are peoples who, at a certain period of development, created such masterpieces that all of humanity subsequently perceived as an unattainable example. But later others came forward and moved on, mastering what they had accumulated.
The greatness of a people is an immeasurable thing. It is not defined only by grandiose architectural structures and profound philosophical treatises. There are peoples who have reached exciting heights in the field of spiritual culture. The Bashkirs should also be included in this group.

One of the most important directions of state policy in the Republic of Bashkortostan is the preservation of cultural heritage and the development of the creative potential of peoples, the preservation of folk and ethnic cultures, the development of amateur artistic creativity, artistic crafts and folk crafts, the development and modernization of a network of cultural and leisure institutions. The implementation of these directions in Bashkortostan is carried out by the Ministry of Culture of the Republic of Bashkortostan. Seeing this as one of the main goals, the Ministry of Culture of the Republic of Bashkortostan provides full support to national amateur groups, popularizes the best examples of folk art, holds major international, interregional, republican festivals, holidays, competitions in vocal-choral, choreographic, theatrical, folklore, instrumental genres , various training events - courses, seminars, workshops, internships to improve the skills of cultural workers, develops teaching aids, recommendations, etc. State support for the development of folk art in the republic is expressed in the adopted and successfully implemented programs: “Peoples of Bashkortostan”, “Bashkirs of the Russian Federation”, for the study, revival and development of people’s creativity, preservation and development of languages, for the development of culture and art of the Republic of Bashkortostan. The past year 2011 passed under the auspices of strengthening interethnic harmony and determined the priority directions for the development of folk culture of the republic. The most important tasks were: - development and implementation of government programs to support the activities of national-cultural public organizations and folk traditions; - holding traditional national holidays and anniversary events; - holding events in the field of national culture and art; development of culture by supporting the creative activities of both real and potential subjects of culture; - care for the preservation of cultural traditions that ensure the connection of culture with its history;

The most important thing for strengthening interethnic harmony is familiarization with the culture and traditions of another ethnic group. This task is met by holding republican Days of National Cultures, festivals, holidays of national cultures, competitions for the development of folk art. The most significant of them include: XI Interregional Festival of Russian Songs and Ditties, XVII Open Festival of Popular and Youth Music “Epiphany Frosts”, III Republican Festival “Birskoye Apple”, Interregional Festival of the Peoples of the Ik Region “Land of Ancestors”, Republican Festival of Udmurt Folklore groups “Precious placers”, Republican holiday “Salavat yiyiny”, Republican holiday of harmony, etc.

In 1994, the first historical and cultural centers were created in the Republic of Bashkortostan in the villages of Nikolo-Berezovka, Krasnokamsk district and Temyasovo, Baymak district. This initiative was supported by the public organizations World Kurultai (Congress) of Bashkirs and the Cathedral of Russians of Bashkortostan. Today in Bashkortostan, 16 historical and cultural centers carry out their activities to preserve and maintain the national heritage. Their creation, as a rule, was initiated by national public organizations of the republic and received the support of state bodies of Bashkortostan. The problem of supporting public heritage is noted all over the world, and the idea of ​​​​creating historical and cultural centers in itself is not new. This model of preserving national heritage exists in many constituent entities of the Russian Federation. The difference lies in what content is put into the form. From June 1, 2006, in accordance with the Decree of the Government of the Republic of Bashkortostan No. 85 of April 13, 2006 “On the historical and cultural centers of the Republic of Bashkortostan”, the centers receive the official status of branches of the state institution “House of Friendship of Peoples of the Republic of Bashkortostan”. Today, the functioning of the ICC in Bashkortostan represents an established system with an established concept of work. Being part of the structure of the House of Friendship of Peoples, the centers operate with state support and are supervised by the Ministry of Culture of the Republic of Belarus, under the auspices of which training seminars and round tables are regularly held for the management of branches, cultural events are planned, a strategy for further development is developed, and locally the centers are in close cooperation with the administrations of municipal districts, jointly solving a whole range of social and economic issues. In terms of the scope of tasks performed, the historical and cultural centers of Bashkortostan can be called comprehensive, since their sphere of interests includes: the preservation of historical and architectural monuments, language, traditions of the people, the creation of conditions for the cultural development of the local population, education, and the organization of museum activities. At their core, the centers accumulate the activities of state and municipal authorities with national public organizations in the direction of preserving and developing the culture and traditions of a particular nationality. The centers work with the entire population of the republic. A characteristic feature of branches is the condition for choosing the location of the centers. The following principles apply here:

Branches are created in significant historical and cultural places (Nikolo-Berezovsky architectural complex, the family estate of the Aksakov family, the village of Temyasovo - the first capital of the republic, the Tevkelev estate in the village of Kilimovo, the village of Usen-Ivanovskoye - the place of residence of M. Tsvetaeva in Bashkortostan);

The centers are located in areas of compact settlement of the people whose interests they represent. It is also important that all centers are located in rural areas, where there is a complex relationship between society, nature and culture. National foundations are traditionally strong in rural areas. Often it is the countryside that acts as the main custodian of history, age-old traditions and customs, folk wisdom, as well as objects of spiritual, cultural and folk heritage. Consequently, the creation of centers has a double effect: preserving national heritage and providing economic support to the area where the branches are located, that is, the implementation of spiritual, cultural and material transformations gives a serious impetus to the development of rural areas. It should be said that historical and cultural centers in Bashkortostan are not only museums, educational, cultural complexes, villages, places and estates in the traditional sense, but forms of self-organization of the population to meet their national needs in the inhabited territory, where people have the opportunity to study in their native language language, study the history of their people and region, comprehend their cultural foundations, take an active part in the revival of national values ​​and improvement of their native area. It is through familiarization with folk origins that patriotism, respect for culture, respect for other national characters are brought up and a harmoniously developed personality is formed. In a globalizing world, on the one hand, there is constant diffusion and interpenetration of cultures, and on the other, their differentiation increases, and the stronger the processes of globalization, the more in demand local specificity turns out to be. For several years, we have conducted research into the influence of the established historical and cultural centers in the Republic of Belarus on the level of ethnic identity of the population. For a more complete picture, we also examined settlements with compact residence of certain nationalities, the numerical and national composition, the social infrastructure of which are as similar as possible to the settlements on whose territory historical and cultural centers are located. The results of the study in the context of the functioning of historical and cultural centers of the Republic of Bashkortostan show that the basis of ethnic tolerance in the ICC is a socio-psychological community formed not on an ethnic basis, but on a regional (territorial) basis. Of course, national policy must be based on a solid scientific basis. Quite a lot of scientific events and research are being carried out, which included both international and all-Russian scientific and practical conferences, as well as discussions on issues of interethnic development behind the scenes, at the level of small round tables with the participation of representatives of the executive branch and national public associations of the republic. The harmonization of interethnic relations in the republic is facilitated by holding conferences aimed at reviving historical memory and developing cultural traditions. Like, for example, the International Scientific and Practical Conference “Ural-Batyr” and the spiritual heritage of the peoples of the world”, the All-Russian Conference “Russia and its regions in search of civil unity and interethnic harmony”. The monitoring of the activities of public national-cultural centers deserves special attention, on the basis of which the Institute of Humanitarian Research of the Academy of Sciences of the Republic of Bashkortostan, together with the Ministry of Culture of the Republic of Bashkortostan, developed recommendations and proposals for the Concept of National Policy of the Republic of Bashkortostan. This monitoring is carried out constantly within the framework of the state program “Peoples of Bashkortostan”. The implementation of targeted state programs: “Peoples of Bashkortostan”, “Bashkirs of the Russian Federation” contributes to the development of the distinctive culture of the peoples of the republic. Within the framework of the Peoples of Bashkortostan program, the activities of historical and cultural centers are financed, which annually hold up to 250 cultural events. Thanks to the “Bashkirs of the Russian Federation” program, since 2009, tours of professional and amateur groups of the Republic of Bashkortostan to Russian regions with compact residence of the Bashkir population have been organized. Every year, collective trips, excursions to museums and theaters are organized for several groups of children of Bashkir nationality living outside the republic, and libraries in places where Bashkirs are densely populated are stocked with literature in the Bashkir language. Assistance is also provided to Bashkir amateur groups from regions of the Russian Federation to participate in competitions and festivals held in Bashkortostan. A very effective means of preserving the cultures of the peoples of the republic is the holding of folk festivals, in which representatives of many nationalities participate. Sabantui became such truly national holidays in the republic. These bright, original holidays are examples of truly “people's diplomacy” in bringing people closer together and understanding each other. World cultural practice shows that not always and not everywhere the values ​​of one culture turn out to be useful for other cultures, for their progressive development. However, from the experience of Bashkortostan one can be convinced that in the modern existence of cultures, national values ​​“relying on their own strength”, on their own cultural archetype and traditions, at the same time, open to communication and interaction with other people's cultural values ​​can receive qualitatively new content. For example, in order to attract the population to study their ancestry and the history of their small homeland, a lot of work is being done in the republic to hold the national holiday “Shezhere Bayramy” (“Festival of Genealogies”). The national holiday “Shezhere Bayramy”, which in spirit was initially a value in Bashkir culture, in the process of dialogical contact and care on the part of the state, acquired the qualities of universal value in the cultural system of multinational Bashkortostan. So, today “Festivals of Bloodlines” are held by Bashkirs, Russians, Tatars, Chuvashs, Maris, Udmurts and other peoples of Bashkortostan. In 2011, the national holiday “Shezhere Bayramy” was most actively and massively celebrated in Bakalinsky, Baltachevsky, Belebeevsky, Belokataysky, Birsky, Buraevsky, Burzyansky, Dyurtyulinsky, Iglinsky, Karmaskalinsky, Krasnokamsky, Mechetlinsky, Sterlibashevsky, Sharansky districts. The largest national cultural event of the past year was the Republican television festival-marathon of national cultures of the peoples of the republic, dedicated to the Year of Strengthening Interethnic Harmony. Its organizers were the Ministry of Culture of the Republic of Bashkortostan, the Republican Folk Art Center, the State Unitary Enterprise TRC "Bashkortostan", the administration of city districts and municipal districts of the republic. Thus, one can be convinced that in Bashkortostan today, with the active support of state authorities, the most favorable conditions are being created for the development of folk art, which, in turn, has a positive impact on the preservation of the national cultures of all peoples of our republic.

CONCLUSION

In the course of writing the course work, the role of the musical and poetic heritage of the peoples of the Republic of Bashkortostan was considered and studied using the example of the musical and poetic heritage of the Bashkirs, knowledge in the field was systematized and deepened musical culture, the characteristics of ritual and non-ritual genres of musical and poetic heritage are given, the influence of musical instruments on the performance of musical and poetic works is considered, and a more holistic idea of ​​the spiritual heritage of the Bashkirs is formed. The set goals and objectives were achieved; it was established that, as an independent element of historical knowledge, the topic of Bashkir folk musical culture does not have its own historiography. Its individual components were developed mainly from art history and cultural points of view. Currently, there is a significant number of scientific works that indirectly or partially affect the problem we are studying. We found out that the musical creativity of the Bashkirs is distinguished by its deep antiquity, and the data of the ethnic history of the Bashkirs, as well as materials contained in the folklore itself, give reason to believe that the formation of Bashkir folk music into a single figurative, semantic and stylistic system occurred simultaneously with the formation of various tribal groups of a single Bashkir nationality.

Based on the course work, we were able to conclude that when studying the cultural history of our country Soviet period it is necessary to highlight the cultural history of each people that makes up the population of a large country. It is obvious that folk culture, and musical culture in particular, reflects a panorama of all historical stages in the development of society in general and an individual people in particular. Studying the history of the musical culture of the Bashkir people as part of society as a whole allows us to use the accumulated historical experience in creating a unified cultural space of modern Russia. The study of this topic showed that historically, from all available musical instruments, the Bashkirs selected melodic instruments that best met the aesthetic needs of the people and allowed them to perform a branched melody in a wide range with specific ornamentation. Rhythm-forming instruments were rarely used as solo instruments; they only strengthened the foundations and semi-foundations of melodicism. In bourdons, the melodic line was emphasized, and the bourdon, if possible, developed to a kind of heterophonic accompaniment. Apparently, this is why the kurai, which has a long history, became so widespread, the later ones - the mandolin and the violin, which replaced the dumbyra and kyl-kubyz, as well as varieties of accordions, celebrated in the life of the Bashkirs since the end of the 19th century. Traditional kubyz performance is also aimed at emphasizing the melodic overtone. The Bashkirs assigned a secondary role to percussion instruments, using household items for these purposes. The characteristic properties of all folk songs mentioned in the work are:

1. Traditional division musical folklore Bashkirs and Tatars by historical periods.

2. Reliance during periodization on the content of song lyrics.

3. Merging of genre-historical and genre-thematic principles of classification.

In the field of research into the musical and poetic heritage of the Bashkir people, there is a lack of unity of views among researchers. With all this, the assertion that there are three basic principles of classification remains indisputable:

1. Combining genres song folklore by type of poetry (epic, lyric, drama), incorporating certain genres of songs with characteristic musical and stylistic features:

a) epic - with speech intonation;

b) lyrics - with a melodious, sing-song melody;

c) drama - with a moving tempo, rhythm, and elements of dance movements.

2. Division of folklore works, depending on their conditionality and non-conditionality to certain circumstances and time, into two areas:

a) ritual genres of folk music,

b) non-ritual genres of folk music.

3. Reliance on forms of classifications based on existing terms: “ozon kuy”, “kiska kuy”, “halmak kuy”, “hamak kuy” in the song heritage of different peoples. This type of genre classification is most typical for the musical and folklore of the Turkic peoples: Bashkirs, Tatars, Kazakhs, Kyrgyz, Uzbeks and others.

We were also able to note that the history of the theoretical understanding of the genre, in the form of the functioning of the terms “ozon kui” and “kiska kui” among the Bashkirs and Tatars, in contrast to Russian culture, originated at the end of the 19th century from the publication of the work of S.G. Rybakov "Music and songs of Ural Muslims with an outline of their life. The scientific justification for this type of genre classification was subsequently developed in the works of domestic scientists of the second half of the 20th century: L.N. Lebedinsky, R.F. Zelinsky, R.S. Suleymanov, Kondratiev , M. G. R. A. Iskhakova-Vamba, A. K. Abdullin, Z. N. Saidasheva and others.

The differences between the systems of genre classifications of folk oral and song-poetic creativity depend on which of the conditioning factors is considered as the main one. When using the applied purpose of works of oral-poetic and musical folklore, they can be: chronological, territorial (areal), genre-thematic, musical-style. One of the most important directions of state policy in the Republic of Bashkortostan is the preservation of cultural heritage and the development of the creative potential of peoples, the preservation of folk and ethnic cultures, the development of amateur artistic creativity, artistic crafts and folk crafts, the development and modernization of a network of cultural and leisure institutions. The implementation of these directions in Bashkortostan is carried out by the Ministry of Culture of the Republic of Bashkortostan.

Thus, we have proven that in Bashkortostan today, with the active support of state authorities, the most favorable conditions for the development of folk art, which, in turn, will have a positive impact on the preservation of the national cultures of all peoples of our republic.

Bashkirs (self-name - Bashk. "Bashkort") - a Turkic-speaking people in the Russian Federation, living on the territory of the Republic of Bashkortostan. Autochthonous (indigenous) people of the Southern Urals and the Urals. Significant groups of Bashkirs are settled in the Chelyabinsk, Kurgan, Orenburg, Perm, and Sverdlovsk regions.

The number in the world is about 2 million people. There are 1,584,554 Bashkirs living in Russia (according to the 2010 All-Russian Population Census).

The national language is Bashkir. Belongs to the Bulgaro-Kypchak subgroup of the Turkic group of the Altai family of languages. It has a complex dialect system and consists of southern, eastern, northwestern dialects with dialects.

The traditional religion is Sunni Islam of the Hanafi madhhab.

Bashkirs are the most freedom-loving and warlike people in the Ural-Volga region, which is associated with the military-horseman way of life in the past. The formation of the Bashkir people took place at the junction of Europe and Asia - in the Southern Urals and in the adjacent steppes. Multilingual tribes took part in ethnogenesis - Turkic, Finno-Ugric, Mongolian, Iranian. A special place in this complex ethno-historical process, which took place for almost a millennium over a vast territory from Altai to the Black Sea, is occupied by ancient Turkic-speaking nomads. The nomadic way of life played a decisive role in the formation of the mentality of the modern Bashkir, determined many of its essential features, and significantly influenced the unique perception of the phenomena of physical and social existence - time and space, life and death, freedom, justice, faith, duty, etc.

The famous Bashkir researcher R. G. Kuzeev in the book “The Origin of the Bashkir People” noted that “the ancient Bashkir community developed ethnically as a multi-component and multi-tribal formation, with the leading ethno-linguistic influence on the emerging ethnos of the ancient Bashkir tribes - immigrants from Southern Siberia and Altai; in the 10th century the formation of the ancient Bashkir ethnic group was not yet completed, but already at the turn of the 9th-10th centuries. a tribal association was formed, which served as the basis for the further formation of the Bashkir people and determined a new direction in the development of culture in Ancient Bashkiria, characteristic of the Turkic nomads of that era" (Kuzeev, 1974: 441).

In the 13th century. The Southern Urals, the steppe Trans-Urals and the Urals up to the Volga - this entire territory, where the consolidation of the Bashkir tribes took place, fell under Mongol rule, and in the first half of the 15th century. found itself divided between three feudal khanates - Nogai, Kazan and Siberian, which arose on the ruins of the Golden Horde state. Thus, the consolidation of the Bashkir tribes into a single nation was delayed for more than three centuries. Their unification occurred later.

“In the XV - first half of the XVI centuries. ethnic processes of the previous era are deepening and the characteristics determined by the Kipchak stage of ethnocultural development are gradually stabilizing... In the 16th century. Bashkir tribes settled throughout the territory they occupied until the 19th century. ...At the end of the 15th - first half of the 16th centuries. The ethnic, territorial, socio-economic and political prerequisites necessary to complete the formation of the Bashkirs into a nation have closed. The aggravation of the Bashkir-Nogai struggle and the voluntary accession of the majority of the Bashkir tribes in the second half of the 16th century. to Russia and the unification of the Bashkir ethnic group within single state marked the completion of the ethnic consolidation of the Bashkir people" (ibid.: 509).

This long ethnic process was uniquely reflected not only in historical legends, shezhere genealogies, epic tales, which make up a significant place in folklore heritage Bashkir people, but also significantly influenced the formation of the ethnic mentality of the Bashkirs.

One of the best special works devoted to the problem of the Bashkir mentality is the monograph by Z. N. Rakhmatullina “Bashkir mentality: essence, characteristics” (Ufa, 2007) . The book attempts a holistic socio-philosophical understanding and analysis of the works of Bashkir folk art and modern national writers, ethnographic research and scientific literature on the history and culture of the Bashkir people. Based on this, the author concludes that the original spiritual attitudes and trends in the development of the mentality of the Bashkir people were based on such values ​​as freedom, placed above any other good; the primacy of the sensual over the rational; desire for justice. The dominant role among them is played by freedom, which has become a key concept in the Bashkirs’ worldview (see: Rakhmatullina, 2001b). The surrounding nature, nomadic way of life, originality of national thinking, pre-Islamic religious beliefs and Islam are identified as the reasons for the emergence and development of the mentality of the Bashkir people.

Through centuries-old efforts of the spirit, the very fact of empirical existence, the Bashkirs proved to themselves and others the natural need of life and the necessity of freedom; with its loss, everything else lost its meaning and significance. It is obvious to the author that the Bashkirs mainly act based on their experienced feelings, with little regard for personal interests and needs, which is the urgent desire of his soul and moral consciousness. The Bashkirs as an ethnic group were predominantly formed in the steppe zone; here, no matter what a person does, everything is in the field of view of others. Living conditions also seriously influenced the formation of national ethics and mental structures of the people, so the Bashkirs developed a heightened sense of justice.

The work proves that the above-mentioned attitudes of the Bashkirs’ consciousness are more likely to be archetypal in nature than normative. From them follow the following essential characteristics of the Bashkir mentality: philosophical, poetic thinking, hospitality and courage, serenity, simplicity, modesty, tolerance, pride, a heightened sense of justice and competition. The fundamental value of the Bashkir mentality is humanism - it is this idea that runs through the entire axis of the culture of the people.

In such different qualities of mentality there is something in common that unites them into one integral picture of the world. This is a non-random set of characteristics, but the only one true for the Bashkir mentality. Rationalism destroys the ontological status of freedom, therefore it contradicts pragmatism. Courage is a manifestation of freedom of choice, the ability to act at one’s own peril and risk, in defiance of fate and circumstances; from this negativism comes the stubbornness of the Bashkir’s character. For him, the price of freedom was never too high; he knew that he had to constantly fight for it, since freedom does not exist as something won once and for all. He was a maximalist in defending the idea of ​​freedom, and as an implacable enemy of any compromise, he became its faithful hostage.

Modesty as life philosophy reflected in the essence of the existence of the people - in the structure of life, in relation to work and material wealth. The generosity of the Bashkirs is also a reflection of their freedom, since it also includes power over things - the ability to easily give them away. Material values ​​did not really attract the Bashkirs, they never openly sought to increase their well-being, to achieve external success, so they tend to think more about the transcendental issues of their existence than about the empirical ones; their thought is directed towards their own inner world rather than towards the world of external objects. The serenity and carelessness of a Bashkir is a form of an unclouded state of mind and unlimited freedom.

The pragmatic world had little influence on the development and growth of the Bashkir’s commercial talents; he never developed a sense of self-interest and undisguised individualism. Poetry and philosophy are both the strength and weakness of the Bashkir worldview, this is how it differs advantageously and disadvantageously from other mentalities, this is its tragedy and fate. The cult of freedom has always been inherent in the Bashkir mentality. Of course, time and historical trials have made serious adjustments to it; claims to freedom have undergone significant changes throughout history.

Z. N. Rakhmatullina concludes that the sharp change in the nomadic lifestyle, the period of cantonal government, the totalitarian Soviet regime, and the era of stagnation had a destructive effect on the spirit of the people; it was the combined effect of all these factors that shaped the mentality of the modern Bashkir.

Let us consider the main features of the Bashkir ethnomentality in more detail.

The ethnogenetic parameters of the core of the Bashkir ethnic group, first of all, determined the physical and geographical conditions of the Southern Urals. This is confirmed by the archaic epic “Ural Batyr” preserved by the Bashkirs. The outline of his narrative, the background against which his plots unfold, leave no doubt that the “picture of the world” of the Bashkirs was formed in the Urals. “Their songs and dances speak in favor of the thesis that the Bashkirs developed as a mountain people. Even a short contact with the Bashkir folk art leaves no doubt about it” (see: Yamaeva, 2010).

In the tribal society of the Bashkirs, every man, of necessity, had to be a warrior, and therefore brave, in order to protect his clan, family, pastures, and herds. A man who took care of his life was considered a coward and aroused universal contempt among those around him. The Bashkirs were dashing riders, skillfully used weapons, and stealing a horse and a girl was considered daring. The whole life of a nomad was spent on horseback; only with the help of a horse could one subjugate the infinity of space in the steppes; one might say that a Bashkir was born and died in the saddle (Rakhmatullina, 2001b: 58).

Bashkirs learned to ride horses from early childhood. Every Bashkir youth had to become a rider, dexterous and resilient, capable of being in the saddle for a long time without feeling tired. Along with skillful horse riding, the ability to shoot accurately from a bow and cut with a saber while galloping, many authors of the 18th-19th centuries. noted the extreme endurance of the Bashkir horsemen, developed by everyday stay in the saddle. The famous Chuvash historian N.V. Nikolsky wrote in his “Ethnographic Albums”: “Two phenomena are noticeable in the character of the Bashkirs: the forest Bashkirs are bolder, quick-tempered, more proud and independent in character... The Bashkirs are thin, not very strong in build; however, they are quite strong and can carry great work and deprivation" (Nikolsky, 2009: 201). Bashkir women rode just as much and well, which is generally characteristic of the nomadic life of cattle breeders (Zhukovskaya, Mokshin, 1998: 257).

In traditional Bashkir society, elders enjoyed enormous authority. The information they stored in their memory was considered a valuable asset. Among the Bashkirs, elders, who have a good memory and have behind them a rich empirical burden of long years of life, still enjoy universal respect. “The sages valued leisurely, sincere conversation over a cup of kumys and free philosophizing. They did not prove anything to others, but only showed convincing facts from life, did not teach, but instilled certain values ​​and truths” (Rakhmatullina, 2001b: 64).

Violence and intolerance towards everything unfamiliar are alien to the Bashkir mentality; the Bashkirs have a very low degree of alienation from others; moreover, it is worth emphasizing that the attitude towards “strangers” is better than towards their own, since they are treated in accordance with all the rules of hospitality. The Bashkirs were tolerant of all settlers, despite the differences in languages, morals and religions, gave them land for a symbolic payment and did not impose their views on life, and later jointly defended common socio-economic and spiritual interests in the struggle (ibid.: 77) .

In the mentality of the Bashkirs there is an element of curiosity inherent in them at any age; they strive to learn own culture through another, to enrich themselves with the spiritual and practical experience of other peoples, therefore they accepted some innovations without changes, rejected others, some rethought them and introduced new content into them. The Bashkirs learned farming skills from the settlers, sharing, in turn, their experience in running livestock. The Bashkirs have a very high degree of adaptation to foreign elements and tolerance towards others, but this positive quality had a negative impact on the culture of the Bashkirs themselves, which was later expressed in the assimilation of the people, in the leveling of cultural differences.

The Bashkir people desperately resisted the attempt of forced Christianization on the part of the Russian state; the mullahs themselves often stood at the head of the uprisings and as organizers and ideologists. After failure in Christianization for colonialist purposes, the Russian government takes the compromise path of apologizing for Islam.

The Bashkir version of Islam has its own characteristics that distinguish it from the Orthodox Islam of the countries of the Near and Middle East. A. B. Yunusova identifies the following specific characteristics: 1) separation of power and religion, weak political expression of the Muslim faith; 2) insufficient development of the economic principles of the existence of the Muslim community; 3) preservation of relics of pre-Islamic beliefs among the Bashkirs until the twentieth century. (Yunusova, 1999: 92).

Despite the fact that Islam did not have a strong impact on the mass consciousness of the Bashkirs, as, for example, in Central Asia or the Caucasus, it nevertheless became a faith, a way of life, and a norm regulating the social aspects of their existence. The Muslim model of the world determined many of the most important facets of the mentality of the people and formed the basis of the Bashkir national idea put forward by the intelligentsia. Islam determined the direction of development of not only religious, but also the entire spiritual culture; mosques, being places of worship, were at the same time centers of education and enlightenment for the Bashkirs (Rakhmatullina, 2001b: 78).

Among the Bashkirs, who wandered until the 18th century, mosques were not always a special religious building; during the nomads, its functions were performed by an ordinary yurt, and students were trained there. After the transition to a sedentary lifestyle, the architecture and interior decoration of Bashkir mosques retained ascetic simplicity.

“The Bashkirs show less fear for their religion than the Tatars; they calmly talk about their and the Russian faith, not showing the slightest inclination to exalt their own, considering all faiths equal. They calmly met the order of the Russian authorities on the obligatory knowledge of the Russian language for mullahs, without fear for their faith they send their children to Russian primary schools,” noted S. G. Rybakov (Rybakov, 1897: 16).

Together with Islam, the norms of Sharia - Muslim legislation - entered the social life of the Bashkirs. All events in the life of a Muslim, from birth to death, took place according to Sharia laws (Rakhmatullina, 2001b: 80).

The family life of the Bashkirs also underwent great changes under the influence of religion. Islam legalized polygamy, divorce took place according to the establishment of Sharia. The reason for the divorce was the dissatisfaction of the woman’s material needs, non-payment of the agreed amount of bride price, as well as inhumane treatment of her. Cheating on a husband was a rare occurrence, and almost always ended in divorce, since the chastity of a woman was highly valued in society, and the sexual morality of the people was high. Ethnographers have repeatedly noted that the Bashkirs are a remarkably pure people towards women.

“The position of a Bashkir woman in the family is perhaps better than that of a Russian woman. The family life of the Bashkirs proceeds quietly and peacefully, without any particular quarrels, let alone fights on the part of the husband. The reason for this can be seen in the absence of drunkenness among the Bashkirs" (Nikolsky, 1899: 141). Islam prohibits devout Muslims from drinking alcoholic beverages; “for centuries, the Bashkirs remained kumys, which also had general health-improving significance” (ibid: 69), an effective distraction and antidote to alcohol.

The husband tried to treat his wife humanely, the children were almost never punished, but there was the unquestioned authority of the father, whose will was the law for everyone. The Bashkir woman enjoyed great freedom, although there is a well-established idea of ​​the degraded position of all women in the East. For the most part, Bashkir marriages were monogamous, and it was in such families that relations between the sexes were built on equality and equal obligations.

A Bashkir woman is a dzhigit girl, an Amazon of the steppes, who rode a horse and shot a bow no worse than any man. She is independent in her judgments and actions, and to some extent emancipated. The Bashkir woman was a friend and assistant in the harsh life of a nomadic herdsman, she did not hide her face to anyone, she was often the initiator of divorce, more than half of the Bashkirs of pre-revolutionary times knew how to read and write. The elderly woman enjoyed universal respect, in many cases her voice was decisive (Rakhmatullina, 2001b: 82).

The main constants of the traditional Bashkir family are such features as multi-generationality, large families, preservation of spiritual values, transmission of the moral experience of ancestors, focus on creating strong family, formation of an ecological culture, concern for the spiritual development of the younger generation. The head of the Bashkir family was and remains a man - the father of the family, the husband. Currently, the concept of “head of the family” does not mean unquestioning submission to him of all other family members and his wife. The head of the family is the main protector of the family, ensures its safety, material well-being, and represents it before society (see: Akchurina: electronic resource).

The Bashkir woman had relative freedom compared to women of the East. The main reason for the independent position of the Bashkirs was that life and family were not deeply imbued with the precepts of Islam and Muslim morality. Professor D. Zh. Valeev, studying the origins of the moral consciousness of the Bashkirs, believed that the image of the Bashkirs of the 19th century. downtrodden, deprived of any social activity is not true. Proof is, for example, the participation of Bashkir women in the military campaigns of 1812 on an equal basis with men (see: Valeev, 1989).

To regulate family relationships between parents, husband and wife, and children, Bashkirs from generation to generation had certain norms of behavior that constituted traditional family etiquette. It was built on unconditional respect and veneration of elders by younger ones, and parents by children. This is the most ancient form morality, on the basis of which the process of further moral development of the Bashkir people took place.

One of the most important mental characteristics of the Bashkir people is the love of freedom. Russian anthropologist-ethnographer F.D. Nefedov wrote: “With a lively mind and impressionable, the Bashkirs were distinguished by courage and boundless daring, they put personal freedom and independent life above all else, they were proud and quick-tempered” (Bashkiria..., 1964: 119). The Bashkirs rebelled for almost two centuries in a row for their independence and freedom, for which they paid a high price - hundreds of thousands human lives. A heroic death for the liberation of the people was preferable for a Bashkir than a miserable vegetation in chains (Rakhmatullina, 2001b: 89).

However, the brutal suppression of uprisings (gallows, exile to Siberia, burning of villages) certainly had a negative impact on the gene pool of the people. Explorer of the region V. M. Cheremshansky in the second half of the 19th century. wrote: “...Wild and unbridled, accustomed to acting spontaneously, not tolerating any power over themselves, in a word - a violent and self-willed people, currently represents a peaceful, patient and submissive people, no longer having that obstinate spirit” (Cheremshansky, 1859: 13).

“Looking at these faces, I can’t believe the recent legends about the strength and warlike spirit of the Bashkirs. After more than a hundred years, this once violent and brave people cannot be recognized. They are half-starved, barely surviving from day to day, downtrodden and intimidated, and currently represent only a shadow of their former appearance. In their work they are hardworking, prudent, resourceful, and most importantly, neat. Their minds are alive. Everyone reads Tatar” (Nikolsky, 2009: 203).

It should be noted that freedom as the spiritual potential of the people did not disappear and more than once revealed itself later in the form of national liberation movements of the 20th century, but after the uprisings of the 18th century. there was a certain breakdown in the psyche, the state of mind of the people, they “withdrew into themselves,” finding solace in the freedom of creativity, although in this area they tried to make him unfree. The Bashkir began to live in the past, time seemed to stand still for him, he recalled his former free and free life, his dear nomads (Rakhmatullina, 2001b: 92).

A sharp change in the people’s natural way of life, the dark era of cantonal administration disrupted the organicity of the internal and external life of the Bashkirs, radically changed everyday value orientations, destroyed many positive traits of the people, instilled such as apathy, lack of initiative, and the gap between reality and the desired led to self-alienation of the people . It was the combined impact of these factors that shaped the mentality of the modern Bashkir. “Looking at the Bashkirs, it is difficult to imagine that they were once a numerous and strong people, who, with a few exceptions, owned the entire land between the Kama and Volga to Samara, Orenburg and Orsk (which did not yet exist then) and east along the Mias , Iset, Tobol and Irtysh to the Ob,” wrote D. G. Amirov (Amirov, 1922: 37).

The Bashkirs have a very developed sense of justice, which results in straightforwardness of character and a sharp distinction between truth and untruth. In general, the Bashkir picture of the world is divided only into two parts: good and evil, where there are no intermediate shades. All their spiritual traits are raised to the absolute limit, as I. Erenburg accurately noted, the Bashkirs know how to love and know how to hate (see: Bashkiria..., 1968: 45). Therefore, they rarely forgive each other for a bad joke or witticism addressed to them, especially treason and betrayal. After this, even the most good-natured of the Bashkirs will not have the same attitude, and may harbor resentment and anger for a long time. The Bashkirs do not have the ethic of forgiveness characteristic of the Russians. This maximalism is the purity of the pristine, semi-wild soul of the people (Rakhmatullina, 2001b: 98).

Bravery among the Bashkirs was the highest virtue; dying on the battlefield was considered more honorable than living to a ripe old age. An associate of Emelyan Pugachev, the famous rebel Salavat Yulaev, is considered a national hero in Bashkortostan. In the War of 1812, the French called the Bashkir cavalry “Northern Cupids,” whose bravery was later recalled by General de Marbot in his memoirs. During the Great Patriotic War, the Bashkir people created their own national division. Dr. Meillard writes in Deutsche Zeitung für Ostland: “It must be added that in the Don steppes we are forced to fight with wild people who know no fear, belonging to the Bashkir tribe” (quoted from Rakhmatullina, 2001a: 16). As a people who existed in conditions of continuous war and were equated to the military class, the Bashkirs assessed a person primarily through his courage.

Living far from urban civilization, the Bashkirs did not know the sense of self-interest or personal gain; rather, on the contrary, they encouraged generosity and hospitality. The collector and researcher of the musical creativity of Ural Muslims S. G. Rybakov emphasized: “The Bashkirs are, first of all, children of nature and as such show the natural sides of the human being: innocence, gullibility, good nature, readiness to selflessly serve, friendliness, hospitality, which is expressed in their physiognomies, which they look so simple-minded, alien to second thoughts, and devoid of any repulsive savagery and ferocity” (Rybakov, 1897: 31).

“A Bashkir’s guest is a sacred person; for him, a Bashkir will not regret slaughtering a ram or a foal, even the last one. Arriving in any village, you can stay in the first hut you come across, which we will not find even among the Russians, who are considered one of the hospitable peoples... A rich Bashkir, taking this opportunity, invites more guests and arranges almost a real feast...” wrote D.N. Nikolsky in his work “Bashkirs” (Nikolsky, 1899: 98).

However, as noted by the famous local historian R. G. Ignatiev, “when courting a guest, even an important one, a Bashkir does not condescend to sycophancy, ingratiation, etc., he maintains his dignity and behaves independently” (quoted from: Bukanova, Feshkin , 2007: 111). The characterization given to the Bashkirs by V. M. Florinsky does not allow for ambiguity. In his opinion, “a characteristic feature is their innate sense of decency, the habit of respecting another person’s human personality and preserving it in themselves, rarely bringing the consciousness of their own dignity to arrogance or impudence” (quoted from: Bukanova, Feshkin , 2007: 112).

“Despite all the unfavorable conditions under which the life of the Bashkirs developed...” pointed out D.N. Nikolsky, “these children of the steppes still retained their good sides. Among these, hospitality is in the foreground, especially towards strangers... Further, the positive qualities of the Bashkirs include their kindness, friendliness, gentleness of character, the latter property is especially manifested in family life. The Bashkir treats his wife gently... Equally soft and loving relationship among the Bashkirs, it is also noticed towards children... Compassion and help for one’s neighbor, especially the poor, is significantly developed among the Bashkirs, even manifesting itself on a larger scale than one might expect” (Nikolsky, 1899: 98, 99, 100, 140, 141) . According to the observation of F. D. Nefedov, “the Bashkirs are a nice people, with a lively mind, capable of abstract thinking, extremely impressionable and possessing significant imagination, quick-tempered, but easy-going, a good-natured and hospitable people, content with little - unless the lazy one robs them and does not exploit” (quoted from: Yuldashbaev, 1972: 193).

A striking quality of the Bashkir mentality is modesty. Bashkir modesty is manifested in the restrained expression of feelings towards other people, even positive ones. And at feasts, the Bashkirs generally limit themselves to wishing a person well, saying little about his merits and achievements, trying not to praise him, although they can say a lot of good things behind his back. An overestimation of a person’s merits is perceived as a lie, rejection of it in any form, even aimed for good, a heightened sense of justice everywhere and in everything (Rakhmatullina, 2001b: 112).

The carelessness and carelessness of the Bashkir is a very curious manifestation of his ethnomentality. According to Z.N. Rakhmatullina, a serene person does not have any special complaints about himself or others, he has no remorse for contemplating the world and thinking all day long.

“The Bashkir does not burden himself with work, and works only as much as is inevitable, and every minute he is ready to indulge in the most carefree idleness: lie down and chat” (Rybakov, 1897: 22). For a Bashkir, a heroic feat is more important than everyday work, so he prefers everyday routine work creative work by inspiration, by the call of the heart. It is very important for him to get pleasure from his activities, to feel uplifted in spirit, to do all this with willingness and love, without forcing himself. He always acts based on his feelings, without particularly considering personal interests and needs. He can force himself to work for the benefit of another: a loved one, a loved one, a respected person, but not for himself (Rakhmatullina, 2001b: 116).

“When you first get acquainted with the life of the Bashkirs, it becomes clear that they are an inactive people, unenterprising, downright lazy, existing topic, what nature will send him, living only in the present day, but not caring about the next, not knowing the value of the great natural resources that belong to him, and the environment in which he lives in the Urals. This abundance of wealth encourages him to lead a lazy life, all the more successfully because his needs do not even rise to the level of insignificance and primitiveness” (Rybakov, 1897: 26).

The Bashkirs differ quite sharply from their related Tatar people insufficient development in the character of such qualities as insight, prudence and flexibility in relationships with people, necessary for activities in the field of trade. The ability to buy and sell for profit, which is so highly valued among peoples engaged in trade, was not considered a special virtue among the Bashkirs. They assessed a person by completely different standards: first of all, by the breadth of his soul, generosity, courage and simplicity. The Bashkir’s pride did not allow him to fuss and bargain over a few tenge; he perceived this as humiliation, an insult, a shallowness of soul, and in general the craft of a merchant-shopkeeper was not given much respect and honor in Bashkir society (Rakhmatullina, 2001b: 119).

However, the lack of enterprise of the Bashkirs stems not only from modest living needs, national character traits, insufficient development of production forces and relations, or the bounty of Bashkortostan, which allegedly did not encourage work, but also from the routine of social connections, alien to the existence and mentality of people in a traditional society. . V. M. Florinsky writes: “The Bashkir is lazy, but he cannot be called inactive: in the interval between idle pastimes, he works hard and shows even greater efficiency compared to Russians. They are not argumentative in their work, but are hardworking, prudent, resourceful and, most importantly, neat. In general, their mind is distinguished by liveliness and mobility, like their whole character, which is why they feel a greater inclination to such work that requires not just mechanical habit and routine, but a variety of techniques and personal consideration” (quoted in: Amirov, 1922: 8 ).

Bashkir lives for today, without thinking, without guessing about the future. Many Russian writers were amazed at such fatalism, but this was the result of sad, probably non-random historical trials in the fate of the people (see: Rakhmatullina, 2001b: 123).

Less noticeable in the mentality of the Bashkirs, but much more important, should be considered their inherent tendency towards competition and equality, from which envy of character follows. A representative of his own people often becomes the object of envy; the Bashkirs do not envy “strangers.” Two strong Bashkir personalities rarely cooperate with each other, since even in an equal relationship one partner must submit, and a Bashkir who is independent in spirit will never admit to himself or others that he is weaker. In extreme situations, Bashkirs support each other as much as possible, but in stable circumstances only until their capabilities and prospects are approximately the same.

Z. N. Rakhmatullina illustrates this mental quality with a folk legend: “The Lord went down to hell to look at the work of his assistants and saw: three large vats standing on fire, in which sinners were being punished. One is watched over by three guards, another is watched by only one, and the last vat has no guards at all. The Lord asks: “Why is this so?” “In the first vat there are Jews, as soon as one of them is at the top, he begins to help the others and they can quickly free themselves. In the second - the Russians, they, too, by helping each other, can get out of the vat pretty soon. In the latter there are Bashkirs. As soon as one of them floats up, the rest pull him back, so there are no guards here,” the guards answer” (Rakhmatullina, 2001b: 129).

If from the moment of the adoption of Islam Bashkir culture developed, synthesizing the common Turkic, Arab-Muslim and Bashkir proper, then after Bashkortostan joined the Russian state in the second half of the 16th century. The syncretism of ethnocultural mentality, public institutions and norms under the influence of the political and legal system of the metropolis is increasing, which was the determining factor in the growth of universal human content in the worldview of the Bashkir people. With their accession to Russia, the spiritual ties of the Bashkirs with Russian and Western European culture expanded. Social and philosophical problems are becoming a priority area, which is due to the severity of the contradictions facing society.

The style of thinking and behavior of a modern Bashkir differs little from the manners of his ancestors. He is also freedom-loving, hospitable, generous, brave and sincere, although pragmatic civilization has made tangible changes to ethnic traditions in the sphere of social relations.

BIBLIOGRAPHY

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Prepared by E. V. Nikitina

The contradictory processes that started with the collapse of the Soviet state led to profound transformations mass consciousness, including among current representatives of Bashkir society, in which the dismantling of general civil (Soviet) identity led, especially in the 90s, to the dominance of regional, ethnic, religious and other forms of group identities. Today, a reverse process has emerged - the gradual reintegration of post-Soviet communities into a new Russian project based on the dominance of the interests and values ​​of the “big society” (in the terminology of sociologist A. Akhiezer), which ideally should bring together the heterogeneous Russian society into a single system, united by national goals and objectives . However, these processes are nonlinear; and the example of the Republic of Bashkortostan shows that different ethnic groups of the region react differently to the initiatives of the federal center in the field of nation-building, national relations, which, in turn, makes it urgent to search for new integration mechanisms, solutions to communicative problems designed to smooth out those that inevitably arise in these conditions, conflict situations.
These issues are of particular relevance for modern Bashkir society, which is currently experiencing a complex transformation associated with the transition from an agrarian to an urban type of existence, which, on the one hand, is objective in nature, on the other, complicated by a whole complex of unresolved problems, the main one of which remains the lack of a sustainable national an identity capable of not only bringing together disparate Bashkir subgroups and subcultures on the basis of new post-agrarian values, but also including general civil attitudes that oppose extreme forms of nationalism, localism and regional separatism.
To date, the total number of Bashkirs in the world is about 1.6 million people. There are 1,584,554 Bashkirs living in Russia (the fourth largest people in the Russian Federation), of which 1,172,287 live in Bashkortostan.

One of the features of the social development of the republic is the relatively large proportion of rural residents in the population structure - 39.5% (4th place among the subjects of the federation); the share of city residents is 60.4%. For comparison, in the Chelyabinsk region 17.5% of residents live in rural areas, in the Sverdlovsk region - 15%, in the Samara region - 20%, in Tatarstan - 25%. On average in Russia this figure is about 25%.
Already in the structure of the rural population of the Republic of Belarus, the share of Bashkirs is 43.2%, Tatars - 24.0%, Russians - 20.7%. As sociologists note, even today “despite the gradual decrease in the share of agricultural activity in the overall structure of employment of the Bashkirs, it remains higher than that of the Tatar and Russian part of the population” [Valiakhmetov, 2012, p. 107].
Despite the lagging nature, since the 1970s there has been rapid growth in the urban population of the Bashkir population. From this period to the present, the increase has more than doubled. For example, the share of urban Bashkirs in the structure of Bashkir society in 1926 was only 2.0%; in 1959 – 13.6%, in 1970 – 20.0%, and in 1989 – already 42.4%. However, despite these rather high rates, the Bashkir population, after the Russians and Tatars of the republic, remains the least urbanized. Thus, the greatest degree of urbanization falls on the Russian population (44.7%), followed by the Tatar (25.6%), and only behind them the Bashkir (19.4%).
In many cities of the republic, and in particular in its capital, Bashkirs are significantly - two or more times - inferior in number to Russians or Tatars (according to the 2010 census, Bashkirs in Ufa accounted for 17.1% of the population, in Sterlitamak - 15.8 %, in Beloretsk - 19%, in Kumertau - 18%, in Birsk - 14.6%, in Blagoveshchensk - 14%) [Asylguzhin, 2014, p. 35].
Thus, a powerful, and perhaps the main factor influencing modern socio-political, socio-cultural processes both in the region and within the Bashkir society, is currently a large proportion (59%) of bearers of rural values ​​and traditional worldview; Bashkir society even today is predominantly an agrarian society, which, due to the inorganic nature of the urbanization transition, entered into a severe sociocultural crisis.
At the same time, the historical transition to the “urban” stage in the development of society, associated with large-scale sociocultural transformation, changes in internal structure, and behavioral stereotypes, can be considered a fait accompli. Dismantling of the paternalistic authoritarian regime of M. Rakhimov, the basis of which was predominantly the agrarian subregional elite, followed by quite radical reforms in the local economy and social sphere, also objectively led to the fact that the “Bashkir village” began to move, and a significant proportion of Bashkir villagers began to move to the cities of the republic, or were forced to engage in archaic types of economic activity - subsistence farming, carting, and otkhodnichestvo. Thus, only from 2011 to 2016, the level of temporary labor migration in Bashkiria increased from 113 thousand to 148 thousand people, mainly due to rural residents of the republic. At the same time, the values ​​of urban culture, standards of consumer society and lifestyle began to penetrate into the social fabric of the village, leading to ugly combinations of modernity and archaism, against the backdrop of a general economic decline. In fact, the bulk of the Bashkir population today are predominantly carriers of a rural mentality, traditional values, behavior, possessing high vital energy, but already living in the matrix of urban culture, within its social space and logic.
At the same time, there is an active erosion of traditional values ​​and life orientations, which ceases to distinguish the Bashkirs in this aspect from the Russians and Tatars of the republic. According to sociologist and demographer F.B. Burkhanova, modern Bashkirs, like other ethnic groups, are already bearers of reproductive attitudes characteristic of the population of urbanized territories. Data from the analysis in the urban/rural context show that the norms and behavior of the urban and rural population have become closer, rural residents have practically ceased to be the purveyors of traditional ethnic views on births out of wedlock, large families, abortion and other issues of childbearing. Noticeable differences in the views of Bashkir city dwellers and villagers were found only in ideas about the number of children" [Burkhanova, 2015, p. 73].
The agrarian part of Bashkir society naturally responded to these processes by strengthening the archaic. But, despite many negative aspects, the situation as a whole is not so hopeless, since, as research shows, in times of crisis, archaism acts as a resource-saving and survival-providing social mechanism - due to maximum simplification and simultaneous ordering of socio-cultural life. Although, having gone beyond certain threshold values, its actualization may result in involution as a systemic simplification, which will already be opposite to the vector of development [Lamajaa, 2003, p. 36].
Another response from Bashkir traditionalism to the “catch-up” government reforms was the noticeable politicization of part of the population, as well as the national intelligentsia, who perceived these changes (and in some cases not without reason) as an attempt to reduce the status and role position of the Bashkir people and the position of state-national autonomy .
Interesting and indicative in this context is the work of the talented Bashkir cartoonist Kamil Buzykaev (originally from the Uchalinsky district of the Republic of Belarus), who quickly gained wide popularity on social networks and the Internet for last years, and far beyond the borders of the republic. For example, the famous journalist and founder of WikiLeaks Julian Assange shared on his Twitter a cartoon by K. Buzykaev made about the tragic events in Catalonia. His drawing, dedicated to the conflict due to the coincidence of the Day of Knowledge and Kurban Bayram on September 1, 2017 in the “Muslim” republics of the Russian Federation, also caused a resonance in Russia. In Bashkortostan he gained popularity, first of all, for his ability to accurately and wittily reflect one or another topical issue in a drawing. political problem fixing it in the public consciousness, including satirically depicting high-ranking officials, cultural figures and local actors (for which he is sometimes accused of political bias).
The revival of this genre in post-Soviet Bashkiria is in itself an interesting and curious phenomenon, however, in a cultural sense, it can be interpreted as one of the manifestations of folk “laughter culture” in modern Bashkir society (within the framework of M. Bakhtin’s concept). This is a kind of traditionalist reaction of an ethnic, largely agrarian culture, whose representatives thus express their negative attitude towards the socio-economic and political changes that have occurred in the region. That is, the artist, despite the “light”, non-academic genre of caricature, managed to capture not only certain social sentiments emerging in the elite, but also among the “popular” strata. At the same time, K. Buzykaev’s work also contains postmodernist features, especially when he deviates from the axiological norms of traditional culture (by which, in our opinion, he greatly reduces the significance of his drawings). The artist seems to be balancing between the “laughter” of traditional society and the “irony of postmodernity.”
All this indirectly points to the existing problem of poor communication between Bashkir society and local authorities; speaks of the absence of effective mechanisms of dialogue in the “society-government” system.
The trends of ethnic “half-life”, the lack of formation of stable horizontal connections push modern representatives of Bashkir society, especially the most active strata, to form identities at a more local level - religious, narrow ethnic, urban, professional, etc. Accordingly, against the backdrop of dysfunctional social institutions, we can observe today only the growing archaization of social relations, as well as the emergence of a whole spectrum of identities within the Bashkir “world”, which is largely natural for the “urbanization transition”.
At the same time, in place of the segments of the agrarian society, the formation of a society of modern mass culture is taking place, quite strongly divorced from its traditional historical roots, which no longer wants to make efforts to create new forms of high and folk culture. Looking at the current Bashkir society, we really can no longer find any obvious Bashkir originality. The originality is generated by traditionalism, primarily by that multi-structured and multicultural society that was characteristic of an agrarian society, when parallel worlds of the peasantry, the Bashkir elite and the clergy existed, where these worlds interacted with each other in complex ways, giving rise to a whole complex of Bashkir spirituality.
Today, when all this is a thing of the past, and a unified way of life has emerged, which is dictated by the metropolis, the remnants of the traditional way of life are dying off and moving to the periphery modern development. Bashkir culture is becoming more faceless, under the pressure of the globalistic values ​​of the mass consumer society, mass pop music, and the more it loses its originality, the more it tries to preserve its identity at the level of compensation. Representatives of society are increasingly feeling a deepening crisis of identity and increasingly need a new unifying myth to cling to, and even to preserve their national identity as a façade for today.
In the conditions of the gradual formation of the foundations of urban culture, the problem of preserving and functioning of the Bashkir language remains important. The emerging de-ethnicization of Bashkir society requires support for its language, including the state language, including qualitative research in this direction. At the moment, the empirical (sociological) base, unfortunately, is extremely small in order to accurately understand: what is the state of the modern Bashkir language, is the scope of its application narrowing, and if not, then in what plane are negative processes occurring?
A 2017 CGI sociological study showed that, at first glance, his position is not so bad. Thus, among the Bashkirs surveyed, when asked: “What language do you consider your native?” 77.2% answered Bashkir; 12.5% ​​chose Russian as their native language, 9.4% chose Tatar, and 0.9% chose other.
But it must be borne in mind that in this case, linguistic identity serves more as an ethnic marker. And even Russian-speaking Bashkirs who do not speak Bashkir, but who have retained their national identity, can recognize it as their native language. The share of those who chose Tatar as their native language, which is almost 10%, apparently has a double identity, that is, when a person, being a Bashkir by self-identification, believes that he speaks the Tatar language (a northwestern dialect of the Bashkir language). The Bashkirs, who recognized the Russian language as their native language (12.5%), can be classified as deeply assimilated, but still retained their ethnic consciousness.
However, a more specific picture in this aspect is provided by the answers to the question: “To what extent do you speak the language of your nationality?” They were distributed as follows:
Fluent in speaking, reading, writing – 60.3%
I speak fluently, read, but do not write – 13.9%
I speak fluently, but I don’t read or write – 14.5%
I have difficulty speaking – 2.4%
I understand, but I don’t speak – 5.5%
I don’t own – 3.3%
Total – 100%
Thus, we see that today’s Bashkirs have different levels of mastery of their native language and only 60% fully speak it. A fairly significant proportion mainly speak and read, but do not write (28.5%). 11.2% of the Bashkirs surveyed have extremely poor or no command of their native language.
At first sight, modern positions the Bashkir language can be considered relatively good. The scope of its application is still quite wide (local media, television, theater, etc.). However, the language develops not due to, say, its use on the stage or in the media, but first of all, at the level of high culture - national literature(poetry, prose), that is, in an area that today is not only in obvious decline, but is also being intensively eroded by the products of globalization and the “consumer society.” Consequently, from this point of view, the state and future of the Bashkir language does not cause much optimism.
Today, Bashkir urban culture is actively being formed, but mainly in the form of consumer mass culture. And this is clearly seen in the example of the Bashkir stage, where, along with “village” performers, a “globalist” version of “ethnic” mass culture appeared. Representatives of the intelligentsia often interpret its appearance in a purely negative way, seeing, and rightly so, a threat to national culture. At the same time, these phenomena arose primarily due to demand from the Bashkir city dwellers themselves, that is, they are objective in nature; Besides, Mass culture It also has a certain integration potential, which also works to maintain ethnic identity.
Indicative in this regard is the phenomenon of the Bashkir performer Radik Yulyakshin, who sometimes performs under the stage name Alvin Gray. He became the first representative of the national stage who managed to gather a full house in the eight-thousand-seat Ufa Arena complex. However, it is important to note here that his target audience is no longer purely rural, but predominantly Bashkir-Tatar urban youth, like himself, of the first and second generations. At the same time, this suggests that society, albeit slowly, is still acquiring a new post-agrarian sociocultural homogeneity, and the Bashkir Soviet-village stage may have to seriously make room over time or completely leave the stage.
Noteworthy is the fact that in the field of Bashkir culture, with urbanization, the types of arts associated with stylization, that is, a social phenomenon that can be attributed to neo-archaism, are gradually increasing (the work of the group “Kuraisy” by R. Yuldashev, the ethno-rock project “ Argymak", show "Zaynetdin", ethno-tours, stylization of Bashkir clothing and national paraphernalia). Stylization in itself is a positive phenomenon, since it contributes to the popularization of ethnic culture, but against the backdrop of the erosion of Bashkir folk and high culture, it can be interpreted as a postmodern phenomenon. In addition, stylizing folk organics and folklore is, after all, a slightly different kind of creativity than creating original songs. Therefore, between new ethnic groups and the creativity of such legendary teams Bashkir rock like “Dervish Khan”, “Rukh”, “Caravanserai”, etc., despite all the external similarities, there is a huge difference. It can also be recorded that in Bashkir society today, according to P. A. Sorokin’s definition, a “passive-sensual” type of cultural mentality is being formed, which is characterized not only by a purely consumer orientation of life expectations, but also by an extreme narrowness of perception of reality and social practices, concentrated on techniques of sensual pleasures.
The transition to a new urban stage in the life of society, a change in the map of requests, require the creation of an appropriate cultural product. And we can say that the process of filling the space with the necessary content is generally going well. In addition to the youth segment (pop music, Bashkir rock and pop groups), mass culture is also developing, aimed at a wide segment of the population. There have been positive trends in the field of national cinema, changes in the format of television programs, etc. A notable phenomenon in cultural life was the release of the art-historical film “Babich” directed by B. Yusupov about the tragic fate of the poet and prominent participant in the Bashkir national movement during the revolution, Shaikhzada Babich. In the genre of youth comedy, A. Askarov’s film “From Ufa with Love” was shot, which managed to be released widely in Russia. In the field of high art, the performance of the famous Bashkir director A. Abushakhmanov “Zuleikha Opens Her Eyes,” based on the novel of the same name by G. Yakhina, caused a great resonance.
However, these positive phenomena, unfortunately, occur against the background of large-scale destructive processes that have a complex socio-cultural nature. What is Bashkir society today in cultural terms? In fact, this is semi-agrarian traditionalism, which, nevertheless, has the external institutional form of Modernity, and Soviet Modernity at that. Historically, the Modern paradigm arose and was formed through the denial of the institutions of traditional society, Pre-Modern, archaic (secularization, cult of science, Enlightenment values). Today the modern world is experiencing new stage, associated with the strengthening of postmodern trends in various areas of life, when the structures of Modernity itself are being eroded. But the essence and philosophy of Postmodernism is not only the negation and overcoming of the established institutions of modernity, but also the combination of sometimes directly opposite ideas, values, and various phenomena; for example, archaic and post-industrial technologies, gaps in traditional rural life and ultra-modern cities, etc. A typical example of Postmodernism is a Bashkir village, where since the 1990s the real sector of the economy has been steadily shrinking, schools, first-aid posts, and libraries are closing, but almost every resident has a cell phone, Internet access, and a personal computer.
In other words, the flip side of the formation of Bashkir urban culture, the structures of the “consumer society” is the weakening, decline in the status and role of the “institutions of modernity”. In particular, the national press system (newspapers, magazines), science. Just ten years ago, Bashkir scientists from the UC RAS ​​and the Academy of Sciences of the Republic of Belarus were active participants in the social and political life of the republic, shaped public sentiment, and were “spiritual” authorities for broad sections of the Bashkir population. Now this niche is gradually being occupied by various types of bloggers, experts, commentators, etc. This, in turn, creates fertile ground for the spread of such negative phenomena as folk history and pseudo-religious concepts; ultimately leads to a gradual departure from the norms and principles of rationality to purely mythological thinking. The weak modernist stratum within society often cannot resist these processes, since the main ally on the side of the archaic is the mass population, supported by growing ignorance. In these conditions, it is extremely important for representatives of science and the elite not to follow the stereotypes and sentiments of mass consciousness, but to carry out the most objective analysis of the current state of society, even at the risk of being labeled an “enemy of the people.”
Such a complex socio-cultural phenomenon of traditional society as the “Bashkir national intelligentsia” is also being eroded, primarily this concerns representatives of the sphere of “high culture” - poets, prose writers, artists, screenwriters and directors of the national theater, whose status role is also steadily declining, which changes and simplifies to the primitiveness of the structure of Bashkir society. A particularly strong decline in position has occurred in modern Bashkir literature. Formally, today there are attempts to resolve the accumulated stagnant problems and overcome the inertia of recent decades. Once again the chairman of the Union of Writers of the Republic of Belarus has changed, he became Z. Alibaev; new names and young writers appeared (A. Baimukhametov, A. Shammasov, etc.). However, this is incomparable with the loss of the word- or text-centric orientation of Bashkir society, with the change in the social status of national literature. Following Russian society (in European and American cultures this happened back in the 1950s and 60s), Bashkir literary centrism could not withstand competition from alternative arts, and culture itself was forced out of the sphere of serious life into the sphere of entertainment. But despite all the controversial points, Bashkir literature of the Soviet period was an integral and in its own original phenomenon, in which there were not only such names as Mustai Karim, Rami Garipov, Nazar Nazhmi and others, but also a layer of authoritative Russian-speaking writers, such as Gazim Shafikov.
This means that without direct state support, the “institutions of Modernity” and “high culture” in Bashkir society may, over time, finally move to the periphery of public life.
At the same time, the current state of Bashkir society is not as tragic as it might seem at first glance. Yes, today it is atomized and fragmented into various subgroups; Its representatives are fully united by practically nothing: neither religion, nor ideology, nor language. In fact, the only factors of consolidation today are territory and a common history of origin. In addition, its parts have different levels of development. Thus, part of the second and third generation Bashkir city dwellers already live by liberal-democratic values, there is a layer of conservative nationally-oriented elite, but at the same time, a significant stratum of the archaizing urban and rural “lower classes” has practically emerged. However, in parallel with these processes, the values ​​of utilitarianism nevertheless penetrated into cultural codes and gradually formed a new program of social life - not on the basis of moral values, but with elements of individualistic pragmatism and rationalism. In other words, today there is no homogeneous and integral social “body”, but there is a complex and heterogeneous “organism” full of contradictions, which is in a mode of transformation. But at the same time, even at first glance, the de-ethnicized generation of Bashkir city dwellers gravitates precisely towards ethnic values, since they understand that in the difficult conditions of an urbanized space, ethnic identity provides certain protection, not to mention the fact that it can serve as a source of high status position.
In general, I would like to note that the categories “ethnic group” and “people”, which are often used, including in scientific literature, are not identical to the concept of “society”, which has a broader meaning. There can be several “ethnic groups” in a society. Thus, in 1990–2010, Bashkir society was culturally and politically dominated by a community based on agrarian values ​​and the ideology of ethnocentrism. Today, as a life strategy, it has been defeated, and in parallel with it, a new identity has begun to form, the core of which is urbanization values, as well as the values ​​of a consumer society. That is, in the social space of Bashkir culture, “two peoples” were actually formed: “agrarian” and “urban”. However, these two discourses are still weakly united, and in some places even opposed to each other. However, in this case, the main thing should be an understanding of the fact that the current Bashkir society is fundamentally heterogeneous - right down to anti-traditional subcultures. For example, a certain shock for the Bashkir public was the news of the creation, on the initiative, including of Bashkir girls (children of the creative intelligentsia, second-generation city dwellers), of the Internet group “Feminism in Bashkortostan”, advocating for the rights of sexual minorities. And no matter how the bearers of fundamentalist attitudes relate to such phenomena, it will never achieve its former homogeneity, which means it is necessary to look for new post-traditional forms of integration that would take into account the interests of all Bashkir subgroups.
At the same time, it would be a mistake to encourage these trends, since they break the traditional system of moral prohibitions in Bashkir society, the socio-psychological regulator of which, according to Y. Lotman, is shame. As he noted in his works, each era creates its own system of shame - “one of the best indicators of the type of culture,” and the area of ​​culture “is the sphere of those moral prohibitions that are shameful to violate.” Consequently, the appearance of the current “revolutionaries in a skirt” in the sphere of morality, paradoxically, is rather an anti-modernist phenomenon (and, in essence, deeply provincial, since more urbanized ethnic groups have long been “sick” of such extremes). It was in the conditions of the formation of “modern society” that feminism of the early twentieth century had a certain progressive orientation, as it struggled with the inertia of Pre-Modern, archaic things. In current conditions, this is already a purely destructive, destructive social phenomenon. In addition, the taboo culture and the “shame system” in Bashkir society are much higher than in Russian society as a whole. On Bashkir television or in the national media, even today there is no open smear or obscenity, which means that it is traditional culture that can and should ultimately become the main resource of organic or “conservative” modernization, since for its liberal model society simply does not have either historical or sociocultural established and significant prerequisites.
The current state of Bashkir society is also complicated by the fact that the collapse of ethnicity, established institutions, and finally the “Bashkir world” as a complex universe of symbols does not find a proper adequate solution. There is no new subject of history capable of resolving the accumulated problems and contradictions, no new form of identity. Theoretically, as well as from the experience of other societies, such an integrating role can be played by the partial formation of institutions of modern nations, but while preserving and relying on ethnicity. As R. Vakhitov writes about this: “Constructivist ethnologists have convincingly shown what role the invention of national history, symbols, myths, etc. plays in the creation of nations, and it is difficult to argue with them on this. But this also leads to the conclusion that if the existence of a nation is not specifically supported with the help of mechanisms for the reproduction of national ideology and culture, then it will simply disintegrate and turn into a conglomerate of warring social groups, each of which will claim a greater volume of rights" [Vakhitov, 2016, p. . 40].
Another factor in overcoming the fragmentation of Bashkir society may be the development and expansion of the meaning of tradition or “ middle culture”, which forms a stable and consistent set of value orientations, relieves the tension of oppositional values, and forms a stable moral ideal acceptable to the broad masses for a sufficiently long period. In the context of everyday life, based on the middle culture, a stable network of social relations is formed, ensuring the stability and unity of society, mutual adaptation of social groups occurs and the most acute contradictions are resolved. It is these properties of everyday life that allowed A. Akhiezer to call it the “last barricade” of protecting society from the growth of disorganization and chaos. However, he understood it in a liberal-democratic manner, but we propose to interpret the concept of “middle culture” with the concept of “tradition” or culture as such.
Bashkir society is thus faced today with new and serious challenges, which, having not found the right solution, are compensated mainly by the strengthening of the archaic, which does not contribute to moving forward, but only worsens the overall situation. This, in turn, leads to a dangerous politicization of ethnicity and makes it difficult to form and assimilate common civic values. However, a full study of these issues is currently associated with certain methodological difficulties. Thus, one of the most controversial problems of recent decades is the question of the relationship between all-Russian civic identity and regional, ethnic and religious identities and their assessment as being combined according to the principle of hierarchy, complementing each other or coming into conflict. Today, authoritative Russian scientists mainly appeal to the theory of multiple identities, and one of the main goals of the state national policy has become the strengthening of efforts to further integrate the socially, economically, ethnically diverse Russian society into a single sociocultural space, to reduce the level of conflict in it. Because, according to ethnosociologist L.M. Drobizheva, it is “combined multiple identities, and not competing and hierarchically built - state-civil, ethnic, regional, local identities - that are a sign of the harmonious development of society” [Drobizheva].
However, the process of mastering general civil values ​​in modern Bashkir society is extremely uneven, spasmodic, with great difficulties and contradictions. It is strongly influenced by both external factors (political, socio-economic) and internal (sociocultural, demographic). This, in turn, leads to the fact that the hierarchy of identities in him changes and has unstable, and not always positive, dynamics.
Thus, the change of power in the republic in 2010, the end of the “era” of regional authoritarianism, initially led to a weakening of extreme forms of ethnonationalism, and the society itself was a motley conglomerate of various social groups and sometimes polar, in terms of values, subcultures. Under these conditions, the role of ethnicity in Bashkir society gradually moved to the periphery of mass consciousness, and political slogans ceased to interest the main elite and social groups. Most likely, it was the shock experienced, as well as the painful liquidation of the paternalistic regional regime, that led to the fact that general civic and local identities began to prevail in Bashkir society over ethnic ones, which, in principle, was uncharacteristic for a semi-agrarian, largely ethnocentric society.
For example, a 2011 sociological study conducted in Bashkortostan by the Institute of Socio-Political and Legal Research of the Republic of Belarus together with the Institute of Sociology of the Russian Academy of Sciences (project director L. M. Drobizheva) showed a very interesting picture from the point of view of the sociocultural dynamics of society. In particular, the responses of Bashkir respondents about their sense of closeness with various social groups then revealed that not only all-Russian identification prevails over ethnic identification, but even local identities are of greater importance to the respondents. Thus, among representatives of Bashkir society, the hierarchy of identities (in descending order) developed as follows - first of all, “compatriots”, “residents of your city, village”, “citizens of Russia”, and only then “people of the same nationality” and “people of your religion "[Sociological answer..., 2012, p. 42].
To the question: “Who do you feel most like?” only 34.2% of Bashkirs answered “ More like a human their nationality." “Soon as a Russian” – 11.9%; “neither one nor the other” – 3.1%, and the overwhelming majority of respondents identified themselves “both as a Russian and as a person of their nationality” – 48.8%. Which once again confirmed the truth of the statement that modern Bashkirs for the most part are bearers of both general civil and ethnic identities at the same time.
It would seem that everything indicated that the ethnic factor is not an absolute dominant in the complex spectrum of Bashkir identity, and favorable conditions have developed for gradual integration into the new all-Russian project, as well as for the further development of civic values. However, due to a number of political and socio-economic reasons, the emerging modernization of Bashkir society after 2014 was largely interrupted. The insignificant modernist layer within society, for a number of reasons, withdrew itself and faded into the background, and already in the fall of 2017, a series of protest rallies of the Bashkir public (“in defense of the language”) took place in the region with the participation of 2.5 to 3 thousand people. The figure is very significant for the republic, where there have not been rallies with such a number of participants gathered along ethnic lines since the early 1990s. The abolition of the Bashkir language as a compulsory subject in the republic’s schools was the last straw for the public, which since 2010 has interpreted almost all the changes taking place in the republic mainly through the prism of “anti-Bashkir politics.” And a deeper analysis of these events shows that, under the pressure of external threats, the subjectivity of the “era of sovereignty” was actually restored in Bashkir society. The atomized and torn society sharply rallied around ethnic values, and its representatives felt a new unity for some time, including the previously apolitical Bashkir city dwellers of the second and third generations. This unity is largely imaginary - the current Bashkir society is still very divided, there are many contradictions and aggression in it, its various parts do not hear and poorly understand each other. The deep nature of this phenomenon, in our opinion, is even more contradictory, since sociologically it is rather a counter-modernization movement. Formally, an organization such as “Bashkort” really managed to lead and express the protest sentiments of the indigenous population in connection with the downgrading of the status of the Bashkir language. However, ideologically and substantively, this is only a repetition of the “sovereignty” rhetoric of the early 90s, created in their time by such scientists and social activists as prof. D. Zh. Valeev, M. M. Kulsharipov, etc., which means it is already largely inadequate new reality And How political project has very weak positive potential. Largely for this reason, Bashkir society today does not have a stable “image of the future”, but at the same time, ideas associated with pan-Turkism, a state independent from Russia, and total Islamization are gradually gaining strength and are being broadcast by a certain part of the Bashkir elite; which are often close to national pride, but, nevertheless, far from the existing post-Soviet reality. At the same time, there is also an active manifestation of ethnicity. However, the latter is the easiest to explain, since a society in a complex and transitional state, with a high level of traditionalism, has every opportunity for ethnic mobilization, and nationalism itself as a political phenomenon can, over time, take on very real and stable forms in it.
Now these transformational shifts in mass consciousness are confirmed by the results of sociological surveys. Thus, after the rallies in the republic, in October-November 2017, the Center for Humanitarian Research conducted a mass survey of the population of Bashkortostan. The study was conducted in 13 cities and 32 municipal areas Bashkiria. A total of 1094 people were surveyed.
The survey, in particular, showed that under the influence of the above processes, representatives of Bashkir society, compared with measurements in 2011, noticeably changed the hierarchy of identities in the matter of feeling close to various social and other groups (the sum of the answers “often” and “sometimes”).
Now, after the group “people of your generation, age,” comes the category “people of the same nationality,” that is, this group identity among the Bashkirs has risen from fourth place to second. Then “residents of your city, village”, “residents of the republic”, “profession”, “same income as you”, “people of your religion”, “political views”. Civic identity, from third position in 2011, has fallen over the past six years to the last line (9th place).
For comparison: among other ethnic groups of the republic it also occupied and still occupies a non-leading position - 8th place among the Tatars and 7th among the Russians. This is probably due to the low politicization of mass consciousness. Although in 2011, their degree of closeness with “citizens of Russia” was still in 3rd and 2nd place, respectively. The column “feeling of closeness with the inhabitants of your republic” today occupies higher positions in the hierarchy of identities among the Bashkirs, Tatars and Russians of the Republic of Belarus - 4th, 5th, 6th place, respectively.
The fact that among the Bashkirs surveyed in 2017, generational, settlement identities, and identities based on wealth and profession were more widespread is, in general, quite natural, since these are identities that are constantly felt by people in Everyday life. At the same time, the noticeable increase in the role of ethnic identity in modern Bashkir society is rather a negative phenomenon, since in this case it manifested itself as a response to a specific political decision on the part of the federal center. But to connect it directly with radical ethnic nationalism would, in our opinion, be mistaken, since ethnicity itself is a complex and multidimensional phenomenon. In addition, it is the source and energy of any national project. This is what legitimizes him in history, gives him a time perspective and cultural identity. Ethnicity is a form of historical memory captured in an ethnonym. These are the roots without which it is impossible to form a stable national identity.
At the same time, let us make a reservation that in this case we are talking about complex issues related to the built hierarchies within various ethnic communities of the region, that is, only one of the “slices” of mass consciousness. When the residents of the republic were asked specifically about civic self-identification, the picture became different, which in general does not allow us to assert the growing threat from regionalism as a stable trend. Thus, only 18.5% of the population in the region consider themselves Bashkortostan residents, 37.5% call themselves, first of all, citizens of Russia, 38.5% are equally Russians and residents of the republic. At the moment, the integral indicator of general civic identity in the Republic of Bashkortostan - a feeling of closeness with Russian citizens (according to the methodology of the Federal Agency for National Affairs), amounted, according to the results of a sociological survey, to 70.6%.
In terms of ethnicity, the situation is also more typical for the region. Thus, among Russians, compared to other ethnic groups, the proportion of those who consider themselves Russians is significantly larger (59.1%), among Tatars - equally to both (47.2%).
However, the greatest difference in data is demonstrated by representatives of the “titular” nationality of the Republic of Belarus. In particular, Bashkirs, more often than others, consider themselves more residents of Bashkortostan (37.3%), equally both Russians and residents of Bashkortostan - 37.6%, more Russians - 21.5%, neither - 2, 4%, found it difficult to answer – 1.2%.
For comparison: according to the results of a 2011 survey by the Institute of Sociology of the Russian Academy of Sciences, those who feel more like residents of Bashkortostan among the Bashkirs were 25.0%, equally - 63.5%, more Russians - 10.0%, while the number of those who found it difficult to answer was almost did not change and amounted to 1.5% [Sociological answer..., 2012, p. 45].
It is also interesting that in a comparative analysis of surveys in 2011 and 2017, civic self-identification remained virtually unchanged among the Tatars of the Republic of Belarus, while among Russians, on the contrary, the proportion of those who feel more like Russians increased (from 40.2% to 59.1%). The latter can be explained by the fact that in the context of strengthening patriotic rhetoric, as well as processes caused by the growth of unitarist tendencies on the part of the federal center, the Russian republics naturally responded by increasing the share of those who consider themselves more Russian and in to a lesser extent a resident of his republic.
Thus, the overall picture regarding the current situation of Bashkir society is quite contradictory, since it indirectly indicates that, unlike the Russians and Tatars of the Republic of Belarus, a significant part of the indigenous population began to slowly drift in the opposite direction from the all-Russian civil project. However, at the same time, we see that at the same time among the Bashkirs the proportion of those who began to consider themselves more Russians increased (from 10.0% to 21.5%). Which is the other extreme, since the optimal state here can probably be considered when a person feels pride in both Russia and his republic. In general, it should be noted that the weakening of regional identity is in fact no less dangerous than its extreme manifestations in the form of separatism. Today, one of the side manifestations of this process can be considered an increase among the youth of the Republic of Belarus in the proportion of those who do not connect their future with it, as well as the steady trend of growth in the number of students studying outside the republic that has emerged in recent years.
All this is once again evidence that Bashkir society is internally split and cannot, at this stage, develop institutional mechanisms to solve its problems. And this is a very powerful destructive factor, since, according to A. Akhiezer, a divided society lives in a state of chronic inability to consistently overcome sociocultural contradictions, as well as acute conflicts that can ultimately lead to disaster [Akhiezer, 1991, p. 127]. One of the main conditions for overcoming negative trends should be, in our opinion, strengthening the work on the transition of society to a state of “dialogue mode”, including through the search for a complex balance between tradition and innovation, rural and urban, ethnic and civil. Consolidation of its various segments as part of the formation and strengthening of the Bashkir national identity; a new project that can not only create the preconditions for the progressive development of society, but also protect it from dangerous and unnecessary politicization.

Azamat Buranchin
Candidate historical sciences, employee of the Center for Humanitarian Research of the Republic of Bashkortostan

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