Presentation on the topic: “Culture and traditions of the peoples of Siberia. Calendar and ritual traditions of Russian Siberians Peoples of Siberia and their traditions
The territory of Siberia can be called truly multinational. Today its population mostly represented by Russians. Starting in 1897, the population has only been growing to this day. The bulk of the Russian population of Siberia were traders, Cossacks and peasants. The indigenous population is mainly located in Tobolsk, Tomsk, Krasnoyarsk and Irkutsk. At the beginning of the eighteenth century, the Russian population began to settle in the southern part of Siberia - Transbaikalia, Altai and the Minusinsk steppes. At the end of the eighteenth century, a huge number of peasants moved to Siberia. They are located mainly in Primorye, Kazakhstan and Altai. And after the construction of the railway began and the formation of cities, the population began to grow even faster.
Numerous peoples of Siberia
Current state
The Cossacks and local Yakuts who came to the Siberian lands became very friendly, they began to trust each other. After some time, they no longer divided themselves into locals and natives. International marriages took place, which entailed mixing of blood. The main peoples inhabiting Siberia are:
Chuvans
The Chuvans settled on the territory of the Chukotka Autonomous Okrug. The national language is Chukchi, which over time was completely replaced by Russian. The first population census at the end of the eighteenth century officially confirmed 275 representatives of the Chuvans who settled in Siberia and 177 who moved from place to place. Now the total number of representatives of this people is about 1300.
The Chuvans were engaged in hunting and fishing, and had sled dogs. And the main occupation of the people was reindeer herding.
Orochi
— located on the territory of the Khabarovsk Territory. This people had another name - Nani, which was also widely used. The language of the people is Oroch, only the oldest representatives of the people spoke it, and besides, it was unwritten. According to the official first census, the Orochi population was 915 people. The Orochi were primarily engaged in hunting. They caught not only forest inhabitants, but also game. Now there are about 1000 representatives of this people.Entsy
Enets
were a fairly small people. Their number in the first census was only 378 people. They roamed in the areas of the Yenisei and Lower Tunguska. The Enets language was similar to Nenets, the difference was in the sound composition. Now there are about 300 representatives left.
Itelmens
settled on the territory of Kamchatka, they were previously called Kamchadals. The native language of the people is Itelmen, which is quite complex and includes four dialects. The number of Itelmens, judging by the first census, was 825 people. The Itelmens were mostly engaged in catching salmon fish; collecting berries, mushrooms and spices was also common. Now (according to the 2010 census) there are slightly more than 3,000 representatives of this nationality. Ket
Chum salmon
- became indigenous residents of the Krasnoyarsk Territory. Their number at the end of the eighteenth century was 1017 people. The Ket language was isolated from other Asian languages. The Kets practiced agriculture, hunting and fishing. In addition, they became the founders of trade. The main product was fur. According to the 2010 census - 1219 people
Koryaks
— located on the territory of the Kamchatka region and the Chukotka Autonomous Okrug. The Koryak language is closest to Chukchi. The main activity of the people is reindeer husbandry. Even the name of the people is translated into Russian as “rich in deer.” The population at the end of the eighteenth century was 7,335 people. Now ~9000.
Muncie
Of course, there are still many very small nationalities that live on the territory of Siberia and it would take more than one page to describe them, but the tendency towards assimilation over time leads to the complete disappearance of small peoples.
Formation of culture in Siberia
The culture of Siberia is as multi-layered as the number of nationalities living on its territory is huge. From each settlement, the local people accepted something new for themselves. First of all, this affected tools and household supplies. The newly arrived Cossacks began to use reindeer skins, local fishing tools, and malitsa from the everyday life of the Yakuts in everyday life. And they, in turn, looked after the natives’ livestock when they were away from their homes.
Various types of wood were used as construction materials, of which there are plenty in Siberia to this day. As a rule, it was spruce or pine.
The climate in Siberia is sharply continental, which manifests itself in harsh winters and hot summers. In such conditions, local residents grew sugar beets, potatoes, carrots and other vegetables well. In the forest zone it was possible to collect various mushrooms - milk mushrooms, boletus, boletus, and berries - blueberries, honeysuckle or bird cherry. Fruits were also grown in the south of the Krasnoyarsk Territory. As a rule, the obtained meat and caught fish were cooked over a fire, using taiga herbs as additives. At the moment, Siberian cuisine is distinguished by the active use of home canning.
Transcript
1 Federal State Educational Institution of Higher Professional Education "Altai State Academy of Culture and Arts" Faculty of Artistic Creativity Department of Social and Cultural Activities HOLIDAYS AND RITES OF THE PEOPLES OF SIBERIA Curriculum for full-time and part-time students in the specialty "Socio-cultural activities" qualification "Cultural director" -leisure programs" Barnaul 2011
2 Approved at a meeting of the department of socio-cultural activities, protocol 6 Recommended for publication by the council of the faculty of artistic creativity, protocol 7 Holidays and rituals of the peoples of Siberia: curriculum for full-time and part-time students in the specialty “Socio-cultural activities” and qualification “Cultural director” -leisure programs” / comp.a.d. Plyusnin; AltGAKI, published by the Department of Social and Cultural Activities. Barnaul, p. The curriculum for the discipline “Holidays and rituals of the peoples of Siberia” is a document that defines the main content of training in this discipline, the range of knowledge, skills and abilities to be acquired by students. The curriculum of the academic discipline “Holidays and rituals of the peoples of Siberia” formulates the goals and objectives of the course being studied in accordance with its place and significance in the general system of disciplines in the specialty “Socio-cultural activity”, establishes the structure of the academic subject, the content of sections and topics. Compiled by: Associate Professor A.D. Plyusnin 2
3 CONTENTS 1. Explanatory note.4 2. Thematic plan of the course “Holidays and rituals of the peoples of Siberia” (full-time course Contents of the course Supervised independent work Extracurricular independent work of students Questions for tests and exams Thematic plan of the course “Holidays and rituals of the peoples of Siberia” (correspondence form of training Course content Test topics Recommended reading..23 3
4 EXPLANATORY NOTE The curriculum for the discipline “Holidays and rituals of the peoples of Siberia” is included in the SD.R block and is associated with the study of the festive culture of ethnic groups living in the territory of northern, southern and eastern Siberia. Studying the course as one of the most important in training specialists in the specialty “Socio-cultural activities”, qualification “Director of cultural and leisure programs” has cultural, pedagogical and artistic significance. The course material gives a correct understanding of the origin of holiday culture, reveals its originality, and emphasizes the continuity in the formation and development of holidays and rituals of various ethnic groups. The purpose of the course is to familiarize students with the festive and ritual culture of the peoples of Siberia, to instill practical skills in the effective use of course materials when conducting festive and ritual programs. Objectives of the course: - equip with knowledge in the field of festive and ritual culture of ethnic groups of Siberia; - to form the attitude of students towards the use in practical activities of the richest festive and ritual heritage of Siberia - to include students in the cultural process of creating, organizing and conducting festive and ritual programs based on national and ethnic specifics. As a result of studying the course, students should know: - the origins, role, significance of the festive and ritual culture of ethnic groups; - structure of ethnic groups; - content (structure) of holidays and rituals, means of expression and forms of expression of holidays; 4
5 - basic methods for studying the festive and ritual culture of ethnic groups. As a result of studying the discipline, students should also be able to: - use basic methods to study the festive and ritual culture of Siberian ethnic groups; - apply material on festive and ritual heritage in the development of modern socio-cultural programs; - be able to use the course material to preserve and reproduce the festive and ritual heritage of the peoples of Siberia through modern socio-cultural technologies (development of electives, lectures, lessons). Students must master: - methods and techniques for studying the festive and ritual culture of Siberian ethnic groups; - technologies for preserving, reviving and popularizing the festive and ritual heritage of Siberian ethnic groups; - skills in using scientific and practical materials on festive and ritual heritage in the development of festive and cultural programs and projects. The course “Holidays and rituals of the peoples of Siberia” is studied in the 5th, 6th and 7th semesters. Full-time education includes 188 hours of which 10 lectures, 36 practical, 24 laboratory, 22 small-group, 6 CSR, extracurricular SRS Form of control - test in the 5th and 6th semesters, exam in the 7th semester. The correspondence course includes 22 hours, of which: 4 lectures, 2 seminars, 6 practical, 6 laboratory, 4 small group. The control form is an exam. 5
6 Total Lectures Practical. Laboratory Small size CSR Course name Extracurricular Thematic plan of the course (full-time study) Introduction General characteristics of the historical ethnographic and historical cultural regions of Siberia: Northern Siberia, Southern Siberia, Eastern Siberia Festive ritual, culture of the Siberian ethnic group: concept, origins, development Holidays and rituals of the peoples of Southern Siberia Holidays and rituals of the peoples of Northern Siberia Holidays and rituals of the peoples of Eastern Siberia Total:
7 COURSE CONTENT Introduction Subject, structure, objectives of the course. “Holidays and rituals of the peoples of Siberia” as a special regional discipline. Place of the course in the system of disciplines of the specialty “Sociocultural Activities”. Topic 1. General characteristics of historical ethnographic and historical and cultural regions: Siberia, Northern Siberia, Southern Siberia, Eastern Siberia. Characteristics of historical, ethnographic and historical and cultural areas: Siberia. Northern Siberia. Southern Siberia, Far East, climatic conditions. The remoteness of the lands of Siberia from the most important cultural centers of Europe and Asia. General information about the classification of the indigenous population of this area, forms of economy and culture. Cloth. Social system. Beliefs. Inclusion of the peoples of Siberia into the Russian state. The influence of Russian culture. General features and patterns of socio-economic. Ethnic and cultural development in the XX-XXI centuries. Topic 2. Festive and ritual culture of the Siberian ethnic group: concept, origins, development. The role of holidays and rituals in the socio-cultural and leisure life of society. The origins of holidays and rituals. The concept of holiday and ritual. Classification of holidays. Basic theoretical concepts of holidays. Festive culture as a way of mastering and developing cultural heritage. Problems and methods of studying the festive and ritual culture of the peoples of Siberia. 7
8 Topic 3. Holidays and rituals of the peoples of Southern Siberia. Festive and ritual culture of the peoples of Southern Siberia: Buryats, Yakuts, Altaians, Tuvinians, Khakassians, West Siberian Tatars, Shors). Buryats. Origin of the Buryat people. Nomadic and sedentary life. Way to travel. The predominant sectors of the economy are drilling. Beliefs. Epic tales. Gesar's epic. Reflection of fishing and hunting life in folk art. The main holidays and groups of the Buryat people (fallow grouse, wolf play, bear dance). Traditional annual summer holidays and rituals. Expressive means of the holidays. Yakuts. Origin of the Yakut people. Formation of the Yakut people, four groups of Yakuts. Historical information about the Yakuts. Farming. Home productions. Means of transport. Settlements and dwellings. Cloth. Beliefs, customs. rituals. Heroic tales "Olonkho". Descriptions of wedding feasts with dancing. Yakut ornamentation. The art of ornament and everyday plastic arts as the basis for dance creativity. Images of hunting dances. Osuokha round dance, games with dance elements, sports games - dancing with a bow. The influence of Russian culture. Comparison of the calendar rituals of the Yakuts with the rituals of the surrounding peoples. National kumys holiday of the Yakuts. National holiday "Ysyakh". The peoples of the Altai - Sayan Highlands are Altaians, Khakassians, Shors, Tofalars, Tuvans. Economic, cultural and living conditions. Farm type. Trades. Cloth. Beliefs. Heroic epic. The main national holidays: “Dia Zhil Byur”, “Sary Byur”, “El-Oyyn” and others. Tuvan folklore. Shor folklore. Dance of the shamans. Holiday "Initiation into hunters". Siberian Tatars. National distinctive features of the Tatars of the Middle and Lower Irtysh. Geographical troupes of West Siberian Tatars are Tobolsk (“Zabolotsky”), Tyumen, Tomsk, Barabinsk, Siberian Bukharians. Features of festive ritual culture. 8
9 Topic 4. Peoples of Northern Siberia - Khanty, Mansi, Selkup, Kets, Nenets, Entsy, Nganasan, Evenki Complexity of ethnic composition. Definition of the name “small peoples of the North”, “small peoples of the North”. Characteristics of individual groups of closely related peoples. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Khanty, Mansi, Selkup, Kets. Direction of economy and life. Ob Ugrians (Khanty and Mansi). The commonality of the Ob-Ugric languages, epics and legends about heroes. Ornament styles. Folk games, dances, performances in masks, bear festival. Influence of Tatar and Eastern European cultures. Similarities with Nenets culture and the peoples of Eastern Europe. National holidays: “Raven Day”, “Wagtail Festival”, “The Birth of the Bow”. Selkups. Heroic epic, fairy tale folklore. The main type of ornament. Traditional holiday "Deer Day". Chum salmon. Separate position. Hunting and other sectors of the economy. Mythological and historical legends. Ornament motives. National holiday "Bear Dances". Nenets, Enets, Nganasans. Similar features in material culture, social structure, folk art, and festive ritual culture. Evenks, Evens, Dolgans, Yukaghirs. Tunguska peoples. Isolated North Tungus ethnic groups and nationalities, folk art; holiday "Reindeer Herder's Day"; rituals. Ig-9
10 ry, competitions, shows, dances reflecting hunting and fishing. Topic 5. Peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts Complexity of ethnic composition. Characteristics of individual groups of peoples close to each other. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Nanai, Ulchi, Orok, Udege, Nivkh, Negidal - backgammon of the Lower Amur and Sakhalin. Similarities in language, economy, way of life, historical past. General information about folk art. Ghanaians reflecting nature, labor processes, habits of birds and animals, weaving willow baskets, knitting nets, embroidery, tanning hides. Hunting holidays among the Ulchi and other peoples of the Lower Amur, Primorye and Sakhalin. Nivkhi. Main types of folklore. Wood carving. Chukchi, Koryaks, Itelmens, Eskimos, Aleuts peoples of Northeastern Siberia - Chukotka and Kamchatka. Features of economy and life. The common origin of a group of peoples, self-name. Arts and crafts. Bear holiday as the main national holiday. Koryak holiday on the theme of labor, holiday of the reindeer herder, holiday of the fisherman. Walrus festival among the Chukchi. Dance-games that convey the habits of animals and birds, taiga and tundra. 10
11 The established ethnic and cultural community as the reason for the uniformity of life. Eskimos, Aleuts. Features of the economy. Settlement area. Material and spiritual culture. Games and dancing. CONTROLLED INDEPENDENT WORK (for full-time students) - compilation of a terminological dictionary for the course; - studying and compiling literature on the main topics of the course; - development of a project (program) for the preservation and revival of the festive and ritual heritage of the Siberian ethnic group, with the provision of a script of one of the forms; - organization of the annual festival of holiday traditions “Common Sky for All”. EXTRACURRICULAR INDEPENDENT WORK (for full-time students) Extracurricular independent work of students involves preparation for lectures, practical classes, tests, and tests. Based on the study of literary sources, the experience of cultural institutions, students prepare abstracts, scientific articles and reports, projects for the preservation and development of the festive and ritual heritage of the peoples of Siberia. Topics of abstracts: 1. Holidays and rituals of the peoples of Southern Siberia: Buryats, Yakuts, peoples of Altai, Siberian Tatars, German population of Siberia (at the student’s choice). 2. Holidays and rituals of the peoples of Northern Siberia: Khanty, Mansi, Selkup, Kets, Nenets, Enets, Nganasans, Evenks (at the student’s choice). eleven
12 3. Holidays and rituals of the peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts (at the student’s choice). Note: structure of the abstract (methodological recommendations for full-time students in the specialty “Socio-cultural activities” with the qualification “Director of cultural and leisure programs” / A.D. Plyusnin; AltGAKI, published at the department of socio-cultural activities. Barnaul, p. 12
13 QUESTIONS FOR TEST (for full-time students) V semester 1. The role and significance of holidays and rituals in the sociocultural and leisure life of society. 2. Ethnocultural specificity of Siberia. The concept of ethnicity. 3. Natural, climatic and landscape features of Siberia. 4. The essence and main functions of the holiday and ritual. 5. Classification of holidays and rituals. 6. Basic theoretical concepts of holidays. 7. System of classification of indigenous peoples of Siberia. 8. Anthropological classification of the peoples of Siberia. 9. Cultural and economic characteristics of the peoples of Siberia. 10. Basic research into the festive and ritual culture of Siberia. 11. Altai holiday Hey Line: structure, content, features of holding. 12. Rituals of honoring the nature of the Altai ethnic group. 13. Holidays and rituals of the Yakut ethnic group. 14. Holidays and rituals of the Khakass. 15. Holidays and rituals of the Shors. 16. Holidays and rituals of the Tofolars. 17. Holidays and rituals of Tuvans. 18. Holidays and rituals of the Siberian Tatars. 19. Holidays and rituals of the German population of Siberia. 20. Holidays and rituals of Russian Old Believers. 21. Festive culture of the Buryat ethnic group. VI semester 1. Holidays and rituals of the Khanty 2. Mansi and their festive culture 3. Holidays and rituals of the Selkups 4. Holidays and rituals of the Kets 5. Nenets and classification of their holidays. 13
14 6. Festive and ritual culture of the Ents 7. Nganasans and their main holidays. 8. Evenks, Evens, Dolgans, Yukaghirs and their rituals and holidays. QUESTIONS FOR THE EXAM VII semester 9. Holidays and rituals of the peoples of the Lower Amur and Sakhalin 10. Festive culture of the Nanai 11. Rituals and holidays of the Ulcheya 12. Oroks and their rituals and holidays 13. Udege and their festive culture 14. Features of the holidays and rituals of the Negidal ethnic group. 15. Nivkhs and their rituals and holidays. 16. Holidays and rituals of the peoples of North-Eastern Siberia. 17. Labor holidays of the Koryaks. 18. Walrus festival among the Chukchi. 19. Festive culture of the Eskimos 20. Festive culture of the Aleuts. Note: the second question on the ticket involves defending a practical assignment to develop a festive ritual project or program for the preservation, revival and popularization of the indigenous peoples of Siberia. 14
15 Total Lectures Seminars Practicals. Laboratory Small size THEMATIC PLAN OF THE COURSE (correspondence course) p/n Name of the course Introduction 1. General characteristics of the historical ethnographic and historical and cultural regions of Siberia: Northern Siberia, Southern Siberia, Eastern Siberia Festive ritual culture of the Siberian ethnic group: concept, origins, development Holidays and rituals of the peoples of the South Siberia Holidays and rituals of the peoples of Northern Siberia Holidays and rituals of the peoples of Eastern Siberia Total:
16 COURSE CONTENT Introduction Subject, structure, objectives of the course. “Holidays and rituals of the peoples of Siberia” as a special regional discipline. Place of the course in the system of disciplines of the specialty “Sociocultural Activities”. Topic 1. General characteristics of historical ethnographic and historical and cultural regions: Siberia, Northern Siberia, Southern Siberia, Eastern Siberia. Characteristics of historical, ethnographic and historical and cultural areas: Siberia. Northern Siberia. Southern Siberia, Far East, climatic conditions. The remoteness of the lands of Siberia from the most important cultural centers of Europe and Asia. General information about the classification of the indigenous population of this area, forms of economy and culture. Cloth. Social system. Beliefs. Inclusion of the peoples of Siberia into the Russian state. The influence of Russian culture. General features and patterns of socio-economic. Ethnic and cultural development in the XX-XXI centuries. Topic 2. Festive and ritual culture of the Siberian ethnic group: concept, origins, development. The role of holidays and rituals in the socio-cultural and leisure life of society. The origins of holidays and rituals. The concept of holiday and ritual. Classification of holidays. Basic theoretical concepts of holidays. Festive culture as a way of mastering and developing cultural heritage. Problems and methods of studying the festive and ritual culture of the peoples of Siberia. 16
17 Topic 3. Holidays and rituals of the peoples of Southern Siberia. Festive and ritual culture of the peoples of Southern Siberia: Buryats, Yakuts, Altaians, Tuvinians, Khakassians, West Siberian Tatars, Shors). Buryats. Origin of the Buryat people. Nomadic and sedentary life. Way to travel. The predominant sectors of the economy are drilling. Beliefs. Epic tales. Gesar's epic. Reflection of fishing and hunting life in folk art. The main holidays and groups of the Buryat people (fallow grouse, wolf play, bear dance). Traditional annual summer holidays and rituals. Expressive means of the holidays. Yakuts. Origin of the Yakut people. Formation of the Yakut people, four groups of Yakuts. Historical information about the Yakuts. Farming. Home productions. Means of transport. Settlements and dwellings. Cloth. Beliefs, customs. rituals. Heroic tales "Olonkho". Descriptions of wedding feasts with dancing. Yakut ornamentation. The art of ornament and everyday plastic arts as the basis for dance creativity. Images of hunting dances. Osuokha round dance, games with dance elements, sports games - dancing with a bow. The influence of Russian culture. Comparison of the calendar rituals of the Yakuts with the rituals of the surrounding peoples. National kumys holiday of the Yakuts. National holiday "Ysyakh". The peoples of the Altai - Sayan Highlands are Altaians, Khakassians, Shors, Tofalars, Tuvans. Economic, cultural and living conditions. Farm type. Trades. Cloth. Beliefs. Heroic epic. The main national holidays: “Dia Zhil Byur”, “Sary Byur”, “El-Oyyn” and others. Tuvan folklore. Shor folklore. Dance of the shamans. Holiday "Initiation into hunters". Siberian Tatars. National distinctive features of the Tatars of the Middle and Lower Irtysh. Geographical troupes of West Siberian Tatars are Tobolsk (“Zabolotsky”), Tyumen, Tomsk, Barabinsk, Siberian Bukharians. Features of festive ritual culture. 17
18 Topic 4. Peoples of Northern Siberia - Khanty, Mansi, Selkup, Kets, Nenets, Entsy, Nganasan, Evenki Complexity of ethnic composition. Definition of the name “small peoples of the North”, “small peoples of the North”. Characteristics of individual groups of closely related peoples. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Khanty, Mansi, Selkup, Kets. Direction of economy and life. Ob Ugrians (Khanty and Mansi). The commonality of the Ob-Ugric languages, epics and legends about heroes. Ornament styles. Folk games, dances, performances in masks, bear festival. Influence of Tatar and Eastern European cultures. Similarities with Nenets culture and the peoples of Eastern Europe. National holidays: “Raven Day”, “Wagtail Festival”, “The Birth of the Bow”. Selkups. Heroic epic, fairy tale folklore. The main type of ornament. Traditional holiday "Deer Day". Chum salmon. Separate position. Hunting and other sectors of the economy. Mythological and historical legends. Ornament motives. National holiday "Bear Dances". Nenets, Enets, Nganasans. Similar features in material culture, social structure, folk art, and festive ritual culture. Evenks, Evens, Dolgans, Yukaghirs. Tunguska peoples. Isolated Northern Tungusic ethnic groups and nationalities, 18
19 folk art; holiday "Reindeer Herder's Day"; rituals. Games, competitions, shows, dances reflecting hunting and fishing. Topic 5. Peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts Complexity of ethnic composition. Characteristics of individual groups of peoples close to each other. A brief overview of the historical past, origin, geographical conditions, places of settlement, economy, beliefs, social and family life, customs, rituals, folk art. Culture in the past. Changes that have occurred since the annexation to the Russian state. Nanai, Ulchi, Orok, Udege, Nivkh, Negidal - backgammon of the Lower Amur and Sakhalin. Similarities in language, economy, way of life, historical past. General information about folk art. Ghanaians reflecting nature, labor processes, habits of birds and animals, weaving willow baskets, knitting nets, embroidery, tanning hides. Hunting holidays among the Ulchi and other peoples of the Lower Amur, Primorye and Sakhalin. Nivkhi. Main types of folklore. Wood carving. Chukchi, Koryaks, Itelmens, Eskimos, Aleuts peoples of Northeastern Siberia - Chukotka and Kamchatka. Features of economy and life. The common origin of a group of peoples, self-name. Arts and crafts. Bear holiday as the main national holiday. Koryak holiday on the theme of labor, holiday of the reindeer herder, holiday of the fisherman. 19
20 Walrus Festival among the Chukchi. Dance-games that convey the habits of animals and birds, taiga and tundra. The established ethnic and cultural community as the reason for the uniformity of life. Eskimos, Aleuts. Features of the economy. Settlement area. Material and spiritual culture. Games and dancing. Ethnogenesis of Paleo-Asian peoples. Conditions of the historical past. Historical fate. Peculiar features of the culture and life of the small peoples of the North. 20
21 Test topics: 1. Holidays and rituals of the peoples of Southern Siberia: Buryats, Yakuts, peoples of Altai, Siberian Tatars, German population of Siberia (at the student’s choice). 2. Holidays and rituals of the peoples of Northern Siberia: Khanty, Mansi, Selkup, Kets, Nenets, Enets, Nganasans, Evenks (at the student’s choice). 3. Holidays and rituals of the peoples of Eastern Siberia: Nanai, Ulchi, Orok, Orochi, Udege, Nivkh, Negidal, Chukchi, Koryak, Itelmen, Eskimos, Aleuts (at the student’s choice). 4. Ethnocultural specificity of Siberia. The concept of ethnicity. 5. System of classification of indigenous peoples of Siberia. 6. Rituals of honoring the nature of the Altai ethnic group. 7. Basic research into the festive and ritual culture of Siberia. Note: structure of the test (methodological recommendations for full-time students in the specialty “Socio-cultural activities” with the qualification “Director of cultural and leisure programs” / A.D. Plyusnin; AltGAKI, published at the department of socio-cultural activities. Barnaul, village. Questions for exam: (for correspondence students) 1. The role and significance of holidays and rituals in the sociocultural and leisure life of society 21
22 2. Ethnocultural specificity of Siberia. The concept of ethnicity. 3. Natural, climatic and landscape features of Siberia. 4. The essence and main functions of the holiday and ritual. 5. Classification of holidays and rituals. 6. Basic theoretical concepts of holidays. 7. System of classification of indigenous peoples of Siberia. 8. Anthropological classification of the peoples of Siberia. 9. Cultural and economic characteristics of the peoples of Siberia. 10. Basic research into the festive and ritual culture of Siberia. 11. Holidays and rituals of the Ob Ugrians (Khanty and Mansi) 12. Holidays and rituals of the Selkups 13. Holidays and rituals of the Kets 14. Nenets, Enets, Nganasans and their main holidays. 15. Evenks, Evens, Dolgans, Yukaghirs and their rituals and holidays. 16. Holidays and rituals of the peoples of the Lower Amur and Sakhalin (Nanai, Ulchi, Orok, Udege, Negidal). 17. Nivkhs and their rituals and holidays. 18. Holidays and rituals of the peoples of North-Eastern Siberia. 19. Labor holidays of the Koryaks. 20. Walrus festival among the Chukchi. 21. Festive culture of the Eskimos and Aleuts. 22. Festive culture of the Buryat ethnic group. 23. Holidays and rituals of the Yakut ethnic group. 24. Altai holiday Hey Line: structure, content, features of holding. 25. Rituals of honoring the nature of the Altai ethnic group. 26. Holidays and rituals of the Khakass. 27. Holidays and rituals of the Shors. 28. Holidays and rituals of the Tofolars. 29. Holidays and rituals of Tuvans. 30. Holidays and rituals of the Siberian Tatars. 22
23 31. Holidays and rituals of the German population of Siberia. 32. Holidays and rituals of Russian Old Believers. Note: the second question is the defense of a practical assignment to develop a festive ritual program for the peoples of Southern Siberia. Recommended reading Main 1. Andreychuk, N.M. History and theory of mass holidays: textbook. allowance / N.M. Andreychuk. Barnaul: AltGAKI Publishing House, p. 2. Zharkov, AD Theory and technology of cultural and leisure activities: textbook / A.D. Zharkov. M.: MGUKI, p. 3. Zhigulsky, K. Holiday and culture. Per. from Polish M.: progress, p. 4. Kozlova, T.V. Modern technologies for organizing mass events: Teaching methods. allowance / T.V. Kozlova. M.: APRIKT, p. 5. Folk culture of Siberia: textbook by rep. ed. N.A. Tomilov and N.F. Xilko. - Omsk: Sib. branch. Ross. Institute of Cultural Studies, Part I -170 e.; Ch s. 6. Orlov O.L. Festive culture of Russia / O.L. Orlov. SPbGUKI s. 7. Holidays of the peoples of Russia encyclopedia. M.: ROS MEN Ryabkov, V.M. Anthology of forms of festive and entertainment culture in Russia (first half of the twentieth century): textbook / V.M. Ryabkov; Chelyab. State Academician culture and arts. Chelyabinsk: LLC "Poligraf-Master" T p. 23
24 9. Tuchkov, A.G. History and culture of the peoples of Siberia: Textbook. 2nd edition. Tomsk: Publishing house of Tomsk State Pedagogical University, p. Additional 1. Buryats / resp. Ed. L.L. Abaeva: Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay. M.: Science, p. 2. Butanov, V.Ya. and others. Folk holidays of Khakassia: textbook. / V.Ya. Butanov, A.A. Vernik, A.A. Ulturgashev. - Abakan: Khakass State Publishing House. University named after N.F. Kaganova, s. 3. Vasilievsky. R.S. Origin and ancient culture of the Koryaks / R.S. Vasilievsky M.: Status p. 4. In search of oneself: The peoples of the North and Siberia in post-Soviet transformations / Rep. ed. E.A. Givneva, - M.: Nauka, p. 5. Gorbacheva, V.V. Rituals and holidays of the Koryaks / V.V. Gorbachev St. Petersburg: Science Dyakonova, V.P. Altaians (materials on the ethnography of the Telengits of the Altai Mountains) V.P. Dyakonova - Gorno-Altai Republican Book Publishing House “Yuch-Sumer” p. 7. Kuchuganova, R.P. Uimon Old Believers / R.P. Kuchuganova - Novosibirsk: Siberian Agreement, p. 8. Peoples of Western Siberia: Khanty. Muncie. Selkups. Nenets. Enets. Nganasans. Chum salmon. / ed. I.N. Gemuev: Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay. M.: Science, p. 9. Altai Republic. Concise encyclopedia. Novosibirsk: Arta Publishing House, pp., ill. 24
25 10. Rublev, S.A. Calendar rituals of the Germans of Western Siberia at the end of the 19th-20th centuries. / S.A. Rublev 2nd ed. M.: Gothic, p. 11. Current state and trends in the development of culture and art in Russia and the region: materials from the Omsk region. scientific-practical conf. / ed. G.G. Voloshchenko, N.M. Genova, N.M. Puristilina. Omsk: Publisher and Printer: Omsk State Pedagogical University Publishing House, p. 12. Sokolova, Z.P. Peoples of Western Siberia: ethnographer. album / Z.P. Sokolov: Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay. M.: Science, p. 13. Cherkasheninov, L.F. Issues of training directors of mass celebrations and concert and entertainment programs in institutes of arts and culture: textbook / L.F. Cherkasheninov; Altai State Academy of Culture and Arts. Ed. corr. and additional Barnaul: AltGAKI Publishing House, p. 25
26 26
27 Educational publication HOLIDAYS AND RITES OF THE PEOPLES OF SIBERIA Curriculum Compiled by: Associate Professor A.D. Plyusnin Published by the Department of Social and Cultural Activities Altai State Academy of Culture and Arts, Barnaul, Yurina St., 277 27
28 28
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Scientific director
Customs and traditions are external elements of the culture of any people, including Russians. Customs, traditions, rituals are similar to each other, but still they have differences. Custom prescribes more detailed behavior and actions for a person in specific situations. For example, the most common custom is to shake hands when meeting close friends or relatives. However, there are also harmful customs, for example, treating each other to alcohol when meeting relatives, friends, and acquaintances.
Every folk holiday in Russia is accompanied by customs and songs. Their origin, content and purpose differ from church celebrations.
There are different types of customs. Residential areas in Old Rus' were city, suburb, posad, settlement, graveyard, village, seltso, pochinok. This was already at a time when a strong settled life for the Russian people had formed. But much earlier, as the author of the book “Life of the Russian People” (1848) says, the Slavs, and then our Russians, lived disorderly: fearing daily raids, the defenseless, without a state structure, had to defend themselves all together, and each individually .
Since ancient times, Russian settlements arose along the banks of rivers, streams, lakes, along postal routes connecting large trade and craft cities, in the center of arable and hayfields. Villages, as a rule, were located close to each other.
Peasant huts were built in one or two rows, along a road, river or lake, closely huddled together. The village does not have a clear layout. They said about such villages: “The devil carried her in a sieve, and he was crushed.” Villages and hamlets were surrounded by fences, the entrance gates of which were always closed at night.
The interior of the hut was distinguished by its simplicity and expedient placement of the objects included in it. The main space of the hut was occupied by the oven, which in most of Russia is located at the entrance, to the right or left of the door. The table always stood in the corner, diagonally from the stove. Above it was a shrine with icons. In the back of the hut, from the stove to the side wall, under the ceiling, there was a wooden flooring - a floor. The entire fixed furnishings of the hut were built by carpenters along with the house and were called a mansion outfit. The front corner with the shrine and the table was considered the clean, front half of the hut, the space near the stove was the stove corner, and the middle of the hut was the workplace.
Customs in home economics
In their patriarchal simplicity, our ancestors were content with very little. Half-raw food, meat, roots and skins of wild and domestic animals fully satisfied their modest needs. When kvass first became one of the Russian drinks is impossible to establish today. Of the dishes prepared from dough, pies take first place. All Russian pies in the old days usually had an oblong shape and varied in size.
Customs in clothing
Ancient Russian clothing appears, at first glance, to be complex and varied. But taking a closer look at its parts, it is easy to recognize similarities in many names. The fabrics from which the peasants made clothes were produced on their farm from wool, hemp and flax. Festive clothes in the Lower Angara region were made from thin linen canvas. Sheep wool was used for woolen fabrics, cloth, and dog hair was spun in small quantities (for knitting). Shoes, socks, and mittens for special purposes were woven from horsehair for fishermen and hunters, since Siberia has harsh winters. Various animal furs were widely used for sewing outerwear and shoes.
Daba is an imported paper fabric that was widely used in household use.
The traditional set of women's clothing in the Angara region and in villages located along the Yenisei consists of a shirt, skirt or sundress and a padded jacket put on top.
The shirt was made composite. The terminology is very stable: the main part was sewn from dense material. The sleeves were made of thinner material - linen canvas. The gate was assembled into an assembly. The sundress was worn in two versions: with a cut-out waist and with a bodice cut to fit the figure with straps.
The skirt is an ancient component of the costume. They were sewn from homemade cloth or half-woolen fabric.
Sushun (shushun) is a short jacket made of silk or paper fabric, lined, with sleeves tapered towards the bottom.
Kabat is a tunic-like garment with a round neckline, sewn from thin linen hosta. Men also wore cabatkas. In Siberia, this clothing was not only work, but also festive.
Russian peasants in Eastern Siberia in the old days did not wear pants and trousers.
Home life image
The Slavs have always respected their elders. The head of the family was the ancestor or father. Wife, children, relatives and servants obeyed this head without question. The generosity of the Slavs was known even to their enemies, because the enemies could find shelter, protection and bread - salt in the home of every Slav. Our ancestors were distinguished by sobriety, moderation, and respect for elders, and therefore there was general agreement and love. In addition, they were distinguished by longevity, health and cheerfulness. The simple, impeccably honest people left traces of their good nature, talkativeness and hospitality.
Dining custom
At noon it was time for lunch. Single shopkeepers, guys from the common people, serfs, and visitors to the cities filled the taverns; homely people sat down at the table at home or at friends' houses.
Baths
Russians went to the bathhouse very often. This was considered the first need of Russian home life. Quite dirty for the most part. The custom of washing brought pleasure and pleasure, and was also associated with many religious rules.
Games of the Russian people
The fun of our people, a reflection of their true and genuine fun, cannot be described otherwise than in unity with the actual picture of their life.
Winter games for the most part have their prototypes in some summer games; but at the same time, some of them are played primarily in the snow and among people, and have so much in their character that is special and original: snowballs, a fortress, a giant, pieces of ice, etc.
The richest cultural heritage is rooted in the very depths of centuries, in the everyday experience of creative work and wise, respectful development of the surrounding nature.
This is how a special way of people’s life was formed, closely connected with the annual cycles of renewal and extinction of nature. Another living evidence of the richness of the everyday culture of the Russian people is their customs and holidays, as well as church rites and sacraments. Traditional clothing of Siberians is not only a bright Siberian element, but also an example of various types of decorative creativity.
Analyzing the types of customs, we came to the conclusion that the customs of ancient peoples have survived to this day. The cultural heritage of the Siberian people, accumulated over centuries, is great and diverse, and although time has not spared much, what has been preserved still allows one to judge the high artistic significance of the products.
Bibliography
1. Customs and rituals of the Russian people. From christenings to funerals. Comp. I.A. Pankeev.-M.: Olympus: Astrel: AST, 2008.-P.105.
2. Native antiquity. Russian history in stories and pictures with drawings in the text. Comp. V.D. Sipovsky. St. Petersburg: D. Poluboyarinova, 1910.-P.90.
3. Russian people: Its customs, legends, rituals.-M.: EKSMO, 2003.-P.50.
4. Encyclopedia of holidays. Comp. N.V. Chudakova.-M.:AST.1997.-P.20.
5. I explore the world. Russian people: traditions and customs. encycl. ;thin. .-M.:AST:Aristel:207.-383.P.5-20.
Features of the peoples of Siberia
In addition to anthropological and linguistic features, the peoples of Siberia have a number of specific, traditionally stable cultural and economic characteristics that characterize the historical and ethnographic diversity of Siberia. In cultural and economic terms, the territory of Siberia can be divided into two large historical regions: the southern region - the region of ancient cattle breeding and agriculture; and the northern one – the area of commercial hunting and fishing. The boundaries of these areas do not coincide with the boundaries of landscape zones. Stable economic and cultural types of Siberia developed in ancient times as a result of historical and cultural processes that were different in time and nature, occurring in conditions of a homogeneous natural and economic environment and under the influence of external foreign cultural traditions.
By the 17th century Among the indigenous population of Siberia, according to the predominant type of economic activity, the following economic and cultural types have developed: 1) foot hunters and fishermen of the taiga zone and forest-tundra; 2) sedentary fishermen in the basins of large and small rivers and lakes; 3) sedentary hunters of sea animals on the coast of the Arctic seas; 4) nomadic taiga reindeer herders-hunters and fishermen; 5) nomadic reindeer herders of the tundra and forest-tundra; 6) cattle breeders of steppes and forest-steppes.
In the past, foot hunters and fishermen of the taiga mainly included some groups of foot Evenks, Orochs, Udeges, separate groups of Yukaghirs, Kets, Selkups, partly Khanty and Mansi, Shors. For these peoples, hunting for meat animals (elk, deer) and fishing were of great importance. A characteristic element of their culture was the hand sledge.
The settled-fishing type of economy was widespread in the past among the peoples living in the river basins. Amur and Ob: Nivkhs, Nanais, Ulchis, Itelmens, Khanty, among some Selkups and Ob Mansi. For these peoples, fishing was the main source of livelihood throughout the year. Hunting was of an auxiliary nature.
The type of sedentary hunters of sea animals is represented among the sedentary Chukchi, Eskimos, and partly sedentary Koryaks. The economy of these peoples is based on the production of sea animals (walrus, seal, whale). Arctic hunters settled on the coasts of the Arctic seas. The products of marine hunting, in addition to satisfying personal needs for meat, fat and skins, also served as an object of exchange with neighboring related groups.
Nomadic taiga reindeer herders, hunters and fishermen were the most common type of economy among the peoples of Siberia in the past. He was represented among the Evenks, Evens, Dolgans, Tofalars, Forest Nenets, Northern Selkups, and Reindeer Kets. Geographically, it covered mainly the forests and forest-tundras of Eastern Siberia, from the Yenisei to the Sea of Okhotsk, and also extended to the west of the Yenisei. The basis of the economy was hunting and keeping deer, as well as fishing.
The nomadic reindeer herders of the tundra and forest-tundra include the Nenets, reindeer Chukchi and reindeer Koryaks. These peoples have developed a special type of economy, the basis of which is reindeer husbandry. Hunting and fishing, as well as marine fishing, are of secondary importance or are completely absent. The main food product for this group of peoples is deer meat. The deer also serves as a reliable means of transportation.
Cattle breeding of the steppes and forest-steppes in the past was widely represented among the Yakuts, the world's northernmost pastoral people, among the Altaians, Khakassians, Tuvinians, Buryats, and Siberian Tatars. Cattle breeding was of a commercial nature; the products almost completely satisfied the population's needs for meat, milk and dairy products. Agriculture among pastoral peoples (except for the Yakuts) existed as an auxiliary branch of the economy. These peoples were partly engaged in hunting and fishing.
Active, adventure, entertaining, excursion tours around Russia. Cities of the Golden Ring of Russia, Tambov, St. Petersburg, Karelia, Kola Peninsula, Kaliningrad, Bryansk, Veliky Novgorod, Veliky Ustyug, Kazan, Vladimir, Vologda, Orel, Caucasus, Ural, Altai, Baikal, Sakhalin, Kamchatka and other cities of Russia .
Chapter:
Siberian cuisine, Siberian traditions
18th page
The minds of Russians will grow in Siberia.
The fertile lands and pure ecology of Siberia are optimal for special settlements, hard labor and camps, which in every possible way contribute to the enlightenment and strengthening of Russian minds.
In the conditions of monotony, orderliness of peasant life and remoteness from the central regions, a wedding (and similar events) turned into a bright theatrical performance, a dramatized ritual crowning the most important choice in the lives of young people.
The ritual of the Russian wedding, born in ancient times, was brought to Siberia, but while maintaining the main plot and structural components, it underwent certain changes.
Young people in Siberia, freer in spirit and morals, had the opportunity to freely choose a life partner. The most important condition for creating a family was economic feasibility. Researchers noted that, according to documents from the 18th - early 19th centuries, brides were often older than grooms: the family tried to “get” a worker into the house, first of all.
In the Yenisei province, the custom of formal bride abduction was widespread in a number of places. M. F. Krivoshapkin, describing this custom, notes that, having agreed by consent, the groom “kidnapped” the bride. At the same time, the bride’s mother asked: “How can you look people in the eyes? I'm giving my daughter away to someone else's house. Give it with your own hands, or what? Is her life worse with us? After the “kidnapping,” however, the bride returned (the ritual was observed), and then the matchmaking ritual began.
The matchmaker, on behalf of the groom, went to match the bride. On the first step of the porch she said: “As my foot stands firmly and firmly, so will my word stand firmly and firmly. So that what I think comes true.” We stood on the step with only our right foot. The matchmaker could also make a match.
Having gone into the hut, the matchmaker sat down under the mother, on a bench. “If you don’t sit under a mother, there will be no connection in the new family,” they said in Siberia. Matitsa knits the house, and the bench must be longitudinal, and not transverse to the mat, otherwise life will go sideways!
The matchmaker first started a conversation “about nothing,” and then said: “I came to you not to feast, not to eat, but with a good deed, with matchmaking!
You have a bride, and I have a groom. Let’s start establishing a relationship!” The father sent the mother outside the fence to the bride's house - it was a girl's business. The bride in Siberia was free to choose and could refuse. In this case, the father said: “She’s young, she wants to be among the girls, to work for her father and mother, to accumulate intelligence.” Or he could say: “Wait until the end (i.e. in a year).” If they agreed, the bride's scarf was given to the matchmaker. All the “negotiations” were conducted by the bride’s father.
Then a special day of shaking hands was appointed. On this day, the father, mother of the groom and the matchmaker went to the bride’s house to “make sure” that the bride was exactly what their son needed, and sealed the important event with a handshake. This was an ancient custom of the people “together” a serious matter.
The fathers shook hands. “God bless you, in good time.” We prayed. The father blessed the bride. Then they drank a glass of “traveling”, and the bride and her friends spent the night “sobbing and lamenting” - they sang songs “with reproaches and tears” for “being given to someone else’s house.”
At the viewing, a day later, the bride and groom met “for the first time.” Relatives and godparents were here, inviting: “We ask you to talk.” There is wine and delicacies on the table. “Here, look at our groom, and show us your bride,” said the godmother. The bride and groom stood on the same floor, arm in arm, the groom was closer to the images, and the bride was closer to the door, then the betrothal took place with a kiss, and the rings were exchanged.
The ritual with the scarf was important, when the bride, groom, and their fathers took hold of the four corners of the scarf, and then the bride and groom intertwined the corners and kissed. After this, everyone sat down at the tables; treats and delicacies were passed around to everyone - in return the guests put money. The groom gave a gift to the bride on a plate, which she accepted with a kiss.
The bride saw off the groom on the porch of the house. Everyone was leaving. The young people stayed with the bride, then the groom returned alone, and the fun began: songs, games, treats. The songs this time were sung more cheerfully. They include reconciliation with a new life, a description of the future life of the bride in the groom's house, etc. The fun continues until late.
The next stage was the party, or “bachelorette party.” On this day, the bride and her friends went to the bathhouse, and they unbraided her hair. The tears began again. In the bathhouse, the bride was covered with a scarf, then dressed up and taken into the house.
A dressed-up groom arrived with a whole retinue of friends on a decorated carriage. He is triumphant! One of the bride’s relatives, “zvatai,” invites everyone into the house. The matchmaker enters, then the groom, then everyone else. After the invitation, they sit down at the tables: they sing songs until late, treat themselves, communicate, talk about the wedding...
After the handshake and before the wedding, wedding officials were appointed. The ritual involved the following: for the bride and groom, a blessed father and mother (godparents), on the bride’s side - two matchmakers, one bed-maid (most often she was a midwife), one seller of the braid, one “zaobnik” (a boy with an “image” icon) ) and two boyars. On the groom's side - one thousand, one groomsman (an expert in all rituals, wedding manager), one girlfriend, two matchmakers, four boyars.
The wedding ritual ends with the wedding day. The action continues on this day from sunrise until “after midnight”. The groom's groomsman is all dressed up: he has a festive embroidered towel over his shoulder, an elegant belt with handkerchiefs hanging on it, and a whip in his hands. He visits his bride early in the morning. "How did you sleep? How is your health?" - copes on behalf of the groom.
On his second visit, the groom brings gifts from the groom, “Our prince ordered me to give them,” he says. They usually gave: colored scarves, a sable fur coat, a wedding outfit, a stand mirror, etc. “Should I invite the prince to the red porch?” - asking a friend and the conversation was about further actions that day.
The bride's younger brother brings a dowry: a feather bed, pillows, a blanket, a canopy, various sewn and woven items in a chest. He travels with an icon and a candle. With him on the sleigh sits a “dowry”, a bed midwife. She goes to prepare the wedding bed in the basement or other place. Treats and mutual gifts of handkerchiefs follow.
And in the bride's house there is festive excitement. The bride is being prepared for the wedding; she gets dressed in front of the mirror, sobbing, and “says goodbye” to her friends. Then everyone sits down at the table. Next to the bride is her younger brother, a braid seller. The groom has already been notified that the bride's house is ready.
Having passed through all the streets of the village, the wedding train-procession arrives at the bride’s house. There are traditional exclamations: “Is this the right house”, “Open the gates!” But this is only for payment: you need to pay “golden hryvnia” for the key to the gate. They enter the yard. Here the matchmakers exchange beer and then the ritual of entering “into the house, into the chambers” follows.
The bride’s younger brother needs to “put a gold hryvnia on a tray, and buy the bride’s braid back for the Russian.” He hits the whip - “Not enough!”, demands more money. Finally, the “kosnik” is satisfied with the amount received. The matchmaker lightly undoes the bride's braid.
Everyone sits down at the table together. There are all kinds of food on it. The bride and groom do not have the right to drink at the wedding: they sip the wine lightly. Three courses follow. A goose is placed in front of the bride's parents, which according to the ritual they must eat together. The goose symbolized the moral purity and purity of the bride.
There is mutual giving of gifts with jokes and toasts to the newlyweds. Finally they are getting ready to go to church. The bride's parents bless the newlyweds. Three deep bows follow. Everyone sits down in the sleigh. Ahead of the train, a boy - a “character” - holds the Blessed Image in his hands.
The friend holds his hand and with a “sentence” circles the train three times, and the procession sets off towards the temple. Fun, songs, jokes! According to tradition, everyone’s heads are not covered with hats. Horses and sleigh arches are decorated with ribbons, bells, and shufflers. Guns are being fired all around. People they meet congratulate the newlyweds.
In the church, “the sacrament of illuminating the marriage and prayer for her well-being,” according to the Orthodox rite, was supplemented by a purely Siberian custom when a scarf was spread on the floor of the temple and the newlyweds stood on it, the groom with his right foot, and the bride with her left. At the same time, it was considered a happy belief that if a bride squeezes a crust of bread in her left hand during the wedding, it means that life will pass in contentment.
Next, the wedding moves to the groom's house. They drive up to the house, and the friend loudly announces: “Our newlywed prince has arrived, with the young princess and the whole regiment, by honest train to the wide courtyard. He ordered it to be announced that he stood at the golden crown and received the Law of God on his head! Please greet me with joy!”
They greet you with bread and salt, pray, and sit down at the table. The wedding feast begins. The first glass of wine is poured to the groom, who passes it to his father. “Well, son, on your legal marriage,” the father congratulates. For the bride and groom, one plate is placed for two. The guests eat, drink, the newlyweds are congratulated, treats and the best dishes are continuously served.
Showing off your culinary skills was considered a matter of honor. After the third course, the young people were taken out from the table. This was followed by the ritual of braiding. The bride was covered with a scarf, and the matchmakers of the bride and groom, unraveling the girl’s braid with songs, braided it into two, laid them on her head in a new form, then put a kokoshnik or povoinichek on her head. All the guests present picked up the song about the braid. Full glasses were poured for the parents, and they once again congratulated the “children on their legal marriage” and blessed them for the “basement.”
The midwife-bed ceremonially opened the room, the first to enter was the “zazabnik” with an icon, followed by the matchmakers and the young ones. The young people were left behind - the friend was the last to leave, taking away the candles. And in the room the “feast on the mountain” continued with jokes, jokes, songs...
In the morning, the entire train from yesterday, all the guests, were going to the young husband’s house. The young people were sent to the bathhouse, then they were dressed, and then there was a presentation to their parents. The bride showed her sewing to her husband's parents, and the mother-in-law meticulously assessed the craftsmanship. Then the young people went to the house of their father-in-law and mother-in-law and invited them to a feast.
By lunchtime, all the guests were finally gathered. Everyone took their places. Her and his parents, godparents, and relatives sat in a place of honor, and the young woman catered to them, looked after them, set and served the tables, and tried to show what a nimble housewife she was. Often there were comic “tests” of the groom’s skill, for example: carving a wedge on a stone or placing an ax on an ax handle.
The feast continued until night and often - it lasted more than one day. It continued without any special ritual. But the groomsmen and friends of the newlyweds made impromptu additions, pranks, jokes: it was not for nothing that the wedding was considered a whole performance. Have fun, people!
Weddings often overlapped one another, took turns, and the entire village spent almost a significant part of the winter time, resting from the labors of the righteous, and became a participant in the wedding ceremony, a vibrant amateur folk event.
According to descriptions, in Siberia it was customary to accompany the birth of a baby with certain rituals. When a newborn was washed, silver money was placed in the water, which the midwife then took for herself.
In contrast to “Russian” customs (“to protect the child from harm”), all relatives, parents, and close friends were notified of the birth: they came and came to visit the parent, and each presented the newborn with silver money, which was placed under the pillow of the mother of the child or newborn .
If health permitted, the parent was certainly taken to the bathhouse every other day. Siberians used to say: “Banka is a second mother.” After the bath, they drank a brew of berries, weak beer with raisins, prunes, and ginger. The mother was fed whole millet porridge with raisins.
Ethnographers noted that in Siberia, infants were rarely fed with mother's milk for a long time; more often, after 3-4 months they began to be fed with cow's milk. Milk was given to the baby by pouring it into a bottle. The baby grew up, rocking in a cradle - a “wobbly” woven from pine shingles on a bird cherry handle.
The shaky thing was suspended on a leather strap from a flexible “ochep” - a birch pole threaded through the ceiling ring. The shaky top was covered with a special cape - a “tent”. She was that “small world” from which the baby stepped into life...
An ancient pagan ritual was performed on the ninth birthday of a child throughout Russia. In Siberia it was like this: they brought a mug of clean water into which silver money was first placed overnight. The mother poured water onto the grandmother-midwife’s hands three times, and she poured water back onto her. Then the midwife was given 15-20 rubles. money, several pounds of good butter and a pound of tea, and several yards of linen or linen.
This ritual was supposed to symbolize the transfer of responsibility for the future life of the baby from the midwife to the mother. At the same time, water performed a cleansing function and symbolized the intermediate stage of the baby’s arrival into this world.
The great sacrament of baptism was for Russian people the most important condition for communion with God, with the Kingdom of God.
“Unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. ...you must be born again.”
According to Christian tradition, at baptism the child was named after a saint, who became his heavenly intercessor and patron. The baptism of a child was carried out according to the faith of the successors, who became the spiritual parents of the baptized person.
Relatives, close friends of the family, and always the “sworn parents” (godfather and godfather), and the midwife gathered for the christening. The table was always covered with a white tablecloth, and bread and salt were placed on it. A fur coat was laid on the bench under the icons, fur side up, and the baby was laid down. Then the midwife took it and handed it over to the godfather, then everyone went to the church to perform the baptismal ceremony.
At the end of the generally accepted Orthodox rite of baptism in Russia, the fur coat ritual was repeated. The godmother took the child from the fur coat and handed it to his own mother with the words: “The name is (name). Happy Angel Day to you (name), with new happiness. God grant you good health for many years to come, and you and your son (daughter) with joy now.” After the general prayer, the parents invited them to “treat themselves.” Everyone congratulates each other: the father on the “heir”, the godfather on the “godson”, the uncle on the “nephew”, the parents on the son, the grandmother on the grandson.
For “christenings” they prepared porridge from “Sarochinsky” millet, cooked in milk, and on fasting days in water. Sugar was sprinkled on top of the porridge. Everyone who gathered for the christening was served wine, and then porridge. That’s why there was a saying in Siberia: “I ate porridge at his christening.”
For the midwife, who was considered a particularly honored guest, some silver money was placed on the porridge. Kuma and godfather were given towels and linen. If the child was the first in the family (“first-born”), then often, making fun of the baby’s father, they tried to slip him a spoonful of porridge with salt and pepper. At the same time, they said that the father should share the mother’s suffering.
It also happened that my grandmother deliberately doused her apron with wine; I believe that my grandson will start walking faster.
A person’s life journey ends with death... Siberians treated it with respect, wisdom and calm. To die with dignity in old age meant the same thing as to live one’s life “in the honor” of society.
The greatest blessing was to die without suffering yourself and without causing trouble and suffering to your family and friends. Usually, when entering old age, people prepared in advance the material for the coffin domina; it was considered quite natural if the peasant himself, lovingly and carefully, made his domina. And then it stood on the barn or under the roof of a barn “on demand” for many years.
As elsewhere in Rus', a deceased person with a “sinful body” was washed and dressed in clean, preferably new, clothes. Washing the deceased was considered a cleansing rite. Under no circumstances should relatives perform ablution. In Siberia, it was customary for “mortal” items to be made only from canvas and not to be purchased.
The house with the deceased was placed in the upper room, in the front corner, on a bench or table, decorated with linen, muslin or carpet. The deceased had to lie with his head towards the “goddess”. The floor was covered with spruce or, more often, fir “legs” - twigs. Children, grandchildren, and relatives of the deceased certainly sat near the body. The ritual of washing, farewell, was accompanied by lamentations, lamentations, sobs, crying, and sentences. If there were girls in the family of the deceased, they let their hair down over their shoulders and tied a black scarf around their heads.
In the traditional funeral rites of old Siberia, ancient tales occupied an important place. A sad lamentation song served as a means of psychological release in terrible grief.
Since ancient times, the long, long lamentations of inconsolable widows and mothers of relatives have evolved into farewell chants: sorrowful, solemn and stern, touching the soul. A cry once heard is remembered for a lifetime...
Mother's cry for her dead daughter:
Oh, you are my daughter!
Oh, yes you are my dear!
Where are you my beauty?
Where did you go little bird?
Why are you offended at me?
Why are you angry?
Oh, why did you leave me,
I'm a sad orphan.
Who will I go to now?
Who will I tell my sadness to?
Oh, yes, you are my daughter...
From crying for her dead husband:
To whom have you left us, our clear falcon?
You fly away from us to a distant place, you don’t know anything,
Don’t you feel how bitterly we are dying here in tears!
You won’t come back to us to the bitter sorrows, you won’t look again
for our miserable life.
You won’t come to feasts and chats anymore,
you won’t look anymore at your fields, at your spikelets, at your
for cattle for orphans,
You won’t go into your warm hut anymore...
You chose a cold nest for yourself...
...We are about to have invited guests,
guests are invited, it is not for joy that they will gather to us,
but for tears, and for lamentations, all our relatives, all our acquaintances...
(Lamentations recorded by M.V. Krasnozhenova at the beginning of the twentieth century.)
In the Yenisei province there were a number of generally accepted ritual actions at funerals. Many old women bequeathed to be buried in their wedding dresses. The deceased’s shoes were called “kalishki” or “bosoviki” and were made from 2-3 layers of thick white canvas. The deceased was buried wearing a belt.
A small piece of white cloth was attached to the outer corner of the house of the deceased immediately after death so that “the soul could fly to the house in 40 days and wipe away its tears.” Under no circumstances should the deceased's nails or hair be cut. After the funeral, the clothes of the deceased were distributed to friends and relatives. New dresses were also bought and given as gifts for commemoration.
Everyone, acquaintances and strangers, visited the deceased; even distant relatives always came from the surrounding villages. Everyone expressed feelings of compassion, condolences to loved ones, and observed traditional decency. Contemporaries noted that in Siberia many strangers, strangers come to say goodbye, they come to “see how he is dressed, what kind of brocade he is covered with, whether his relatives are crying.”
Anyone entering the house was given a glass of vodka or a glass of tea. For the entire three days while the deceased lay at home, the gates were always left open. Several people served the visitors, helped them undress, served tea from morning to evening, heated the samovar, and one of them gave alms to the beggars.
In Siberia, it was customary to place an icon not on the chest of the deceased, but in the head. The deceased was covered with linen or brocade. A cup of water must be placed on a table or shelf at the head of the room. “So that the soul can wash itself,” said knowledgeable people. The candle was placed in a vessel with grain. Tow and broom leaves were placed in the coffin.
The deceased was buried on the third day. “Knittings” from the hands and feet of the deceased were placed in the coffin on the left side. The coffin was carried out of the house in the hands, and the person especially honored was carried in the hands to the “graves”. After removing the body, they immediately turned the bench over, and in the front corner, where the deceased lay, they placed a stone - “serovik”, they believed - “there will be no more deceased in this house in the near future.” The stone lay there for 6 weeks. Immediately after the body was removed, the floors in the house were washed, and the gates of the house were immediately closed.
The procession to the “graves” was built in a certain way: a man with an icon walked in front, followed by a priest, then they carried a lid covered with a carpet, then a coffin lined with velvet or satin (red fabric). If condition permitted, the coffin was covered with brocade. It should be noted that in European Russia, unlike Siberia, the coffin was usually not lined with fabric.
The deceased was buried in the church and then carried to the cemetery. The coffin was lowered into the grave on a canvas, which was then shared by the visiting beggar. According to an ancient semi-pagan rite in Siberia, the priest-father was the first to throw a handful of earth onto the lid of the coffin, then everyone who came to the cemetery threw three handfuls: “The Kingdom of Heaven; rest in peace". According to custom, a canvas towel was tied to the cross.
At the end of the burial ceremony, they served a memorial service, distributed alms to the poor, presented everyone with handkerchiefs or towels and returned home.
Siberians considered it the greatest “sin” to speak “badly” about the deceased.
The commemoration began with kutya or honey. Then food was served “in abundance.” There were many different dishes, but pancakes were a must. If the deceased was buried on a “fast day,” then cold fish, fish jelly, stew, yarn cakes, porridge and various jelly were served.
On the “fast days” they served cold meat, meat jelly, fish jelly, a variety of porridges and jelly, and milk. The wake was always accompanied by a variety of porridges served. Before each change of dishes, they prayed to God and wished the deceased “the Kingdom of God.” Serving jelly, often with cream, meant the end of a “hot lunch”
Ethnographers note that nowhere else in Russia did there exist a ritual of visiting a cemetery on the second day. On the second day, Siberians always went to the “graves,” and only close relatives. “Nothing, the most amazing thing, will keep them from going to the grave: not pouring rain, not a blizzard, not severe frost.” This ritual continues to this day...
According to the Orthodox rite, persons who deliberately took their own lives, or suicides, were deprived of a church funeral service and even burial in a common cemetery. This was considered the greatest sin. These included the dead participants in the “robbery” - criminals.
Those who attended the “hot lunch” bowed to the deceased 1-2 times a day for six weeks. In the homes of many wealthy peasants, all visiting beggars were fed for 40 days after the funeral of a loved one.
On the 9th day, only close relatives commemorated the deceased, and on the 40th day a “dinner party” was held. In many villages on the Angara, it was customary to commemorate on the 6th, 9th, 20th, and 40th days. Everywhere in Siberia they commemorated him on his name day and on the anniversary of his death. For a year, close relatives wore mourning.
On the anniversary of the death, traditional changes of dishes were also served: cold fish, fish jelly, wheat kutya, bird cherry kutya, fish pie, pancakes, pryazhenka, jelly. All ritual porridges, both on funeral days and on other occasions, were prepared from whole, unground grains.
The week following Easter week was one of the most important in the ritual cycle for the Siberian old-timers. On Tuesday of St. Thomas' week we celebrated Parents' Day. The Siberians called him “Ikhna parent Paska.”
On the eve of “parents' Easter” everyone had to wash themselves in the bathhouse, despite the fact that it was Monday. In the evening, after all family members had washed, a certain set of linen, things, and soap were brought to the bathhouse for their deceased ancestors. They set up the gang, poured water in, laid out things on the benches and left, leaving the door slightly open. No one alive had the right to go there after that; it was considered the greatest sin. And so that the souls of their ancestors could wash themselves in their baths, the cemetery gates were opened on Monday evening (on other days they remained closed).
On Parents' Day we got up before dawn. Relatives went to the church with kutya, where a memorial service was served and the dead were remembered, others stayed at home and prepared a hearty dinner.
After the church service, the Siberians visited the “graves”. Dressed in fine clothes, all the inhabitants of the village came together, commemorated the dead with kutia, eggs, pancakes, and snacks. “On this day, at the graves, old-timers “share Christ” with their parents: they put out a kutya, painted eggs, they commemorate with wine, then they invite their loved ones, neighbors, and fellow villagers to commemorate.
Many people take a samovar to graves. Many bring wine”: they drink it themselves and treat their “parents”, pouring wine from a glass onto the grave. They sit sedately, remember and leave,” he wrote about this ritual at the end of the 19th century. ethnographer V.S. Arefiev.
Upon returning from the cemetery, the peasants set tables at home, set out abundant dishes, poured wine into several glasses and covered them with pieces of bread. Then the window was opened, a towel was hung through the window sill onto the street - a “path” for the souls of deceased ancestors.
All relatives and invitees left the room and went out into the front hut or into the courtyard, after praying and bowing in the front corner in front of the icon. Old-timers believed that the souls of deceased ancestors feasted at this time and communicated at the laid table. It was believed that richly laid tables brought them joy and showed the degree of respect and veneration of their ancestors by the living
After some time had passed, everyone returned to the tables and began the funeral dinner with prayer.
Not only on “Parents' Easter,” but also every day, the old-timer turned to his ancestors for advice, mentally talked with them about matters and problems; in the minds of the ancestors remained part of this world.
Also see section:
Bogatyrsky feast
RUSSIAN KITCHEN
Traditional Russian dishes
Many of these dishes will become a true decoration of any festive banquet table.
Advice for kitchen guys (i.e. cooks)
Our ancestors did not eat soon,
It didn't take long to move around
Ladles, silver bowls
With boiling beer and wine.
They poured joy into my heart,
Foam hissed around the edges,
It is important that the teacups wore them
And they bowed low to the guests.
A.S. Pushkin
FROM THE HISTORY. Once upon a time, Russians ate leisurely, with breaks, for lunch:
- first roast(modern second),
- then ear(various liquid dishes, soups),
- and finally snacks(sweet desserts).
From the point of view of modern dietetics, this order of meals is optimal, with breaks between them of 10-15 minutes.
A leisurely meal with breaks between courses is shown those who want to lose weight .
At the turn of the 17th-18th centuries, nobles who came to Russia introduced the customs of European cuisine, and the order of dishes served for lunch changed to modern ones.
From the beginning of the 18th century, the Russian monarchy required more and more intense service from its subjects, and therefore it became inappropriate for service people and serf slaves to “corrode” for a long time at the table. The pace of the meal became continuous, without the previously traditional breaks between courses.
COLD DISHES AND SNACKS
EAR. SOUPS
