As you know, Siberia is not the most densely populated part of Russia. Despite this, a large number of peoples have lived here for centuries, who spoke a variety of languages. Among the Mongol-speaking peoples of Siberia, the Buryats are considered the most numerous. According to one version, their name comes from the words "bu", which translates as "gray-haired" or "ancient", and "oirot" - forest people. So it turns out that the Buryats are an ancient forest people with a special culture, traditions and spirit, which are most clearly reflected in the Buryat national costume. It is not only practical, but also filled with symbols and signs that serve as the key to understanding the entire culture of this amazing people.
A bit of history
How the Buryat costume looked in ancient times, we can judge only from the descriptions of travelers and diplomats who lived in the 17th - 18th centuries. Earlier written sources do not exist.
Little information can be obtained from ancient legends. For example, in the epic "Geser" it is mentioned that the sable skin spoke of the nobility and wealth of its owner, and by the ornament and ornaments on the belt it was possible to tell about the position in society of its owner.
The first descriptions of the Buryat national costume were left to us by the Russian ambassador to China N. Spafaria. From him we learn that in the 17th century. in Buryatia, cotton fabrics from distant Bukhara and China were popular. At the same time, clothes began to be sewn here from Russian and European fabrics.
At the end of the 17th century, at the head of the Russian embassy in Beijing, Evert Chosen Ides was sent - a Dutch merchant, who in Russia was nicknamed Elizary Yelizariev's son Chosen. Returning from his trip, he wrote a book about his trip, where he described in detail the winter and summer national clothes of the Buryats, as well as their headdress. Other travelers also wrote about the Buryats. And in the 19th century, scientists and researchers began to study them.
Peculiarities
Buryats are a nomadic people living in a harsh climate. It was these two factors that determined what their national costume became. So, the average Buryat in those distant times spent the whole day in the saddle, and therefore his clothes should not interfere with him. She protected from the winds and warmed in cold weather. The Buryats were mainly engaged in cattle breeding, and therefore they sewed from what was at hand - leather, wool, fur. Silk and cotton fabrics were bought from neighboring peoples.
The Buryats lived on a large territory, at a considerable distance from each other, and therefore each clan had its own characteristics in a suit. Sometimes the differences were quite significant.
Colors and shades
Dressing gowns are the main element of the Buryat clothing in the old days; they were sewn from blue fabrics. But there could be exceptions. Sometimes they were made from brown, burgundy or dark green material.
The men's robe was adorned with a special quadrangular side "enger", which had not so much utilitarian as symbolic meaning. Anger consisted of colored stripes, the top of which was supposed to be white. Later, when Buddhism began to spread among the Buryats, they began to make it a golden yellow color.
For the Buryats, each color has its own symbol. Black is earth, home and homeland, red is fire and Vital energy, blue is the sky.
Fabrics and fit
As we mentioned earlier, the Buryats led a nomadic lifestyle and were engaged in cattle breeding. Therefore, they sewed their clothes from skins, wool and fur. Cotton fabrics and broadcloths were bought at fairs that took place in Irkutsk, Kirensk, Nerchinsk, Kyakhta and other cities.
Since the winters in Buryatia are harsh, there are winter and summer options in the suit. For sewing a winter dressing gown, which was called "Degel", a sheepskin trimmed with velvet was used. A summer dressing gown ("tirling") was sewn from cotton fabrics, and a festive one was made of silk.
Dressing gowns were cut without shoulder seams. They were fastened on the side. This protected from strong winds and warmed better. The length of the robe was supposed to cover the legs both when walking and when riding. In addition, such a long robe could easily become, if necessary, a camping bed: they lay down on one floor, and took cover on the other.
Varieties
The Buryat national costume, like any other, had its own varieties depending on the gender and age of its owner. In childhood, boys and girls were dressed the same. They wore straight robes, similar to men's. The peculiarity of the men's dressing gown was that it was not cut off at the waist, i.e. was straightforward. The sleeves were sewn with raglan. Such a robe was always belted.
The hairstyle changed with age. In childhood, girls and boys were braided one braid on the top of their heads, and the rest of their hair was shaved. At the age of 13-15, girls stopped shaving their hair and, after they grew back, braided into two braids at the temples. This was the first clear difference between a girl and a boy. At the age of 15-16, girls were put on a special "saage" decoration on their heads. This meant that you could marry her.
After the wedding, the young couple braided two special braids. Her clothes also changed. The set of clothes for women included a shirt ("samsa"), trousers ("umde") and a robe. The women's dressing gown, in contrast to the man's, was a skirt and jacket sewn on thallium. Such a robe was fastened with special buttons - "tobsho". The sleeves were gathered at the shoulders. All married Buryat women wore sleeveless jackets.
Accessories and footwear
The male costume was complemented by two elements - a knife ("hutaga") and a flint ("hete"). Initially, these things had a utilitarian meaning, but over time they became elements of costume decor. The scabbard and handle of the knife were decorated with embossing, gems and silver pendants. The fire looked like a small leather purse with a steel armchair attached to the bottom. It was also decorated with embossed plaques. They wore a flint and a knife on their belt.
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The Buryat national costume is a part of the centuries-old culture of the Buryat people. It reflects his culture, aesthetics, pride and spirit. The costume of one of the multilingual peoples inhabiting Transbaikalia and the Baikal region has always attracted the attention of travelers, because the costume of the Buryats reflected the historical fate of the population of these regions, as unique as the landscape and nature.
Both women and men were engaged in the manufacture of Buryat clothes. The tailor had to have a lot of knowledge and skills, in particular, he was an artist and embroiderer, glued and quilted, was engaged in dressing skins, knew ornament, colors. A person's clothing-passport indicates his tribal (ethnic) class affiliation and a symbol characterizing his social significance.
In the late 19th - early 20th centuries. the Buryats kept their traditional clothes. But already in the middle of the 20th century, the national costume could be found less and less. Nowadays, the Buryat national costume can be found only at festivals or in stage performances. But the national costume, its embroidery, cut is a whole repository of the wealth of the national culture of the Buryats. Whole generations of people do not know their own culture, do not remember the precepts of their ancestors, do not understand the beauty of the national costume. This means that the younger generation should not only recognize the Buryat national costume, but also know, cherish and preserve for future generations.
Target- to draw the attention of the younger generation to the Buryat national costume.
Tasks:
1) Study the history of the development of the national costume.
2) Study the varieties of the national costume.
3) To acquaint with the ancient national costume of the Ayuev family.
Relevance of our research is expressed in the popularization of the national costume for the subsequent development of interest in the Buryat culture. Research object is the Buryat national costume. Subject of study- a kind of Buryat national costume. Research hypothesis- the Buryat national costume is the memory of ancestors and culture for posterity.
1. Research of the Buryat national costume
1.1 History of development and varieties of the Buryat national costume
The Buryat costume was the result of a long development process from simple to complex, from utilitarian to aesthetic. The material and manufacturing technique depend on the level of development of the economy and culture. The main occupation of the Buryats was cattle breeding. Sheepskin, leather and other processed raw materials were used to make the costume. The skins of animals have also been used for a long time. In the late 19th and early 20th centuries, there was a partial displacement of traditional leathers, skins and the predominant use of Russian and Western fabrics. The latter is especially typical for the Buryats of the Baikal region.
In Transbaikalia, along with Russian-made fabrics, they continued to partially use Chinese cotton and silk threads. The Buryats used fabrics in a smart costume; the quality of the material and decorations was different from the costume of the rich. The well-known uniformity of the Buryat costume should be noted. Clothing cut at the waist is a feature of the Buryat costume.
The traditional costume of both men and women consisted of the underwear - a shirt (samsa), pants with a wide step (umden), outerwear (degel) with a wrap from the left to the right with a specific headdress and footwear for the Buryats. Women's clothing is less subject to change and, as a more conservative version, has retained many of the old features. The study of the cut of the parts of the suit showed the presence of two types of underwear: swing (morin samsa) and deaf (urbakha, umasi). The open shirt, in essence, is a short dressing gown with the smell of the left hem, it was called "kuvanhi"; "tervich". The deep shirt appeared among the Buryats under the influence of the neighboring Russian population, for whom such a shirt is characteristic. There were two types of men's clothing. The first type includes the swinging clothes of pastoralists - nomads with a characteristic smell of "zhedekhi" (men's fur coat). The second type is the outer garment of the Buryats of Cisbaikalia with a straight cut in the front, with a hem widening towards the bottom. The sleeves tapered to the bottom were sewn to the straight-cut waist. Belts were a distinctive feature of the men's suit. They differed in material, technique and purpose: knitted, braided, woven from hair, wool. The more elegant ones were made of leather with silvered plates. Studying them leads to the conclusion that for a utilitarian purpose, a belt was required as a talisman, then a belt is a sign of manhood, a distinctive sign in the service hierarchy. The ornament of the metal plates of the belts was deeply traditional and reflected the worldview of its creators. These motives have in common with the ornaments of other peoples of Central Asia, South Siberia and characterize different historical periods. Headdresses were varied; along with traditional home-made Buryats, purchased ones were also worn. They varied by region. In Transbaikalia, the headdress was associated with a tribal affiliation. The most ancient is the "Juden" hat with earpieces and a semicircular projection covering the neck, which was worn in inclement weather. Among the Buryats of the Baikal region, a headdress with a round top and a narrow line along the edge "Tatars Mamai" (Tatar cap) was widespread. The "trap" hat was also known here. Later, they were replaced by a Kuban hat. The man's suit was an indicator of the place of the wearer in the service hierarchy. The clothes of the commoners were different from the clothes of the employees. "Ulus people" wore clothes made of cotton fabrics: dalamba, soymba. The right to wear silk and brocade was the privilege of princes and the rich: the nobility wore clothes made of blue fabric. A robe with the image of a dragon (embroidery, weaving) indicated the high position and origin of the wearer. A headdress with a high crown, with stones of blue, white, red colors was distinguished by the clerk's costume. Children of both sexes wore clothing similar to men's. A girl before marriage could wear such clothes with a belt. Women's clothing is characterized by a cut-off waist - the waist consisted of a wide skirt and bodice, the sleeves were composite with puffs or straight without puffs. A married woman was not allowed to wear a belt. Women's costume by age, women changed with the transition from one age period to another, as well as with a change in her marital status... All this was accompanied by appropriate ceremonies. If until the period of maturity, the girl's clothes retained the cut of men's clothing, which they wore with a sash, then adult girls wore clothes that were cut off at the waist, but with sleeves that kept the cut of the sleeves of the men's robe. A decorative patch went around the waist, for married people only in the front. Complete with hairstyle and jewelry, the girls' outerwear was different from the costume of others, as well as the corresponding social status. age groups... There were some peculiarities in the outerwear of married women, based on details, in the principles of decoration and technology of execution. The smart clothes of a young married woman in her full uniform distinguish several local subtypes. The clothes of an elderly woman were distinguished by the simplification of forms and decorations. The appearance of dresses of European cut is one of the most notable phenomena in the women's clothing of the Buryats of the 19th - early 20th centuries. But elongated samsa shirts in Transbaikalia and a dress made of straight canvases on a haldai yoke existed in the Baikal region for a long time. By the costume of the Buryats of the Baikal region, one can trace the territorial divisions: the costume of the Bokhan, Alar and Upper Lening Buryats, which can be attributed to the Bulagats and Ekhirits. It is interesting to know that one of the separating signs is shoes.
1.2 The story of the ancient costume of the Ayuev family
In 1987 ethnographers from Ulan-Ude came to the Ayuev family. A rumor reached the capital of Buryatia that on the left bank of the Angara, in the old ulus Zakhody, a national costume was preserved, which is more than a hundred years old. Grandmother Anfisa, having lived 101 years in the world, left behind her four children and grandchildren and, perhaps most importantly, a good memory of the tremulous feeling of love, wisdom, affection and caring hands. It was these hands that passed on to the descendants an amazing thing - an ancient-cut degel, the national winter clothes of Buryat women. At the end of the last century, this coat was presented to Anfisa by her mother for marriage. It was very elegant and therefore worn on certain solemn occasions. Maybe from this dagel, having passed from Anfisa Andreevna after her death to her sister, and from sister to granddaughter Galina, still looks like a new one. But the Daegel is already a century and a half already - this is a truly rare thing. Polite visitors persuaded Galina Georgievna Ayueva to sell the family heirloom for a lot of money, but they left with nothing. Grandmother Anfisa's granddaughter was unable to sell the memory of her beloved grandmother, but she is always happy to send Dagel to exhibitions. Let the young watch how their great-grandmothers dressed in the old days. After all, this is the history, culture of our people. Time will pass and such clothes can only be seen in photographs and drawings. Therefore, it is worth dwelling in detail on the description of the dagel. Galina Georgievna Ayueva, the owner of the old Buryat outfit, told us about this. - Dagel is outerwear for winter. It was sewn by my great-grandmother. Since then, the outfit has practically not been restored. It is sewn from leather and fur by hand. At the base is a long-haired lamb, covered with a dark green velvet, trimmed with decorative stripes: Chinese silk of green, yellow and black velvet. Complemented with otter fur trim (halyun). The coat is long enough and well protected from the steppe winds and severe frosts. Degel cut-off at the waist: it consists of a bodice (seer), a wide hem (chorma), which is pulled into a frill at the waist, and sewn-in sleeves (hamsa). A hupaahi (flared sleeveless jacket made of plisse) is worn over the coat. The sides do not converge in front, the edges are trimmed with a colored strip of expensive fabric and silver coins are sewn to them. This coat has always been complemented by a hat (bearded maegai), made of brocade and trimmed with haluun fur. The crown of the cap is decorated with a tassel of twisted gold and copper threads (hall) and a silver coin is fixed on top.
Bella Fedorovna Mushkirova ( cousin Galina Georgievna), told how they made arhan (sheepskin), before sewing clothes, it was made in the following sequence:
1. Soaked in sourdough (curdled milk) and left for 2-3 days.
2. Then the sheepskin was folded and left for one day.
3. After that, they took a stick 30-40 cm long and 6-8 cm in diameter, the hind legs of the sheepskin were wrapped around this stick. And the side of the neck was attached to the wall on a special bar, and they began to twist, then one way or the other for 3-4 days.
4. Then they clasped the skin with their feet and removed the skin on their knees, using special devices gar hederge (a blunt, curved knife with two handles) and hul hederge. Sheepskin sounded after processing, i.e. rustled.
5. After dressing, the sheepskin was washed in water with the addition of a small amount of whey, and then crumpled by hands while sitting in the sun in the summer or by the stove in winter.
6. In the flock, a hole was dug about 50 cm deep and 20-30 cm in diameter, pine cones and dried manure were placed there so that the fire did not burn, but smoked.
7. Then they sewed two skins together and put them over the fire in the form of a yurt. The skin was soaked in smoke, acquired a certain color, and only after that outer clothing was sewn from it. Instead of threads, the tendons of animals were used, which were also dried and then divided into thin strips in the form of threads. All this painstaking work was done by women.
Conclusion
Life does not stand still, progress and civilization will slowly or quickly change our life with you. Our language, our way of life, our clothes - everything changes over time. On the one hand, such a phenomenon is indisputable, everything in the world should change over time, develop, not stand still. On the other hand, in such a stream of new things, we are losing with you something memorable, dear and irreplaceable - our history and culture. And it depends only on us whether we can preserve our history, culture, memory of our ancestors and pass it on to descendants. Or to set aside old covenants as an unnecessary echo of the past and continue your life without support, without the help of ancestors, without the wealth and diversity of our culture.
Based on the tasks set, I made the following conclusions:
1) The national Buryat costume has changed over time.
2) Varieties of the Buryat national costume were subordinated to social status.
3) The ancient national Buryat costume is a memory for descendants, in particular in the Ayuev family.
4) From the story about this costume you will learn about the hard work of the peasant life.
Bibliography
1. Materials provided by the school museum corner.
2. Materials of the family archive of GG Ayueva.
3. Materials of Internet resources: www.vikipedia.ru.
Annex 1
Natasha Prikazchikova demonstrates a rare costume of the Ayuev family.
A resident of Dagestan who desecrated a statue of Buddha in Kalmykia was taken into custody for two months. The desecrated statue will be purified on Tuesday. In Kalmykia and Dagestan, they hope that after the apologies of the Dagestani officials, the incident will not develop into interethnic confrontation. Some experts consider both the arrest and the criminal case itself, initiated after the incident on the fact of insulting the feelings of believers to be superfluous: from their point of view, this legal structure, which appeared in the Criminal Code of the Russian Federation shortly after the Pussy Riot action in the Cathedral of Christ the Savior, is not in itself completely elaborated and weakens the position of the accused in advance.
The Dagestani, who on the night of April 2, desecrated the statue of Buddha in the capital of Kalmykia, Elista, recorded his actions on video and broadcast it in social network internet, arrested for two months. Elista city court authorized the arrest of a suspect in a criminal case under Part 2 of Art. 148 of the Criminal Code of the Russian Federation (public actions expressing clear disrespect for society and committed in order to offend the religious feelings of believers, committed in places specially designed for worship, other religious rituals and ceremonies). The offender could face imprisonment for up to three years.
The incident with the desecration of the statue has caused indignation in Kalmykia, but has not yet developed into interethnic confrontation. Already on Saturday night, residents of Elista obtained an apology at the hotel where the athletes who had come to the freestyle wrestling tournament stayed: the culprit of the incident himself had to apologize on his knees. At the same time, some residents of Elista complain about provocative inaccuracies made by journalists and bloggers in their coverage of events. Users from other Buddhist regions of Russia - Buryatia and Tuva willingly joined the virtual discussion, who generally approve of the harsh reaction of the Elista, who immediately demanded an apology from the guest. On the other hand, the Tuvan journalist Sayana Mongush is “embarrassed and upset” by her readiness for retaliatory aggression and recalls the burning of a Muslim prayer room near Elista in July 2014 as a “dubious feat”. “The feat is to keep your sanity in the face of incessant invitations to fight,” Ms Mongush believes. In turn, the majority of Dagestani commentators condemned the act of the compatriot, although there were many statements condemning the inaction of the police, which, according to users, allowed the athlete to be humiliated by the crowd. The most radical users, in the context of the authorities' inaction, also recalled the burning of the prayer room in 2014, as well as the desecration in 2006 of a mosque in the village of Prikumsky on the border of Kalmykia with Dagestan and the Stavropol Territory, where a pig's head was thrown.
On the official Dagestan resources about the incident in Elista, there was no information until Monday (the statement of the chairman of the Dagestan Committee on Freedom of Conscience, Interaction with Religious Organizations, published on Sunday, was also removed from the website of the republican news agency).
On Monday, Kommersant received a comment from the representative of the Dagestan government in Kalmykia, Magomed-Rasul Umalatov. According to him, more than 20 thousand natives of Dagestan live and work in Kalmykia: most of them are employed in animal husbandry, and the townspeople, as a rule, try to develop their business or get jobs in law enforcement agencies. Mr. Umalatov told Kommersant that he did not receive any complaints from the Dagestanis living in this republic after the conflict in Elista: “Both local Dagestanis and fellow countrymen from Dagestan call me, and all as one condemn the act of this scoundrel” ...
The head of Kalmykia, Aleksey Orlov, said that the head of Dagestan Ramazan Abdulatipov also apologized to the people of Kalmykia, who sent Abdusamad Gamidov, the chairman of the republic’s government, to Elista. In the presence of Alexei Orlov and representatives of the media, he made an official statement: “Our peoples have always lived in a good-neighborly manner. Thousands of Dagestanis live peacefully alongside the Kalmyk people. They live together, work, respecting the religious and spiritual values of our fraternal people. Therefore, we wanted to make a deep apology. The actions of some young people disgrace our republic as a whole. Let us assure you that this fact will not go unpunished ”. According to Mr. Gamidov, the coach of the national team, who brought the Dagestani team to the competition in Elista, has already been fired.
Meanwhile, already in the Sunday statement of the chairman of the Dagkomreligion Magomed Abdurakhmanov, there was a sharp condemnation of "an extremely unseemly act of the Dagestan athlete, expressed in insulting the religious feelings of the inhabitants of Kalmykia, where he was visiting": representatives of the most diverse cultures and beliefs live, neither age nor ignorance. However, the negative attitude towards the act of one person should not be transferred to the entire republic, where from time immemorial many nationalities with different cultural traditions and religious views have coexisted peacefully. " The chairman of the committee suggested inviting representatives of the Muftiate of Dagestan to the gyms so that they would lecture athletes on religious tolerance.
On the morning of April 4, the statement of the press service and information department of the administration of the head and government of Dagestan “in connection with the events in Elista” was finally published: “This incident was unconditionally condemned by the Dagestanis. Ignorance, lack of culture, extremely low level of education of some young people, unfortunately, entail actions that have no justification. Has already taken place phone conversation at the level of the leaders of Dagestan and the Republic of Kalmykia. A government delegation headed by the chairman of the government of Dagestan Abdusamad Hamidov visited Elista. Corresponding work is being carried out by law enforcement agencies, parents apologized young man... What happened will not be left without a proper response. "
The experts interviewed by Kommersant believe that apologies could have been limited. Pavel Chikov, a member of the presidential Human Rights Council (HRC), does not agree with the qualification of the Dagestan fighter's actions at the current stage: “Without clarifying the motive of the accused, it is impossible to assert the fact of the insult, there must be direct intent. Whether he showed a banner or insulted Buddhists - this needs to be established, ”he told a Kommersant correspondent. In the opinion of the HRC member, the detention of the accused in this case is “clearly an excessive and unreasonable reaction”. “The very criminalization of insulting the feelings of believers looks excessive, and now they are also being deprived of freedom for it,” said Mr. Chikov. Ali Charinsky, an Islamic activist from Dagestan, believes that the conflict was settled when the wrestler who insulted the Buddhists knelt down and apologized: “If he saved his friends from the massacre, then he did everything right. And the fact that everything was stopped so quickly is also true. I only hope that there will be no response from the Kalmyks to Muslims, this will be dangerous. "
The desecrated statue of Buddha will undergo a purification ceremony on Tuesday, Minister of Culture and Tourism Khongor Elbikov told reporters.
Yulia Rybina, Makhachkala; Badma Burchiev, Elista; Grigory Tumanov